३७. ग्रहोत्पत्त्यध्यायः

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Adhikarana १ (१-२) · Śloka २

अथातो ग्रहोत्पत्तिमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२||

Meaning of the śloka

Now we shall explain the chapter concerning the origin or coming forth of the grahas. Thus spoke the venerable Dhanvantari.

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नवग्रहाकृतिविज्ञानं चिकित्सितं चाभिधाय बालग्रहाणामुत्पत्तिं कारणं चाभिधातुं ग्रहोत्पत्त्यध्यायारम्भो युज्यत इत्याह- अथात इत्यादि| ग्रहाणां स्कन्दादीनाम्, उत्पत्तिः आगतिः प्राप्तिः; एतेन क्रीडनार्थं नियोजनमत्रोत्पत्तिः, नाभूतप्रादुर्भावः; कुतः? तेषां नित्यत्वात्||१-२||

Meaning of the commentary

After describing the forms and treatment associated with the nine grahas, the text begins this chapter to explain the origin and cause of the bālagrahas. Here, utpatti in relation to grahas such as Skanda means their coming, arrival, or assignment for a particular purpose; it does not mean that something previously nonexistent came into being, because the commentator regards them as eternal.

Key terms

graha: A class of beings described in the text's traditional account as affecting children.
utpatti: Here interpreted by the commentary as coming, arrival, or appointment rather than first creation.
bAlagraha (bālagraha): A graha associated in the classical framework with children.

Adhikarana २ (३) · Śloka ३

नव स्कन्दादयः प्रोक्ता बालानां य इमे ग्रहाः | श्रीमन्तो दिव्यवपुषो नारीपुरुषविग्रहाः ||३||

Meaning of the śloka

These nine grahas beginning with Skanda, which are described in relation to children, are illustrious, have divine forms, and appear in female or male bodily forms.

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नवेत्यादि| विग्रहः शरीरं; तत्र च स्कन्दस्कन्दापस्मारनैगमेषाः पुरुषशरीराः, शेषाः स्त्रीशरीराः||३||

Meaning of the commentary

Vigraha means body. Among the nine, Skanda, Skandāpasmāra, and Naigameṣa are described as having male bodies, while the remaining grahas are described as having female bodies.

Key terms

skandAdayaH (skandādayaḥ): Skanda and the other grahas in the group of nine.
divyavapuShaH (divyavapuṣaḥ): Possessing forms described as divine.
vigraha: Bodily form, specifically female or male form in this passage.

Adhikarana ३ (४) · Śloka ४

एते गुहस्य रक्षार्थं कृत्तिकोमाग्निशूलिभिः | सृष्टाः शरवणस्थस्य रक्षितस्यात्मतेजसा ||४||

Meaning of the śloka

These grahas were brought forth by the Kṛttikās, Umā, Agni, and Śūlin for the protection of Guha while he dwelt in the reed forest, although he was already protected by his own power.

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एते इत्यादि| शरवणस्थस्य आत्मतेजसा रक्षितस्यापि रक्षार्थं कृत्तिकादिभिरेते स्कन्दादयो ग्रहाः सृष्टा नियोजिता इत्यर्थः; गुहस्य कार्तिकेयस्य, आत्मतेजसा स्वशक्त्या| ननु स्वभावरक्षितस्य गुहस्य रक्षकैः किं? उच्यते- यथा स्वशक्त्या अनभिभवनीयस्यापि इन्द्रस्य अन्ये देवा रक्षकाः, प्रभुधर्मत्वात्; तद्वद्गुहस्यापि अन्ये ग्रहा रक्षकाः, प्रभुधर्मत्वात्||४||

Meaning of the commentary

The commentator explains that the grahas beginning with Skanda were created in the sense of being appointed by the Kṛttikās and the others to protect Guha, that is, Kārttikeya, in the reed forest, even though he was protected by his own inherent power. To answer why a self-protected Guha would need guardians, the commentary compares him with Indra: although Indra cannot be overcome because of his own power, other gods guard him as a customary attribute of sovereignty. In the same way, other grahas serve as Guha's guardians.

Key terms

Guha: A name of Kārttikeya in this passage.
sharavaNa (śaravaṇa): The reed forest in which Guha is described as dwelling.
Atmatejas (ātmatejas): Guha's own power or potency, said to protect him.
rakShArtham (rakṣārtham): For the purpose of protection.

Adhikarana ४ (५) · Śloka ५

स्त्रीविग्रहा ग्रहा ये तु नानारूपा मयेरिताः | गङ्गोमाकृत्तिकानां ते भागा राजसतामसाः ||५||

Meaning of the śloka

The grahas of female form, described by me as having various appearances, are portions of Gaṅgā, Umā, and the Kṛttikās and are characterized by rajas and tamas.

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स्त्रीत्यादि| स्त्रीविग्रहा नारीशरीराः, नानारूपा मेषादिमुखाः, मया धन्वन्तरिणा, ईरिताः कथिताः| ते स्त्रीविग्रहाः| भागा अंशाः, राजसतामसा मता रजस्तमोमयाः स्मृताः| यद्यपि सर्वग्रहाणां रजस्तमोमयत्वं, तथाऽपि स्त्रीविग्रहाणामेवात्यर्थं रजस्तमोगुणभूयिष्ठत्वं; तद्भूयिष्ठत्वाच्चातिशयेन हिंसात्मकत्वमिति तेभ्यो बालको रक्षितव्यः||५||

Meaning of the commentary

The female-form grahas have women's bodies and are described with diverse appearances, including faces such as that of a ram. Dhanvantari says that they are portions or manifestations of Gaṅgā, Umā, and the Kṛttikās and are considered predominantly constituted of rajas and tamas. Although all grahas are said to partake of rajas and tamas, the commentary holds these female-form grahas to possess those qualities especially strongly and, on that basis, describes them as particularly harmful; therefore, it says that a child should be protected from them.

Key terms

strIvigrahA (strīvigrahā): Having female bodily forms.
nAnArUpA (nānārūpā): Having varied forms or appearances.
bhAgA (bhāgā): Portions or manifestations of Gaṅgā, Umā, and the Kṛttikās.
rAjasatAmasAH (rājasatāmasāḥ): Characterized predominantly by the qualities rajas and tamas.

Adhikarana ५ (६) · Śloka ६

नैगमेषस्तु पार्वत्या सृष्टो मेषाननो ग्रहाः | कुमारधारी देवस्य गुहस्यात्मसमः सखा ||६||

Meaning of the śloka

Naigameṣa, the ram-faced graha, was created by Pārvatī. He bears and protects the child of the god Guha and is his equal and friend.

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नैगमेष इत्यादि| नैगमेषः पुङ्ग्रहः, मेषानन एडकमुखः, बालकौतुकाय सृष्टः| कुमारधारी कुमारपालयिता; ‘कुमारहारी’ इत्यन्ये पठन्ति, तत्र कुमारान् हरतीत्यर्थः| आत्मसम आत्मतुल्यः, सखा मित्रम्| ‘आत्मसम’ इत्यत्रान्ये ‘आत्मोद्भव’ इति पठन्ति, तत्रात्मोद्भवः पुत्रः||६||

Meaning of the commentary

The commentary explains Naigameṣa as a male graha and meṣānana as one whose face is that of a ram; he was created for the delight of children. It interprets kumāradhārī as one who supports or protects children. Another reading is kumārahārī, meaning one who carries children away. Ātmasama means equal to oneself, and sakhā means friend. Another reading in place of ātmasama is ātmodbhava, which the commentary understands as a son.

Key terms

naigameṣa (Naigameṣa): The ram-faced male graha described in this passage.
meṣānana: Having the face of a ram.
kumāradhārī: One who supports or protects children; the commentary records an alternative reading meaning one who carries children away.
ātmasama: Equal to oneself; an alternative reading, ātmodbhava, is explained as a son.

Adhikarana ६ (७) · Śloka ७

स्कन्दापस्मारसञ्ज्ञो यः सोऽग्निनाऽग्निसमद्युतिः | स च स्कन्दसखा नाम विशाख इति चोच्यते ||७||

Meaning of the śloka

The one called Skandāpasmāra, radiant like fire, was created by Agni. This companion of Skanda is also called Viśākha.

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स्कन्देत्यादि| अपस्मारविकारलिङ्गलिङ्गतविकारित्वेन स्कन्दापस्मार इत्युच्यते| सोऽग्निना सृष्ट इति सम्बध्यते| विशाख इति स्कन्दापस्मारस्यापरं नाम||७||

Meaning of the commentary

The commentary says he is called Skandāpasmāra because he produces manifestations characterized by the signs of apasmāra. The statement is connected grammatically with the idea that he was created by Agni. Viśākha is another name for Skandāpasmāra.

Key terms

skandāpasmāra (Skandāpasmāra): The named graha associated in the commentary with signs of apasmāra.
apasmāra: A classical condition whose signs are invoked here to explain the graha's name.
agnisamadyuti: Having brilliance equal to fire.
Viśākha: Another name given for Skandāpasmāra.

Adhikarana ७ (८) · Śloka ८

स्कन्दः सृष्टो भगवता देवेन त्रिपुरारिणा | बिभर्ति चारपरां सञ्ज्ञां कुमार इति स ग्रहः ||८||

Meaning of the śloka

Skanda was created by the blessed god Rudra, the destroyer of Tripura. This graha also bears another designation, Kumāra.

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स्कन्द इत्यादि| त्रिपुरारिणा रुद्रेण सृष्टः||८||

Meaning of the commentary

The commentary identifies the destroyer of Tripura as Rudra and states that Skanda was created by him.

Key terms

Skanda: The graha named in the passage.
tripurārin: The destroyer of Tripura, identified by the commentary as Rudra.
Kumāra: An alternative designation borne by Skanda.

Adhikarana ८ (९) · Śloka ९

बाललीलाधरो योऽयं देवो रुद्राग्निसम्भवः | मिथ्याचारेषु भगवान् स्वयं नैष प्रवर्तते ||९||

Meaning of the śloka

This divine being, associated with children's play and born from Rudra and Agni, does not himself act upon children whose conduct is described as improper.

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गुहस्य स्कन्दादिभ्यो भेदमाह- बाललीलाधर इत्यादि| लीला चेष्टा, रुद्राग्निसम्भव इति रुद्रसम्भवोऽग्निसम्भवश्च| मिथ्याचारेषु बालेष्वित्यर्थः| स्वयं न प्रवर्तते तदनुचरास्तु प्रवर्तन्ते, कुतः? यतोऽस्य देवत्वाद्यागादिभिरेव तृप्तिः| ‘बाललीलाधर’ इत्यत्र ‘बाललीलाटन’ इत्यन्ये पठन्ति||९||

Meaning of the commentary

The commentary uses this verse to distinguish Guha from Skanda and the other grahas. Līlā means activity or play, and rudrāgnisambhava is explained as arising from both Rudra and Agni. Mithyācāreṣu is understood as referring to children whose conduct is improper. Guha does not act upon them himself; rather, his attendants do so, because, as a deity, he is satisfied by sacrificial worship and related offerings. Some read bālalīlāṭana instead of bālalīlādhara.

Key terms

bālalīlādhara: Associated with or bearing children's play; the commentary records bālalīlāṭana as an alternative reading.
rudrāgnisambhava: Arising from Rudra and from Agni.
mithyācāra: Conduct characterized in the commentary as improper.
anucara: An attendant or follower, said here to act rather than the deity himself.

Adhikarana ९ (१०) · Śloka १०

कुमारः स्कन्दसामान्यादत्र केचिदपण्डिताः | गृह्णातीत्यल्पविज्ञाना ब्रुवते देहचिन्तकाः ||१०||

Meaning of the śloka

Some poorly informed physicians concerned with the body say that Kumāra seizes a child merely because he shares the name Skanda with the graha called Skanda. The text characterizes this view as arising from limited understanding.

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कुमार इत्यादि| कुमारः कार्तिकेयः, स्कन्दसामान्यात् स्कन्दग्रहनामतुल्यत्वाद्बालं गृह्णातीति ये केचिदपण्डिता देहचिन्तका वैद्या ब्रुवते तेऽल्पविज्ञाना अपण्डिताः||१०||

Meaning of the commentary

The commentary identifies Kumāra as Kārttikeya. It explains that certain uninformed physicians claim that he seizes children only on the basis of the shared name: Kārttikeya is called Skanda, and one of the childhood grahas is likewise named Skanda. The commentator rejects those who make this identification as having little knowledge.

Key terms

kumAraH (kumāraḥ): Kumāra, identified by the commentary as Kārttikeya.
skandasAmAnyAt (skandasāmānyāt): Because of the shared designation Skanda.
dehacintakAH (dehacintakāḥ): Physicians or persons concerned with the body.
alpavij~jAnA (alpavijñānāḥ): Those described as possessing limited understanding.

Adhikarana १० (११-२०) · Śloka २१

ततो भगवति स्कन्दे सुरसेनापतौ कृते | उपतस्थुर्ग्रहाः सर्वे दीप्तशक्तिधरं गुहम् ||११|| ऊचुः प्राञ्जलयश्चैनं वृत्तिं नः संविधत्स्व वै | तेषामर्थे ततः स्कन्दः शिवं देवमचोदयत् ||१२|| ततो ग्रहांस्तानुवाच भगवान् भगनेत्रहृत् | तिर्यग्योनिं मानुषं च दैवं च त्रितयं जगत् ||१३|| परस्परोपकारेण वर्तते धार्यतेऽपि च | देवा मनुष्यान् प्रीणन्ति तैर्यग्योनींस्तथैव च ||१४|| वर्तमानैर्यथाकालं शीतवर्षोष्णमारुतैः | इज्याञ्जलिनमस्कारजपहोमव्रतादिभिः ||१५|| नराः सम्यक् प्रयुक्तैश्च प्रीणन्ति त्रिदिवेश्वरान् | भागधेयं विभक्तं च शेषं किञ्चिन्न विद्यते ||१६|| तद्युष्माकं शुभा वृत्तिर्बालेष्वेव भविष्यति | कुलेषु येषु नेज्यन्ते देवाः पितर एव च ||१७|| ब्राह्मणाः साधवश्चैव गुरवोऽतिथयस्तथा | निवृत्ताचारशौचेषु परपाकोपजीविषु ||१८|| उत्सन्नबलिभिक्षेषु भिन्नकांस्योपभोजिषु | गृहेषु तेषु ये बालास्तान् गृह्णीध्वमशङ्किताः ||१९|| तत्र वो विपुला वृत्तिः पूजा चैव भविष्यति | एवं ग्रहाः समुत्पन्ना बालान् गृह्णन्ति चाप्यतः ||२०|| ग्रहोपसृष्टा बालास्तु दुश्चिकित्स्यतमा मताः |२१|

Meaning of the śloka

After the blessed Skanda had been made commander of the divine army, all the grahas approached Guha, who bore a radiant spear. With joined hands they asked him to assign them a means of subsistence. On their behalf Skanda appealed to Śiva. Rudra then told the grahas that the world consists of three orders—animals, human beings, and divine beings—and that these exist and are sustained through mutual assistance. The gods please humans and animals through seasonable cold, rain, heat, and wind, while people please the heavenly beings through sacrifice, reverential gestures, salutations, recitation, fire offerings, vows, and similar observances properly performed. Because every share had already been allotted, the grahas were assigned their sphere among children in households where gods and ancestors were not worshipped, where brahmins, virtuous persons, teachers, and guests were not honored, where conduct and cleanliness had ceased, where people lived on food cooked by others, where offerings and alms had lapsed, and where food was taken from broken bronze vessels. There, the grahas were told, they could seize children and would receive abundant support and worship. The text thus narrates the origin of the grahas' seizure of children and concludes that children affected by grahas are considered extremely difficult to treat.

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के तर्हि बालान् गृह्णन्तीति पृष्ट आह- तत इत्यादि| ततो गुहरक्षार्थं नवग्रहेषु सृष्टेषु सत्सु, अनन्तरं सुरा देवास्तेषां सेना तस्याः पतौ स्वामिनि गुहे कृते सति, उपतस्थुः आगताः| शक्तिः आयुधविशेषः| ऊचुः उक्तवन्तः| प्राञ्जलयः संयोजितहस्ताः| एनं गुहं प्रति; एनमित्यत्र अन्ये देवेति गुहसम्बोधनं पठन्ति| किमूचुः? वृत्तिं वर्तनं, नः अस्माकं, संविधत्स्व कुरु, वै स्फुटम्| आत्मवृत्त्यर्थमुपस्थितानां ग्रहाणां कार्तिकेयेन किं कृतमित्याह- तेषामित्यादि| ततः स्कन्दः शिवं देवमचोदयत्तेषां ग्रहणामर्थे, ततो ग्रहवृत्तिप्रार्थनादनन्तरं, स्कन्दः कार्तिकेयः, अचोदयत् प्रार्थितवान्| एवं ग्रहार्थे प्रार्थितः शङ्करः किं कृतवानित्याह- तत इत्यादि| ततः प्रार्थनानन्तरं तान् ग्रहान् प्रति भगवान् भगनेत्रहृत् भगलोचनहारी रुद्र उक्तवान्| किमुक्तवानित्याह- तिर्यगित्यादि| तिर्यग्योनिमानुषदेवानां त्रितयं जगच्छब्दवाच्यं, एतत्त्रितयं परस्परमन्योन्योपकारेण वर्तते, धार्यतेऽपि चेति चकारात् क्रियते च| तत्र तिर्यग्योनयो गवादयः, ते मनुष्यानुपकुर्वन्ति वहनादिना; मानुषाश्च माषादिदानेन तिर्यग्योनीनुपकुर्वन्ति| देवमानुषयोः परस्परोपकारमाह- देवा इत्यादि| यथाकालं शीतोष्णवर्षादीन् कृत्वा मानुषान् तिर्यग्योनींश्च प्रीणयन्तीति सम्बन्धः| देवेषु मानुषोपकारमाह- इज्येत्यादि| इज्या यागः, अञ्जलिः करद्वययोजनं, नमस्कारः प्रणामः, जप ओङ्कारपूर्वकं गायत्र्याद्यावर्तनं, होमो लक्षादिसङ्ख्याहुतिभिर्वह्नौ हवनं, व्रतं प्रसिद्धं, सम्यक्प्रयुक्तैः वेदोक्तविधानेन प्रयुक्तैः; इज्याञ्जलिप्रभृतिभिः सम्यक्प्रयुक्तैर्नरास्त्रिदिवेश्वरान् देवान् प्रीणयन्तीति सम्बन्धः| भागधेयमित्यादि| भागधेयम् अंशसमूहः, विभक्तं देवादित्रितयेन सर्वमेव विभज्य गृहीतं, शेषम् अवशिष्टं, किञ्चिन्नास्ति यतस्तत्तस्माद्बालग्रहरक्षार्थं सृष्टत्वाद्युष्माकं वृत्तिरपि भो ग्रहा बालेष्वेव भविष्यतीति| अनपराधेषु बालेषु वृत्तिं कल्पयन् शम्भुरपि दोषभाक् स्यादतः सापराधेषु वृत्तिमाह- कुलेष्वित्यादि| नेज्यन्ते न पूज्यन्ते, उत्सन्ने नष्टे बलिभिक्षे येषु तानि तथा, तेषु वृत्तिरिति| अत्र हिंसनमेव वृत्तिः| पूजा चैवेति पुष्पादिना भोजनादिना चेत्यर्थः||११-२०||-

Meaning of the commentary

Answering the question of who actually seizes children, the commentary says that, after the nine grahas had been created to protect Guha and Guha had become commander of the gods' army, they approached him. It glosses śakti as a particular weapon, prāñjalayaḥ as standing with hands joined, and vṛtti as their means of living. It also preserves a variant reading: where the text has enam, some read deva as a form of address to Guha. Skanda then petitioned Śiva on behalf of the grahas. Rudra, described as the one who took Bhaga's eye, explained that animals, humans, and gods make up the threefold world and support one another: animals such as cattle assist humans by carrying loads, and humans assist animals by giving foods such as māṣa; the gods benefit humans and animals through seasonal weather, while humans honor the gods through rites performed according to Vedic prescription. The commentary defines ijyā as sacrifice, añjali as joining the hands, namaskāra as bowing, japa as repeated recitation such as the Gāyatrī preceded by oṃ, homa as offerings into fire, and vrata as an established observance. Since the shares of the three orders had already been completely distributed, Śiva assigned the grahas a livelihood among children. To avoid making innocent children the object of this arrangement, the specified sphere is restricted to households portrayed as neglecting worship, hospitality, proper conduct, cleanliness, offerings, and alms. The commentator explicitly says that the grahas' 'livelihood' here means harming, and interprets their worship as offerings of flowers, food, and the like.

Key terms

grahAH (grahāḥ): The grahas of the chapter's traditional childhood-affliction cosmology.
vRuttiM (vṛttim): A means of subsistence or assigned sphere of activity.
parasparopakAreNa (parasparopakāreṇa): Through mutual assistance or reciprocal benefit.
ijyA (ijyā): Sacrificial worship.
japa: Repeated sacred recitation.
homa: A ritual offering made into fire.
balibhikSheShu (balibhikṣeṣu): In relation to ritual offerings and alms.

Adhikarana ११ (२१-२२) · Śloka २२

वैकल्यं मरणं चापि ध्रुवं स्कन्दग्रहे मतम् ||२१|| स्कन्दग्रहोऽत्युग्रतमः सर्वेष्वेव यतः स्मृतः | अन्यो वा सर्वरूपस्तु न साध्यो ग्रह उच्यते ||२२||

Meaning of the śloka

In the source's account, affliction by the Skanda graha is held certainly to result in disability or death, because Skandagraha is remembered as the fiercest of all the grahas. Any other graha condition that displays all forms or features is likewise said to be incurable.

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एवमित्यादि| वैकल्यं विकलाङ्गता| ध्रुवं निश्चितम्| स्कन्देत्यादि| सर्वेष्वेव ग्रहेषु मध्ये स्कन्दग्रहो यतोऽत्युग्रतमः, अत एव तद्गृहीतस्य ध्रुवं मरणं, अथ कथञ्चिज्जीवति तदा वैकल्यमिति| अन्य इत्यादि| अन्यो वा स्कन्दापस्मारादिकः||२१-२२||

Meaning of the commentary

The commentary explains vaikalya as impairment or loss of bodily function and dhruva as certain. Since Skandagraha is regarded as the most severe among all grahas, it says that death is certain for one seized by it; if the person somehow survives, disability results. It then explains 'another' graha as one such as Skandāpasmāra and states that a graha condition presenting the full range of forms is not curable.

Key terms

vaikalyaM (vaikalyam): Disability, impairment, or loss of bodily function in the commentary's explanation.
skandagrahaH (skandagrahaḥ): The graha called Skanda, portrayed here as the most severe.
atyugratamaH (atyugratamaḥ): Extremely fierce or the most severe.
sarvarUpaH (sarvarūpaḥ): Presenting all of the described forms or features.
na sAdhyaH (na sādhyaḥ): Regarded in the source as not amenable to cure.

Adhikarana पुष्पिका · Śloka ३७

इति सुश्रुतसंहितायामुत्तरतन्त्रान्तर्गते कुमारतन्त्रे ग्रहोत्पत्त्यध्यायो नाम(एकादशोऽध्यायः, आदितः) सप्तत्रिंशत्तमोऽध्यायः ||३७||

Meaning of the śloka

Thus ends the chapter named Grahotpattyadhyāya, concerning the origin of the grahas, in the Kumāratantra section of the Uttaratantra of the Suśrutasaṃhitā. It is identified parenthetically as the eleventh chapter of that subsection and as the thirty-seventh chapter in the overall sequence.

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इति श्रीडल्ह(ह्ल)णविरचितायां निबन्धसङ्ग्रहाख्यायां सुश्रुतव्याख्यायामुत्तरतन्त्रान्तर्गते कौमारभृत्यतन्त्रे ग्रहेत्पत्त्यध्यायः सप्तत्रिंशत्तमः||३७||

Meaning of the commentary

The commentary's colophon states that the thirty-seventh chapter, Grahetpattyadhyāya, in the Kaumārabhṛtya-tantra portion of the Uttaratantra has concluded in Dalhaṇa's Suśruta commentary called Nibandhasaṅgraha. The transmitted wording shows the variants Dalha/Dalhaṇa and grahetpatti/grahotpatti.

Key terms

grahotpattyadhyAyaH (grahotpattyadhyāyaḥ): The chapter on the origin of the grahas.
kumAratantre (kumāratantra): The textual division concerned with children.
kaumArabhRutyatantre (kaumārabhṛtyatantre): The Kaumārabhṛtya division concerned with care of children.
nibandhasa~ggrahAkhyAyAM (nibandhasaṅgrahākhyāyām): Called Nibandhasaṅgraha, the title of Dalhaṇa's commentary.

← 36. naigamēṣapratiṣēdhādhyāyaḥ 38. yōnivyāpatpratiṣēdhādhyāyaḥ →