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Jatisutriya Sharira (view source)

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→‎Sharira Sthana Chapter 8 Jatisutriya Shariram

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=== Abstract ===

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The eighth chapter of [[Sharira Sthana]], [[Jatisutriya Sharira]], continues from where Chapter Two ends, and deals not just with obstetrics and midwifery, but also prescribes measures for good parental health and effective neonatal care. It also describes pioneering concepts such as construction of a maternity home, attending wet nurses (and the concept of a milk bank), and well-furnished nurseries. ''Jati'' means birth, hence this chapter deals with the method of procreation in short.

'''Keywords''':''Jatisutriya, Dhatri''

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=== Introduction ===

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The [[Sharira Sthana]] and [[Chikitsa Sthana]] provide valuable insights into obstretics, midwifery and gynaecology in the Vedic ages. Since Ayurveda is holistic in its treatment of various aspects of life sciences, these sections go beyond in their treatment of these branches of medicine, prescribing ground rules for effective neonatology and improved parental health. This chapter starts with certain guidelines for purification of the parents, including spiritual practices and appropriate rules for coitus, to improve the odds of giving birth to a healthy and desired offspring. For purification, therapies such as [[Panchakarma]] are advocated. A very specific - and contentious - spiritual procedure called ''putreshti yajna'' is also explained here, with an aim towards giving birth to a son (or a child of desired gender) with all excellent qualities.

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Summarizing the eighth chapter, it deals with Obstetrics and Neonatology while also touching upon parental health and early child care, introducing certain concepts that are now considered modern best practices in the field,

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===Sanskrit text, Transliteration and English Translation===

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athApyetau strIpuMsau snehasvedAbhyAmupapAdya, vamanavirecanAbhyAM saMshodhya, krameNaprakRutimApAdayet|

saMshuddhau cAsthApanAnuvAsanAbhyAmupAcaret; upAcarecca madhurauShadhasaMskRutAbhyAMghRutakShIrAbhyAM puruShaM, striyaM tu tailamAShAbhyAm||4||

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Such a couple (desiring good progeny) should first undergo purification therapies described earlier in this treatise - unction and sudation procedures followed by emesis and purgation - and gradually get back to normalcy. Once purified, the couple should undergo non-unctuous and unctuous enema. Then, the man should be administered with sweet-tasting drugs processed with ghee and milk while the woman should take sesame oil and black gram. [4]

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==== Abstinence from coitus during menstruation ====

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tatashcaturthe~ahanyenAmutsAdya sashiraskaM snApayitvA shuklAni vAsAMsyAcchAdayet puruShaM ca|

tataH shuklavAsasau sragviNau sumanasAvanyonyamabhikAmau saMvaseyAtAM snAnAt prabhRutiyugmeShvahaHsu putrakAmau, ayugmeShu duhitRukAmau||5||

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While menstruating, the woman should abstain from coitus for three nights, sleep on the ground, consume food with her hand from unbroken utensils, and should not clean her body by any means. On the fourth day, she should be anointed well with oil and should be given a good head bath, cleansed well, and then made to wear white coloured apparel. The man should follow similar rituals as the woman on her fourth day of menstruation. Then onwards, the two, wearing white apparels and garlands, with pleasant disposition, loving each other, should enter into acts of cohabitation - on even days if desirous of a male child, and on odd days for a female child. [5]

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==== Postures and circumstances to be avoided for coitus ====

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puruShe~apyeta eva doShAH|

ataH sarvadoShavarjitau strIpuruShau saMsRujyeyAtAm||6||

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During sexual intercourse, the woman should not be in prone posture, or lie on her sides. In the former case, ''vata dosha'' becomes stronger and inflicts the genital tract and in the latter case, lying on her right side, displaces ''kapha dosha'' into the mouth of the uterus and creates obstruction, while if she is on her left side, ''pitta dosha'' afflicts the ovum and sperm by its heat. Therefore, the woman should receive the sperm lying on her back, in this position; the doshas are in their states of normalcy. After coitus, vagina should be sprinkled with cold water.

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A very young (sexually immature) girl or a very old woman, woman suffering from chronic illness or suffering with any other disorders should not procreate. This condition applies for a male partner too. Hence only a man and a woman who are free from all defects, and are of suitable age should engage in coitus. [6]

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==== Preparations before coitus ====

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sa~jjAtaharShau maithune cAnukUlAviShTagandhaM svAstIrNaM sukhaM shayanamupakalpya manoj~jaMhitamashanamashitvA nAtyashitau dakShiNapAdena pumAnArohet vAmapAdena strI||7||

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The couple that is sufficiently aroused and fully engrossed in the sexual act, after having their favorite food (wholesome, not overeaten), should lie on bed which is well adorned with pleasant perfumes and bedecked with comfortable mattresses of one’s choice for the sexual act, man placing his right foot first and woman her left. [7]

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==== ''Mantra'' before the sexual act ====

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bhago~atha mitrAvaruNau vIraM [2] dadatu me sutam”

ityuktvA saMvaseyAtAm||8||

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Then, they should recite the ''mantra'' meaning: ‘Thou art the day; Thou art the life; Thou art well established from all sides. May the supporter endow Thee; may the dispenser dispense to Thee: be Thou born with ''Brahmic'' splendor’. May Brahma, Brhaspati, Visnu, Soma, Surya and the two Ashwins, as also Bhaga, Mitra and Varuna, bless me with a heroic son.’ Having uttered this, the couple should commence the sexual act. [8]

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==== Daily rituals to be followed a week before coitus by a woman desirous of a healthy male child ====

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na ca mishrIbhAvamApadyeyAtAmiti|

anena vidhinA saptarAtraM sthitvA~aShTame~ahanyAplutyAdbhiH sashiraskaM saha bhartrA ahatAnivastrANyAcchAdayedavadAtAni, avadAtAshca srajo bhUShaNAni ca bibhRuyAt||9||

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A woman desirous of having a male child with large limbs, fair complexion, with eyes like those of a lion (full of vigor), pure, and with good mental disposition should, after her menstrual period, first take a purificatory bath, then be given a light porridge of well cleaned white barley grains duly sweetened by adding honey and ghee, diluted in the milk of a white cow having a white calf, in a utensil made of silver or bronze, regularly in the morning and evening for a week.

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Her companions and husband should also entertain her with things, discussion topics, and activities that are pleasant to her, and not stressful. The couple, should, however avoid sexual contact during this period. Following this regimen for a week, on the eighth day she, along with her husband, after taking a head bath with pure (consecrated – ''abhimantritam'') water, get prepared for coitus by adorning themselves with new white apparel, garlands and ornaments. [9]

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==== Rituals at the end of the week ====

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tatropaviShTaH pAlAshIbhirai~ggudIbhiraudumbarIbhirmAdhUkIbhirvA samidbhiragnimupasamAdhAya,kushaiH paristIrya, paridhibhishca paridhAya, lAjaiH shuklAbhishca gandhavatIbhiH sumanobhirupakiret|

tatra praNIyodapAtraM pavitrapUtamupasaMskRutya sarpirAjyArthaM yathoktavarNAnAjAneyAdInsamantataH sthApayet||10||

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At the end of one week, a priest should select a place on the north side of the house, having a downward slope towards the east or the north. The selected place/ground should be duly smeared with cowdung and water. After sprinkling the place with water, he should prepare and fix the altar.

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Thus seated, he should kindle the scared fire with the twigs of ''palasha'' (Butea monosperma Kuntze), ''ingudi'' (Balanites aegyptica Delile), ''udumbara'' (Ficus racemosa Linn) or ''madhuka'' (Madhuka indica J.F.Gmel), spread the ''kusha'' (Desmostachya bipinnata Stapf.) grass around, and fix the enclosure of fire with big stalks of ''palasha'' (Butea monospermakuntze) on all four sides, and then spread the altar with parched/roasted paddy and white coloured flowers having sweet fragrance. Then, he should prepare a water pot, clean and sanctified by ''mantras'', make available adequate amount of ghee for offerings, and place auspicious objects (such as bulls or stallions) of said qualities and colors, etc. in and around the place of offering as mentioned earlier. [10]

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==== Additional rituals before cohabiting ====

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tato [1] brAhmaNAn svasti vAcayitvA~a~ajyasheShaM [2] prAshnIyAt pUrvaM pumAn, pashcAt strI; nacocchiShTamavasheShayet|

tatastau saha saMvaseyAtAmaShTarAtraM, tathAvidhaparicchadAveva ca syAtAM [3] , tatheShTaputraMjanayetAm||11||

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Thereafter the woman, desirous of progeny, should sit with her husband on the west side of the altar, while the priest should sit to the south, and together they should perform the holy oblation to fire expressing their longing for a progeny. Then, the priest, addressing the God of procreation (Prajapati) for the fulfilment of her desire in her womb, should perform the ‘boon bestowing rite’, by chanting the said hymn ‘May Visnu bless the womb and make it fertile’. Then, the priest should prepare a bolus of cooked rice in an earthen pot by mixing the oblation with ghee, offering it to the holy fire thrice according to the prescribed methods. He should then give the sanctified pot of water to the woman to be used for all her purposes.

On the completion of the rite, she should, placing her right foot first, walk around the fire keeping to her right and accompanied by her husband. Then, after taking the the blessing of the ''brahmanas'', the couple should consume the remains of the sacrificial ghee - first the husband and then the wife - taking care not to leave any leftovers. On completion of this ritual, they shall cohabit for a period of eight nights, wearing the dress etc., as prescribed earlier. In this manner they will be able to beget a progeny, as desired. [11]

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या तु स्त्री श्यामं लोहिताक्षं व्यूढोरस्कं महाबाहुं च पुत्रमाशासीत, या वा कृष्णं कृष्णमृदुदीर्घकेशं शुक्लाक्षं शुक्लदन्तंतेजस्विनमात्मवन्तम्; एष एवानयोरपि होमविधिः|

किन्तु परिबर्हो वर्णवर्जं स्यात्|

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kintu paribarho varNavarjaM syAt|

putravarNAnurUpastu yathAshIreva tayoH paribarho~anyaH kAryaH syAt||12||

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As regards the woman desirous of a child with sky blue complexion, red eye, broad chest and long limbs, or a woman who seeks off spring with black complexion, with black, soft and long hair, glittering white eye and teeth, radiant and self-restrained, the rituals to be followed are the same as described above. The preparations and materials required will not be of the same color but it should be made, in either case, to match the desired complexion of the child to be born, agreeable to the mother’s desire. [12]

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==== Rituals for those belonging to the "shudra" lineage ====

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tato [5] yA yA yeShAM yeShAM janapadAnAM manuShyANAmanurUpaM putramAshAsIta sA sA teShAMteShAM janapadAnAM manuShyANAmAhAravihAropacAraparicchadAnanuvidhatsveti vAcyA syAt|

ityetat sarvaM putrAshiShAM samRuddhikaraM karma vyAkhyAtaM bhavati||14||

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By knowing about the kind of child she desires, the woman should be advised to mentally travel to such places where people having similar dispositions live. Also, she should be advised to take diet, assume behavior, and engage in activities, attire, and social/cultural behooving such places and people.

Thus, the section detailing rituals that couples desirous of a healthy progeny – of the attributes of their liking – has been explained. [14]

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==== Role of ''mahabhutas'' in contributing to the complexion of the offspring ====

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na khalu kevalametadeva karma varNavaisheShyakaraM bhavati|

api tu tejodhAturapyudakAntarikShadhAtuprAyo~avadAtavarNakaro bhavati, pRuthivIvAyudhAtuprAyaHkRuShNavarNakaraH, samasarvadhAtuprAyaH shyAmavarNakaraH||15||

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Apart from the procedures mentioned above, ''mahabhutas'' also contribute in colour and complexion of skin. It is important to note that the ''teja'' (aura) associated with ''apa'' and ''akasha mahabuta'' are responsible for fair complexion, ''prithvi'' and ''vayu'' are responsible for black, and an equilibrium of all the five ''mahabhutas'' result in ''shyamavarna'' i.e. sky-like bluish complexion. [15]

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==== Factors determining the psychological disposition of the progeny ====

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sattvavaisheShyakarANi punasteShAM teShAM prANinAM mAtApitRusattvAnyantarvatnyAHshrutayashcAbhIkShNaM svocitaM ca karma sattvavisheShAbhyAsashceti||16||

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The factors that determine the psychological disposition of the progeny depends upon the various mental traits of the parents, the impressions received by the pregnant woman, and the influence of past deeds (especially, the psychological makeup of the person in his/her past life). [16]

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यथोक्तेन विधिनोपसंस्कृतशरीरयोः स्त्रीपुरुषयोर्मिश्रीभावमापन्नयोः शुक्रं शोणितेन सह संयोगं समेत्याव्यापन्नमव्यापन्नेनयोनावनुपहतायामप्रदुष्टे गर्भाशये गर्भमभिनिर्वर्तयत्येकान्तेन|

यथा-निर्मले वाससि सुपरिकल्पिते रञ्जनं समुदितगुणमुपनिपातादेव रागमभिनिर्वर्तयति, तद्वत्; यथा वाक्षीरंदध्नाऽभिषुतमभिषवणाद्विहाय स्वभावमापद्यते दधिभावं, शुक्रं तद्वत्||१७||

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yathoktena vidhinopasaMskRutasharIrayoH strIpuruShayormishrIbhAvamApannayoH shukraM shoNitenasaha saMyogaM sametyAvyApannamavyApannena yonAvanupahatAyAmapraduShTe garbhAshayegarbhamabhinirvartayatyekAntena|

yathA- nirmale vAsasi suparikalpite ra~jjanaM samuditaguNamupanipAtAdeva rAgamabhinirvartayati,tadvat; yathA vA kShIraM dadhnA~abhiShutamabhiShavaNAdvihAya svabhAvamApadyate dadhibhAvaM,shukraM tadvat||17||

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When a couple, whose body and mind are purified by above mentioned methods, engages in sexual intercourse, the undamaged sperm unites with the healthy ovum in a clean genital tract and the healthy uterus is home to an embryo with all the desired characters. Just as a well-washed cloth catches the colour of good dye instantly or milk, when mixed with drops of curd, transforms into curd leaving its original characters, the seeds acquire the positive attributes of the parents and the environment. [17]

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एवमभिनिर्वर्तमानस्य गर्भस्य स्त्रीपुरुषत्वे हेतुः पूर्वमुक्तः|

यथा हि बीजमनुपतप्तमुप्तं स्वां स्वां प्रकृतिमनुविधीयते व्रीहिर्वा व्रीहित्वं यवो वा यवत्वं तथा स्त्रीपुरुषावपि यथोक्तंहेतुविभागमनुविधीयेते||१८||

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evamabhinirvartamAnasya garbhasya strIpuruShatve hetuH pUrvamuktaH|

yathA hi bIjamanupataptamuptaM svAM svAM prakRutimanuvidhIyate vrIhirvA vrIhitvaM yavo vA yavatvaMtathA strIpuruShAvapi yathoktaM hetuvibhAgamanuvidhIyete||18||

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Factors determining the sex of an embryo have already been explained. Just as an undamaged seed when sown reproduces its own kind, such as the paddy seed germinates into paddy and the barley seed produces barley, so too men and women beget children possessing the natural characteristics of their parents. [18]

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==== Factors that can change the progeny's sex before birth ====

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yaccAnyadapi brAhmaNA brUyurAptA vA striyaH puMsavanamiShTaM taccAnuShTheyam|

iti puMsavanAni||19||

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This verse lays down procedures mentioned in Vedic scriptures that, if administered correctly, could change the sex of an offspring even before its birth. When applied in the best of places and time, these procedures bear the desired fruit invariably always. Therefore, after examining the woman who has conceived recently, before the signs of gestation become apparent, (the physician) should administer ''pumsavana'' (procedures to beget a male offspring) on her.

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This concludes the verse on ''pumsavana''. [19]

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==== Measures for the preservation of the embryo ====

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tathA sarvAsAM jIvanIyoktAnAmoShadhInAM sadopayogastaistairupayogavidhibhiH|

iti garbhasthApanAni vyAkhyAtAni bhavanti||20||

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From this verse onwards, measures for the preservation of embryo (''garbha'') have been explained. Some of these rituals or practices require the pregnant woman to wear herbs, such as ''aindri'' (Citrulluscolocynthis Schrad – Gorakshakarkati), ''brahmi'' (Bacopamonnieri Pennel), ''satavirya'' (Cynodon doctylon Pers), ''sahasravirya'' (a variety of ''durva'' - cynodon species, also known as ''durvadwaya''), ''amogha'' (''patala'' – Stereospermumsuaveolens DC), ''avyatha'' (''guduchi'' – Tinospora cordifolia Miers), ''shiva''(''haritaki'' – Terminaliachebula Linn), ''arishta'' (katukarohini – Piccrorhizakurroa Royle ex Benth), ''vatyapushpi'' (Pitabala – Sidacordifolia Linn), and ''vishwaksenakanta'' (''priyangu'' – Callicarpa macrophylla Vahl.),on her head or her right hand. Or she may drink milk or ghee processed with the above mentioned herbs, or bathe at every occasion of ''pushyanakshatra'' with water boiled using these herbs, and she should keep these herbs readily available always. Similarly, the regular use of all of the ''jivaniya'' class of herbs (life promoter group of herbs) in the (above) prescribed manner is also beneficial. Thus, the procedures for stabilization of embryo (''garbha'') have been described in this verse. [20]

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==== Factors that could damage or destroy the embryo ====

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tasmAdahitAnAhAravihArAn prajAsampadamicchantI strI visheSheNa varjayet|

sAdhvAcArA cAtmAnamupacareddhitAbhyAmAhAravihArAbhyAmiti||21||

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The following factors may damage or destroy the embryo/fetus: a woman who sits in awkward positions, on uneven and hard seats, or suppresses the urge to pass flatulence, urine and bowel movement, or indulges in intensive or extreme forms of physical activities, or is excessively addicted to consuming pungent and hot things, or eats very sparingly. In such scenarios, her fetus could dry up in the womb or get delivered prematurely, or atrophy.

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In summary, a pregnant woman indulging in unhealthy dietary and lifestyle activities that could cause certain diseases would increase the risk of her off spring getting afflicted with similar (or more virulent) disorders. From the father’s side, defects in semen could occur due to above mentioned factors for mother. Hence, a woman desirous of a child with excellent qualities should abstain from all forms of addictions as well as unhealthy dietary and lifestyle activities. [21]

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==== Treating pregnant women afflicted with ailments ====

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aShTamaM mAsamupAdAya vamanAdisAdhyeShu punarvikAreShvAtyayikeShumRudubhirvamanAdibhistadarthakAribhirvopacAraH syAt|

pUrNamiva tailapAtramasa~gkShobhayatA~antarvatnI [1] bhavatyupacaryA||22||

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Any ailment or disease afflicting a pregnant woman should be treated very delicately, by means of medicaments and diet that are mainly soft, palatable, cooling, pleasant and mild. She should not be subjected to emetics, purgatives, or ''nasya'' (errhines), or to practices such as bloodletting. She should not be, at any time, administered corrective and unctuous enema, except in very serious emergency situations. In her final trimester, the pregnant woman, if in emergency conditions wherein emesis is urgently required, should only be treated by means of very mild emetics etc., or by its substitutes. A pregnant woman should be handled like a pot brimful of oil, which can spill on irritation i.e., very delicately. [22]

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==== Occurrences of bleeding during pregnancy ====

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puShpadarshanAdevainAM brUyAt- shayanaM tAvanmRudusukhashishirAstaraNasaMstIrNamIShadavanatashiraskaMpratipadyasveti|

tato yaShTImadhukasarpirbhyAM paramashishiravAriNI saMsthitAbhyAM picumAplAvyopasthasamIpe sthApayettasyAH, tathAshatadhautasahasradhautAbhyAM sarpirbhyAmadhonAbheH sarvataH pradihyAt, sarvatashca gavyena cainAM payasA sushItenamadhukAmbunA vA nyagrodhAdikaShAyeNa vA pariShecayedadho nAbheH, udakaM vA sushItamavagAhayet, kShIriNAMkaShAyadrumANAM ca svarasaparipItAni celAni [2] grAhayet, nyagrodhAdishu~ggAsiddhayorvAkShIrasarpiShoH picuM grAhayet,atashcaivAkShamAtraM prAshayet, prAshayedvA kevalaM kShIrasarpiH, padmotpalakumudaki~jjalkAMshcAsyaisamadhusharkarAn lehArthaM dadyAt, shRu~ggATakapuShkarabIjakasherukAn bhakShNArthaM,gandhapriya~ggvasitotpalashAlUkodumbarashalATunyagrodhashu~ggAni vA pAyayedenAmAjena payasA, payasA cainAMbalAtibalAshAliShaShTikekShumUlakAkolIshRutena samadhusharkaraM raktashAlInAmodanaM mRudusurabhishItalaM bhojayet,lAvakapi~jjalakura~ggashambarashashahariNaiNakAlapucchakarasena vA ghRutasusaMskRutenasukhashishiropavAtadeshasthAM bhojayet, krodhashokAyAsavyavAyavyAyAmebhyashcAbhirakShet, saumyAbhishcainAMkathAbhirmanonukUlAbhirupAsIta; tathA~asyA garbhastiShThati||24||

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If the pregnant woman, in her second trimester or later, as a consequence of excessive anger, grief, intolerance, envy, fear, sex, exercise, agitation, suppression of body urges, faulty eating, faulty lying down and standing habits, excessive hunger and thirst or as the result of malnutrition, starts to bleed, then the following course of treatment should be adopted to safeguard the conception from any mishap:

• As soon as the blood discharge is noticed, the patient should be instructed to lie down on a soft and comfortable couch with her head placed slightly lower than the rest of herbody.

• The physician should then place a cotton swab, immersed in medicated ghee prepared with yashtimadhu (Glycyrrhiza glabraLinn) and then kept in cold water, near or in the vaginal passage. She should also be annointed with shatadhautaor sahasradhauta ghrita (ghee washed a hundred or a thousand times with water or medicated decoctions) on or below the navel region. Similarly, she could also be sprinkled with cold milk or decoction of madhuka and nyagrodhadi class of (Ficusbengalensis Linn) herbs on or below her navel region, or she should take bath in tub of cold water. Cloth pieces soaked in the juice of ksheerivriksha (latex-yielding trees) class of herbs, or a cotton swab soaked in milk and ghee processed with leaf-buds of nyagrodhadi (Ficusbengalensis Linn) class of drugs should be inserted into her vagina. She should also consume ghee made up of milk in a quantity of aksha (about 10-12 ml) and treated with the same drugs as mentioned above. She should be offered a concoction made up of stamens of kamala (Nelumbo nucifera Gaertn.), utpala (Nymphaea alba Linn), and kumuda (a variety of Nymphaea species), mixed with honey and sugar linctus. She should eat singhataka (Trapabispinosa Roxb. – chestnut), pushkarabeeja (lotus seeds –Nelumbonucifera Gaertn.) and kasheruka (Scirpusgrossus Linn. f.). She may be given goat’s milk boiled with gandhapriyangu (Callicarpamacrophylla Vahl.), nilotpala (blue variety of Nymphaeaalba Linn), shaluka (rhizome of lotus), fruits of udumbara (Ficusracemosa Linn.) and leaf-buds of nyagrodha (Ficusbengalensis Linn). She should eat soft, fragrant and cooked shali rice of red variety (Orizasativa Linn.), added with honey and sugar along with milk boiled with roots of bala (Sidacordifolia Linn.), atibala (Abutilonindicum Linn.), shali, sashtika (both varieties of Orizasativa Linn.) ikshu (sugarcane- Saccharumofficinarum Linn.), and kakoli. Or she should eat the above rice along with the soup made of meat that is well-seasoned with ghee, of lava (Common Quail), kapinjala (Grey Partridge), kuranga (Roe deer), sambara (Indian Sambar), shasha (Rabbit), harina (Black Buck), ena (Antelope) orkalapuchchaka (Black tailed Deer), while sitting comfortably in a cool and well ventilated place. She should be protected from anger, grief, overexertion, activities that are sexual or intensely physical in nature, and should be entertained with pleasing and comforting stories. By following these methods, the embryo (garbha) is saved from abortion. [24]

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यस्याः पुनरामान्वयात् पुष्पदर्शनं स्यात्, प्रायस्तस्यास्तद्गर्भोपघातकरं भवति,

विरुद्धोपक्रमत्वात्तयोः||२५||

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yasyAH punaruShNatIkShNopayogAdgarbhiNyA mahati sa~jjAtasAre garbhe puShpadarshanaM syAdanyovA yonisrAvastasyA garbho vRuddhiM na prApnoti niHsrutatvAt; sa kAlamavatiShThate~atimAtraM,tamupaviShTakamityAcakShate kecit|

upavAsavratakarmaparAyAH punaH kadAhArAyAH snehadveShiNyA vAtaprakopaNoktAnyAsevamAnAyAgarbho vRuddhiM na prApnoti parishuShkatvAt; sa cApi kAlamavatiShThate~atimAtram [1] , aspandanashcabhavati, taM tu nAgodaramityAcakShate||26||

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If a pregnant woman with a large and well-formed foetus starts experiencing bleeding or other forms of uterine discharge as aresult of indulgence in hot and pungent food articles, the foetus will cease growing. Such a foetus will stay for a long time in the mother’s womb and this condition is referred to as Upavistaka (or prolonged gestation).

Similarly, in a pregnant woman who suffers from malnutrition due to overindulgence in rituals requiring fasting, or who avoids unctuous articles and indulges in vata-provoking dietary or lifestyle activities, foetus will not develop due to it getting weaned away from nutrition, and such foetus will remain in the womb for a long period of time without developing. This condition is called Nagodara (elephantine gestation). [26]

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</div>

==== Specific Therapeutic courses for the management of Intrauterine Growth Retardation ====

Line 472: Line 472:

nāryōstayōrubhayōrapi cikitsitaviśēṣamupadēkṣyāmaḥ-bhautikajīvanīyabr̥ṁhaṇīyamadhuravātaharasiddhānāṁ sarpiṣāṁ payasāmāmagarbhāṇāṁ cōpayōgōgarbhavr̥ddhikaraḥ; tathā sambhōjanamētairēva siddhaiśca ghr̥tādibhiḥ subhikṣāyāḥ [1] , abhīkṣṇaṁyānavāhanāpamārjanāvajr̥mbhaṇairupapādanamiti||27|

nAryostayorubhayorapi cikitsitavisheShamupadekShyAmaH-bhautikajIvanIyabRuMhaNIyamadhuravAtaharasiddhAnAM sarpiShAM payasAmAmagarbhANAM copayogogarbhavRuddhikaraH; tathA sambhojanametaireva siddhaishca ghRutAdibhiH subhikShAyAH [1] ,abhIkShNaM yAnavAhanApamArjanAvajRumbhaNairupapAdanamiti||27||

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Now (we) shall expound the specific therapeutic courses of treatment recommended for the management of ''upavistaka'' (intrauterine growth retardation because of decreased nutrient transfer) and nagodara (IUGR because of malnourishment). Ghee and milk which have been medicated with ''bhautika'' (drugs having anti-evil spirits / germs action), ''jivaniya'' (life-promoting), ''brimhaniya'' (bulk promoting), ''madhura'' (sweet) and ''vatahara'' (''vata'' alleviating) drugs help stimulate the development of the fetus. Immature or undeveloped fetus (i.e. poultry eggs) with milk also acts as an effective growth stimulant for the fetus. Ample use of medicated ghee also serves to nourish the mother and her fetus. These therapeutic courses should be supplemented with walking, moving in carriages (that do not jerk a lot), physical cleansing and engaging in mild exercises and other forms of physical activities. [27]

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</div>

यस्याः पुनर्गर्भः प्रसुप्तो न स्पन्दते तां श्येनमत्स्यगवयशिखिताम्रचूडतित्तिरीणामन्यतमस्य सर्पिष्मता रसेन माषयूषेण वाप्रभूतसर्पिषा मूलकयूषेण वा रक्तशालीनामोदनं मृदुमधुरशीतलं भोजयेत्|

तैलाभ्यङ्गेन चास्या अभीक्ष्णमुदरबस्तिवङ्क्षणोरुकटीपार्श्वपृष्ठप्रदेशानीषदुष्णेनोपचरेत्||२८||

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yasyAH punargarbhaH prasupto na spandate tAMshyenamatsyagavayashikhitAmracUDatittirINAmanyatamasya sarpiShmatA rasena mAShayUSheNa vAprabhUtasarpiShA mUlakayUSheNa vA raktashAlInAmodanaM mRudumadhurashItalaM bhojayet|

tailAbhya~ggena cAsyAabhIkShNamudarabastiva~gkShaNorukaTIpArshvapRuShThapradeshAnIShaduShNenopacaret||28||

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If the fetal development has stalled or is slowed (for various reasons), then the pregnant woman should be advised to take ''shali'' rice (cooked Oriza sativa Linn.) which is soft, sweet and cool, with meat juices (seasoned with ghee), of one or more of the following animals- the hawk, fish, ''gayal'', peacock, rooster, or partridge - or with gruel of ''masha'' (Phaseolusradiates Linn - black gram) or with the soup of radish, with plenty of ghee. She also should be massaged with lukewarm oil (''tila taila''-gingilly oil) over her abdomen, pelvic region, groin, thigh, waist, sides and back. [28]

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</div>

==== Constipation during Final Trimester ====

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vyapagatavibandhAM cainAM sukhasalilapariShiktA~ggIM sthairyakaramavidAhinamAhAraM bhuktavatIMsAyaM madhurakasiddhena tailenAnuvAsayet|

nyubjAM tvenAmAsthApanAnuvAsanAbhyAmupacaret||29||

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In case the pregnant woman develops constipation due to ''udavarta'' (misperistalsis) in the eighth month and if it cannot be treated with unctuous enema, then the physician should treat her with non-unctuous enema that may relieve her condition. If the disorder of misperistalsis is neglected, it may abruptly turn fatal for both the mother and the fetus or for the fetus alone. In such conditions, a decoction prepared with the roots of ''virana'' (Veriveriazizanoides Nash), ''shali'' (Oryzasativa Linn), ''sashtika'' (a variety of Oryza species), ''kusha'' (Desmostachya bipinnata Staf), ''kasha'' (Saccharum spontaneum Linn.), ''ikshuvalika'' (Asteracanthalongifolia Nees), ''vetasa'' (Salixcaprea Linn.), ''parivyadha'' (type of Vetasa, Salix species) ''bhutika'' (Trachyspermumammi Sprague), ''ananta'' (Hemidesmus indicusR. B.), ''kashmarya'' (Gmelinaarborea Linn.), ''parushaka'' (Grewiaasiatica Linn.), ''madhuka'' (Glycyrrhizaglabra Linn) and ''mridwika'' (Vitisvinifera Linn.), prepared with milk and mixed with half that volume of water containing paste of ''priyala'' (Buchananialanzan Spreng), ''bibhitakamajja'' (the seed pulp of Terminaliabelerica Roxb.), ''tila'' (Sesamumindicum Linn.) and salt (''Saindhava'' – rock salt) should be used for non-unctuous enema. Once the constipation is relieved, she should be sprinkled with lukewarm water and then given food having stabilizing properties and which will not cause any burning sensation.

In the evening, she should be treated with unctuous enema of oil prepared with sweet drugs. The enema should be administered to her in a bent-down position (fetal, knee-to-the-chest position). [29]

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</div>

==== Symptoms of death of fetus in the womb ====

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yasyAH punaratimAtradoShopacayAdvA tIkShNoShNAtimAtrasevanAdvAvAtamUtrapurIShavegavidhAraNairvA viShamAsha(sa)nashayanasthAnasampIDanAbhighAtairvAkrodhashokerShyAbhayatrAsAdibhirvA sAhasairvA~aparaiH karmabhirantaHkukShergarbho [1] mriyate,tasyAH stimitaM stabdhamudaramAtataM shItamashmAntargatamiva bhavatyaspandano garbhaH,shUlamadhikamupajAyate, na cAvyaH prAdurbhavanti, yonirna prasravati, akShiNI cAsyAH srastebhavataH, tAmyati, vyathate, bhramate, shvasiti, aratibahulA ca bhavati, na cAsyA vegaprAdurbhAvoyathAvadupalabhyate; ityevaMlakShaNAM striyaM mRutagarbheyamiti vidyAt||30||

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If the fetus 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 labor 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 fetus is dead. [30]

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</div>

==== Treatment of dead fetus in the womb ====

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ataH paraM snehapAnairbastibhirAhAravidhibhishcadIpanIyajIvanIyabRuMhaNIyamadhuravAtaharasamAkhyAtairupacaret|

paripakvagarbhashalyAyAH punarvimuktagarbhashalyAyAstadahareva snehopacAraH syAt||31||

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According to some scholars, the treatment of dead fetus (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 believe that it should be removed by surgical means by an expert surgeon.

If the dead fetus is immature (i.e., in its early stages of development), then once the dead fetus 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 fetus is a mature one, once the dead fetus is removed, that day itself she should be treated with unction measures. [31]

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</div>

==== Monthly regimen to be adopted during normal pregnancy ====

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atashcaivAsyAstailAt picuM yonau praNayedgarbhasthAnamArgasnehanArtham|

yadidaM karma prathamaM mAsaM samupAdAyopadiShTamAnavamAnmAsAttena garbhiNyAgarbhasamaye garbhadhAriNIkukShikaTIpArshvapRuShThaM [1] mRudUbhavati, vAtashcAnulomaHsampadyate, mUtrapurIShe ca prakRutibhUte sukhena mArgamanupadyete, carmanakhAni camArdavamupayAnti, balavarNau copacIyete; putraM ceShTaM sampadupetaM sukhinaM sukhenaiShA kAleprajAyata iti||32||

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In this verse, we shall explain the monthly regimen to be adopted in a steadily developing, normal pregnancy:

*In the first month when pregnancy is suspected, cold and unmedicated milk (that has not been processed with any drug) should be taken in adequate quantity at regular intervals, and nourishing food should be eaten twice a day.

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If the specific dietary regimen and therapeutic measures mentioned above are followed right from the first month of pregnancy to the ninth month, the entire child-bearing region of the woman’s body – including her womb, waist, sides of pelvis, and her back - become soft at the time of delivery, ''vata'' functions in a normal way, urine and bowel movement pass smoothly, skin and nails become soft, her strength and complexion are improved and the woman delivers the child effortlessly. [32]

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</div>

==== Attributes of the maternity home ====

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prAk caivAsyA navamAnmAsAt sUtikAgAraM kArayedapahRutAsthisharkarAkapAle desheprashastarUparasagandhAyAM bhUmau prAgdvAramudagdvAraM vA bailvAnAM kAShThAnAMtaindukai~ggudakAnAM bhAllAtakAnAM vAra(ru)NAnAM khAdirANAM vA; yAni cAnyAnyapi brAhmaNAHshaMseyuratharvavedavidasteShAM; vasanAlepanAcchAdanApidhAnasampadupetaMvAstuvidyAhRudayayogAgnisalilodUkhalavarcaHsthAnasnAnabhUmimahAnasamRutusukhaM ca||33||

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Well before the ninth month of pregnancy, a maternity home should be constructed in a place that is free from bones, gravels and broken pieces of baked earthen utensils, the soil of which should have excellent color, taste and odour, the door of which should be facing the east or north and made of ''bilwa'' wood (Aeglemarmelos Corr.) or ''tinduka'' (Diospyrosperegrine Gurke), ''ingudi'' (Balanitesaegyptica Delile.), ''bhallataka'' (Semecarpusanacardium Linn.), ''varuna'' (Creteva religiosa) or ''khadira'' (Acaciacatechu willd.), or those woods recommended by ''brahmins'' who are well versed in Atharva Veda. The maternity home should be well built, spacious, well painted, have adequate doors and windows, well furnished with appliances, furnishings, water storage, lavatories, toiletries, etc. - built in accordance with the principles of ''Vastuvidya'' (science of architecture). The house should be comfortable for all seasons. [33]

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</div>

==== Items to be made available in the maternity home ====

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tatra sarpistailamadhusaindhavasauvarcalakAlaviDlavaNaviDa~ggakuShThakilimanAgara-pippalIpippalImUlahastipippalImaNDUkaparNyelAlA~ggalIvacAcavyacitrakacirabilva-hi~ggusarShapalashunakatakakaNakaNikAnIpAtasIbalvajabhUrjakulatthamaireyasurAsavAH sannihitAHsyuH; tathA~ashmAnau dvau, dve ku(ca)NDamusale, dve udUkhale, kharavRuShabhashca [1] , dvau catIkShNau sUcIpippalakau sauvarNarAjatau, shastrANi ca tIkShNAyasAni, dvau ca bilvamayau parya~gkau,taindukai~ggudAni ca kAShThAnyagnisandhukShaNAni, striyashca bahvyo bahushaH prajAtAHsauhArdayuktAH satatamanuraktAH pradakShiNAcArAH pratipattikushalAHprakRutivatsalAstyaktaviShAdAH kleshasahinyo~abhimatAH, brAhmaNAshcAtharvavedavidaH;yaccAnyadapi tatra samarthaM manyeta, yaccAnyacca brAhmaNA brUyuH striyashca vRuddhAstatkAryam||34||

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The following items should be made available in that maternity home: Ghee, honey, ''saindhava'' (rock salt), ''sauvarchala, kala, bida'' salts, ''vidanga'' (Emblelia ribes Burm. f.), ''kushta'' (Saussurea lappaC. B. Clarke.), ''kilima'' (Cedrus deodara Loud.), ''nagara'' (Zingiber officinale Rosc.), ''pippali'' (Piper longum Linn), ''pippali moola'' (root of Piper longum Linn.), ''hasti pippali'' (Scindapsus officinalis Schott), ''mandukaparni'' (Centella asiatica urban.), ''ela'' (Elettaria cadamomum Maton.), ''langali'' (Gloriosa superba Linn.), ''vacha'' (Acorus calamus Linn.), ''chavya'' (Piper cheba Hunter.), ''chitraka'' (Plumbago zeylanica Linn.), ''chirabilva'' (Pongamia pinnata Merr.), ''hingu'' (Ferula narthex Boiss.), ''sarshapa'' (Brassica nigra Koch.), ''lashuna'' (Alium sativum Linn.), ''kataka'' (Strychnos potatorum Linn. f.), ''kana'' (Pippali – piper longum Linn), ''kundaka, kanika'' (a variety of ''kana'' with bigger grains), ''neepa'' (Anthocephalus indicus A. Rich.), ''atasi'' (Linum usitatissumum Linn.), ''balvaja'' (--), ''bhurja'' (Betula utilis D. Don.), ''kulatha'' (Dolichos biflorus Linn.), ''maireya'', and alcoholic beverages (''sura'', and ''asava''). In addition to the above, the following items too should be kept available there – two grinding stones, two small pestles, two mortars, one untamed bull, two gold and silver cases for keeping needles, various surgical instruments that are sharp and prepared of metals, two bedsteads made of ''bilva'' (Aeglemarmelos Corr.), wood of ''tinduka'' (Diospyrosperegrine Gurke) and ''ingudi'' (Balanitesaegyptica Delile.) as fire wood, good number of female attendants who are multiskilled, who are affectionate and attached to the lady, well mannered, resourceful, pleasant to talk to, free from grief, tolerant of hardship and agreeable, and brahmins well versed in the Atharva Veda.

Above all, whatever prescribed by brahmins and experienced old ladies and found necessary are to be kept handy in this maternity home. [34]

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</div>

==== Rituals for the expecting woman before entering the maternity home ====

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tataH puNyAhashabdena gobrAhmaNaM samanuvartamAnA [1] pradakShiNaM pravishet sUtikAgAram|

tatrasthA ca prasavakAlaM pratIkSheta||35||

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After furnishing the maternity home, in the beginning of the ninth month, on an auspicious day, when moon is in the auspicious ''nakshatra'' (constellation), with an auspicious ''karana'' and at an auspicious ''muhurta'' (astrological unit of time), with priests offering oblations and rites to holy fire, first of all the cow, the ''brahmana'', fire and water should be made to enter the maternity home. Then grass, water, honey and ''laja'' (parched rice) should be offered to the cows, and ''akshata'' (rice grains prepared exclusively for worship), fragrant flowers and sweet fruits (such as ''khajura'', date), which are indicative of good fortune, should be offered to the ''brahmanas''. Blessings should then be sought from the ''brahmanas'', after taking sips of water (''achamana'' is taking sips of water after chanting ''mantra''). With auspicious mantras being chanted by the priests, the expecting woman should enter the maternity home, following the cow and the ''brahmanas'' to her right side. Then she should stay there until she delivers her child. [35]

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</div>

==== Premonitory signs and symptoms of labor ====

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tasyāstu khalvimāni liṅgāni prajananakālamabhitō bhavanti; tadyathā- klamō gātrāṇāṁ, glānirānanasya,akṣṇōḥ śaithilyaṁ, vimuktabandhanatvamiva [1] vakṣasaḥ, kukṣēravasraṁsanam, adhōgurutvaṁ,vaṅkṣaṇabastikaṭīkukṣipārśvapr̥ṣṭhanistōdaḥ, yōnēḥ prasravaṇam, anannābhilāṣaścēti;tatō'nantaramāvīnāṁ prādurbhāvaḥ, prasēkaśca garbhōdakasya||36||

tasyAstu khalvimAni li~ggAni prajananakAlamabhito bhavanti; tadyathA- klamo gAtrANAM,glAnirAnanasya, akShNoH shaithilyaM, vimuktabandhanatvamiva [1] vakShasaH, kukSheravasraMsanam,adhogurutvaM, va~gkShaNabastikaTIkukShipArshvapRuShThanistodaH, yoneH prasravaNam,anannAbhilAShashceti; tato~anantaramAvInAM prAdurbhAvaH, prasekashca garbhodakasya||36||

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The premonitory signs and symptoms of labor include tiredness, pallor, laxity of eyes (drooping of eyelids), feeling of getting freed from constrictions around the chest, bearing down pressure sensation in pelvis because of fetus, heaviness of lower abdomen, and pain in the groin, bladder area perineum, pelvis, belly, sides and the back, discharge from the vagina, lack of desire for food. These are typically followed by the appearance of ''garbhodaka'' (amniotic fluid) and initiation of ''aavee'' (labor pain). [36]

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</div>

==== Commencement of ''aavee'' (labor) ====

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tadadhyAsIta [2] sA|

tAM tataH samantataH parivArya yathoktaguNAH striyaH paryupAsIrannAshvAsayantyovAgbhirgrAhiNIyAbhiH [3] sAntvanIyAbhishca||37||

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With the commencement of ''aavee'', the parturient woman should be made to sit on a bed prepared with soft materials spread over the ground. Then, the female attendants with qualities mentioned in the preceding verses should surround her from all sides and encourage her by comforting words and touch. [37]

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</div>

==== Issues with delivery despite labor pains ====

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tasyAshcAntarA~antarA kaTIpArshvapRuShThasakthideshAnIShaduShNenatailenAbhyajyAnusukhamavamRudnIyAt [4] |

anena karmaNA garbho~avAk [5] pratipadyate||38||

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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'', aggravated 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 fetus descends down. [38]

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==== Mantra to be recited when labor pain increases ====

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prasUShva tvamavikliShTamavikliShTA shubhAnane!|

kArtikeyadyutiM putraM kArtikeyAbhirakShitam’ iti||39||

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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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</div>

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|

Line 718: Line 718:

tasyAM ca pravAhamANAyAM striyaH shabdaM kuryuH- ‘prajAtA prajAtA dhanyaM dhanyaM putram’ iti|

tathA~asyA harSheNApyAyyante prANAH||40||

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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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==== Procedure to remove placenta post-delivery ====

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tadAsthApanamasyAH saha vAtamUtrapurIShairnirharatyaparAmAsaktAM vAyorevApratilomagatvAt [4] |

aparAM hi vAtamUtrapurIShANyanyAni cAntarbahirmArgANi [5] sajjanti||41||

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Immediately after the delivery of the child, one should confirm whether the placenta has been expelled out or not. If it is not expelled, then one of the female attendants should forcefully press her abdomen from above the navel region with her right hand and holding her back with left, should give a good shake to the body of the patient. The hip region of the patient should be pressed with the heels and her buttocks should be taken by hand and strongly pressed by the attendant. Her throat should be rubbed with the braid of her hair. The genital tract should be fumigated with the leaves of ''bhurja'' (Betula utilis D. Don.), ''kachamani'' (quartz) and ''sarpanirmoka'' (slough of serpent). She should be given paste of ''kushta'' (Saussurea lappa C. B. Clarke) and ''talisa'' (Abies webbiana Lindl.) mixed with the soup of ''balwaja'' (a hemp-like plant) or strong liquor of ''maireya'' and ''sura''-like beverages for drinking, or the soup of ''kulaththa'' (Dolichos biflorus Linn. - horse gram) or decoctions of ''mandukaparni'' (Centella asiatica Urban.) and ''pippali'' (Piper longum Linn.). The paste of ''laghu ela'' (Elettaria cardamomum Moton.), ''kilima'' (Devadaru – Cedrus deodara Loud.), ''kushta'' (Saussurea lappa C.B. Clarke), ''shunthi'' (Zingiber officinale Rosc.), ''vidanga'' (Embeliaribes Burm f.), ''pippali'' (Piper longum Linn.), ''kalagaru'' (Aquilaria agallocha Roxb. – black variety), ''chavya'' (Piper chaba Junter.), ''chitraka'' (Plumbago zeylanica Roxb.) and ''upakunjika'' (Nigella sativa Linn.)and crushed pieces of the right ear of a living untamed bull, pounding it on grinding stone and keeping it for some time in one of the decoctions of ''Balwaja'' (-?-) etc.;The liquid portion of this decoction should be administered to the patient as a drink. A cotton swab soaked in the oil prepared with ''shatapushpa'' (Foeniculum vulgare Mill.), ''kushta'' (Saussurea lappa C. B. Clarke), ''Madana'' (Randia dumetorum Lam.) and ''hingu'' (Ferula narthex Boiss.) should be inserted into her vaginal passage, and with the same oil, ''anuvasana basti'' (unctuous enema) should be administered to her. The decoction of ''Balwaja''(-?-) should be mixed with apaste of ''madanaphala''(Randia duemtorum Lam.), ''devadali'' (Luffaechinata Roxb.),''ikshvaku'' (Legenaria siceraria Standl.), ''dhamargava'' (Luffa cylindrica M. Roem.), ''kutaja'' (Holarrhena antidysenterica Wall.), ''kritavedhana'' (Luffa acutangula Roxb.) and ''gajapippali'' (Scindapsus officilanlis Schott.) and administered in the form of ''asthapana basti'' (non-unctuous enema).This non-unctuous enema will lead to the expulsion of the retained placenta while passing flatulence, urine and bowel movementsby the downward movement of ''vayu''. Bodily wastes have a tendency to come out of the body naturally, but may get obstructed inside the abdomen, obstructing the ejection of the placenta too. [41]

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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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==== Procedure for cleaning the baby after birth ====

Line 794: Line 794:

prathamaM pramArjitAsyasya cAsya shirastAlu kArpAsapicunA snehagarbheNa pratisa~jchAdayet|

tato~asyAnantaraM saindhavopahitena sarpiShA kAryaM pracchardanam||43||

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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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==== Measuring the umbilical cord ====

Line 816: Line 816:

tasya cennAbhiH pacyeta, tAM lodhramadhukapriya~ggusuradAruharidrAkalkasiddhena tailenAbhyajyAt,eShAmeva tailauShadhAnAM cUrNenAvacUrNayet|

iti nADIkalpanavidhiruktaH samyak||44||

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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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==== Complications arising due to improper cutting of the umbilical cord ====

Line 830: Line 830:

asamyakkalpane hi nADyA AyAmavyAyAmottuNDitA-piNDalikA-vinAmikA-vijRumbhikAbAdhebhyo bhayam|

tatrAvidAhibhirvAtapittaprashamanairabhya~ggotsAdanapariShekaiH sarpirbhishcopakrametagurulAghavamabhisamIkShya||45||

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Improper cutting of the umbilical cord and administering of measures explained in the preceding verse could lead to complications such as ''ayamottundita'' (vertical swelling), ''vyayamottundita'' (horizontal swelling), ''pindalika'' (lumpy swellings or formation of a circular ring around the umblicus), ''vinamika'' (swelling in the margins with depression at centre), and ''vijrumbhika'' (swelling with constant increase in size as in umblical hernia). In case of these complications, by carefully observing the severity of the condition (mild to severe involvement of the ''doshas''), it should be treated using massages, unction, and sprinkling of ghee prepared with drugs that are non-irritants and ''vata'' and ''pitta'' pacifying. [45]

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==== Birth-rites per Vedic rituals ====

Line 849: Line 849:

stanamata Urdhvametenaiva vidhinA dakShiNaM pAtuM purastAt prayacchet|

athAtaH [1] shIrShataH sthApayedudakumbhaM mantropamantritam||46||

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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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==== Measures to protect the newborn ====

Line 886: Line 886:

brAhmaNashcAtharvavedavit satatamubhayakAlaM shAntiM juhuyAt svastyayanArthaM kumArasya tathAsUtikAyAH|

ityetadrakShAvidhAnamuktam||47||

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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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==== Post-partum care of the mother ====

Line 911: Line 911:

evaM pa~jcarAtraM saptarAtraM vA~anupAlya krameNApyAyayet|

svasthavRuttametAvat sUtikAyAH||48||

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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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</div>

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

Line 919: Line 919:

tasyAstu khalu yo vyAdhirutpadyate sa kRucchrasAdhyo bhavatyasAdhyo vA, garbhavRuddhikShayitashithilasarvadhAtutvAt,pravAhaNavedanAkledanaraktaniHsrutivisheShashUnyasharIratvAcca; tasmAttAM yathoktena vidhinopacaret;bhautikajIvanIyabRuMhaNIyamadhuravAtaharasiddhairabhya~ggotsAdanapariShekAvagAhanAnnapAnavidhibhirvisheShatashcopacaret;visheShato hi shUnyasharIrAH striyaH prajAtA bhavanti||49||

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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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</div>

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||

Line 930: Line 930:

dashame tvahani [1] saputrA strI sarvagandhauShadhairgaurasarShapalodhraishca snAtAlaghvahatashucivastraM paridhAya [2] pavitreShTalaghuvicitrabhUShaNavatI ca saMspRushyama~ggalAnyucitAmarcayitvA ca devatAM shikhinaH shuklavAsaso~avya~ggAMshca brAhmaNAn svastivAcayitvA kumAramahatAnAM [3] ca vAsasAM sa~jcaye prAkshirasamudakshirasaM vA saMveshyadevatApUrvaM dvijAtibhyaH praNamatItyuktvA kumArasya pitA dve nAmanI kArayennAkShatrikaMnAmAbhiprAyikaM ca|

tatrAbhiprAyikaM ghoShavadAdyantasthAntamUShmAntaM vA~avRuddhaM [4]tripuruShAnUkamanavapratiShThitaM, nAkShAtrikaM tu nakShatradevatAsamAnAkhyaM [5] dvyakSharaMcaturakSharaM vA||50||

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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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</div>

==== Assessment of life-span of the baby ====

Line 949: Line 949:

tadyathA- ekaikajA mRudavo~alpAH snigdhAH subaddhamUlAH kRuShNAH keshAH prashasyante, sthirAbahalA tvak, prakRutyA~atisampannamIShatpramANAtivRuttamanurUpamAtapatropamaM [2] shiraH,vyUDhaM dRuDhaM samaM sushliShTasha~gkhasandhyUrdhvavya~jjanasampannamupacitaMvalibhamardhacandrAkRuti lalATaM, bahalau vipulasamapIThau samau nIcairvRuddhaupRuShThato~avanatau sushliShTakarNaputrakau mahAcchidrau karNau, IShatpralambinyAvasa~ggatesame saMhate mahatyau bhruvau, same samAhitadarshane vyaktabhAgavibhAge balavatI tejasopapannesva~ggApA~gge cakShuShI, RujvI mahocchvAsA vaMshasampanneShadavanatAgrA nAsikA,mahadRujusuniviShTadantamAsyam, AyAmavistAropapannA shlakShNA tanvI prakRutivarNayuktA [3] jihvA,shlakShNaM yuktopacayamUShmopapannaM raktaM tAlu, mahAnadInaH snigdho~anunAdIgambhIrasamuttho dhIraH svaraH, nAtisthUlau nAtikRushau vistAropapannAvAsyapracchAdanauraktAvoShThau, mahatyau hanU, vRuttA nAtimahatI grIvA, vyUDhamupacitamuraH, gUDhaM jatrupRuShThavaMshashca, viprakRuShTAntarau stanau, asampAtinI sthire pArshve, vRuttaparipUrNAyataubAhU sakthinI a~ggulayashca, mahadupacitaM pANipAdaM, sthirA vRuttAH snigdhAstAmrAstu~ggAHkUrmAkArAH karajAH, pradakShiNAvartA sotsa~ggA ca nAbhiH, urastribhAgahInA samAsamupacitamAMsA kaTI, vRuttau sthiropacitamAMsau nAtyunnatau nAtyavanatau sphicau, anupUrvaMvRuttAvupacayayuktAvUrU, nAtyupacite nAtyapacite eNIpade pragUDhasirAsthisandhI ja~gghe,nAtyupacitau nAtyapacitau gulphau, pUrvopadiShTaguNau pAdau kUrmAkArau, prakRutiyuktAnivAtamUtrapurIShaguhyAni tathA svaprajAgaraNAyAsasmitaruditastanagrahaNAni, yaccaki~jcidanyadapyanuktamasti tadapi sarvaM prakRutisampannamiShTaM, viparItaM punaraniShTam|

iti dIrghAyurlakShaNAni||51||

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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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==== Qualities of the wet-nurse attending the newborn ====

Line 963: Line 963:

ato dhAtrIparIkShAmupadekShyAmaH|

atha brUyAtdhAtrImAnaya samAnavarNAM yauvanasthAMnibhRutAmanAturAmavya~ggAmavyasanAmavirUpAmajugupsitAM [1]deshajAtIyAmakShudrAmakShudrakarmiNIM kule jAtAM vatsalAmarogAM jIvadvatsAM puMvatsAMdogdhrImapramattAmanuccArashAyinImanantyAvasAyinIM kushalopacArAM shucimashucidveShiNIMstanastanyasampadupetAmiti||52||

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This verse describes the qualities of the wet nurse attending the baby. The attending physician should ask of the parents to hire a wet nurse who belongs to the same caste as the child’s mother, who is in her youth, is submissive, free from diseases, not deficient in any limb, not given to unwholesome pursuits, not ugly, not ill- disposed, is native to the country, is not mean or does not indulge in mean acts, affectionate towards children, whose children have not died, who is a mother to a male child, who is never careless, not sleeping in beds soiled with excrement, not married to man of lower caste, skillful in attendance, hygienic and is endowed with plenty of milk in her breasts. [52]

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==== Qualities of an ideal breast ====

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ato~anyathA vyApannaM j~jeyam|

tasya visheShAH- shyAvAruNavarNaM kaShAyAnurasaM vishadamanAlakShyagandhaM rUkShaM dravaMphenilaM laghvatRuptikaraM karshanaM vAtavikArANAM kartRu vAtopasRuShTaM kShIramabhij~jeyaM [1] ;kRuShNanIlapItatAmrAvabhAsaM tiktAmlakaTukAnurasaM kuNaparudhiragandhi bhRushoShNaMpittavikArANAM kartRu ca pittopasRuShTaM kShIramabhij~jeyam, atyarthashuklamatimAdhuryopapannaMlavaNAnurasaM ghRutatailavasAmajjagandhi picchilaM tantumadukapAtre~avasIdachleShmavikArANAMkartRu shleShmopasRuShTaM kShIramabhij~jeyam||55||

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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|

Line 1,012: Line 1,012:

pAThAmahauShadhasuradArumustamUrvAguDUcIvatsakaphalakirAtatiktakakaTukarohiNIsArivAkaShAyANAMca pAnaM prashasyate, tathA~anyeShAM tiktakaShAyakaTukamadhurANAM [1] dravyANAM prayogaHkShIravikAravisheShAnabhisamIkShya mAtrAM kAlaM ca|

iti kShIravishodhanAni||56||

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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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==== Lactation-stimulants (or galactogogues) ====

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kShIrajananAni tu madyAni sIdhuvarjyAni, grAmyAnUpaudakAni ca shAkadhAnyamAMsAni,dravamadhurAmlalavaNabhUyiShThAshcAhArAH, kShIriNyashcauShadhayaH, kShIrapAnamanAyAsashca,vIraNaShaShTikashAlIkShuvAlikAdarbhakushakAshagundretkaTamUlakaShAyANAM ca pAnamiti(kShIrajananAni)||57||

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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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====Procedure to be followed by the wet-nurse in order to feed the baby ====

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dhAtrI tu yadA svAdubahulashuddhadugdhA syAttadAsnAtAnuliptA shuklavastraM paridhAyaindrIMbrAhmIM shatavIryAM sahasravIryAmamoghAmavyathAM shivAmariShTAM vATyapuShpIMviShvaksenakAntAM [1] vA bibhratyoShadhiM kumAraM prA~gmukhaM prathamaM dakShiNaM stanaMpAyayet|

iti dhAtrIkarma||58||

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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 duties of dhatri, or the wet nurse attending the baby. [58]

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==== Procedure of construction of nursery ====

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ato~anantaraM kumArAgAravidhimanuvyAkhyAsyAmaH- vAstuvidyAkushalaH prashastaMramyamatamaskaM nivAtaM pravAtaikadeshaMdRuDhamapagatashvApadapashudaMShTrimUShikapata~ggaMsuvibhaktasalilolUkhalamUtravarcaHsthAnasnAnabhUmimahAnasamRutusukhaMyathartushayanAsanAstaraNasampannaM kuryAt; tathAsuvihitarakShAvidhAnabalima~ggalahomaprAyashcittaM shucivRuddhavaidyAnuraktajanasampUrNam|

iti kumArAgAravidhiH||59||

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This verse describes the procedure of construction of the nursery. It should be built by a skillful architect and should be sturdy, beautiful, well lighted, protected from draught, well ventilated (with air-entry from only one direction), free from pests, animals, fanged creatures, mice and moths. It should be well accessible to places of water storage, grinding, lavatory, bath and cooking, should be comfortable during all seasons, and furnished with beds, seats and spreads suited to each season. Moreover, protective measures, holy offerings, auspicious rites, and oblations should be performed and the facility should be provided with clean and experienced physicians and with a compassionate and caring staff. Thus, the metod of construction of a child care nursery has been described. [59]

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शयनासनास्तरणप्रावरणानि कुमारस्य मृदुलघुशुचिसुगन्धीनि स्युः; स्वेदमलजन्तुमन्ति मूत्रपुरीषोपसृष्टानि च वर्ज्यानि स्युः;असति सम्भवेऽन्येषां तान्येव च सुप्रक्षालितोपधानानि सुधूपितानि शुद्धशुष्काण्युपयोगं गच्छेयुः||६०||

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shayanAsanAstaraNaprAvaraNAni kumArasya mRudulaghushucisugandhIni syuH; svedamalajantumantimUtrapurIShopasRuShTAni ca varjyAni syuH; asati sambhave~anyeShAM tAnyeva casuprakShAlitopadhAnAni sudhUpitAni shuddhashuShkANyupayogaM gaccheyuH||60||

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The bed, seats, spreads and covers meant for the child should be soft, light, clean and perfumed. Sweat and/or excrement-stained or pestilence-infested articles should be disposed off immediately, and if fresh ones are not available the same may be used again only after they have been washed and fumigated thoroughly and rendered perfectly clean and dry. [60]

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धूपनानि पुनर्वाससां शयनास्तरणप्रावरणानां चयवसर्षपातसीहिङ्गुगुग्गुलुवचाचोरकवयःस्थागोलोमीजटिलापलङ्कषाशोकरोहिणीसर्पनिर्मोकाणि घृतयुक्तानि स्युः||६१||

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dhUpanAni punarvAsasAM shayanAstaraNaprAvaraNAnAM cayavasarShapAtasIhi~ggugugguluvacAcorakavayaHsthAgolomIjaTilApala~gkaShAshokarohiNIsarpanirmokANighRutayuktAni syuH||61||

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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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==== Measures for ensuring the child's well-being ====

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aroge tvarogavRuttamAtiShTheddeshakAlAtmaguNaviparyayeNa vartamAnaH, krameNAsAtmyAniparivartyopayu~jjAnaH sarvANyahitAni varjayet|

tathA balavarNasharIrAyuShAM sampadamavApnotIti||65||

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If some illness affects the child, then the physician, after cautiously examining the child, should thoroughly analyze his constitution, etiological factors, premonitory signs and symptoms, and all other factors concerned such as time and place, and then should proceed to treat him by medication that is sweet in taste and smell, soft, light, cold and pleasant. Such measures suit the palate of the children and make the administering of drugs that much easier. As regards a healthy child, the regimen prescribed for regular consumption is the same as that mentioned as code of conduct for the healthy. Following these ensures that the child attains the excellence of strength, healthy complexion, bodily growth and longevity. [65]

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एवमेनं कुमारमायौवनप्राप्तेर्धर्मार्थकौशलागमनाच्चानुपालयेत्||६६||

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=== ''Tattva Vimarsha'' ===

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*Posture plays an important role in facilitating the union of the sperm and the ovum. Improper posture may lead to dosha prakopa, or dosha vitiation. Also, physical and mental wellbeing of both partners is essential for successful coitus and furthering one’s lineage. [6]

*Sexual intercourse, when done with happy and joyous mood results in good progeny. Entering the bed by placing the right and left leg first by male and female partners respectively needs scientific exploration. It may merely be auspicious as per rituals. [7] Healthy progeny and succession of lineage, amply supported by recitations of mantra (to invoke the Gods and bless the progeny), was the sole purpose of sexual intercourse. Pleasure and eroticism were not the prime purpose of sexual acts, per the vedic rituals documented. [8]

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According to Artha Shastra of Chanakya (Vishnugupta), a child till the age of five years needs a lot of care and affection, while the next ten years require inculcating him/her with discipline and education and once he/she reaches 16 years of age, he/she should be treated as a friend. Children of 16 years of age are mature, physically and sexually, and by then are ready to acquire skills of work for earning.

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=== References ===

Vinay Exafluence

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