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Jatisutriya Sharira (view source)

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→‎Specific Therapeutic courses for the management of Intrauterine Growth Retardation

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If the foetus dies in the womb as a result of excessive increase of doshas caused due to over-indulgence in pungent and hot things, or due to suppression of urges to pass flatulence, urine and bowel movement, or due to faulty eating, faulty sitting, lying down or standing or due to compression (of the womb) and injuries, or passion, grief, envy, horror, fear etc., or due to intensive/extreme physical activities, then the stomach will be still, rigid, bloated up, cold and stony-hard. This condition would be accompanied by severe pain in the stomach, but the labour pains do not set in and there is no discharge. The woman’s eyes will droop and she may feel nauseous, pain, is in agony, giddiness, and breathlessness with intense restlessness. The natural urges also will not be proper as routine. If these features are seen in a pregnant woman, then it should be construed that the foetus is dead. [30]

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तस्य गर्भशल्यस्य जरायुप्रपातनं कर्म संशमनमित्याहुरेके, मन्त्रादिकमथर्ववेदविहितमित्येके, परिदृष्टकर्मणा शल्यहर्त्राहरणमित्येके|

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According to some scholars, the treatment of dead foetus (which acts like a foreign body within the womb) consists of administering medicines which are used to expel the placenta. Others suggest using mantras, prayers and spiritual offerings as explained in the Atharva Veda. Yet others believethat it should be removed by surgical means by an expert surgeon.

If the dead foetus is immature (i.e., in its early stages of development), then once the dead foetus is extracted, the woman should drink, to her fill, alcoholic drinks such assura, sidhu, arishta, madhu, madira and asava in order to cleanse her uterus, relieve herself from pain and also to become euphoric (i.e., overcome her grief). Then she should be given food articles that are nourishing and strength-enhancing but without fat or oil in them, such as gruels that are suitable for that moment till the excess moisture of the dosha and dhatus are absorbed. Then she should be treated with snehapana (administration of unctuous substances), enema and diets processed with medications possessing appetizing, vitalizing, bulk-promoting, sweet and vata-alleviating properties. If the dead foetus is a mature one, once the dead foetus is removed, that day itself she should be treated with unction measures. [31]

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परमतो निर्विकारमाप्याय्यमानस्य गर्भस्य मासे मासे कर्मोपदेक्ष्यामः|

प्रथमे मासे शङ्किता चेद्गर्भमापन्ना क्षीरमनुपस्कृतं मात्रावच्छीतं काले काले पिबेत्, सात्म्यमेव च भोजनं सायं प्रातश्चभुञ्जीत; द्वितीये मासे क्षीरमेव च मधुरौषधसिद्धं; तृतीये मासे क्षीरं मधुसर्पिर्भ्यामुपसंसृज्य; चतुर्थे मासेक्षीरनवनीतमक्षमात्रमश्नीयात्; पञ्चमे मासे क्षीरसर्पिः; षष्ठे मासे क्षीरसर्पिर्मधुरौषधसिद्धं; तदेव सप्तमे मासे|

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If in spite of acute labor pains, she is not able to deliver, some advise that the woman must be instructed to get up, hold a pestle and pound grains repeatedly, taking breaks and deep breaths, and moving about periodically. Lord Atreya, however, does not consider it right. According to him, a pregnant woman should always be advised to avoid strenuous exercises and particularly during parturition, since all the body elements and humors are in a state of commotion, vata, aggrevated by the strain involved in the exercise of pounding, could even be fatal to the pregnant woman. Woman during this situation will be difficult to cure. Other sages advise against the pounding exercises but advocating deep breathing and moving about.

The woman should be made to inhale the powders of kushta (Saussurea lappa C.B.Clarke.), ela (Elettaria cardamomum Maton), langalaki (Gloriosa superb Linn.), vacha (Acorus calamus Linn.), chitraka (Plumbago zeylanica Linn.), chirbilva (Pongamia pinnata Mirr.) and chavya (Piper chaba Hunter), which can be administered frequently . Similarly the fumigation done with leaves of bhurja (Betula utilis D. Don.) or pith of shimsapa (Dalbergia sissoo Roxb.) could be used for inhalation. During this period, she should be given a light massage over her waist, sides, back and legs with lukewarm oil followed by a kneading massage. With these measures the foetus descends down. [38]

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स यदा जानीयाद्विमुच्य हृदयमुदरमस्यास्त्वाविशति, बस्तिशिरोऽवगृह्णाति, त्वरयन्त्येनामाव्यः, परिवर्ततेऽधो [६] गर्भइति; अस्यामवस्थायां पर्यङ्कमेनामारोप्य प्रवाहयितुमुपक्रमेत|

कर्णे चास्या मन्त्रमिममनुकूला स्त्री जपेत्-

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प्रसूष्व त्वमविक्लिष्टमविक्लिष्टा शुभानने!|

कार्तिकेयद्युतिं पुत्रं कार्तिकेयाभिरक्षितम्’ इति||३९||

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sa yadā jānīyādvimucya hr̥dayamudaramasyāstvāviśati, bastiśirō'vagr̥hṇāti, tvarayantyēnāmāvyaḥ,parivartatē'dhō [6] garbha iti; asyāmavasthāyāṁ paryaṅkamēnāmārōpya pravāhayitumupakramēta|

karṇē cāsyā mantramimamanukūlā strī japēt-

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When the feeling of fetus descending into the lower abdomen getting separated from heart (upper part) is felt by mother, and fetal head has turned which gets caught in the pelvic cavity, also the labour pain becomes more frequent. At this stage she should be made to lie down on the delivery cot and urged to bear down. One of her favourite lady attendants should recite the following mantra in her ears “May the Earth, the water, the heaven, the light, the wind, Visnu and Prajapati ever protect you and the child and may they guide the delivery. O, auspicious faced one! Bring forth, without distress to yourself or to him, a son who will possess the lustre of Kartikeya and will have the protection of Kartikeya.’’ [39]

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ताश्चैनां यथोक्तगुणाः स्त्रियोऽनुशिष्युः-अनागतावीर्मा प्रवाहिष्ठाः; या ह्यनागतावीः [८] प्रवाहते व्यर्थमेवास्यास्तत् कर्मभवति, प्रजा चास्या विकृता विकृतिमापन्ना च, श्वासकासशोषप्लीहप्रसक्ता वा भवति|

यथा हि क्षवथूद्गारवातमूत्रपुरीषवेगान् प्रयतमानोऽप्यप्राप्तकालान्न लभते कृच्छ्रेण वाऽप्यवाप्नोति [९] ,तथाऽनागतकालंगर्भमपि प्रवाहमाणा; यथा चैषामेव क्षवथ्वादीनां सन्धारणमुपघातायोपपद्यते, तथा प्राप्तकालस्य गर्भस्याप्रवाहणमिति|

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The attending women should instruct her thus, “Don’t strain (bear down) when there is no labor pain, because if you do, the efforts may go in vain, and moreover the off spring may be born with deformities or afflicted with diseases like shwasa (dyspnoea), kasa (cough), shosha (emaciation) or pleeha (spleenic disorders). As when there is no natural urge to sneeze, or pass flatulence, urine or bowel movements, they will not appear or if appear will be with a lot of effort, similarly if the woman strains when there is no labour pain, the foetus will not come out or if at all it comes out, it will be with great difficulty. On the other hand, just as when there is a strong urge to pass bodily wastes, one should not suppress them, not straining when there is acute labor pain will lead to difficult labour. The woman should be advised to follow the following instructions - Initially she should strain (bear down) with mild force, gradually with stronger efforts. While she is bearing down hard, the attendants should keep repeating words such as ‘She has just delivered a worthy son, fortunate son’.Such words make the woman feel happy and motivate her to continue pushing the baby out. [40]

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यदा च प्रजाता स्यात्तदैवैनामवेक्षेत- काचिदस्या अपरा प्रपन्ना न वेति|

तस्याश्चेदपरा न प्रपन्ना स्यादथैनामन्यतमा स्त्री दक्षिणेन पाणिना नाभेरुपरिष्टाद्बलवन्निपीड्य सव्येन पाणिना पृष्ठतउपसङ्गृह्य तां सुनिर्धूतं निर्धुनुयात्|

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While administering the various procedures described in the preceding verse to remove the placenta from the mother’s body, certain measures should also be performed on the newly born child, such as gently striking the stones near the root of the ear, and sprinkling of cold or hot water over its face, to rejuvenate its vital breath that might have stopped due to distress. If the child is not movingor does not revive, it should then be fanned with a winnowing basket made of bamboo etc. till it regains consciousness (the procedures to be continued till consciousness is established). Once respiration is established and gets normalized, then he should be given a good bath and cleansed thoroughly. [42]

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अथास्य ताल्वोष्ठकण्ठजिह्वाप्रमार्जनमारभेताङ्गुल्या सुपरिलिखितनखया सुप्रक्षालितोपधानकार्पाससपिचुमत्या|

प्रथमं प्रमार्जितास्यस्य चास्य शिरस्तालु कार्पासपिचुना स्नेहगर्भेण प्रतिसञ्छादयेत्|

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Thereafter, the palate, lips, throat and tongue of the child should be cleaned with a clean cotton swab using a finger of the attendant, whose nails have been well manicured. After cleaning the mouth, a cotton swab well soaked in oil should be placed over the shirastalu (anterior fontanel) and then a procedure to provoke vomiting should be administered using ghee with saindhava (rock salt). [43]

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ततः कल्पनं नाड्याः|

अतस्तस्याः कल्पनविधिमुपदेक्ष्यामः-नाभिबन्धनात् प्रभृत्यष्टाङ्गुलमभिज्ञानं कृत्वा छेदनावकाशस्य द्वयोरन्तरयोःशनैर्गृहीत्वा तीक्ष्णेन रौक्मराजतायसानां छेदनानामन्यतमेनार्धधारेण [१] छेदयेत्|

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Thereafter, the umbilical cord is measured. The cord should be marked at a distance of eight angula (thumb-length) from its base where it is attached at the navel of the child, and then holding the cord gently and firmly on both the ends, it should be cut with a sharp half-edged instrument made of gold, silver or iron (steel). The portion of the cord at the navel side should be tied with a thread and then loosely tied to the neck of the child. If the umbilicus end gets suppurated, then it should be anointed with oil prepared with paste of lodhra (Symplocos racemosa Roxb.), madhuka (Glycyrrhiza glabra Linn.), priyangu (Callicarpa macrophylla Vahl.), devadaru (Cedrus deodara Loud.) and haridra (Curcuma longa Linn.), and the powder of the same drugs should be sprinkled over the cut surface.

This concludes the verse on the “measurement of the cord”. [44]

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असम्यक्कल्पने हि नाड्या आयामव्यायामोत्तुण्डिता-पिण्डलिका-विनामिका-विजृम्भिकाबाधेभ्यो भयम्|

तत्राविदाहिभिर्वातपित्तप्रशमनैरभ्यङ्गोत्सादनपरिषेकैः सर्पिर्भिश्चोपक्रमेत गुरुलाघवमभिसमीक्ष्य||४५||

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Thereafter, birth-rites of the child should be performed per vedic rituals, which are as follows: first of all, honey and ghee duly “consecrated” with vedic mantras (chanted by brahmanas or priests) should be anointed to the child. Breast milk should first be fed from the right breast, and should be done so after performing the rituals mentioned above. An earthen pot filled with water should be consecrated with mantras and kept near the head of the child. [46]

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अथास्य रक्षां विदध्यात्- आदानीखदिरकर्कन्धुपीलुपरूषकशाखाभिरस्या गृहं समन्ततः परिवारयेत्|

सर्वतश्च सूतिकागारस्य सर्षपातसीतण्डुलकणकणिकाः प्रकिरेयुः|

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This verse describes measures to protect the newborn. To start with, the maternity home should be surrounded by the branches of adani (-?-),khadira (Acacia catechu Willd.), karkandhu (Zyzyphus nummularia W.&A.), pilu (Salvadora persica Linn.), and parushaka (Grewiaasiatica Linn.).Sarshapa (Brassica nigra Linn - mustard seeds), atasi (Linum ustatissimum Linn.), and tandula kanakanika (pieces of broken rice) should be spread all over the floors in the maternity home. The sacrificial ritual of offering rice to fire should be performed every morning and evening till the naming ceremony for the child is complete. At the door-sill, a wooden pestle should be kept obliquely. A potli bag containing vacha (Acorus calamus Linn.), kushtha (Saussurea lappa C.B. Clarke.), choraka (Ksaumaka -?-), hingu (Ferula narthex Boiss.), sarshapa (Brassica nigra Koch.), atasi (Linum usitatissimum Linn.), lashuna (Alium sativum Linn.), kanakanika (-?-) and other drugs known to be repellents of evil spirits should be tied to the door-sill, and to the necks of the mother and the child , and should also be put into cooking utensils, water jars, bed, and on either side of the door panels. There should be a fire lighted constantly with the fire woods of kanakanika (-?-), and tinduka (Diospyros peregrine Gurke.) at the fireplace within the maternity home. The attending women (of the qualities mentioned earlier) should keep vigilance of the maternity home for ten to twelve days. The whole house should be kept busy with people who are pious, affectionate and happy, and kept engaged with gifts, encouraging blessings, praise, song, music food and drinks. In order to bestow auspicious blessings on the mother and the child, brahmins well versed in Atharva Veda should perform ritual sacrifices in the sacred fire two times a day. These are, rituals and measures that need to be put in place to protect the mother and the child. [47]

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सूतिकां तु खलु बुभुक्षितां विदित्वा स्नेहं पाययेत परमया शक्त्या सर्पिस्तैलं वसां मज्जानं वा सात्म्यीभावमभिसमीक्ष्यपिप्पलीपिप्पलीमूलचव्यचित्रकशृङ्गवेरचूर्णसहितम्|

स्नेहं पीतवत्याश्च सर्पिस्तैलाभ्यामभ्यज्य वेष्टयेदुदरं महताऽच्छेन वाससा; तथा तस्या न वायुरुदरेविकृतिमुत्पादयत्यनवकाशत्वात्|

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After the delivery (i.e., in the post-partum period) when the new mother feels hungry and needs nourishment, suitable fatty substances like ghee, oil, and majja (muscle fat or marrow), duly mixed with the powders of pippali (Piper longum Linn.), pippalimula (root of Piper longum Linn.), chavya (Piper chaba Hunter.), chitraka (Plumbagozeylanica Linn.) and shrungabera (Zingiberofficinale Rocs.) should be given to her, according to her status of appetitie. Once she has eaten, she should be given a good massage on her abdomen with ghee and oil and then a big clean cloth should be wrapped around her abdomen so that vayu may not find a place to cause any ailment. Once the food eaten is digested, she should take liquid gruel prepared with pippali (Piper longum Linn.) etc., mixed with unctuous substances in copious amounts. She should take a warm water bath before taking meals, though. This regimen should be continued for five to seven nights. [48]

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तस्यास्तु खलु यो व्याधिरुत्पद्यते स कृच्छ्रसाध्यो भवत्यसाध्यो वा, गर्भवृद्धिक्षयितशिथिलसर्वधातुत्वात्,प्रवाहणवेदनाक्लेदनरक्तनिःस्रुतिविशेषशून्यशरीरत्वाच्च; तस्मात्तां यथोक्तेन विधिनोपचरेत्;भौतिकजीवनीयबृंहणीयमधुरवातहरसिद्धैरभ्यङ्गोत्सादनपरिषेकावगाहनान्नपानविधिभिर्विशेषतश्चोपचरेत्; विशेषतो हिशून्यशरीराः स्त्रियः प्रजाता भवन्ति||४९||

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If the mother is afflicted with any disease at this puerperal stage, then the condition becomes either difficult to cure or incurable because her body has suffered throughout pregnancy and parturition; because of providing nourishment for growth and development of fetus as well as discharges of blood and kleda during parturition she is vulnerable to doshic afflictions and various diseases.It is therefore important for a weak mother, or a mother afflicted with sickness to be specifically treated with massages, oil anointments, warm baths, food and drink prepared with drugs that are bhautika (alleviators of evil spirits), and of jivaniya, brimhaniya, madhura and vatahar classes of medications. [49]

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दशमे त्वहनि [१] सपुत्रा स्त्री सर्वगन्धौषधैर्गौरसर्षपलोध्रैश्च स्नाता लघ्वहतशुचिवस्त्रं परिधाय [२] पवित्रेष्टलघुविचित्रभूषणवतीच संस्पृश्य मङ्गलान्युचितामर्चयित्वा च देवतां शिखिनः शुक्लवाससोऽव्यङ्गांश्च ब्राह्मणान् स्वस्ति वाचयित्वाकुमारमहतानां [३] च वाससां सञ्चये प्राक्शिरसमुदक्शिरसं वा संवेश्य देवतापूर्वं द्विजातिभ्यः प्रणमतीत्युक्त्वा कुमारस्य पिताद्वे नामनी कारयेन्नाक्षत्रिकं नामाभिप्रायिकं च|

तत्राभिप्रायिकं घोषवदाद्यन्तस्थान्तमूष्मान्तं वाऽवृद्धं [४] त्रिपुरुषानूकमनवप्रतिष्ठितं, नाक्षात्रिकं तु नक्षत्रदेवतासमानाख्यं [५]द्व्यक्षरं चतुरक्षरं वा||५०||

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On the tenth day of delivery, the woman, along with her child, should take bath in water treated with fragrant herbs, shveta sarshapa (white variety of mustard – Brassica nigra Koch.) and lodhra (Symplocos recemosa Roxb.). They should be dressed in light, new and clean garments, while the woman should also be adorned in pure, light and variegated ornaments. The garments and ornaments should have been consecrated using Vedic rituals, and blessed by priests wearing white garments and without any physical deformities. Then the child, having been wrapped in a new garment, should be placed with his head facing the east or the north. The father of the child should pay obeisance to the Gods and Brahmins on behalf of the child and then give it two names: one denoting the nakshatra under which it was born and the other intended for social interactions. The name for social purpose should have a Ghosha (sonant) for its first letter and for its last a Antastha (semi-vowel) or usman (sibilants and aspirate), should be free of Vriddhi(diphthongs), indicative of one of the three ancestors (father, grandfather and great grandfather) and not a new created The constellar name should be identical to that of the diety of the nakshatra and should be made up of two or four (Sanskrit) syllables. [50]

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वृत्ते [१] च नामकर्मणि कुमारं परीक्षितुमुपक्रमेतायुषः प्रमाणज्ञानहेतोः|

तत्रेमान्यायुष्मतां कुमाराणां लक्षणानि भवन्ति|

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Once the naming ceremony is over, the life-span of the child is assessed by the priests. The children that live long, according to this verse, have discrete, soft, sparse, oily, firm-rooted and black hair, firm and thick skin, naturally well-endowed, slightly bigger in size, umbrella-like head; broad, firm, even, united well with the temporal bone, endowed with three transverse lines, plump, having wrinkles and half moon-shaped forehead; thick, large, symmetrical ears with even flaps, equal elongated and downwardly depressed at the back, having compact tragus and big meatus; eyebrows that are slightly hanging downwards, disjoined (i.e., separate brows and not a uni-brow), even, compact and large; symmetrical eyes that have sharp vision, have beautiful shape (when viewed from the front and the sides); straight nose, with large nostrils, well ridged and slightly depressed at the tip; mouth big and straight, with good gums (and when the child grows up, a healthy set of teeth); tongue of sufficient length and breadth, smooth in texture and of normal colour; palate smooth, well developed, hot and red; voice sweet, echoing, and tempered; reddish lips that are neither too thick nor thin; large jaws; round, but not very long (or craning) or thick neck; broad and well developed chest; hidden xiphisternum and vertebral column; unbending and stable sides; arms, legs and fingers that are round, developed and long; hands and feet that are big and developed; unafflicted nails, round, unctuous, coppery, high and tortoise shaped; navel that is whirled clockwise and deep; waist 1/3rd less than chest (in breadth), even, having well developed muscles; buttocks round, not too elevated, with firm and developed muscles; thighs tapering downwards, round and well developed; shanks neither too stout nor too thin, but resembling that of deer’s foot, with hidden blood vessels, bones and joints; ankles neither too broad nor too thin; feet possessing the above features and tortoise shaped; and normal functions associated with passing bodily wastes, sexual organs, sleep, abilities to express emotions by smiling, weeping, and appetite through suckling. Other aspects of the child’s body or bodily functions, if with normal features, are desirable.

This sums up the verse on physical features used to assess the longevity of the newborn. [51]

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अतो धात्रीपरीक्षामुपदेक्ष्यामः|

अथ ब्रूयात्-धात्रीमानय समानवर्णां यौवनस्थां निभृतामनातुरामव्यङ्गामव्यसनामविरूपामजुगुप्सितां [१]देशजातीयामक्षुद्रामक्षुद्रकर्मिणीं कुले जातां वत्सलामरोगां जीवद्वत्सां पुंवत्सांदोग्ध्रीमप्रमत्तामनुच्चारशायिनीमनन्त्यावसायिनीं कुशलोपचारां शुचिमशुचिद्वेषिणीं स्तनस्तन्यसम्पदुपेतामिति||५२||

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The breast milk which does not fit the above description is to considered vitiated and unfit for the child’s consumption. Milk that assumes a darkish or reddish hue, astringent in after-taste, clear, of no marked smell, dry, watery, frothy and light in texture or form, and is not satisfying causes emaciation, gives rise to vatika disorders, and thus, should be considered vata-vitiated. Milk that looks blackish, bluish, yellow, or coppery, has an after-taste which is sour or pungent, which smells like a corpse or like blood, and which is very warm is pitta-vitiated and could cause pittaja disorders. Finally, the milk that is very white, very sweet with a saltish after-taste, that has odour like ghee, oil, flesh-marrow or bone-marrow, is viscid, thready and sinks in water without mixing, gives rise to disorders of kapha and should be considered as kapha-vitiated milk. [55]

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तेषां तु त्रयाणामपि क्षीरदोषाणां प्रतिविशेषमभिसमीक्ष्य यथास्वं यथादोषं च वमनविरेचनास्थापनानुवासनानि विभज्य कृतानिप्रशमनाय भवन्ति|

पानाशनविधिस्तु दुष्टक्षीराया यवगोधूमशालिषष्टिकमुद्गहरेणुककुलत्थसुरासौवीरकमैरेयमेदकलशुनकरञ्जप्रायः स्यात्|

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If any of the three varieties of vitiated milks described in the preceding verse is in advertently consumed by the child, after ascertaining the specific features of the milk or the symptoms that are associated with a dosha affliction, emetics, purgatives and unctuous and non-unctuous enema specific to that afflicted dosha should be administered. The dietetic guidelines to a woman with vitiated milk are as follows: her food and drink should consist mainly of barley, wheat, sali and shashtika rice, mudga (Phaseolus mungo Linn. - green gram), harenuka (Lathyrus ashaca Linn.), sura, sauviraka, maireya and medaka varieties of wines, lashuna (Alium sativum Linn.) and karanja (Pongamia pinnata Merr.). The milk should be examined at frequent intervals for specific features and the appropriate corrective measures should be adopted. The decoctions of patha (Cissmpelos pareira Linn.), shunthi (Zingiberofficinale Rosc.), devadaru (Cedrusdeodara Loud.), musta (Cyperusrotundus Linn.), murva (Clemaistrilobaheyne ex Roth), guduchi (Tinosporacordifolia Miers.), indrayava (Holarrhenaantidysentrica wall.), kiratatikta (SwertiachirataBuch. -Ham.), katukarohini (Picrorhizakurroa Royle ex Benth.) and sariva (Hemidesmusindicus R. B.) are said to be beneficial. Similarly, other drugs with bitter, astringent, pungent and sweet tastes could also be administered, depending upon the nature of the disorder, dosage and season. [56]

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क्षीरजननानि तु मद्यानि सीधुवर्ज्यानि, ग्राम्यानूपौदकानि च शाकधान्यमांसानि, द्रवमधुराम्ललवणभूयिष्ठाश्चाहाराः,क्षीरिण्यश्चौषधयः, क्षीरपानमनायासश्च, वीरणषष्टिकशालीक्षुवालिकादर्भकुशकाशगुन्द्रेत्कटमूलकषायाणां च पानमिति(क्षीरजननानि)||५७||

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Galactogogues (lactation-stimulants) include the following food articles and habits: all wines with the exception of sidhu, vegetables, cereals and meat of domestic, marshy and aquatic origins; food articles and liquids that have predominantly sweet, sour or salty taste; herbs containing milky juices; cow’s milk; avoidance of laborious tasks, and; drinking of the decoctions of roots of virana (Vetiveria zizanoides Nash.), shashtika (a variety of shali – Oryza sativa Linn.), shali (Oryza sativa Linn.), ikshuvalika (Astercantha longifolia Nees.), darbha (Desmostachya bipinnata Stapf), kusha (Desmostachya bipinnata Stapf), kasha (Saccharum spontaneum Linn.), gundra (Saccharum sara)and Itkata (-?-)(are galactogogues). [57]

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धात्री तु यदा स्वादुबहुलशुद्धदुग्धा स्यात्तदास्नातानुलिप्ता शुक्लवस्त्रं परिधायैन्द्रीं ब्राह्मीं शतवीर्यां सहस्रवीर्याममोघामव्यथांशिवामरिष्टां वाट्यपुष्पीं विष्वक्सेनकान्तां [१] वा बिभ्रत्योषधिं कुमारं प्राङ्मुखंप्रथमं दक्षिणं स्तनं पाययेत्|

इति धात्रीकर्म||५८||

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When the wet nurse, having sweet, copious and pure milk, has bathed and anointed herself with fragrant pastes, dressed in white garments and adorned with herbs such as aindri (Citrullus colocynthis Schrad), brahmi (Bacopa monnieri Pennel), shatavirya (Cynodon dactylon Pers.), sahasravirya (a type of Shatavirya), amogha (Emblica officinalis Gaertn.), avyatha (Tinospora cordifolia Miers.)shiva (Terminalia chebula Linn.), vatyapushpi (Sida rhombifolia Linn.) and viswaksenakanta (Callicarpa macrophyla Vahl.), then she should take hold of the baby and, while facing east , feed the baby from the right breast first. These are prescribed dutiesof dhatri, or the wet nurse attending the baby. [58]

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अतोऽनन्तरं कुमारागारविधिमनुव्याख्यास्यामः-वास्तुविद्याकुशलः प्रशस्तं रम्यमतमस्कं निवातं प्रवातैकदेशंदृढमपगतश्वापदपशुदंष्ट्रिमूषिकपतङ्गं सुविभक्तसलिलोलूखलमूत्रवर्चःस्थानस्नानभूमिमहानसमृतुसुखंयथर्तुशयनासनास्तरणसम्पन्नं कुर्यात्; तथा सुविहितरक्षाविधानबलिमङ्गलहोमप्रायश्चित्तंशुचिवृद्धवैद्यानुरक्तजनसम्पूर्णम्|

इति कुमारागारविधिः||५९||

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For fumigation of the garments, bed, and furnishings the following articles smeared with ghee may be used- barley, mustard, atasi (Linumusitaissimum Linn.), hingu (Ferulanarthex Boiss.), guggulu (Commiforamukul Engl.), vacha (Acoruscalamus Linn.), choraka (Angelicaglauca Edgw), vayahstha (Bacopamonnieri Pennel.), golomi (type of Vacha), jatila (Nardostachysjatamansi D. C.), palankasha (type of Guggulu), ashoka (Saracaindica Linn.), rohini (Picrorhizakurroa royle ex Benth.)and sarpa nirmoka(sloughs of snakes). [61]

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मणयश्च धारणीयाः कुमारस्य खड्गरुरुगवयवृषभाणां जीवतामेव दक्षिणेभ्यो विषाणेभ्योऽग्राणि गृहीतानि स्युः;ऐन्द्र्याद्याश्चौषधयो जीवकर्षभकौ च, यानि चान्यान्यपि ब्राह्मणाः प्रशंसेयुरथर्ववेदविदः||६२||

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It is never good to frighten a child. So, if he is found weeping, refusing to eat his meals, or in any other way becoming disobedient, it is not good to take the name of rakshasas (goblins), pishacha (ghost) or putana (harpy) with a purpose of scaring him further. [64]

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यदि त्वातुर्यं किञ्चित् कुमारमागच्छेत् तत् प्रकृतिनिमित्तपूर्वरूपलिङ्गोपशयविशेषैस्तत्त्वतोऽनुबुध्यसर्वविशेषानातुरौषधदेशकालाश्रयानवेक्षमाणश्चिकित्सितुमारभेतैनं मधुरमृदुलघुसुरभिशीतशङ्करं कर्म प्रवर्तयन्|

एवंसात्म्या हि कुमारा भवन्ति|

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In this manner the child should be nurtured, from his childhood to his youth, i.e., till he acquires the knowledge and skills necessary for conducting religious activities and leading his livelihood. [66]

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इति पुत्राशिषां समृद्धिकरं कर्म व्याख्यातम्|

तदाचरन् यथोक्तैर्विधिभिः पूजां यथेष्टं लभतेऽनसूयक इति||६७||

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