Garbha Upanishad

English Translations

(See: http://www.vedarahasya.net/garbha.htm and http://www.geocities.com/advaitavedant/garbha.htm)

Background:Unless man does all he can, to attain Godhead, the main pain that he is going to encounter after death, is that he did not attain the real objective of his life, which happens to be to realize his true Spiritual Potential.

The Garbha Upanishad is a treatise. ‘Garbha means ‘Womb’

It expounds the details of what human consciousness goes through, while it still resides in the womb, in the form of a fetus.

When the brain of the fetus forms, its active mind is more active than that of children and/or adults. The reason is that while in the womb, the fetus is not distracted by the senses, and its connection with the attractions and distractions of the outside world.

So now the soul, imprisoned within the mother, goes through physical and emotional turmoil.

He now realizes the fact that he is going to incarnate once again to go through trials and tribulations, whose main objective is that he learns through pain, to become, what he intrinsically is: An image of God!

The Garbha Upanishad states that, the fetus promises God, that he will not repeat his evil deeds. But alas! When the child is born, a force called the ‘Vaishnava Prana’ touches him, and he forgets his thoughts and prayer.

So the learning process, continues!

Arjuna in the Bhagvad Geeta asked Krishna, what happens, if man dies while putting in his effort to learn about Spiritual truths in one life?

It is heartening to note, that man, take off, from where he left off, in his spiritual efforts.

Look deep within you as you read these words, do they ring a bell? Do they sound true? Ask yourself! Your SELF will reply!

Introduction:

This Upanishad explains in detail about the conception and growth of a child in the mother’s womb. At each stage of development in the womb, the physical condition of the child’s body and the mental state and the condition of the jeevan (the soul) within is also explained in detail in this scripture. It is great wonder that our ancient Rishis (the seers of truth) were able to grasp and visualize such intense secrets about the body and soul in those ancient days when there were no traces of today’s modern science and research. To go a step ahead, we can even say that parts of this Upanishad are yet to be physically researched and understood by the modern scientists and will remain unknown to the Science world till such time. This Upanishad is part of the Krishna Yajur Veda.

The Upanishad:

OM! May Brahman protect us (the Guru and Sishya) both! May he give us both (enough) to enjoy! Efficiency may we both attain! Effective may our study prove! May we not hate (each other) at all!

Om Shanti ! Shanti ! Shanti !

The human body is constituted of five things (the five forces of earth, sky, air, water and fire) and is of six shelters (like the physical, ethereal and so on). It is of six different characters and seven compounds, three impurities and has two points of source of birth. It is dependent on four types of food.

1. Why is the body called as “Panchaatmakam?” (Pancha-Five)Because it is constituted out of the five forces of nature – viz., earth, water, fire, air and sky.

2.Out of the body which portions represent each such force of nature ?That portion which is hard is representative of the earth, the liquid one is of the water, the hot one is of the fire, the airy portion is of the air and the portion which gives space is representative of the sky or the space.

The earth force enables to sustain, water helps consolidation, fire enlightens, air makes the team work, and the space gives time and options to carry on the various duties.

Each of the sense organs are created for some specific purpose – the ear (srodhram) for hearing sounds, the skin (twak) for feeling the touch, eyes (cakshu) for the vision, tongue (jihvah) for enjoying the taste, nose (naasi) to smell, the birth organ (upastham) to enjoy pleasure and the rectum (apaanam) to shed the unwanted from the body.

The jivan (or the soul) identifies through the brain, desires with the mind and speaks with the language (vaak).

3.Why is the body said to be having six shelters ? It can sense and distinguish the six forms of taste such as sweet, sour, salty, bitter etc.,

The seven forms of basic sound viz., shatjam, rishabam, gaanthaaram, madhyamam, panchamam, daivatam and nishaadam, alongwith the other three viz., ishtam, anishtam and pranidaanam constitutes the ten basic forms of sound.

Again, the colors are basically of seven types viz., white, red, black, smoky gray, yellow and golden white.

Why is the body said to be of seven compounds ?When a man gets to possess and enjoy the material objects which are meant for such enjoyment, because of the good combination of such objects, six types of taste (rasam) are brought in. Out of such taste is created the blood, from the blood the tissue, from the tissue the fat, from the fat the nerves, from nerves the bones, from bones the body, and from the body the reproductive fluids. Thus there are seven compounds and the body is formed of such compounds. When there is a join or combination of the male and female reproductive fluids, the garbha (pregnancy or the embryo) is formed. That garbha is controlled by the Hridayam (the heart). The heart houses an ever-burning internal fire from which a biological fire is generated, which in turn, gives birth to air. That air, which runs throughout the body, ultimately and dutifully traces back its route to the Hridayam or the Heart,

as a rule laid down by the Supreme.

The formation of the embryo and its stages of development

On a perfect day and on the uniting of the male and female reproductive fluids, after the lapse of one night, the embryo is in a mixed (semi-fluid) state. After seven nights from thereon, it takes the shape of a bubble formed out of water. At the end of a fortnight, it takes the shape of a solid lump. It gets solidified and hardened at the end of one month.

In two months, the head takes form. At the end of three months, the legs and foot are formed. And by the fourth month, the wrist, stomach and the hip, waist etc are formed. During the fifth month, the spine and the adjoining bones get shaped. The Mouth, Nose, Eyes and the Ears are all formed during the sixth month.

In the seventh month, life or the jivan enters the body shaped so far. By the eighth month, it attains full shape and gets fulfilled with all other remaining parts. If the potency of the father (the male) is stronger than the mother, it becomes a male and vice-versa. If the potency of both the father and the mother are equal with no pulling force in either, it becomes a nabumsaka. (neither a male nor a female)

It is born as a blind or as a deaf or dumb or short or with other deficiency due to any mental confusion during the period of pregnancy. If the male reproductive fluid is split because of the air moving around in the body, twins are born. When the body comprised of the five natural forces acquires intelligence by the infusion of the jivan (or the soul), it also acquires the five intellectual organs and the brain, which enables the jivan to distinguish between different forms of objects and tastes.

Having obtained this intelligence, the jivan immediately starts contemplating on the eternal syllable “OM”. Once he digests the essence of the same, he understands the fact that the eight basic forces (five sense organs, the mind, intellect and ego) and their sixteen variants belong to the soul or the jivan residing in the body.

Whatever is consumed or drunk by the mother passes through the nerves dovetailed with the child’s to the jivan, which is satisfied with such feed.

It is during the ninth month that all the sense organs and intellect organs attain completeness. And during this time, the jivan is reminded of its previous birth and it realizes all the good and bad deeds it committed during such previous birth.

Thus thinks the jivan: “By me thousands of birth points (vagina) have been seen; various foods have been tasted; and innumerable times mother’s milk has been drunk (to convey that the jivan had various mothers during its earlier births). I have born and died again and again. All my near and dear (of earlier births) for whom I performed various actions (in earlier births), whether good or bad, have enjoyed the benefits of my actions and have left me all alone. I am left behind all alone. Once I come out of this birth source (vagina), I am going to surrender myself to the destroyer of all sins and the Salvation provider – Maheswara, also called as Naaraayana (or the Supreme Being called by various names). I am going to chant his name and other mantras to destroy all my sins carried from my earlier births.

Once I come out of this birth source, I am going to practice the Gnaana Yoga (the pursuit of knowledge) strictly to destroy all my sins and to release myself from the bondings of all actions in

this materialistic world. Once I come out of this birth source, I am going to contemplate on this Supreme Divine Brahman.” – These are the thoughts of the jivan during the time it remains in the womb.

However, when he reaches the birth source (vagina) and comes out of it with great difficulty on to the earth, he is inflicted with the illusory force (Maya) created by Vishnu and immediately forgets all the previous births and the deeds performed therein. His memory is cleansed of all the history the very moment he first inhales the air after coming to the earth.

Why is the body called as “Sariram” ?The body is composed of three different types of fire – viz., Gnaana agni, darsana agni and koshta agni. Koshta agni is that fire which enables the digestion of all that is consumed by the human. It creates the internal fire that is used to combust all the materials in taken. Darsana agni is the internal fire that gives the power of seeing to the eyes with which we are able to see different objects. Gnaana agni is that fire of knowledge which enables one to distinguish between the good and bad. These three fires have taken their positions in one’s face, stomach and the heart and are referred by the names aahavaniyaagni, kaarhapatneeyaagni and dakshinaagni respectively. With these fires present within, an internal homa or yagna (or the ritual sacrifice) takes place within a human body regularly and incessantly.

Atma or the soul is the performer of the homa; the mind is the Brahma (the one who makes it happen); the bad intentions such as anger, greed, jealousy, desire etc are the sacrificial objects (comparable to the animals sacrificed); Mental strength or control is the vow; Contentment and the intellectual organs are the utensils that can be utilized in the homa; the sense organs are the sacrificial objects (comparable to the Havis or the rice) to be used; the Head or the skull is the utensil; the Hair thereon is the Darbha (the dried grass used in homa); the face is the sacrificing stage and the two lines of teeth, the bones, nerves and tissue are comparable to the other utensils and objects used in a Homa.

Constitution of a human body:

(Apart from what is said in the earlier paragraphs), The human body consists of 107 secret spots (comparable to the genitals), 180 junction points, 109 nerves called as “snaayu”, 700 other nerves, 500 tissue groups (muscle), 360 bones, four and a half crore hairs, 8 palam (palam is an old measure that weighs around 35 grams) weighing Heart and 12 palam weighing tongue. The body also has got one ser (ser is a measure weighing around 300 grams) weighing biological fire, two ser weighing watery substance, a quarter ser weighing semen or other reproductive fluid and two-sers weighing fat. There is no laid down measure or weight of the urinary or the other solid excretions, which are dependent on the intake.

(Having thus known the complete constitution of a human body), one should understand his composition and divert all his power and energy into the path of attaining salvation. This Moksha Sastra (the scripture leading to Salvation) was enunciated by the great sage, Pippalaada. This Moksha Sastra (the scripture leading to Salvation) was enunciated by the great sage, Pippalaada. (second stress given in the Upanishad itself).

OM! May Brahman protect us (the Guru and Sishya) both! May he give us both (enough) to enjoy! Efficiency may we both attain! Effective may our study prove! May we not hate (each other) at all!

Om Shanti ! Shanti ! Shanti !

Garbha UpanishadTranslated by Dr. A. G. Krishna WarrierPublished by The Theosophical Publishing House, Chennai

   Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me !

   The body is fivefold in nature (the five elements), existing in the five, depending on the six (tastes of food), connected with the six qualities (kama etc.,), seven Dhatus, three impurities, three Yonis (of excretion) and four kinds of food.    Why say ‘Fivefold in nature ?’ The five elements Earth, Water, Fire, Wind and Ether. In this body, whatever is hard is of Earth, liquid is water, warm is fire, whatever moves about is air and space-enclosed is ether. The function of the Earth is to support, water is to consolidate (digestion etc.,). Fire is to see, wind is for moving, Ether is to give space (for vital functions).   The eyes are used in seeing form, ears for sound, tongue for taste, the skin and nose for touch and smell respectively; genital for pleasure, Apana is for evacuation (of bowels). The person cognises through the intellect, wills with the mind and speaks with the tongue.   The six-fold support is the six tastes (of food): sweet, acid, salty, pungent, bitter and astringent.   1-7. Sadja, Risabha, Gandhara, Panchama, Madhyama, Dhaivata, Nisadha – these are the seven agreeable and disagreeable sounds. White, Red, Black smoke-coloured, Yellow, Tawny and Pale-White – these are the colours of the seven Dhatus (primary Humours). Why ? For Devadatta (any person) there springs up in his mind desire for enjoyment of objects. From relish of food blood is born, from it is flesh, thence fat, bones, marrow, semen; by the combination of semen and blood the foetus is born.   Vital warmth springs up in the womb and the belly. In the seat of the warmth bile, Prana flows – at the proper season ordained by the creator.   8. The embryo lying (in the womb) for (a day) and night is a confused mass; after seven days it becomes a bubble; after a fortnight, a mass and in a month, it hardens. In two months develops the region of the head; in three months, the feet; in the fourth, belly and hip; in the fifth, the backbone; in the sixth, nose, eyes and ears; in the seventh the embryo quickens with life and in the eighth month, it becomes complete.    9. By the dominance of the father’s semen, the child becomes male; the mother’s – female. When equal, a eunuch. If, at the time of impregnation, the parents are agitated, the child will be blind, crippled, hunch-backed or stunted in growth. If the couple have vital-air-trouble, the semen enters in two parts resulting in twins.   10. In the eighth month, in conjunction with the five vital airs the Jiva gets the capacity to know its past affairs (of past births), conceives of the imperishable Atman as Om, through perfect knowledge and meditation. Having known Om he sees in the body the eight Prakritis derived from it the five elements, mind, intellect and ego and the sixteen changes [see Prasnopanishad].   11. The body becomes complete in the ninth month and remembers the past birth. Actions done and not done flash to him and he recognises the good and bad nature of Karma.   12-17. ‘I have seen thousands of wombs, eaten several kinds of food and sucked many breasts; born and dead often, I am immersed in grief but see no remedy. If I can get out of this, I will resort to Sankhya-Yoga which destroys misery and yields liberation; or I resort to Maheshvara who destroys misery. Or I resort to Narayana, who destroys misery. If I did good and bad deeds for the sake of my dependants, I shall myself be burnt for the deeds – the others who enjoyed the fruits go away

(unaffected).   18. The person being squeezed as it were by a machine is touched by all-pervading air and forgets previous births and deeds.   19. Why is the body so called ? It has three fires: the Kosthagni ripens all that is eaten; the Darsanagni helps one see colour etc., the Jnanagni is the mind which helps perform good and bad deeds.   20. The Daksinagni is in the heart; Garhapatya in the belly and Ahavaniya in the mouth; the intellect is the performer’s consort, contentment is Diksha, sense organs are the utensils, head is the jar, hair is the sacred grass, the mouth the interior of the altar etc.   21. The heart measures 8 Palas, tongue 12, bile is one Prastha, phlegm one Adhaka. Sukla is one Kudupa, fat two Prasthas, Urine and mala two Prasthas each, depending on what is taken in daily.

The scripture of liberation expounded by Paippalada ends.

Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me !

Here ends the Garbhopanishad belonging to the Krishna-Yajur-Veda.

Garbha Upanishad (http://www.celextel.org/108upanishads/garbha.html)Translated by Dr. A. G. Krishna Warrier Published by The Theosophical Publishing House, Chennai

Om ! May He protect us both together; may He nourish us both together;May we work conjointly with great energy,May our study be vigorous and effective;May we not mutually dispute (or may we not hate any).Om ! Let there be Peace in me !Let there be Peace in my environment !Let there be Peace in the forces that act on me !

The body is fivefold in nature (the five elements), existing in the five, depending on the six (tastes of food), connected with the six qualities (kama etc.,), seven Dhatus, three impurities, three Yonis (of excretion) and four kinds of food.Why say ‘Fivefold in nature ?’ The five elements Earth, Water, Fire, Wind and Ether. In this body, whatever is hard is of Earth, liquid is water, warm is fire, whatever moves about is air and space-enclosed is ether. The function of the Earth is to support, water is to consolidate (digestion etc.,). Fire is to see, wind is for moving, Ether is to give space (for vital functions).The eyes are used in seeing form, ears for sound, tongue for taste, the skin and nose for touch and smell respectively; genital for pleasure, Apana is for evacuation (of bowels). The person cognises through the intellect, wills with the mind and speaks with the tongue.

The six-fold support is the six tastes (of food): sweet, acid, salty, pungent, bitter and astringent.1-7. Sadja, Risabha, Gandhara, Panchama, Madhyama, Dhaivata, Nisadha – these are the seven agreeable and disagreeable sounds. White, Red, Black smoke-coloured, Yellow, Tawny and Pale-White – these are the colours of the seven Dhatus (primary Humours). Why ? For Devadatta (any person) there springs up in his mind desire for enjoyment of objects. From relish of food blood is born, from it is flesh, thence fat, bones, marrow, semen; by the combination of semen and blood the foetus is born.Vital warmth springs up in the womb and the belly. In the seat of the warmth bile, Prana flows – at the proper season ordained by the creator.8. The embryo lying (in the womb) for (a day) and night is a confused mass; after seven days it becomes a bubble; after a fortnight, a mass and in a month, it hardens. In two months develops the region of the head; in three months, the feet; in the fourth, belly and hip; in the fifth, the backbone; in the sixth, nose, eyes and ears; in the seventh the embryo quickens with life and in the eighth month, it becomes complete.9. By the dominance of the father’s semen, the child becomes male; the mother’s – female. When equal, a eunuch. If, at the time of impregnation, the parents are agitated, the child will be blind, crippled, hunch-backed or stunted in growth. If the couple have vital-air-trouble, the semen enters in two parts resulting in twins.10. In the eighth month, in conjunction with the five vital airs the Jiva gets the capacity to know its past affairs (of past births), conceives of the imperishable Atman as Om, through perfect knowledge and meditation. Having known Om he sees in the body the eight Prakritis derived from it the five elements, mind, intellect and ego and the sixteen changes [see Prasnopanishad].11. The body becomes complete in the ninth month and remembers the past birth. Actions done and not done flash to him and he recognises the good and bad nature of Karma.12-17. ‘I have seen thousands of wombs, eaten several kinds of food and sucked many breasts; born and dead often, I am immersed in grief but see no remedy. If I can get out of this, I will resort to Sankhya-Yoga which destroys misery and yields liberation; or I resort to Maheshvara who destroys misery. Or I resort to Narayana, who destroys misery. If I did good and bad deeds for the sake of my dependants, I shall myself be burnt for the deeds – the others who enjoyed the fruits go away (unaffected).18. The person being squeezed as it were by a machine is touched by all-pervading air and forgets previous births and deeds.19. Why is the body so called ? It has three fires: the Kosthagni ripens all that is eaten; the Darsanagni helps one see colour etc., the Jnanagni is the mind which helps perform good and bad deeds.20. The Daksinagni is in the heart; Garhapatya in the belly and Ahavaniya in the mouth; the intellect is the performer’s consort, contentment is Diksha, sense organs are the utensils, head is the jar, hair is the sacred grass, the mouth the interior of the altar etc.21. The heart measures 8 Palas, tongue 12, bile is one Prastha, phlegm one Adhaka. Sukla is one Kudupa, fat two Prasthas, Urine and mala two Prasthas each, depending on what is taken in daily.The scripture of liberation expounded by Paippalada ends.

Om ! May He protect us both together; may He nourish us both together;May we work conjointly with great energy,May our study be vigorous and effective;May we not mutually dispute (or may we not hate any).Om ! Let there be Peace in me !Let there be Peace in my environment !Let there be Peace in the forces that act on me !

Here ends the Garbhopanishad belonging to the Krishna-Yajur-Veda.

Date of this scripture:

1416 BCE(http://www.geocities.com/freethoughtmecca/embryo.html) Moore also hints at amazement with the Garbha Upanishad in almost the same breath. Regarding this text, he writes: A brief Sanskrit treatise on ancient Indian embryology is thought to have been written in 1416 B.C. This scripture of the Hindus, called Garbha Upanishad, describes ancient ideas concerning the embryo. It states: From the conjugation of blood and semen the embryo comes into existence. During the period favorable to conception, after the sexual intercourse, (it) becomes a Kalada (one-day-old embryo). After remaining seven nights it becomes a vesicle. After a fortnight it becomes a sperical mass. After a month it becomes a firm mass [12]

Pre-2000 BCEThe first question concerns the date of the Garbha Upanishad. Since it is ascribed to Pippalāda, we need to determine this sage’s place in the Vedic tradition, although it is believed that the text may not be as old as the sage. Pippalāda is also the instructing sage of the Praśna Upani¬ad and the author of the Atharvaveda śākhā named after him (Paippalāda śākhā). As a principal arranger of the Atharvaveda, he should be assigned to at least the middle of the second millennium BCE, if the ›gveda is to be taken to be no later than 2000 BCE, as is suggested by hydrological evidence related to the drying up of the Sarasvatī river around this time, and the fact that the ›gveda celebrates this river as the great river of its time, flowing from the mountains to the sea.According to the Purāªas, Pippalāda was the disciple of the ›¬i Vedasparśa, and he instructed Yudhi¬−hira in the significance of the A¡gāravrata, which is based on a dialogue between ˜ukra and Virocana.The physiological knowledge in the Garbha Upani¬ad is consistent with that found in the oldest Upani¬ads. Like the other texts, it speaks of recursion, but it doesn’t list as many channels (veins and nerves) as the other texts do. This indicates that this Upani¬ad may be older than what has been assumed.Pippalāda answers six questions in the Praśna Upani¬ad, a number that is reminiscent of the six darśanas. The six questions touch upon six different aspects of reality: forms (nyāya), basis of life (mīmā÷sā), origins (sā÷khya), devas within (yoga), next world (vedānta), and modifications (vaiśe¬ika). This is not an argument for the lateness of the Praśna Upani¬ad, but rather for the remote antiquity of six bases to reality, which mirroring the six directions.

CONCLUSION:Given that this Dharmic Scripture may be in or just after the Vedic Period (4000 to 2000 BCE), and associated with the Yajur Veda, it is most likely composed between 2500 and 1500 BCE.

Sushruta explains the following rules to be followed by the pregnant woman till the delivery.

Immediately on the ascertainment of her pregnancy the woman should avoid all kinds of physical labour, sexual intercourse, fasting, day sleep, things that emaciate the body, late nights, indulgence in grief and fright, journey by carriage or any kind of conveyance that causes jerky movements.

Sneha karmas (Oliation internal and external), Rakta mokshana(bloodletting), Vegadharana(controlling natural urges) are completely avoided.

From the first day of conception the lady should be joyful, wear clean and white garment. Engage herself in peace giving activities. Live in devotion to the gods, brahmins, elders and teachers. She should not touch/ come in contact with unclean, deformed, maimed persons. She should forego the use of fetid smelling things. Avoid dreadful sights, painful or agitating sounds and use of dry, stale, dirty food as well

as that stored overnight. Long and distant walks from home to resorts, cremation grounds, solitary retreats,

chityas(a haunted or deified tree) and sitting in the shadow of the tree should be absolutely forbidden.

Indulgence in anger, fright or other agitating emotions of the mind should be deemed as injurious.

To carry heavy loads, to talk in a loud voice should be refrained from. The practice of constant oil massage, udwarthanm (rubbing or cleaning the body with

fragrant unguents or powders), etc should be given up. Exercises which cause fatigue are discontinued. The couch and the bed of a pregnant woman should be low, soft, and guarded on all four

sides by a number of soft pillows or cushions. Her food should be sweet, palatable (hridya), well cooked, prepared with appetizing

drugs, unctuous and drava (liquid consistency).Charaka explains the garbhopaghatakara bhavas (factors that damage the fetus) as follows.

The fetus dies in the womb or expelled out prematurely or dries up if the woman sits on rough, uneven or hard seat, suppresses urge of wind, urine, stools, undergoes strenuous exercises, takes hot food and eats very little food.

The fetus may delivered untimely by injury, compression, frequent looking at ditches, wells, waterfalls, traveling on a conveyance with excessive jerk, or hearing unpleasant words and loud sounds.

If she constantly lies down in supine position, the umbilical cord gets twisted around the neck of the fetus.

 The pregnant woman who sleeps in open place and moving out in night gives birth to an insane.

If she indulges in quarrels and fights the progeny will be epileptic. One indulged in sexual intercourse gives birth to an ill-physiqued, shameless progeny. If she is always under grief, the child will be timid, underdeveloped or short lived. One thinking ill of others gives birth to a harmful, envious and woman devoted child. One who sleeps constantly will give birth to a drowsy, unwise child with a deficient

digestive power. If pregnant woman takes wine constantly her child will be always thirsty, poor in memory

and unstable mind. One who uses pork regularly during pregnancy will have an offspring with red eyes,

obstructed respiration and very rough body hair. One who uses fish constantly during pregnancy will have a progeny with delayed closure

of eyes or stiff eyes. One who uses sweet things constantly during pregnancy will give birth to an offspring

suffering from prameha (urinary disorders), dumbness and obesity. If she uses sour things constantly during pregnancy, her offspring will suffer from internal

hemorrhage, skin diseases and eye diseases. On using salt thing constantly the offspring will suffer from early wrinkles, premature

graying of hairs and baldness. On using pungent things constantly the offspring will suffer from semen deficiency or

infertility.

The pregnant lady who takes bitter things constantly will give birth to shoshi(consumptive),weak and underdeveloped progeny.

The pregnant lady who uses astringent things constantly will give birth to a blackish progeny who will also suffer from bloatedness of abdomen and udavartha (upward movement of wind in the abdomen).

The offspring of a lady who used excess godha mamsa (Alligator) will suffer from sharkara and ashmari. renal or (bladder stone)

Monthly regimens to be followed by pregnant lady (masanumasika charya)First month:

She should drink Anupaskrta sheeta dugdha ( non processed cold milk ) in proper quantity.

She should eat saatmya bhojana, morning and evening. (Ch.Sh. 8) She should take processed cold milk. First 12days She should take Ksheerodhbhava sarpi( ghee extracted from milk) processed

with Shaliparni and Palasha, followed by cold water which is pre boiled and cooled in golden or silver vessel.(anupana)

She should take liquid / semisolid saatmya food that has madhra rasa (sweet), sheeta guna(cold in potency), in the morning and evening.

Should not take Abhyanga(smearing the body with unctuous substance) and udwarthanam(rubbing the body with powders), and the doshakara bhavas( factors that damage the fetus) upto 5th month.(A. S.Sh 3)

She should take Madhura(sweet), Sheetala(cold in potency), and Drava aahara (liquid food). ( Su. Sh. 10)

Second month:She should drink milk processed with madura aushadhas( sweet category drugs).(Vagbhatacharya mentions the same.) Sushruta recommends madhura( sweet), sheetala(cold), drava(liquid) food, in second month also.Third month:Charaka and vagbhata recommends processed milk along with madhu(honey) and sarpi(ghee).Sushruta recommends Shastika shaali(variety of rice grown in 60 days) with milk.Fourth month:Charaka says in the fourth month the pregnant lady should drink milk along with 1aksha i.e. 12gms of butter.Sushruta recommends her to drink milk with butter, eat hridya(desired) food along withjangala(wild) meat, shashtika rice with curd.Vagbhata advices to drink milk processed with sweet drugs along with one aksha quantity of butter.Fifth month:Charaka and Vagbhata say in fifth month the lady should take ghee extracted from milk.Sushruta recommends shashtika rice with milk and ksheera sarpi( ghee extracted from milk).Sixth month:Charaka and Vagbhata recommends the ksheerasarpi(ghee extracted from milk) processed with drugs of sweet category(madhura oushadha).Sushruta advices that in 6th month she should take ghee processed with Gokshura in adequate quantity or Yavagu (gruel) prepared with Gokshura .7th month:Charaka and Vagbhata advices to follow the regimen of 6th month in the 7th month also.Sushruta recommends her to take a ghee processed with Prithakparni in 7th month.8th month:Charaka advices her to take a gruel(yavagu) mixed with ghee and milk in the 8th month. Acharya Bhadrakapya fears that by drinking this yavagu(gruel) in 8th month the baby may suffer from Paingalya(yellowish discoloration of the skin). But Acharay Aatreya says though the baby develops paingalya , by drinking this yavagu in the 8th month the pregnant lady will give birth to a strong, healthy, beautiful baby with a pleasant complexion, voice and built. Vagbhata’s regimen for the 8th month pregnant lady is similar to that of Charaka. Along with that he also prescribes Asthapana vasti(un-unctuous enema) using Badara leaf decoction, palala(Seasame paste), milk, curd, mastu, thaila, lavana, Madanaphala, ghee, madhu. This aasthapana vasti helps to clear the stagnated impurities inside the intestine. After wards an anuvasana vasti(unctuousenema) should be administered using madhukadi madhura oushadha siddha

thaila(oil prepared with sweet category of drugs) in order to make the wind to move in downward direction(anuloma) because the pregnant lady who’s wind movement is in downward direction will deliver the baby without any difficulties.After the vasti the lady should take ksheerayavagu (gruel prepared with milk) mixed with meat soup till delivery.Sushruta also advices to give asthapana vasti to the pregnant lady in the 8th month in order to clear the retained impurities and to direct the wind in the downward direction. The asthapana vasti is administered using the mixture of badarodaka, bala, atibala, shatapushpa, palala, milk, curd, mastu, thaila, lavana, madanaphala, honey, ghee. After administering asthapana vasti, anuvasana vasti should be given using the oil prepared with sweet category of drugs and milk.In the 8th month she should take unctuous gruels and meat soup of wild animals internally till the delivery. It is believed that the body of a pregnant woman thus treated becomes unctuous, gains strength and will have an uncomplicated delivery.9th month:Charaka advices to administer anuvasana vasti in the 9th month. Oil prepared with madhura skandha drugs is used for the unctuous enema. He also advices to do yoni pichu(keeping the cotton swab dipped in oil in the vagina) with the same oil as it helps in oliating the garbha sthana(uterus and garbha marga(vagilal canal).Vagbhata recommends yoni pichu using the oil processed with sweet category drugs. According to Sushruta the pregnant lady should enter the Sootikagara (a special house built with all facilities to conduct the delivery and to nurse the child) in the 9th month after checking good time and start living there.Why should a pregnant lady follow these regimens?Vagbhata and Charaka says the pregnant woman who follows above regimens will have a mridu(soft) kukshi(abdomen), kati(hips), parshwa(waist), prista(back), skin and nails. Her bala(physical strength as well as immunity) and complexion will also improve. Vayu will move in downward direction. Her mala(stools), mootra(urine) and jarayu(amniotic membrane) will be expelled out through their respective routes without complications. She will give birth to a icchita(desired), shresta(famous), deerghayau(long life span), and nirogi (healthy) babyeasily.Hence the woman desiring excellent progeny should particularly refrain from unwholesome diet and behavior.What are the symptoms shown by the woman who is ready to deliver the baby and how is delivery conducted in Ayurveda?In modern texts the delivery process is explained in 3 stages. Similarly in ayurveda also the whole process of delivery is explained in 3stages.The pregnant lady should enter the well equipped sootikagara in the 9th month after checking good time and wait for the symptoms of delivery.1st stage: Premonitory symptoms of delivery(Charaka)Exhaustion of the body parts(Klamo gatranam), malaise on face, laxity in eyes, feeling of the loosening of the bondage from the chest, downward movement of the womb, heaviness of the lower parts of the body, Pricking pain in groins, perineum, waist, belly, sides and back, discharge from the vagina, lack of desire for food. Then gradually the delivery pains and amniotic fluid leakage follows.2nd stage of delivery:When the delivery pain begins, the bed should be made on the ground and the lady should be made to sit on the soft bed. Ladies with good qualities should attend her to educate and console her.In spite of feeling the delivery pains , if she doesn’t deliver the baby the following steps , by which the fetus starts moving down are to be followed.

She should be asked to get up and take one pestle and pound the grains in the mortar slowly, in between she should take deep breathings and move around. But Lord Atreya disagrees with this. He says that severe exercise is always contraindicated for the pregnant woman particularly at the time of delivery because at this time all her dhatus and doshas are in mobile state, vayu(wind) impelled by the exercise with the pestle will kill both mother and fetus. Hence holding of the pestle is discarded only deep breathing and walking are performed.

The powder of ela kusta, langali, vacha, chitraka, chirabilwa and chavya should be smelt by the woman frequently. Or the smoke of the bhoorja patra or shimshapa sara may be inhaled.

In between the waist, flanks, back and legs should be massaged with the luke warm oil.

When it is felt that the fetus leaving the cardiac region is entering the pelvic region , is being fixed above the urinary bladder, the delivery pains are getting intensified and the foetus is moving downwards then at this stage she should be made to lie down on a cot and advised to strain.One lady should chant “kshitijalam--------- kartikeeyabhirakshatu” in her ear. Another lady should advise the woman not to strain in the absence of pains because her efforts goes in vain and her progeny may be deformed or may be afflicted with dyspnoea, cough, phthisis(shosha) and spleen disorders. So should follow the instructions of attending ladies. Initially when the pains are mild she should strain mildly, and gradually with stronger effort .The attending ladies should keep encouraging her saying, “just delivered a worthy son”. Thus she is filled with joy.3rd stage of delivery:

Immediately after the child birth one should look for placenta(apara). In case if it has not expelled out , one of the attending ladies should press the area above the navel region with her right hand , hold her on the back with left hand and shake her body strongly. The pelvic region of the delivered woman should be rubbed with the attending lady’s heel. Her buttocks should be pressed strongly.

The delivered lady’s throat and palate should be touched with the tip of her hair. The vaginal area should be fumigated with the leaves of bhoorja, kaachamani and slough

of the serpent. The paste of kusta, taaleesapatra is given to drink with one of the liquids like balwaja

yusha or maireya or suramanda or kulattha yusha or decoction of mandookaparni and pippali.

The paste of sookshmaela, devadaru, kushta, naagara, vidanga, pippali, agaru, chavya, chitraka, upakunchika or the tip of the right ear of the living untamed bull, pounded on a grinding stone should be kept soaked in one of the liquids like balwaja yusha, maireya, suramanda, kulattha yusha, decoction of mandookaparni and pippali. For one muhurtha duration. Then filtered and administered to the delivered woman.

A cotton swab soaked in the oil prepared with shatapushpa, kusta, madanaphala and hingu are placed in her vagina.

An anuvasana vasti(oil enema) should be given with same oil. An aasthapana vasti should be administered using the paste of madanaphala, jeemoota,

ikshwaku, dhamargava, kutaja, kritavedhana, hastipippali, along with one of the liquids like balwja yusha or suramanda or maireya or kulattha yusha or decoction of mandookaparni and pippali. This non-unctuous enema makes the body expel the adhered placenta along with flatus, urine and stool.

Aacharya Vagbhata:1st stage of delivery: (aasanna prasava lakshanas)The premonitory symptoms of the delivery are same as explained by Charaka.

Klamogatranam( exhaustion of the body parts) Nirmukta bandhane ivaksheeni ( feeling if loosening of eyes) Nisteevika(excess salivation) Mootra pureesha bahulyam(increased urge to pass urine and stools) Shithila kukshita( loosened feeling in the abdomen) Adhogurutwa(heaviness in the lower parts of the body) Anannabhilasha( no desire for the food) Vedana in hridaya, kati, basti, vamkshana(pain in the cardiac, hip, pelvic, groins) area. Toda, bheda, shoola, sphurana in yoni region(pricking, cutting twitching type of pain in

the vaginal area)2nd stage of delivery:When the head of the fetus starts showing in the vaginal opening,

A fruit having male name is to he given in her hand to hold during the delivery. Yavagu(gruel) with plenty of ghee should be given to drink.

She is made to lie down on her back , both the legs folded in the knee joint (lithotamy position), covered with a clean cloth except in the abdominal area. Then ashankhaniya(non suspicious), priyadarshana(pleasant and loving_, parinata vayasa(expert and elderly), prajanana kushala(expert in conducting delivery), pragalbha(honest), kritha nakha(with trimmed finger nails) ladies should attend her to

give her the courage and to console her. The powder of any one of the kushta, langali, ela, vacha, chavya, chitraka, chirabilwa

should be smelt by her every now and then. Or she is made to inhale the smoke of any one of the drugs like bhoorja patra,

shimshapa, and sarjarasa. Waist, back, hip, thigh region of the woman should be gently massaged with lukewarm

oil.With all these procedures the foetus starts moving down further and will show symptoms such as the foetus completely enters the abdominal area and leaves the cardiac region, it will get fixed near the basti shira( above the bladder) and the intensity of the pains will gradually increase.If with these procedures the fetal head does not descend then the lady should strain strongly, walk around in the sootikagara and take deep breathings or yawning frequently. Then follow these procedures. When the fetal head starts showing in the vaginal orifice the lady is made to lie down on the cot . One attending lady should gently massage the vaginal orifice in anuloma gati(downward direction). Should press the buttock area with her feet. Another attending lady should instruct her to strain strongly when the pain appears and tell her happily that she will deliver a baby boy. The 3rd lady should chant the garbha prasava mantra in the woman’s ear.The woman should strain slowly with less pressure in the beginning of the 2nd stage. When the fetal head starts showing she should strain with complete pressure till the baby comes out.What should be done in the obstructed labour?

Fumigate the vaginal area with the slough of black serpent and madanaphala. Tie the root of hiranya pushpa on the hands and legs. The beads made up of the roots of suvarchala or vishlya(langali)are worn on neck and

hands.

3rd stage:In most of the normal cases the placenta is expelled out on its own. If it is not expelled on its own then Vagbhatachrya explains to follow these steps.

The area above the navel region is pressed with right hand and hold the back with left hand and shake her body strongly.

Press the pelvic area with the heel of the foot and press the buttocks strongly. Touch the throat and palate with the tip of the hair Fumigate the vagina with the leaves of bhoorja, kachmani and slough of black serpent. Or

fumigate with bhoorja patra and guggulu. Apply the ghee prepared with shaalimoola and fumigate the vaginal area with katkla,

alabu, jalini, nimba and slough of black serpent. If all of the above procedures fail then apply ghee on the clean hand with nails already

trimmed is inserted into the vagina along with the path of the umbilical cord and remove the placenta.

Aacharya Sushruta:Acharya Sushrutha also instructs that in the 9th month the pregnant woman should enter the sootikagara after checking good time etc.1st stage:

Pain in kati(hips) and prishta(back). Feeling of urge to pass stools and urine. Mucus discharge from the vagina.

2nd stage: These symptoms indicate that the lady is ready to deliver the baby. Immediately her

body should be anointed with oil and washed with warm water and a fruit having of masculine name is given in her hand. Then plenty of yavagu(gruel) should be given to her with ghee.

She should lie down on a soft and spacious bed in supine position. Parinata vayasaha(old), prajanana kushala(expert in conducting the delivery), karthita

nakhaha(with trimmed nails) ladies should attend her. One lady should gently massage her vagina in anuloma gati(downward direction), and

instruct her to strain when she feels the pain. When there is mild pain in pelvis, supra pubic area she should strain lightly. When the fetal head starts showing in the vaginal orifice, she should strain strongly till the baby comes out. If she strains in the absence of

pains she will deliver a mooka(dumb), badhira(deaf), kubja(short), vyastha hanu(dislocated jaw), moordhabhighata(head injury), kasa(cough), shwasa(breathing difficulties), shoshi(imaciated) and vikata(changed in appearance or ugly) baby.

In case of abnormal presentations, it should be corrected to a normal one. In case of obstruction to the foetus in vagina then fumigate the vagina with the slough of

black serpent or pindeetaka(madanaphala). The roots of langali or suvarchala, or vishalya should be tied around the neck, waist and

legs.Sootika paricharya(postnatal care):Acharya Charaka:

Once the placenta is expelled out , when the mother feels hungry one of the fats like ghee, oil, vasa( muscle fat), majja(bone marrow fat)should be mixed with panchacola powder given to her according to the suitability and digestive capacity. After she has taken the ghee and oil and wrapped round with a big clean cloth bandage so that vayu(wind) may not find any space to produce a disorder.

After the fat is digested, she should drink yavagu(gruel) prepared with pippali etc, and added with unctuous substance.

She should take hot water shower both the times before the intake of fat and gruel This procedure should be followed for 5 or 7 days and later on nourishing food should be

given to her.

Acharya Vagbhat: Sootika should be anointed with bala thila soon after delivery. When she feels the hunger,

one of the 4 fats, which will be digested in whole day should be mixed with panchcola powder or the powder of ajamoda, upakunchika, chaya, chitraka, vyosha, saidhava is given to her after considering her saatmya.

If the lady is not suitable for snehapana( oral intake of unctuous substance), then the fat should be processed with wind alleviating drugs or hraswa panchamoolas and administered to her.

Immediately after the snehapana her abdomen is applied with ghee and oil or any yamaka(combination of two fats) and wrapped tight with a long and strong cloth, so that the wind does not get any space to cause a disorder.

Once the ghee is completely digested a watery yavagu prepared with panchakola powder or ajamoda, etc powder is given to her along with vidaryadi gana decoction and milk in adequate quantity.

Before drinking the fat and the yavagu she should have a warm water shower. These procedures should be followed for 3or 5or 7days, followed by yava, kola, kulattha

yusha(soup) and light food for next 12 days. Later on considering her digestive capacity nourishing foods like jangala mamsa

rasa(meat soup of wild animal), etc are given to her. She should always drink boiled and cooled water. Now onwards she can undergo abhynga(full body oil application), udwarthana(rubbing

the body with powders), parisheka(pouring warm liquids on the body), avagaha(tub bath) and she can take foods prepared with jeevaneeya(life promoting), brihmaniya(nourishing), madhura(sweet), vatahara(wind alleviating), hridya(good for heart) drugs internally.

These food habits will nourish the lady who has become weak due to pregnancy, delivery, etcand will give her a good health.These regimens are to be followed for one and a half month or 45 days. For these 45 days the delivered woman is called sootika. After 45 days she can get back to her normal food habits. Some acharyas mention that these regimens are to be followed till she gets her menstruation.Acharya Sushruta:

The body of the delivered lady is anointed with Bala thaila and treated with vatahara(wind alleviating) decoction internally and externally.

If the impurities are there in the body , then Gudodaka(jaggery water) with panchakola powder is given to her till the impurities are expelled out of the body. i.e. 2 to 3 days.

When the discharge becomes normal a gruel prepared with vidarigandhadi gana decoction, milk or fat for 3 days.

After 5 to 6 days she can take shashtika rice prepared with yava kola kulatthadecoction and jangala mamsa rasa, according to her digestive capacity.

These regimens are to be followed for 45days or one and a half month, after which she can get back to her normal food habits.

Some acharyas advise to follow these regimens till she gets menstruation.New born care( sadya prasoota shishu upachara):Acharya Charak:While the steps are being taken to expel the placenta one group of the attending ladies should perform following actions in respect of the new born child.

A sound should be produced by striking or rubbing two stones together near the base of the neonate’s ear.

Sprinkle cold or hot water on the face of the newborn. Thus the child recovers the vital breath which was stopped due to the distress so far.

If the child is not showing any movements he should be fanned with a winnowing basket(shoorpa) till he recovers.

Once he recovers breath and becomes normal, a warm water bath is given. His palate, lips, tongue, throat should be cleaned with a cotton swab which is wrapped

around the tip of the clean finger. After cleaning the oral cavity, a cotton swab dipped in fatty substance is kept over the

anterior fontanel. Then induce vomiting by rubbing the mixture of saindhva lavana and ghee on the tongue.

After following above initial regimens to the child the umbilical cord should be cut. Fix a point on the umbilical cord 8 angulas away from newborn’s umbilicus. Both sides of the point should be held tight and cut with a sharp, half edged golden/silver/

steel instrument. The end of the attached portion should be tied with a thread and tied loosely to the neck

of the newborn. If the umbilicus suppurates, then the oil prepared with lodhra, madhuka, priyangu,

devadaru and haridra kalka should be applied and the fine powder of same drugs should be sprinkled on the umbilicus.

After the cord cutting mixture of honey and ghee in unequal proportion which is processed with mantras is rubbed on newborn’s tongue or is made to lick .

Similarly after chanting mantras the newborn is made to suck the right breast of the mother.

A pot filled with water is kept on the head side of the newborn after chanting mantras.

General measures to protect mother and newborn:The maternity home should be surrounded by branches of aadaani, khadira, karkandhu, peelu, parushaka trees.

The seeds of sarshpa(mustard), atasi, tandula, kanakanika are scattered all over the maternity home.

 The oblation of offering of rice to the fire should be performed twice a day till the namakarana samskara(naming ceremony) of the child.

At the door of maternity home a wooden pestle is kept obliquely. The drugs like vacha, kushta, kshemaka, hingu, sarshapa, atasi, lashuna, kanakanika are

well tied in a cloth bag and tied at the front door. The same should be worn by the mother and the newborn in the neck and also put in the cooking vessels, water jars, cot, and both the panels of the door. These drugs help in repelling evil spirits.

There should be a fire burning constantly with kanakanika, or tinduka wood within the maternity home.

The attending women and friends should keep up the whole night near the mother and new born for 10 or 12 nights.

Moreover gifts, auspicious rites, blessings, praises, songs, playing musical instruments should be performed continuously in the maternity home.

The maternity home should be amply provided with food and drinks and be full of affectionate and happy people.

The brahmanas proficient in the Atharvaveda too should continuously offer propitiatory oblations to the fire twice a day for the well being of the child as well as the mother.

On the 10th day the mother along with the baby should take a shower with water processed with aromatic drugs, white mustard and lodhra.

Wear light, undamaged, clean cloth and auspicious, desirable, light and splendid ornaments.

Should touch auspicious objects, worship the appropriate deity and receive blessings from brahmanas wearing white cloth and have no deformity.

Wrap the baby in a clean and undamaged cloth and held facing east or north direction. Then the father of the child should say that the child is offering salutations to the deity and brahmanas. Having said so, the child should be given two names, one based on the nakshatra at the time of the birth and other popular name for the day to day use. The popular name should begin with ghosha(consonant) alphabets and end with antastha(semi-vowels) or ushma. There should not be a letter with vriddhi(diphthong), it should be similar to that in preceding generations and should not be newly established. The constellatory name is similar to the deity of the constellation and should consist two or four letters.

After the namakarana the child is examined for the knowledge of the span of his life.Nursery for the child:

It should be well planned by the architect. It should be spacious, beautiful, well ventilated, free from darkness and excess wind,

strong, inaccessible for various animals, rats, and insects. It should have a distinct places for water, pounding, urinal, lavatory, bathroom and

kitchen. It should be comfortable in the particular season, equipped with cot, chairs and beddings

according to the season. Protective measures, offerings, auspicious rites, oblations and expiatory rites should be

performed well there. It should be full of clean and elderly people, physician and affectionate people. The beddings, chairs and coverings for the child should be soft, light, clean and

perfumed. Soiled cloths should be discarded. If there are no additional ones the same may be used

after they are washed, dried and well fumigated. For fumigation of clothing’s, cots, beddings and coverings the drugs like yava, sarshapa,

atasi, hingu, guggulu, vacha, choraka, vayastha, golomi, jataila, palamkasha, ashokarohini and slough of serpent mixed with ghee are used.

Amulets made of the tip of the right horn of an alive rhinoceros or deer or wild bull should be worn by the child. The herbs like indri, jeevaka, rishbhaka or whatever indicated by the brahmanas conversant in Atharvaveda may also be used for wearing.

Toys for the child should be of various shapes, sound producing, beautiful, not heavy, without sharp edges, big (so that can not enter into the mouth) and should not be terrifying.

Behaviour of other people with the child: The child should not be frightened. Hence when the cries or does not eat or is attracted to

some other things, one should not try to subside him by frightening by calling the names of rakshasas, pishachas, putanas, etc.

If the child falls sick, then the physician should start the treatment after examining cautiously the constitution, etiology, premonitory symptoms, symptoms and therapeutic suitability. The drugs selected should be sweet, mild, light, fragrant, cold in nature. Because the children are suited to such measures and they get cured from the same.

In case of healthy baby, he should be maintained on the code of conduct for healthy and using the things contrary to the place, time and his self constitution.

The unwholesome habits should be gradually changed to the wholesome ones and thus all unwholesome should be avoided. Thus he attains the excellence of strength, complexion, physique and lifespan.

In this way the child should be looked after till he is an adult and gets the skills to acquire virtue and means of sustenance.

Acharya Vagbhata: As soon as the child is born, the child is born the oral cavity is cleaned with saindhava

lavana and ghee. His body should be applied with bala thaila. A sound should be produced by striking two stones together near the base of the new

born’s ear. If the child does not show any movement, he should be fanned with a winnowing basket,

till he recovers and chant mantras in his right ear. Once the child regains breath and becomes normal or looks healthy, his umbilical cord

should be cut by tying it in two points with a silk thread 4 angulas away from newborn’s umbilicus. The cord is cut with a sharp edged instrument. The stump is tied loosely to the neck of the newborn.

The umbilicus is anointed with Kushta thaila. Then a warm water shower is given using water processed with any one of the drugs like

ksheerivriksha or sarva gandha dravyas or red hot gold or silver or kapittha patra. The newborn’s tongue, throat and lips should be cleaned gently with the tip of tarjani(fore

finger) wrapped with cotton. One harenu matra of paste of indri, brahmi, shankhapushpi, vacha, honey and ghee is

taken on a golden spoon or aswattha leaf , chanted with mantras by touching it with the tip of kusha is given to the new born. This helps to improve the medha(intelligence), aayu(life span), bala(strength) of the new born.

Similarly the powder of brahmi, bala, ananta, shatavari can also be given to the new born.

Then the newborn is made to vomit by giving saindhvalavana and ghee. This emesis helps to clear the chest, throat and it makes the child’s body lighter and improves the appetite.

Then jatakarma should be done according to the praajapatya vidhi. Achaya vagbhata says that the breast milk secretion starts on 3rd or 4th day of the

delivery. So what should be given to the newborn for those 3 days? He says On the first day ananta mixed with honey and ghee after purifying with mantras. On the 2ndand 3rd day lakshmana processed with honey and ghee is given. On 4th day ghee should be given two times and the breast feeding should be started. The quantity of the ghee on 4th day should be equal lent to the quantity that can be held in child’s own palm(panitala).

Every day a cotton swab dipped in oil should be kept in the ear passage and on the shringataka region.

The child should be made to sleep on a soft cloth bed with head pointing east or north direction. A pot filled with water and cleansed with mantras is placed on the head side. Similarly two more pots should be placed on both sides of the entrance door.

The branches of aadari, vidari, badari, khadira, nimba, peelu, parushaka are used for fanning child. Branches of the same drugs should be placed on all four sides of the maternity home.

The seeds like sarshapa, atasi, kanakanika are scattered inside as well as out side of the maternity home.

The oblation should be done in the morning and evening. Maternity home should be fumigated using guggulwdi dhoopa explained in

vranatreatment.  The brahmanas who are proficient in atharvaveda should chant maayuri, mahamaayuri,

aaryaa, ratnaketu, dhaarini in the morning and evening. The drugs like hingu, vacha, turushkara, rakshoghna(mustard) are well tied in a cloth bag

and tied on the front door. The same should worn by the newborn and mother in the neck.

Similarly mantras like aaryaa, parna shabari, aarya aparaajita are written on the bhoorja patra with gorochana, tied in a piece of cloth and worn by newborn child and mother. The same should be tied on the sides of the cot.

At the entrance door of the maternity home , a pestle should be kept obliquely. A holy fire should be lit using tinduka woods and mustard, kandaka(rice) should be

offered to this fire in the morning and evening. Friendly and pleasant ladies should stay inside the maternity home. On the sixth night, a special care should be taken to protect the newborn child by doing

bali(religious offering) and homa(oblations to god by putting ghee into the fire). All friends and relatives should keep up on this night.

On the 10th or 12th day depending on their kula, gotra, aachara, etc the father should do the namakarana samskara.

Naming ceremony can be done on 10th,12th or 100th day or after one year. On the day of naming ceremony , a paste of manahshila, haratala, gorochana, agaru, chandana should be applied on child’s body.

The rules for selection of the name is similar to Acharya Charaka’s explanations.

After the naming ceremony the child should be examined for the knowledge of the span of life.

Nursery: It should be well planed by an architect , completely equipped, clean, well ventilated and

lighted. Elderly ladies and a physician should be there inside the nursery. It should be free from insects, rodents, etc.

Nursery should have distinct places for bathing, etc. The mattress, bed covering, etc of the child should be soft, washed and dried fumigated

with the rakshoghna dravyas ( drugs that protect from the evil spirits). The cloths and beddings should be fumigated with vacha, ghee, kushta, shreevestaka,

sarshapa. One should not suddenly wake up the sleeping baby. Soon after waking up one should not lift him high, by doing so he will be frightened and

his urine and stools will be obstructed. The paste of honey, amalaki, vyosha, brihatimoola, saindhava lavana should be applied

into the oral cavity to reduce the salivation of the child. Amulets made of tip of right horn of the alive rhinoceroses, deer or wild bull to be worn by

the child. The herbs like indri, jeevaka, rishbhaka can also be used for wearing in the hands, head and neck. These things will improve the aayu(life span), medhaa(intelligence), smriti(memory) and swsthya(health) of the child. It also protects the child from raakshasas(evil spirits).

In the 4th month the child should be brought out of the maternity home. The child should be well dressed and should do namaskar(showing respect by bowing down) to the devatas(gods) before going out. The child should follow agni and skandha.

In the fifth month the child should be made to sit on the floor which is smeared with gomaya(cow dung) and offered oblations.

While sitting the child’s back should be supported and the back, hips should be gently massaged.

In the 6th month Annaprashana samskara should be done. As the quantity solid food intake increases the breast feeding should be reduced gradually.

In 6th, 7th or 8th month ear piercing should be done. Up to one year the child should not be taken for outing in hot or bright sun. Any kind of

shining objects, lightning and fire should not be shown to the child. When the teething process starts, gradually the breastfeeding should be weaned off.

Weaning off should be tried with sneha(love) and prema(affection), when these does not work out, pastes should applied on the nipples which looks like a wound .

Once the weaning process is started the milk processed with laghu panchamoola should be given to the child. Light and nourishing foods should be started gradually.

When the breastfeeding is completely stopped the child should be given a modaka(laddoo) prepared with priyalamajja, madhuka, madhu, laaja, sitopala.

Saktu(the fried barley flour) of baala bilwa, ela, sharkara, laja also can be used. This preparation acts as agnideepaka.

A tarpana of dhaataki pushpa, sharkara, laaja is used as sangrahi After weaning if the child’s appetite increases abnormally, treatments of atyagni roga or

paarigarbhika roga are done. Then aacharya explains the quality of the care taker of the child. If the child does not listen to his elders or throws tantrums, the child should not be scared

by parents. One should protect the child from jumping from heights and from the cloths falling on the

face. The place where the child plays should be free from metal pieces, stones, weapons, mud

dust, etc. The play area should be sprinkled with water processed with vidanga or maricha or nimba.

The toys should make pleasant noise, should have pictures/ drawings on them, They should not be scary ones, should be huge, should not have sharp edges, should have the shapes of cow, horse, etc, animals or fruits.

When the child attains the appropriate age to pursue the education , he should be taught dharma(customary observances of a caste, etc), vinaya(discipline), etc which helps him to control his horse like indriyas(sense organs) during his yauvanavastha(young age).

Abhyanga(oil application on the body), udwarthana( rubbing the body with powders) and

snana(shower) are done everyday. Oil for Abhyanga is prepared using sahadeva, shaliparni, harenu, shwetakamala,

chandana, brihati phala, tarkari, sarshapa, kushta, saindhava, ashwagandha, eranda, tila, apaamarga tandula, aatmagupta phala and goat’s milk. This oil helps to keep away all evil spirits and it is balya(that which improves the strength).

Powder for udwarthana:- The powder of same drugs are used along with 3 parts of chikkisa(fried yava choorna), curd and honey.

Powder of moorva moola, rajani dwaya, yava or kulattha powder or ashwagandha powder can also be used for udvarthana.

Water for bath:- The water for bath should be processed with sarvaoushdhi (eladi gana) paste.

Seasonwise care for the child: In cold season (sheetakala) and Vasanta ritu the water for bathing should be processed

with aaragwadhadi gana drugs. The ghee processed with vatsakadi gana drugs should be used internally for the child.

In greeshma ritu due to wind, hot sun(aatapa), sweat the child will attain klama(tiredness). So the milk processed with jeevaneeya gana drugs is to be given to the child in the morning. Or Saktu(fried barley flour) with adequate quantity of ghee and sita(candy sugar) can be given to the child.

If the child has the habit to drink more water then the ghee should not be given. If the plain ghee is saatmya for the child, the ghee should be processed with kakoli,

shrkara, meda, vamshalochana, yastimadhu and jeevaka. A lepa(application of the paste) of kutannata or any cooling herb is applied on the child’s

forehead. Ghee processed with vidaryadi gana decoction, raasna, sarala, varshbhu, hingu,

saindhava, devadaru can also used for internal use. In sharad ritu ghee extracted from milk and processed with prapaundareeka, madhuka,

soopyaparni, duralabha, priyalamajja, kakoli, vidari, katphala, amruta, draksha, ajashringi, dugdhika, ksheerashukla, ashwagandha, shringi, madhooka kusuma, meda, rishabhaka, jeevaka is used internally.

Brahmi gritha or saraswata gritha also can be used.

General care: Powders of vacha, little swarna bhasma mixed with honey and ghee is made to lick by the

child till he becomes one year old to develop his medha(intelligence), vani(speech) and agni(digestive fire).

Powders of hareetaki, pippali, kushta, haridra, sariva, vacha, mamsi, kaidarya in equal proportions are mixed with equal quantity of brahmi choorna. This mixture of powders should be given to the child with ghee up to one year.

Powder of above said drugs are mixed with the powder of any one of the drugs like doorva, moorva, brahma suvarchala, lakshmana, shwetakantakari, avyanda, shweta sarshapa, sahasraveerya, phalini, brihatipakwa phala, rohisha in equal quantity and used for children as well as adults.

One should protect the child from eating mud. Mud eating leads to paandu, shopha, shwasa, kasa, atisara, krimi, vamana, moorcha, agnimaandya, stanya dwesha, angaruk and bhrama.

The brush should not be used to child till his gums become strong(sthira).

Aacharya Sushruta: As soon as the child comes out the jarayu(amniotic membrane) sticking to the face and

oral cavity is removed and the oral cavity is cleaned with saindhava lavana and ghee. A cotton swab dipped in ghee is kept over the brahma randhra/ anterior fontanel. Then the umbilical cord should be cut 8angulas away from the umbilicus after tying it

with a thread. The stump should be tied to the neck of the newborn. After cutting the umbilical cord the child’s face should be sprinkled with cold water. Once

the child looks comfortable jaatakarma should be done. The mixture of honey, ghee and ananta choorna(gold powder) should be taken in the tip

of the anamika(ring finger) and rubbed on the newborn’s tongue.

Full body abhyanga should be done with bala thaila and washed with warm water processed with one of the drugs like Ksheerivriksha, Sarvagandhodaka(eladi gana or chaturjataka), kapittha pattra or water dipped with hot silver or gold foil.

According to aacharya sushruta also describes that the breast milk secretion starts on the 4th day. So he advices to give a mixture honey, ghee and ananta powder after chanting mantras, three times a day on the first day. On 2nd and 3rd day ghee processed with lakshmana. On the 4th day a mixture of honey and ghee should be given in swapaanitala matra and the breast feeding should be started.

The child should be wrapped with silk cloth and made to sleep on a soft bed covered with silk cloth.

The child should be fanned with peelu, badari, nimba, parushaka branches. A cotton swab soaked in oil is kept on the child’s forehead. Fumigation should be done with rakshoghna dhoopa. The drugs of rakshoghna dhoopa should be tied on hands, legs, neck and head of the

newborn. Tila, atasi, sarshapa should be scattered inside the maternity home. A sacred fire should be lit inside the maternity home. The regimens explained in vranitipasaneeya chapter should be followed. On the 10th day the newborn’s parents should name the child according to the nakshtra.

How to behave with child? The child should be lifted or handled gently as not to cause any discomfort. The child should not be scolded nor suddenly roused up from sleep, as it might get

frightened. The baby should not be suddenly drawn up or suddenly laid down. This may result in the

derangement of bodily wind. The child should not be made to sit for long time as it might cause kaubjya(short stature). The child should be fondled and amused with toys and play things. A child unruffled by

these methods becomes healthy, cheerful, intelligent as he grows older. The infant should be guarded against exposure to the rain, sun, bright light, lightning,

grhachayas and dusta grahas. He should not be taken under the trees/ creepers, into empty houses, nimna sthanas like cave, well, etc.

The child should not be left alone in an unclean, unholy place nor under the sky(lonely or open place), uneven places. He should not be exposed to heat, cold, storm, rain, dust, smoke and water.

In the absence of mother’s milk, cow’s milk or goat’s milk should be given to the child in the proper quantity.

In the 6th month the child should be fed with light and wholesome food. The child should protected from evil spirits by keeping him inside the house and by doing

the religious rites. The education of the child should be commenced at a suitable age and with suitable

subjects according to his social varna(caste) or order he belongs to. On attaining 25th year he should marry a girl of 12 years.

Drugs to improve the immunity:The growth, memory, strength, intellect of the child can be improved by using the following medicinal mixtures.

Swarna powder, kushta, vacha, honey, ghee. Mastyakshaka, shankhapushpi, swarna bhasma, honey, ghee. Arkapushpi, vacha, swaena powder, honey and ghee. Swarna powder, kaidarya, shweta doorva, honey and ghee.

Caesarian section in Ayurveda:In Sushruta chikista sthana 15th chapter he explains about extraction of garbha shalya(dead foetus) with surgical intervention or decapitation of the foetus.The live fetus should be delivered with various manipulations.While explaining the causes for Moodha garbha in Nidana sthana 8th chapter there is a verse saying that if the mother is dead and the foetus is alive then the foetus should be delivered by doing udara vipaatana ( opening the abdomen by putting an incision). But there no description about the udara vipatana on living mother by aacharyas like Sushruta, Vagbhata and Charaka.This article was published on Monday 21 June, 2010.