Abstract This article looks at the regulations of pregnancy, birthing, breastfeeding in Ayurvedic treatises, and at representations of mothering in Vedic and Puranic texts related to childrearing. Ayurvedic garbha sanskar (educating the mind of the foetus) regulates the pregnancy of women to ensure the safe birthing of superior babies. Breastfeeding is both glorified and strictly regulated in Ayurvedic texts. Several Vedic texts describe a range of rituals to benefit a caste Hindu child’s life from before birth to the beginning of manhood. These rituals are formally conducted by the father, whereas the mother’s role is marginalized. Although these texts scrutinize and discipline maternal bodies, yet there are several interstices where female and/or maternal agency can be performed. Ayurvedic obstetric practices often incorporate the indigenous knowledges of midwives (dais). The scripturally-mandated practice of wet-nursing shifts and complicates biological motherhood roles. The domestic tradition of performing vratas to secure the offspring’s longevity allows mothers to have a more central role in childrearing rituals. I will compare the regulatory texts and the potentially resistant practices from a maternal feminist perspective in order to interrogate the multiple ways in which the Hindu childbearing and childrearing framework is a site of surveillance as well as assertion for mothers.

中文翻译：

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怀孕，分娩，母乳喂养和母亲：来自圣经和实践的印度观点

摘要本文着眼于阿育吠陀论文中的妊娠，分娩，母乳喂养规定，以及有关育儿的韦达语和普兰语文本中关于母亲的表示。阿育吠陀（Ayurvedic）garbha sanskar（教育胎儿的思想）调节妇女的怀孕，以确保上等婴儿的安全分娩。在阿育吠陀教科书中，母乳喂养既得到荣耀，又受到严格的管理。吠陀的一些经文描述了一系列仪式，从种姓印度教孩子出生前到成年开始，这些生活使种姓印度教孩子受益。这些仪式由父亲正式进行，而母亲的角色被边缘化。尽管这些文本对孕产妇的身体进行了检查和纪律，但是仍然存在一些可以执行女性和/或孕产妇代理的活动。阿育吠陀的产科实践通常结合了助产士的原始知识。经圣经规定的湿法护理班实践使生物学上的母亲角色复杂化。为确保后代的长寿而进行大礼拜仪式的国内传统使母亲在育儿仪式中可以发挥更重要的作用。我将从母性女权主义者的角度比较法规文本和潜在的抵制做法，以探讨印度教育龄和育儿框架成为监视和主张母亲的多种方式。为确保后代的长寿而进行大礼拜仪式的国内传统使母亲在育儿仪式中可以发挥更重要的作用。我将从母性女权主义者的角度比较法规文本和潜在的抵制做法，以探讨印度教育龄和育儿框架成为监视和主张母亲的多种方式。为确保后代的长寿而进行大礼拜仪式的国内传统使母亲在育儿仪式中可以发挥更重要的作用。我将从母性女权主义者的角度比较法规文本和潜在的抵制做法，以探讨印度教育龄和育儿框架成为监视和主张母亲的多种方式。