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ashtanga hridayaGARBHAVAKRANTI SHARIRA - embryology - Menstruation - Pregnancy - delivery - Chapter...

GARBHAVAKRANTI SHARIRA – embryology – Menstruation – Pregnancy – delivery – Chapter 1

In Garbhavakranti sharira we will see,
Garbhotpatti,formation of the embryo,cause of determination of sex, Rajodarsana-(menstruation) Vikrta sukra-artava – abnormalities of semen and menstrual blood,Suddhikrama – methods of purification of sperms, Ritumati laksana – features of the menstruating woman, Ritumati charya – regimen of the menstruating woman, Ritukala – period suitable for conception, fertile period, Garbhadana – ceremony concerned with conception, signs of conception, Pumasavana vidhi – methods for begetting a male child, Garbhinicharya – care of the pregnant woman, Garbhini laksana – features of the pregnant woman, Dauhrda – longings, Garbha vriddhi krama- foetal development, Sutikagrha – maternity apartment, Prasuti vidhi – management of labor, Garbhasanga – obstructed labor, Apara patana — delivery of the placenta, Makkalla – post-partum pain, Sutikopacara – care of sutika – the woman just delivered

अथातो गर्भावक्रान्ति शारीरं व्याख्यास्यामः । इति ह स्माहुरात्रेयादयो महर्षयः ।

Further, we shall expound the Garbhavakranti sharira development of the embryo; thus said Atreya and other great sages.

Garbhotpatti – formation of the embryo

शुद्धे शुक्रार्तवे सत्वः स्वकर्मक्लेशचोदितः ।

गर्भः सम्पद्यते युक्तिवशादग्निरिवारणौ ॥ १ ॥

Satva (atma or soul) impelled by the afflictions of his own past actions, entering into the (union of) pure (unvitiated by the dosas) sukra (semen, the male seed) and artava (menstrual blood-the female seed) gives rise to the formation of the embryo; in an orderly (predetermined) manner, just like the fire from two pieces of wood (rubbing together). 1.

Notes: Atman (soul) undergoes a cycle of births and deaths depending upon his own good or bad actions. The effects of the actions of the previous life are carried by him to his next life, these are known as klesas (afflictions, miseries), also called as vasanas; raga (desire), dvesa (hatred), avidya (ignorance), asmita (egoism) and abhinivesa (intentness, mingling, attachment) are the klesas which are the results of good or bad actions.

He has to get rid of these afflictions by doing only good actions which is not possible in anyone life-time. So he goes into the cycle of births and deaths; movement from one life to the next is achieved instanteneously at the time of the union of the sukra (male reproductive element vis a vis the spermatozoon contained in the semen) and artava (female reproductive element, vis a vis the ovum produced by the ovary).

The term ‘artava’ is commonly applied to the discharge of blood from the woman’s body onee in every twentyeight days known as menstruation. Ancients held the view that the menstrual blood is responsible for the production of the embryo, this view is erroneous.

Menstrual blood is a waste material containing degraded ovum which has not been fertilised by the spermatozoon. The spermatozoa (sukranu) produced by the testes (vrsana) of the man and ovum (andanu) produced by the ovaries of the woman are actually the male and female seed respectively, the union of the spermatozoon and the ovum gives rise to the formation of the embryo.

Once the embryo gets formed its nature of growth, the qualities it has to acquire etc. manifest in a planned pre-determined manner by the effects of the vasanas. Both the spermatazoa and ovum contain minute structures called ‘genes’ which are the carriers of heriditory features.

बीजात्मकैर्महाभूतैः सूक्ष्मैः सत्वानुगैश्च सः ।

मातुश्चाहाररसजैः क्रमात्कुक्षौ विवर्द्धते ॥ २ ॥

The embryo formed from the causative and subtle maha-bhutas (prthvi, ap, tejas, vayu and akasa), followed by (later associated with) satva (soul) grows gradually (slowly) in the abdomen (womb of the mother), nourished by the essence of the food of the mother. 2.

Notes: Samkhya philosophy postulates that every substance of the universe is composed of panca mahabhutas-the five primary elementsprthvi, ap, tejas, vayu and akasa. Accordingly these five elements are present in the male seed (spermatozoon) and the female seed (ovum). In the presence of the panca mahabhutas, the presence of the tridosas (vata, pitta and kapha) should also be inferred since these are the products of pancabhutas itself. Thus the embryo formed by the union of the spermatozoon and the ovum becomes pancabhautika; with the entry of atman (soul) it becomes cetana (active, conscious, living) and grows steadily to become the future child.

तेजो यथाऽर्करश्मीनां स्फटिकेन तिरस्कृतम् । नेन्धनं दृश्यते गच्छत्सत्वो गर्भाशयं तथा ॥ ३ ॥

Just as the rays of the sun intercepted by the lens is not seen getting on to the fuel (blades of grass, pieces of wood or paper etc. on which it is focussed) similarly is the entry of satva (atman-soul) into the womb. 3.

Notes: The beam of sun’s rays passing through a lens converging on a piece of paper is not visible, yet we notice the paper catching fire, similarly the entry of the soul into the embryo though invisible can be inferred by the commencement of life activity in it.

कारणानुविधायित्वात्कार्याणां तत्स्वभावता। नानायोन्याकृतीः सत्वो धत्तेऽतो द्रुतलोहवत् ॥ ४ ॥

The being similar to the cause, by nature, the satva (atman-soul) takes on different yoni (species, category of birth) and akrti (shapes) just like the molten metal. 4.

Notes: Samkhya philosophy describes the effect to be similar to the cause, in other words the qualities of the cause are discernable in the effect; good actions bring forth good effects while bad actions the bad effect. Good actions of the soul in his previous life grants him birth in good species (divine, human, etc.) whereas bad actions make for his birth in bad species (animal, vegetative, inanimate objects etc.) in his next life. The size, shape, qualities etc. differ from one species to the other and from one substance to the other even in the same species. This is explained by the example of the molten metal assuming different sizes and shapes, similar to the shape of the mould into which it is poured.

Garbha lingotpatti karana – cause of determination of sex

अत एव च शुक्रस्य बाहुल्याज्जायते पुमान् ।

रक्तस्य स्त्री, तयोः साम्ये क्लीब:

By the same doctrine (of the effect being similar to the cause), a male (child) will be produced when sukra (semen) is more, a female when rakta (menstrual blood) is more and a eunuch (child neither definitely male nor definitely female but having features of both sex, in other words a hermophrodite) when both are equal. 5.

Notes: Determination of the sex of the child is due to the union of sex chromosomes present in both the spermatozoon and ovum, and not on the quantity of semen and menstrual blood as thought by the ancients. As known now, each spermatozoon and ovum contains minute structures called chromosomes, 23 pairs in total, divided into two kinds, viz. 22 pairs of autosomes and one pair of sex chromosomes.

The sex chromosomes are again of two kinds ‘X’ and ‘Y. The spermatozon contains either on ‘X’ chromosome or an ‘Y’ chromosome whereas the ovum contains ‘X’ only. When a spermatozoon containing an ‘X’ chromosome unites with ovum, the combination of ‘XX’ chromosomes gives rise to a female; when a spermatozoon containing ‘Y chromosome unites with the ovum the combination of ‘XY chromosomes gives rise to a male; rarely abnormal combinations of sex chromosomes lead to two kinds of hermaphroditism-true and pseudo.

शुक्रार्तवे पुनः ॥ ५ ॥

वायुना बहुशो भिन्ने यथास्वं बहुपत्यता । वियोनिविकृताकारा जायन्ते विकृतैर्मलैः ॥ ६॥

Sukra (semen) and artava (menstrual blood) getting divided into many parts (after their union) by vayu (vata) gives rise to multiple embryos. Embryo dissimilar to the yoni (species, kind) or of abnormal shapes-are produced by the abnormal (vitiated) malas (dosas). 5b-6b.

Notes : Formation of more than one embryo is due to fertilisation of more than one ovum. The exact reason for birth of foetus of nonhuman kinds and of abnormal human shapes (monsters) is yet a subject of investigation.

Rajodarsana – menstruation

मासि मासि रजः स्त्रीणां रसजं स्त्रवति त्र्यहम् । वत्सराद्द्वादशादूर्ध्वं याति पञ्चाशतः क्षयम् ॥ ७ ॥

In women, the rajas (menstrual blood) which is the product of rasa (the first dhatu), flows out of the body for three days, every month, after the age of twelve years and undergoes diminision by the age of fifty years. 7.

Notes: Discharge of a small quantity of blood through the vagina is known as menstruation. It commences between 12 and 15 years of age in girls and heralds the onset of period of procreation. It occurs usually at intervals of 28 days regularly. It does not occur during pregnancy and period of lactation. It commences again and continues till the age of 4548 years, then after it becomes irregular and stops finally by about the age of 50-52 years. The period of flow is usally three days but variations are common.

पूर्णषोडशवर्षा स्त्री पूर्णविंशेन सङ्गता । शुद्धे गर्भाशये मार्गे रक्ते शुक्रेऽनिले हृदि ॥ ८ ॥ वीर्यवन्तं सुतं सूते

The woman, who has completed sixteen years of age, mating with a man who has completed twenty years, the uterus, the channels, the blood (menstrual), semen, anila (vata) and hrdaya (the mind, in this context) all being pure (unvitiated), gives birth to a valient son. 8-8½.

ततो न्यूनाब्दयोः पुनः ।

रोग्यल्पायुरधन्यो वा गर्भो भवति नैव वा ॥ ९ ॥

On the other hand, if the age is less, the offspring will be either sick, of short life, of inauspicious nature or there may be no formation of foetus at all. 9.

Notes Less of age, refers to both the woman and man, similarly sickness, short life and inauspicious nature applies both to the foetus and to the forthcoming child.

Vikrta sukra-artava – abnormalities of semen and menstrual blood

वातादिकुणपग्रन्थिपूयक्षीणमलाह्वयम् । बीजासमर्थं रेतोत्रम् स्वलिङ्गैर्दोषजं वदेत् ॥ १० ॥ रक्तेन कुणपं, श्लेष्मवाताभ्यां ग्रन्थिसन्निभम्। पूयाभं रक्तपित्ताभ्यां, क्षीणं मारुतपित्ततः ॥ ११ ॥ कृच्छ्राण्येतान्यसाध्यं तु त्रिदोषं मूत्रविद्प्रभम् ।

Retas (semen) and asra ( menstrual blood) known by names such as that vitiated by vata etc. ( pitta and kapha), that having the smell of a dead body, that formed into balls (masses, pellets), that resembling pus, that decreased in quantity, that resembling the wastes ( mutra-urine) and purisa (faeces) (in smell)-are incapable of producing the embryo.

These are designated as dosaja (vitiated by the dosas) when specific features of each dosa are found; as kunapa (having cadaveric smell ) when vitiated by rakta (blood); as granthi (pellet like ) when vitiated by slesma (kapha) and vata together; as puyabha (resembling pus) when vitiated by rakta (blood) and pitta together; as ksina (decreased) when vitiated by maruta (vata) and pitta together. All these are difficult (to purify); that vitiated by all the three dosas together, those having features of urine and faeces are impossible ( to purify). 10-12a.

Suddhikrama – methods of purification of sperms

कुर्याद्वातादिभिर्दुष्टे स्वौषधम् कुणपे पुनः ॥ १२ ॥ धातकीपुष्पखदिरदाडिमार्जुनसाधितम् । पाययेत्सर्पिरथवा विपक्क्रमसनादिभिः ॥ १३ ॥ पलाशभस्माश्मभिदा ग्रन्थ्याभे पूयरेतसि | परुषकवटादिभ्याम् क्षीणे शुक्रकरी क्रिया ॥ १४ ॥ संशुद्धो विप्रभे सर्पिर्हिमसेव्यादिसाधितम् । पिबेत् ग्रन्ध्यातवे पाठाव्योषवृक्षकजं जलम् ॥ १५ ॥ पेयं कुणपपूयास्त्रे चन्दनं वक्ष्यते तु यत् । गुह्यरोगे च तत्सर्वं कार्यं सोत्तरबस्तिकम् ॥ १६ ॥

Those vitiated by vata and others (two dosas) should treated with appropriate drugs; that having cadaveric smell by making the person drink medicated ghee processed with

dhatakipuspa, khadira, dadima and arjuna or with the drugs of asanadigana (vide chapter 15 of sutrasthana); that pellet-like (with medicated ghee) processed with ash of palasa and asmaribheda; semen resembling pus with medicated ghee processed with parusaka and vata; dicrease of semen with therapies (and drugs) which produce more of semen; semen having the features of faeces, be given a drink of medicated ghee processed with hingu, sevya etc., after (administration of) purificatory therapies.

In case of pellet like menstrual blood, the woman should be administered the decoction of patha, vyosa and vrksaka; in case of menstrual blood having cadaveric smell or pus, the decoction of candana should be given to drink, and all the therapies including uttarabasti (vaginal douche) prescribed for veneral diseases to be described later (in chapter 34 of Uttarasthana). 12b-16.

Suddha sukra-artava laksana – features of normal semen and menstrual blood

शुक्रं शक्लं गुरु स्निग्धं मधुरं बहलं बहु । घृतमाक्षिकतैलाभं सद्गर्भाय आर्तवं पुनः ॥ १७ ॥ लाक्षारसशशास्त्राभं धौतं यच्च विरज्यते ।

Sukra (semen) which is white in colour, heavy, unctous, sweet, thick, more in quantity, resembling either ghee, honey or oil (of sesame) is suitable for producing the embryo. Artava (menstrual blood) which resembles the juice of lac or the blood of rabbit and which does not stain the cloth after washing (is suitable for producing the embryo). 17-18a.

Notes The quantity of semen per ejaculation is about 3 ml. The number of spermatozoa per cml, of semen ranges from 25,000,000 to 225,000,000 the average being 60,000,000. It is not the quantity of semen that is important for the formation of the embryo but it is the number and agility of the spermatozoa. Sperm count less than 25,000,00. is not conducive for conception The quantity of menstrual blood varies from a few drops to about ten ml per day, is dark-red in colour and does not clot usually; cloth stained by it becomes clean after washing.

शुद्धशुक्रार्तवं स्वस्थं संरक्तं मिथुनं मिथः ॥ १८ ॥ स्नेहैः पुंसवनैः स्निग्धं शुद्धं शीलितबस्तिकम् ।

नरं विशेषात्क्षीराज्यैर्मधुरौषधसंस्कृतैः ॥ १९ ॥ नारीं तैलेन माषैश्च पित्तलैः समुपाचरेत् ।

The man and woman who are having pure sukra (semen) and artava (menstrual blood) respectively, who are healthy, who are in love with each other, who are indulging in pumsavana (things which are helpful for begetting a male child), oleation and purifactory therapies, who are administered enemas (should be nourished well); the man especially with the use of milk and ghee processed with drugs of sweet taste, the woman with the use of oil (of sesame), masa (black gram) and things (drugs etc.) which increase pitta. 18a-20a.

Ritumati laksana – features of the menstruating woman

क्षामप्रसन्नवदनां स्फुरच्छ्रोणिपयोधराम् ॥ २० ॥

स्त्रस्ताक्षिकुक्षिं पुंस्कामां विद्यादृतुमतीं स्त्रियम् ।

The woman whose face is rundown (slightly emaciated) but pleasant (calm); pelvis and breasts having throbbings, eyes and abdomen slightly drooping down and who longs for a male (for company and copulation) should be understood as a menstruating woman. 20b-21a.

पद्मं सङ्कोचमायाति दिनेऽतीते यथा, तथा ॥ २१ ॥ ऋतावतीते योनिः, सा शुक्रं नातः प्रतीच्छति ।

Just as the lotus closes at the end of the day, so also, the yoni (uterus, vaginal tract) after the rtu kala (the period suitable for conception); thereafter she will not be receptive to sukra (semen). 21b-22a.

Notes: A period of twelve days commencing with the first day of menstruation is known as rtu kala-period suitable for conception or fertile period.

मासेनोपचितं रक्तं धमनीभ्यामृतौ पुनः ॥ २२ ॥ ईषत्कृष्णं विगन्धं च वायुर्योनिमुखान्नुदेत् ।

The blood accumulated (inside the uterus) during the month, which is slightly black and of unusual smell, brought into the dhamanis (arteries) during the rtu (menstrual period), is expelled out by vayu (vata), through the orifice of the yoni (uterus and vaginal tract). 22b-

Ritumati charya – regimen of the menstruating woman

ततः पुष्पेक्षणादेव कल्याणध्यायिनी त्र्यहम् ॥ २३ ॥ मृजालङ्कारराहिता दर्भसंस्तरशायिनी । क्षैरेयं यावकं स्तोकं कोष्ठशोधनकर्षणम् ॥ २४ ॥ पर्णे शरावे हस्ते वा भुञ्जीत ब्रह्मचारिणी ।

From the moment of appearance of the menstrual flow, for a period of three days, the woman should harbor only good thoughts, avoid bath and decorations, sleep on mattress of darbha grass, eat little quantity of food prepared from milk and small barley; holding it (food) either in a leaf, earthen plate or the hands, in order to purify the alimentary tract and to make herself thin ( slightly emaciated). She should also observe celibecy (avoid sexual activites). 23b-25a.

चतुर्थेऽह्नि ततः स्नाता शुक्लमाल्याम्बरा शुचिः ॥ २५ ॥ इच्छन्ती भर्तृसदृशं पुत्रं पश्येत्पुरः पतिम् ।

On the fourth day, she should take bath, put on white dress and garlands, remain clean, and see her husband first, harboring the desire for a son resembling her husband. 25b-26a.

Ritukala – period suitable for conception, fertile period

ऋतुस्तु द्वादश निशाः पूर्वास्तिस्त्रोऽत्र निन्दिताः ॥ २६ ॥ एकादशी च, युग्मासु स्यात्पुत्रोऽन्यासु कन्यका ।

Rtu (period sutiable for conception) is twelve nights (day and night); the first three days of it are inauspicious, so also the eleventh day; copulation on even days leads to birth of a son and on other (odd) days to a daughter. (26b-27a)

Garbhadana – ceremony concerned with conception

उपाध्यायोऽथ पुत्रीयं कुर्वीत विधिवद्विधिम् ॥ २७॥ नमस्कारपरायास्तु शूद्राया मन्त्रवर्जितम् ।

अवन्ध्य एवं संयोगः स्यादपत्यं च कामतः ॥ २८ ॥

The priest should perform the ritual of begetting a son, in accordance with the prescribed procedure (for persons of upper castes) and for sudras (persons of lower castes) by making them bow to gods, without uttering sacred hymns; by doing this rite, it (copulation) will not become futile and the couple will beget a son of their liking. 27b-28.

सन्तो ह्याहुरपत्यार्थं दम्पत्योः सङ्गतिं रहः । दुरपत्यं कुलाङ्गारो गोत्रे जातं महत्यपि ॥ २९ ॥

Wis men say, that in order to beget a ( good) offspring, the couple should indulge in copulation in solitude (in a secluded place, free from embarassment by others ). A bad offspring, though of reputed pedigree, is like fire to the family. 29.

इच्छेतां यादृशं पुत्रं तद्रपचरितांश्च तौ । चिन्तयेतां जनपदांस्तदाचारपरिच्छदौ ॥ ३० ॥

Whichsoever, the kind of son ( in colour, appearance, conduct etc.) the parents desire, they should always think of (horbor in their mind) the form and accomplishments (health, wealth, reputation etc, ) of persons who possess these (qualities) and conduct themselves accordingly. 30.

कर्मान्ते च पुमान् सर्पिः क्षीरशाल्योदनाशितः । प्राग्दक्षिणेन पादेन शय्यां मौहूर्तिकाज्ञया ॥ ३१ ॥ आरोहेत् स्त्री तु वामेन तस्य दक्षिणपार्श्वतः । तैलमाषोत्तराहारा तत्र मन्त्रं प्रयोजयेत् ॥ ३२ ॥

After the end of the ceremony (ritual of begetting a male offspring) the man who has partaken food consisting of ghee, milk and boiled rice, should climb on the bed, keeping his right foot first, and at the auspicious moment; the woman should climb next, keeping her left foot first, from the right side ( of her husband), after partaking food consisting chiefly, of oil ( of sesame) and masa ( black gram). Then after, the following holy hymn should be recited (by the husband) 31-32.

ॐ आहिरसि आयुरसि सर्वतः प्रतिष्ठासि धाता त्वां दधातु विधाता त्वां दधाता ब्रह्मवर्चसा भवेति । ब्रह्मा बृहस्पतिर्विष्णुः सोमः सूर्यस्तथाऽश्विनौ । भगोऽथ मित्रावरुणौ वीरं ददतु मे सुतम् ॥ ३३ ॥

“O Lord, you are the procurer, you are the life, you are present everywhere, may Dhata bestow (me good), may Vidhata bestow the brahmavarcas (divine radiance ), Brahman, Brhaspati, Visnu, Soma, Surya, Asvin-twins, Bhaga, Mitra and Varuna-grant me a valiant son.” 33.

Maithuna – copulation

सान्त्वयित्वा ततोऽन्योन्यं संविशेतां मुदान्वितौ । उत्ताना तन्मना योषित्तिष्ठेदङ्गैः सुसंस्थितैः ॥ ३४ ॥ तथा हि वीजं गृह्णाति दोषैः स्वस्थानमास्थितैः ।

Next, the couple should engage themselves in copulation, appeasing each other with love-play and keeping themselves cheerful. The woman should lie with her face up, attentive (intent on receiving the male seed) and keeping the parts of her body (especially the genitals) poised well (convenient and suitable position). In such a state, when the dosas are in their normal abodes, she can receive the male seed. 34-35b.

Grhita garbha laksana – signs of conception

लिङ्गं तु सद्योगर्भाया योन्या बीजस्य सडग्रहः ॥ ३५ ॥ तृप्तिर्गुरुत्वं स्फुरणं शुक्रास्नाननुबन्धनम् । हृदयस्पन्दनं तन्द्रा तृङ्ग्लानिर्लोमहर्षणम् ॥ ३ ॥

The signs of conception are-implantation of the seed in the yoni ( uterus and vaginal tract), a sense of contentment, heavyness and throbbings (in the lower abdomen and vaginal tract), cessation of flow of semen and blood (menstrual), throbbing in the heart, stupor, thirst, fatigue and horripilations. 35b-36.

Pumasavana vidhi – methods for begetting a male child

अव्यक्तः प्रथमे मासि सप्ताहात्कललीभवेत् । गर्भः पुंसवनान्यत्र पूर्वं व्यक्तेः प्रयोजयेत् ॥ ३७ ।। बली पुरुषकारो हि दैवमप्यतिवर्तते ।

In the first month, during the first seven days, the embryo becomes a kalala (jelly mass) and is unmanifest (undetermined in sex ) ; hence pumsavana (methods to beget a male offspring) should be done before manifestation (differenta-tion of sex), because powerful (potent) purusakara (actions of the present life) will even overcome daiva (effects of actions of previous lives). 37.

Notes: According to Indian philosophy, the soul entering into the womb of a particular species to take birth, the determination of sex and other qualities of the embryo etc. are due to the effects of actions of his previous lives. No doubt they are powerful. But sometimes the effects of some activities of the present life, done properly and at appropriate time might become more powerful than the effects of actions of previous lives. Hence the advice in the above verse, to perform the pumsavana rites before the determination of sex of the embryo; once sex differentiation becomes patent (after seven days of conception) it is impossible to change it and pumsavana rites done later will be futile.

पुष्ये पुरुषकं हैमं राजत वाऽथवाऽऽयसम् ॥ ३८ ॥ कृत्वाऽग्निवर्ण निर्वाप्य क्षीरे तस्याञ्जलिं पिबेत् ।

An icon of man prepared from either gold, silver, or even iron should be heated to red colour and immersed in milk; one anjali (about 75 ml.) of this milk should be consumed during pusya constellation. 38.

गौरदण्डमपामार्गं जीवकर्षभसैर्यकान् ॥ पिबेत्पुष्पे जले पिष्टानेकद्वित्रिसमस्तशः ।

Gauradanda, apamarga, jivaka, rsabhaka and sairyaka, either individually or in combinations of two, three, or all together should be made into a nice paste with water and consumed during pusya constellation. 39.

क्षीरेण श्वेतबृहतीमूलं नासापुटे स्वयम् ॥ ४० ॥ पुत्रार्थं दक्षिणे सिञ्चेद्वामे दुहितृवाञ्छया ।

The woman, herself should instill drops of juice of roots of brhati made with milk, into her right nostril if she desires a son and into the left nostril, if she desires a daughter. 40.

पयसा लक्ष्मणामूलं पुत्रोत्पादस्थितिप्रदम् ॥ ४१ ॥ नासयाऽऽस्थेन वा पीतं वटशुङ्गाष्टकं तथा । ओषधीजीवनीयाश्च वाह्यान्तरुपयोजयेत् ॥ ४२ ॥

Juice of roots of laksmana prepared with milk, instilled into the nose or consumed by mouth, bestows male progeny and its safety (retention). Sprouts of vata, eight in number also act similarly. Drugs of jivaniya group (vide chapter 15 of Sutrasthana) should be used both externally and internally. 41-42.

Garbhinicharya – care of the pregnant woman

उपचार: प्रियहितैर्भर्त्रा भृत्यैश्च गर्भधृक् । नवनीतघृतक्षीरैः सदा चैनामुपाचरेत् ॥ ४३ ॥

The woman, who has conceived should be looked after affectionately by her husband and attendants, supplied with things she likes and which are good for health, nourished with more of butter, ghee and milk, always. 43.

अतिव्यवायमायासं भारं प्रावरणं गुरु । अकालजागरस्वप्नं कठिनोत्कटकासनम् ॥ ४४ ॥ शोकक्रोधभयोद्वेगवेगश्रद्धाविधारणम् । उपवासाध्वतीक्ष्णोष्णगुरुविष्टम्भिभोजनम् ॥ ४५ ॥ रक्तं निवसनं श्वभ्रकूपेक्षां मद्यमामिषम् । उत्तानशयनं यच्च स्त्रियो नेच्छन्ति तत्त्यजेत् ॥ ४६ ॥ तथा रक्तस्त्रुतिं शुद्धिं बस्तिमामासतोऽष्टमात् ।एभिर्गर्भ: स्त्रवेदामः कुक्षौ शुष्येम्रियेत वा ॥ ४७॥

The pregnant woman should avoid excess of sexual activities, exertion carrying heavy loads, heavy coverings, sleeping or keeping awake at improper time, sitting on hard seats, and heels; grief, anger, fear, emotions, suppression of urges of the body and controlling of desires; fasting, long distance walk, eating foods which are strong ( pungent, eroding the stomach) hot, heavy (hard for digestion) and constipating; wearing red cloth, peeping into deep pits or wells, alcoholic drinks, eating meat, lieing with face upwards, and any such acts which elder women forbid; similarly, blood letting, purifac-tory therapies and enema therapies should be avoided till the eighth month. By these ( activities), the embryo will be either expelled premature, dries up inside or even dies. 44-47.

वातलैश्च भवेद्भर्भः कुब्जान्धजडवामनः । पित्तलैः खलतिः पिङ्गः, श्वित्री पाण्डुः कफात्मभिः ॥ ४८ ॥

By indulgence in foods which increase vata, the offspring becomes either a hunchback, blind, lazy ( inactive) or dwarf; by foods which increase pitta, it will be either bald headed or brown eyed; by foods that increase kapha, it will be either of white skin or of pandu (yellowish-white). 48.

व्याधींश्चास्या मृदुसुखैरतीक्ष्णैरौषधैर्जयेत् ।

Her diseases should be treated with drugs (or therapies) which are soft, easy to consume and mild (in action). 49a.

द्वितीये मासि कललाद्धन: पेश्यथवाऽर्बुदम् ॥ ४९ ॥ पुंस्त्रोल्कीबा: क्रमात्तेभ्यः

During the second month, from the kalala state (jelly mass) are produced the ghana (hard mass ), pesi ( muscle ) and arbuda (ant-hill) to be born as a male, female or eunuch (hermophrodite), respectively. 49b-50a.

Notes: The commentators have given the common place or popular meanings of the terms referring to the shape of the foetus. It has been observed that the developing foetus resembles some common objects. The term, ghana also means a club or mace, pesi also means a bud and an egg, and arbuda means a serpent-like shape. Hence it is appropriate to take the term ghana to denote a club shaped, round mass with a handle; pesi to denote a oval shaped flat sheath and arbuda to denote serpent shaped, long, round mass.

Garbhini laksana – features of the pregnant woman

तत्र व्यक्तस्य लक्षणम् । क्षामता गरिमा कुक्षेर्मूर्च्छा च्छर्दिररोचकः ॥ ५० ॥ जृम्भा प्रसेकः सदनं रोमराज्याः प्रकाशनम् । अम्लेष्टता स्तनौ पोनौ सस्तन्यौ कृष्णचूचुका ॥ ५१ ॥ पादशोफो विदाहोऽन्ये श्रद्धाश्च विविधात्मिकाः ।

The features (of the pregnant woman) during this month are feeling of emaciation, heavyness of the abdomen, fainting, vomitting, loss of taste (or appetite), more of yawnings and salivation, debility, appearance of lines of hair (especially over the abdomen), desire for sour things, enlargement of the breasts with little amount of milk and black colour of the nipples; others ( authorities) include swelling of the feet, heartburn and desires (longings) of different kinds. 50-52a.

Dauhrda – longings

मातृजं ह्यस्य हृदयं मातुश्च हृदयेन तत् ॥ ५२ ॥ सम्बद्धं तेन गर्भिण्या नेष्टं श्रद्धाविमाननम् । देयमप्यहितं तस्यै हितोपहितमल्पकम् ॥ ५३॥ श्रद्धाविघाताद्गर्भस्य विकृतिश्च्युतिरेव वा ।

Since its (foetal) heart is maternal in origin and is connected with the heart of the mother, the desires (longing ) of the pregnant woman should not be dishonoured (refused, denied); even unsuitable (unhealthy ) things should be given to her, mixed with healthy ones and in small quantity; refusal of the longings may lead to abnormalities in the foetus or its premature expulsions. 52b-54a.

Garbha vriddhi krama- foetal development

व्यक्तीभवति मासेऽस्य तृतीये गात्रपञ्चकम् ॥ ५४॥ मूर्द्धा द्वे सक्थिनी बाहू सर्वसूक्ष्माङ्गजन्म च सममेव हि मूर्द्धाद्यैर्ज्ञानं च सुखदुःखयोः ॥ ५५॥

During the third month, the five parts of the body become manifest, viz., the head, two legs, and two arms, and also all the minor parts. Simultaneously with the head etc., the knowledge of pleasure and pain also. 54b-55.

गर्भस्य नाभौ मातुश्च हृदि नाडी निबध्यते । यया स पुष्टिमाप्नोति केदार इव कुल्यया ॥ ५६ ॥

A tube connects the umbilicus of the foetus and the heart of the mother; from which it ( foetus ) derives nourishment just like a cornfield from the aqueduct. 56.

चेतनायाश्च पञ्चमे ।चतुर्थे व्यक्तताऽङ्गानां, षष्ठे स्नायुसिरारोमबलवर्णनखत्वचाम् ॥ ५७ ॥ सर्वैः सर्वाङ्गसम्पूर्णो भावैः पुष्यति सप्तमे ।

In the fourth month, all the parts become manifest ( clearly), and in the fifth month, the cetana (consciousness, life activity).

In the sixth, the tendons, veins, hair, strength, colour, nails and skin (become manifest),

In the seventh, it (foetus ) is developed in all its parts, and nourished well. 57-572.

गर्भेणोत्पीडिता दोषास्तस्मिन् हृदयमाश्रिताः । कण्डूं विदाहं कुर्वन्ति गर्भिण्याः किक्विसानि च ॥ ५८ ॥

The dosas, being pushed up by the foetus and getting localized in the heart ( of the mother ) produce itching, vidaha (burning sensation) and also kikkisa. 58.

Notes: Vidaha is feeling of burning sensation in the palms, soles and shoulders, kikkisa is appearance of linear marks (straic) on the abdomen, thighs and breasts.

नवनीतं हितं तत्र कोलाम्बुमधुरौषधैः । सिद्धमल्पपटुस्नेहं लघु स्वादु च भोजनम् ॥ ५९ ॥ चन्दनोशीरकल्केन लिम्पेदरुस्तनोदरम् । श्रेष्ठया वैणहरिणशशशोणितयुक्तया ॥ ६० ॥ अश्वघ्नपत्रसिद्धेन तैलेनाभ्यज्य मर्दयेत् । पटोलनिम्बमञ्जिष्ठासुरसैः सेचयेत्पुनः ॥ ६१ ॥ दार्वीमधुकतोयेन मृजां च परिशीलयेत् ।

In that condition, ingestion of butter processed with juice of kola and drugs of sweet taste is beneficial; the food prepared with little quantity of salt and fats, easy to digest and sweet in taste (is ideal ). With the paste of candana and usira, her thighs, breasts and abdomen should be anointed, or with the paste of srestha (triphala) prepared with the blood of black antelope, fawn or rabbit. The body should be anointed with the oil processed with leaves of asvaghna (karvira) and then massaged, followed by pouring of decoction of patola, nimba, manjistha and surasa; then after given a bath in water processed with darvi and madhuka. 59-612.

ओजोऽष्टमे सञ्चरति मातापुत्रौ मुहुः क्रमात् ॥ ६२ ॥ तेन तौ म्लानमुदितौ तत्र जातो न जीवति । शिशुरोजोनवस्थानान्नारी संशयिता भवेत् ॥ ६३ ॥

During the eighth month, ojas travels between the mother and the child alternately; because of this, they become fatigued or contented respectively; the child born during this month, does not survive, and life of the woman is also doubtful, because of the absence of ojas. 62-63.

Notes: Ojas, is the chief material ( essence) of the body responsible for strength (natural resistence) and is considered essential for life; it is said to be present in the heart and its loss or absence leads to death. Its presence in the foetus and the mother produces strength and contentment and its abscence leads to fatigue and anxiety of life; ie. child born, when ojas is not present in its body; dies, because of total absence of natural resistence and the life of the mother also may become doubtful after such a delevery because of the same reason.

क्षीरपेया च पेयाऽत्र सघृताऽन्वासनं घृतम् । मधुरैः साधितं शुद्धये पुराणशकृतस्तथा ॥ ६४॥ शुष्कमूलककोलाम्लकषायेण प्रशस्यते । शताह्वाकल्कितो बस्तिः सतैलघृतसेन्धवः ॥ ६५ ॥

During this month peya (thin gruel) prepared with milk and added with ghee should be partaken by the mother, Anuvasana (lubricating enema) with ghee processed with drugs of sweet taste is ideal; likewise enema with the decoction of dry mulaka, kolamla, mixed with paste of satahva, oil, ghee and saindhava is ideal (to remove the old faeces). 64-65.

तस्मिस्त्वेकाहयातेऽपि कालः सूतेरतः परम् । वर्षाद्विकारकारी स्यात्कुक्षौ वातेन धारितः ॥ ६६ ॥

Anytime, after even one day after this month, is the time for the birth of the child; if it (foetus) is retained inside the abdomen for a year by vata, leads to abnormalities (disorders for both the mother and the child). 66.

Notes Foetal development as known in the present day, is furnished below for comparison and correct knowledge.

End of first month of pregnency-Embryo is about 1 cm. long and weighs about 1 gm. rudiments of the eyes, ears and nose are visible, buds corre-sponding to the limbs are distinct, umbilical cord is short and thick.

End of second month-Embryo is 2.5 to 3 cm. long and weighs about 4 gms. fingers and toes begin to appear, head portion is disproportionately large due to the development of the brain. External genitalia are seen but sex is not differentiated in them, face and external ear begin to develop.

End of third month-Foetus is about 8 cm. long, weighing about 3045 gms. fingers and toes can be seen distinctly and are having nails, centres of ossification have appeared in most of the bones; there is beginning of sex differentiation. The foetus can be moved inside with a gentle tap on the sides of abdomen of the mother (ballotment): the face is well formed, lip movements typical of sucking appear.

End of fourth month-Foetus is about 16 cm. long and weighs about 100 gms. sex is now distinctly differentiated. Lanugo (soft hair) appear on the skin, umbilical cord is thin, long and exhibits twisting, placenta is well formed. Heart begins to beat.

End of fifth month-Foetus is about 25 cm. long and weighs about 300 gms. skin is covered with vernix caseosa (fatty materal on the skin), a few hair appear on the head. Foetus makes movements, causing mild flutter in the lower abdomen (quickening) of the mother, The child if born alive may live for 5 to 10 minutes only with strong heart beats.

End of sixth month-Foetus is about 30 cm. long and weighs about 680 gms., the nails are distinct, eyebrows and eyelashes are formed, foetal movements are apperent and even visible; the child if born alive, may live for some hours but cannot be rared by artificial means, since its respiratory, digestive and assimilatory organs are underdeveloped.

End of seventh month-Foetus is about 35 cm long and weighs about 1100 gms, the eyes are open, the heart rate varies between 120 to 140 and heart sounds can be distinctly heard, the child, if born alive, has a feeble cry, makes vigorous movements but seldom survives as the lungs are not developed adequately for respiration.

End of eighth month-Foetus about 40 cm long and weighs about 1570 gms, bones of the head are soft and flexible, child, if born alive, can be rared with great care.

End of ninth month-Foetus is about 45 cm. long and weighs about 2.5 kg. respiratory, digestive and circulatory organs are well developed, skin is smoothened by deposition of fatty substances. The cartilage of the nose is distinct, the ears are soft, the child if born alive can survive without any difficulty.

End of tenth month-Foetus is about 50 cm. long and weighs about 3.5 kg hairs on the head are more, nails project out of the finger tips. There is urine in the bladder and excreta (meconium) in the lower bowel; skin is pink, body plump and covered with fat.

शस्तश्च नवमे मासि स्निग्धो मांसरसौदनः । बहुस्नेहा यवागूर्वा पूर्वोक्तं चानुवासनम् ॥ ६७॥

During the ninth month, food mixed with fat (ghee) along with juice of meat is ideal; or yavagu (thick gruel) mixed with more of fat, and anuvasana (lubricating enema) mentioned earlier. 67.

तत एव पिचुं चास्या योनो नित्यं निधापयेत् । वातघ्नपत्रभङ्गाम्भः शीतं स्नानेऽन्वहं हितम् ॥ ६८ ॥

Then onwards, a diaper (soaked in medicated ghee mentioned earlier) should be kept in her vagina daily. Water processed with leaves which mitigate vata and then cooled is suited for bath, frequently. 68.

निःस्नेहाङ्गीं न नवमान्मासात्प्रभृति वासयेत् ।

From the ninth month onwards she should never remain without fat (anointing the body with medicated oil). 68½.

प्राग्दक्षिणस्तनस्तन्या पूर्व तत्पार्श्वचेष्टिनी ॥ ६९ ॥ पुन्नामदौर्हृदप्रश्नरता पुंस्वप्नदर्शिनी । उन्नते दक्षिणे कुक्षौ गर्भे च परिमण्डले ॥ ७० ॥ पुत्रं सूतेऽन्यथा कन्यां या चेच्छति नृसङ्गतिम् । नृत्यवादित्रगान्धर्वगन्धमाल्यप्रिया च या ॥ ७१ ॥

The woman who gets milk first in her right breast; prefers that side (right side) for all her activities, who develops longings of things of masculine name (and character), and greatly interested in enquiring about them always, who sees masculine objects in dreams, whose abdomen is more elevated on the right side and appears to be round, will give birth to a male child. She who exhibits opposite features, who desires the company of (or copulation) of males, who is fond of dance, instrumental music, vocal music, perfumes and garlands will delever a female child. 69-71.

क्लीबं तत्सङ्करे, तत्र मध्यं कुक्षेः समुन्नतम्। यमौ पार्श्वद्वयोन्नामात्कुक्षौ द्रोण्यामिव स्थिते ॥ ७२ ॥

With the mixture of both the features she gives birth to a eunuch (hermophrodite) in that case her abdomen is found more elevated in its centre. In case of twin foetus, the abdomen appears bulged in both its sides and depressed in the middle, like a trough. 72.

Sutikagrha – maternity apartment

प्राक् चैव नवमान्मासात् सा सूतिगृहमाश्चयेत् । देशे प्रशस्ते सम्भारैः सम्पन्नं साधकेऽहनि ॥ ७३ ॥ तत्रोदीक्षेत सा सूतिं सूतिकापरिवारिता ।

Even earlier to the ninth month, the woman should reside in the sutikagrha (lieing-in-chamber, maternity apartment) situated at an auspicious place, equipped with all necessary things, entering it on a day ensuring success; residing there she should anticipate delevery, accompanied with a retinue of women, skilled in delivery (midwives). 73-74a.

Asanna prasava laksana – signs of impending delivery

अद्यश्वः प्रसवे ग्लानिः कुक्ष्यक्षिश्लथता क्लमः ॥ ७४ ॥ अधोगुरुत्वमरुचिः प्रसेको बहुमूत्रता । वेदनोरूदरकटीपृष्ठहृद्वस्तिवक्षणे ॥ ७५ ॥ योनिभेदरुजातोदस्फुरणस्रवणानि च । आवीनामनु जन्मातस्ततो गर्भोदकस्स्रुतिः ॥ ७६ ।।

Delivery taking place today or the next day, the woman develops fatigue, looseness of the abdomen and eyes, exhaustion (without physical activity), the feeling of heaviness in the lower parts, loss of appetite (or a taste), more of salivation, increased urination (frequency), discomfort/pain in the thighs, abdomen, waist, back, (region of the ) heart, bladder and groins, pain in the vaginal tract such as tearing, continuous, pricking and pulsating and discharge of fluid, followed by the onset of avi (labor pains) and discharge of fluid from the womb (show). 74b-76.

Prasuti vidhi – management of labour

अथोपस्थितगर्भं तां कृतकौतुकमङ्गलाम् | हस्तस्थपुन्नामफलां स्वभ्यक्तोष्णाम्बुसेचिताम् ॥ ७७ ॥ पाययेत्सघृतां पेयां तनौ भूशयने स्थिताम् । आभुग्नसक्थिमुत्तानामभ्यक्ताङ्ग पुनः पुनः ॥ ७८ ॥ अधो नाभेर्विमृद्गीयात्कारयेज्जृम्भचङ्क्रमम् ।

Next, the woman-in-labour should be protected by performance of auspicious rites, made to hold a fruit bearing a masculine name in her hands, anointed with oil and given bath in warm water; should be given a drink of peya (thin gruel) mixed with ghee. Then, she is made to lie on a bed spread on the floor, with her legs folded ( at the knee) and kept erect; her body should be anointed with oil again and again, parts below the umbilicus massaged and told to yawn and do brisk walking. 77-79a.

गर्भ: प्रयात्यवागेवं, तल्लिङ्गं हृद्विमोक्षतः ॥ ७९ ॥ आविश्य जठरं गर्भो बस्तेरुपरि तिष्ठति ।

By these, the foetus makes an easy descent, its signs axe; getting detached from the (region of) heart and occupying the abdomen just above the urinary bladder. 79b-80a.

आव्योऽभित्वरयन्त्येनां खट्वामारोपयेत्ततः ॥ ८० ॥ अथ सम्पीडिते गर्भे योनिमस्याः प्रसारयेत् । मृदु पूर्वं प्रवाहेत बाढमाप्रसवाच्च सा ॥ ८१ ॥ हर्षयेत्तां मुहुः पुत्रजन्मशब्दजलानिलैः । प्रत्यायान्ति तथा प्राणा: सूतिक्लेशावसादिताः ॥ ८२ ॥

When the avi (labour pain) starts manifesting in quick succession, the woman should be made to lie on a cot, when the foetus is being squeezed out, her vagina should be dilated (by application of oil). She should be asked to bear down mildly in the beginning and forecebly afterwards till delivery; she should be made happy often uttering words such as “son is born”; by water ( drinking, sprinkling etc.) and air (fanning). By these, her life (strength) returns and gets relieved of the exhaustion of delivery. 80b-82.

Garbhasanga – obstructed labour

धूपयेद्गर्भसङ्गे तु योनिं कृष्णाहिकञ्चकैः । हिरण्यपुष्पीमूलं च पाणिपादेन धारयेत् ॥ ८३ ॥ सुवर्चलां विशल्यां वा जराय्वपतनेऽपि च । कार्यमेतत्तथोत्क्षिप्य बाह्वोरेनां विकम्पयेत् ॥ ८४ ॥ कटीमाकोटयेत्पाष्र्ण्या स्फिजौ गाढं निपीडयेत् । तालुकण्ठं स्पृशेद्वेण्या मूर्ध्नि दद्यात्स्नुहीपयः ॥ ८५ ॥ भूर्जलाङ्गलिकीतुम्बीसर्पत्वक्कुष्ठसर्षपैः । पृथग्द्वाभ्यां समस्तैर्वा योनिलेपनधपनम् ॥ ८६ ॥ कुष्ठतालीसकल्कं वा सुरामण्डेन पायेयेत् । यूषेण वा कुलत्थानां बाल्वजेनासवेन वा ॥ ८७ ॥

In case of obstruction of delevery of the foetus, the vagina should be fumigated by using the peel of a black snake, the root of hiranyapuspi should be tied to the hands and feet or the roots of suvarcala or visalya; this may be done even in non-delevery of the jarayu (foetal covering ). She should be lifted up by the arms and shaken, her waist hit hard by (her own) heels, buttocks squeezed hard (by others), palate and throat tickled with plait of hair, milky sap of snuhi applied over the scalp, paste of either anyone, two or all of bhurja, langalika turnbi, sarpatwak ( snake peel), kustha and sarsapa should be applied to the vagina and fumigated; paste of kustha and talisa, along with suramanda (supernatant fluid of beer) or with yusa (soup) of kulattha or with asava of balvaja (fermented infusion of balva) should be given to drink. 83-87.

शताह्वासर्षपाजाजीशिग्रुतीक्ष्णकचित्रकैः । सहिङ्गकुष्ठमदनैर्मूत्रे क्षीरे च सार्षपम् ॥ ८८ ॥ तैलं सिद्धं हितं पायौ योन्यां वाऽप्यनुवासनम् ।

Medicated oil prepared with (decoction and paste of) satahva sarsapa, ajaji, sigru, tiksnaka citraka, hingu, kustha and madana, added with cow’s urine, milk and oil of sarsapa should be used for anuvasana ( fat enema ) through the rectum or vagina (douche) 88-89a.

Apara patana — delivery of the placenta

शतपुष्पावचाकुष्ठकणासर्षपकल्कितः ॥ ८९ ॥

निरूहः पातयत्याशु सस्नेहलवणोऽपराम् । तत्सङ्गे ह्यनिलो हेतुः सा निर्यात्याशु तज्जयात् ॥ ९० ॥

कुशला पाणिनाऽक्तेन हरेत्क्लृप्तनखेन वा । मुक्तगर्भापरां योनिं तैलेनाङ्गं च मर्दयेत् ॥ ९१ ॥

A decoction enema prepared from satapuspa, vaca, kustha, kana and sarsapa (used for preparing decoction and paste) mixed with oil and salt (saindhava) and administered (through the rectum) causes quick delevery of the apara (placenta ). Vata is the cause for its obstruction and by winning it over (vata) it ( the placenta) comes out quickly.

Experts, can even remove it (placenta ) by their hands (introduced into the vagina) smeared with oil and with the nails pared (cut close).

After the apara (placenta) has come out, the vagina and the entire body, should be anointed with oil and massaged. 89b-91.

Makkalla – post-partum pain

मक्कल्लाख्ये शिरोबस्तिकोष्ठशूले तु पाययेत् । सुचूर्णितं यवक्षारं घृतेनाष्णजलेन वा ॥ ९२ ॥ A.H. – I – 26

धान्याम्बु वा गुडव्योषत्रिजातकरजोन्वितम् ।

In case, the disease known as makkalla (characterised by) pain in the head, region of the urinary bladder and the abdomen manifest, the woman should be administered yavaksara, nicely powdered, mixed with ghee or warm water or sour gruel prepared from corns and mixed with powder of guda, vyosa, and trijataka. 92-93a.

अथ बालोपचारेण बालं योषिदुपाचरेत् ॥ ९३ ॥

The new born child should then be nursed by women, by adopting regimen of baby care (described in chapter 1 of Uttarasthana). 93b.

Sutikopacara – care of sutika – the woman just delivered

सूतिका क्षुद्वती तैलाद्घृताद्वा महतीं पिबेत् । पञ्चकोलकिनीं मात्रामनु चोष्णं गुडोदकम् ॥ ९४ ॥

वातघ्नौषधतोयं वा, तथा वायुर्न कुप्यति । विशुध्यति च दुष्टास्त्रं द्वित्रिरात्रमयं क्रमः ॥ ९५ ॥

If the woman who has delevered feels hungry, she should be given oil or ghee containing the (powder of) pancakola, in the maximum dose (as prescribed in oleation therapy) followed by warm water in which molasses is dissoved or decoction of drugs which mitigate vata; by these the vata does not get aggravated and the bad blood becomes purified. This regimen should be continued for two or three days. 94-95.

स्नेहायोग्या तु निःस्नेहममुमेव विधिं भजेत् । पीतवत्याश्च जठर यमकाक्तं विवेष्टयेत् ॥ १६ ॥

If the woman is unfit for oleation therapy, the same regimen (as described above) should be adopted without the use of fats (oil or ghee) for drinking. After she has consumed the drink, her abdomen should be anointed with yamaka (mixture of two fats, oil and ghee) and tied with a band of cloth. 96.

जीर्णे स्नाता पिबेत्पेयां पूर्वोक्तौषधसाधिताम् । त्र्यहादूर्ध्वं विदार्यादिवर्गक्वाथेन साधिता ॥ ९७ ॥ हिता यवागूः स्नेहाढ्या सात्म्यतः पयसाऽथवा । सप्तरात्रात्परं चास्यै क्रमशो बृंहणं हितम् ॥ ९८ ॥ द्वादशाहेऽनतिक्रान्ते पिशितं नोपयोजयेत् ।

After the digestion (of the oil consumed) she should take a bath and given a drink of peya (thin gruel) processed with drugs mentioned earlier. From the third day onwards, yavagu (thick gruel) processed with decoction of drugs of vidaryadi gana (vide chapter 15 of sutrasthana) added with more of fat ( ghee ) should be given as found suitable; or yavagu prepared from milk should be given. After seven days, the use of nourishing foods to be given gradually, is ideal. Meat should not be used earlier to the lapse of twelve days. 97-98½.

यत्नेनोपचरेत्सूतां, दुःसाध्यो हि तदामयः ॥ ९९ ॥ गर्भवृद्धिप्रसवरुक्ल्केदास्त्रस्स्रुतिपीडनैः ।

The woman who has delevered should be nursed very carefully, for her diseases are difficult to treat because of the exhaustion caused by growth of the foetus, its birth, pain (of delevery), discharge of fluid and blood (in large quantities). 99.

एवं च मासादध्यर्धान्मुक्ताहारादियन्त्रणा ॥ १०० ॥ गतसूताभिधाना स्यात्पुनरार्तवदर्शनात् ॥ १०० ½ ।।

In this manner, the woman should remain under control, with the use of foods etc. described so far; for a period of one and half months, or till she gets over being called “the woman who has delevered” and till the appearance of ( next) menstruation. 100-1002.

इति श्रीवैद्यपतिसिंहगुप्तसूनुश्रीमद्वाग्भटविरचितायामष्टाङ्गहृदयसंहितायां द्वितीये शारीरस्थाने गर्भावक्रान्तिर्नाम प्रथमोऽध्यायः ॥ १ ॥

Thus ends, the chapter called Garbhavakranti, the first in sharira sthana of Astanga hrdaya samhita composed by Srimad Vagbhata son of Sri Vaidyapati Simhagupta.


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