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AYANAACADEMYby Dr Vijaya Dwarampudi
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૩૬. નૈગમેષપ્રતિષેધાધ્યાયઃ

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Adhikarana ૧ (૧-૨) · Śloka ૨

અથાતો નૈગમેષપ્રતિષેધં વ્યાખ્યાસ્યામઃ ||૧|| યથોવાચ ભગવાન્ ધન્વન્તરિઃ ||૨||

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

Meaning of the śloka

Now we shall explain the prevention or treatment associated with Naigameṣa, as taught by the venerable Dhanvantari.

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મુખમણ્ડિકાપ્રતિષેધાનન્તરં પરિશિષ્ઠત્વાન્નૈગમેષપ્રતિષેધારમ્ભો યુક્ત ઇત્યાહ- અથાતો નૈગમેષપ્રતિષેધમિત્યાદિ||૧-૨||

Meaning of the commentary

The commentary states that it is appropriate to begin the account of Naigameṣa after the chapter on Mukhamaṇḍikā because this topic remains as a supplementary matter. It then indicates the customary opening words, ‘Now, therefore, we shall explain the prevention or treatment of Naigameṣa,’ and the attribution to Dhanvantari.

Key terms

naigameṣapratiṣedha
The chapter topic: prevention or treatment associated with Naigameṣa in the historical graha framework.
pariśiṣṭa
A supplementary or remaining topic, which the commentary gives as the reason for placing this chapter here.
Dhanvantari
The revered authority to whom the teaching is attributed.

Adhikarana ૨ (૩-૪) · Śloka ૪

બિલ્વાગ્નિમન્થપૂતીકાઃ કાર્યાઃ સ્યુઃ પરિષેચને | સુરા સબીજં ધાન્યામ્લં પરિષેકે ચ શસ્યતે ||૩|| પ્રિયઙ્ગુસરલાનન્તાશતપુષ્પાકુટન્નટૈઃ | પચેત્તૈલં સગોમૂત્રૈર્દધિમસ્ત્વમ્લકાઞ્જિકૈઃ ||૪||

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बिल्वाग्निमन्थपूतीकाः कार्याः स्युः परिषेचने | सुरा सबीजं धान्याम्लं परिषेके च शस्यते ||३|| प्रियङ्गुसरलानन्ताशतपुष्पाकुटन्नटैः | पचेत्तैलं सगोमूत्रैर्दधिमस्त्वम्लकाञ्जिकैः ||४||

Meaning of the śloka

Bilva, Agnimantha and Pūtīka are to be used for sprinkling or bathing. Surā and fermented grain liquid together with its bīja are also commended for this sprinkling. Oil is to be cooked with Priyaṅgu, Saralā, Anantā, Śatapuṣpā and Kuṭannaṭa, along with cow urine, curd whey, sour liquid and kāñjika.

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બિલ્વાગ્નિમન્થેત્યાદિ| પૂતીકઃ ચિરબિલ્વઃ| ‘સુરા સબીજં ધાન્યામ્લં’ ઇત્યત્રાન્યે ‘સુરાસબીજધાન્યામ્લૈઃ’ ઇતિ પઠન્તિ; તથાપાઠે સબીજં ધાન્યામ્લં બીજેન સહ કાઞ્જિકમિતિ| અન્યે તુ સુરાસ્થાને તથેતિ પઠન્તિ| સબીજમપ્યત્ર સૌવીરમિતિ કેચિત્| પ્રિયઙ્ગુસરલેત્યાદિ| સરલા શુક્લા ત્રિવૃત્, અનન્તા ઉત્પલસારિવા, કુટન્નટં તગરં; તત્ર પ્રિયઙ્ગ્વાદિકલ્કં ચતુર્થાંશં, દધ્યાદિદ્રવ્યૈશ્ચતુર્ભિઃ પ્રત્યેકં સમં તૈલં પચેદિતિ ક્રમઃ||૩-૪||

Meaning of the commentary

The commentary identifies Pūtīka as Cirabilva. For the wording concerning surā, bīja and dhānyāmla, it preserves several readings and explanations. Some read a compound meaning ‘with surā, bīja and dhānyāmla’; under that reading, dhānyāmla with bīja is explained as kāñjika together with bīja. Others read tathā in place of surā, while some understand the bīja-containing liquid here as sauvīra. In the second verse, Saralā is identified as white Trivṛt, Anantā as Utpala-sārivā, and Kuṭannaṭa as Tagara. The stated sequence is to use a paste of Priyaṅgu and the other listed substances amounting to one quarter, and to cook the oil with each of the four liquids beginning with curd whey in a quantity equal to the oil.

Key terms

pariṣecana
Sprinkling, pouring or bathing with a prepared liquid in this historical regimen.
Pūtīka
A listed plant identified by the commentary as Cirabilva.
dhānyāmla
A sour fermented grain liquid; its precise relation to bīja varies with the preserved reading.
sauvīra
An alternative identification proposed by some commentators for the bīja-containing liquid.
Kuṭannaṭa
A listed ingredient identified by the commentary as Tagara.

Adhikarana ૩ (૫) · Śloka ૫

પઞ્ચમૂલદ્વયક્વાથે ક્ષીરે મધુરકેષુ ચ | પચેદ્ઘૃતં ચ મેધાવી ખર્જૂરીમસ્તકેઽપિ વા ||૫||

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पञ्चमूलद्वयक्वाथे क्षीरे मधुरकेषु च | पचेद्घृतं च मेधावी खर्जूरीमस्तकेऽपि वा ||५||

Meaning of the śloka

A knowledgeable person should cook ghee in a decoction of the two Pañcamūla groups, with milk and the sweet-group substances, or alternatively with date-palm kernel.

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પઞ્ચમૂલદ્વયક્વાથે ઇતિ પઞ્ચમૂલદ્વયક્વાથે દશમૂલક્વાથે ત્રિગુણે, ક્ષીરે ઘૃતસમે, કાકોલ્યાદિકલ્કચતુર્થાંશં, ખર્જૂરીમજ્જચતુર્થાંશં વા ઘૃતં પાનાર્થં પચેદિત્યર્થઃ||૫||

Meaning of the commentary

The commentary explains ‘decoction of the two Pañcamūla groups’ as Daśamūla decoction in three times the quantity. Milk is used in a quantity equal to the ghee, and the paste may consist either of the Kākolī group or of date-palm kernel, each at one quarter of the ghee. The ghee is cooked for oral administration.

Key terms

pañcamūladvaya
The two groups of five roots, explained by the commentary collectively as Daśamūla.
Daśamūla
The ten-root grouping used for the decoction according to the commentary.
madhuraka
The sweet-group substances referenced in the verse.
Kākolyādi-kalka
A paste of the Kākolī group offered by the commentary as one option for cooking the ghee.
kharjūrī-majja
Date-palm kernel or inner pulp, given as the alternative paste ingredient.

Adhikarana ૪ (૬) · Śloka ૬

વચાં વયઃસ્થાં ગોલોમીં જટિલાં ચાપિ ધારયેત્ | ઉત્સાદનં હિતં ચાત્ર સ્કન્દાપસ્મારનાશનમ્ ||૬||

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वचां वयःस्थां गोलोमीं जटिलां चापि धारयेत् | उत्सादनं हितं चात्र स्कन्दापस्मारनाशनम् ||६||

Meaning of the śloka

One should have the child wear vacā, vayaḥsthā, golomī, and jaṭilā. In this condition, utsādana (rubbing or anointing of the body) is also considered beneficial and is said to remove Skandāpasmāra.

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વચામિત્યાદિ| વયઃસ્થા ગુડૂચી, બ્રાહ્મીત્યન્યે, ગોલોમી દૂર્વા, જટિલા માંસી| ઉત્સાદનમ્ ઉદ્વર્તનમ્||૬||

Meaning of the commentary

The commentary identifies vayaḥsthā as guḍūcī, while noting that others interpret it as brāhmī. It identifies golomī as dūrvā and jaṭilā as māṃsī. It explains utsādana as udvartana, rubbing the body with an applied substance.

Key terms

वचा (vacā)
A substance named in the passage to be worn or carried.
वयःस्था (vayaḥsthā)
Identified by the commentary as guḍūcī, with brāhmī preserved as an alternative interpretation.
गोलोमी (golomī)
Identified by the commentary as dūrvā.
जटिला (jaṭilā)
Identified by the commentary as māṃsī.
उत्सादन (utsādana)
Explained here as udvartana, rubbing the body with an applied substance.
स्कन्दापस्मार (Skandāpasmāra)
The condition named in the source's traditional pediatric graha framework.

Adhikarana ૫ (૭) · Śloka ૭

સિદ્ધાર્થકવચાહિઙ્ગુકુષ્ઠં ચૈવાક્ષતૈઃ સહ | ભલ્લાતકાજમોદાશ્ચ હિતમુદ્ધૂપનં શિશોઃ ||૭||

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सिद्धार्थकवचाहिङ्गुकुष्ठं चैवाक्षतैः सह | भल्लातकाजमोदाश्च हितमुद्धूपनं शिशोः ||७||

Meaning of the śloka

Fumigation of the child is described as beneficial using siddhārthaka, vacā, hiṅgu, kuṣṭha, akṣata, bhallātaka, and ajamodā.

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સિદ્ધાર્થકેત્યાદિ| અક્ષતા યવાઃ||૭||

Meaning of the commentary

The commentary explains that akṣata here means barley grains.

Key terms

सिद्धार्थक (siddhārthaka)
A substance included in the fumigation mixture.
हिङ्गु (hiṅgu)
A substance included in the fumigation mixture.
कुष्ठ (kuṣṭha)
A substance included in the fumigation mixture.
अक्षत (akṣata)
Interpreted by the commentary in this context as barley grains.
भल्लातक (bhallātaka)
A potentially hazardous substance named in the historical fumigation mixture.
उद्धूपन (uddhūpana)
Fumigation, here described for a child.

Adhikarana ૬ (૮) · Śloka ૮

મર્કટોલૂકગૃધ્રાણાં પુરીષાણિ નવગ્રહે | ધૂપઃ સુપ્તે જને કાર્યો બાલસ્ય હિતમિચ્છતા ||૮||

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मर्कटोलूकगृध्राणां पुरीषाणि नवग्रहे | धूपः सुप्ते जने कार्यो बालस्य हितमिच्छता ||८||

Meaning of the śloka

For a child affected by Navagraha, one who seeks the child's welfare is instructed to perform fumigation with the excreta of a monkey, owl, and vulture while the people are asleep.

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મર્કટેત્યાદિ| મર્કટાદિપુરીષેણ રાત્રૌ સુપ્તે લોકે બાલસ્ય ધૂપનમ્||૮||

Meaning of the commentary

The commentary clarifies that the child is to be fumigated at night, when the people are asleep, using the excreta of the monkey and the other animals named in the verse.

Key terms

नवग्रह (Navagraha)
The graha affliction named within the passage's historical pediatric framework.
पुरीष (purīṣa)
Excreta; here that of the monkey, owl, and vulture.
धूप (dhūpa)
Fumigation or exposure to smoke from the substances named.
सुप्ते जने (supte jane)
When the people are asleep, clarified by the commentary as nighttime.

Adhikarana ૭ (૯) · Śloka ૯

તિલતણ્ડુલકં માલ્યં ભક્ષ્યાંશ્ચ વિવિધાનપિ | કુમારપિતૃમેષાય વૃક્ષમૂલે નિવેદયેત્ ||૯||

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तिलतण्डुलकं माल्यं भक्ष्यांश्च विविधानपि | कुमारपितृमेषाय वृक्षमूले निवेदयेत् ||९||

Meaning of the śloka

Sesame, rice, a garland, and various kinds of food should be offered at the foot of a tree to Meṣa, the father of children.

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તિલેત્યાદિ| વિવિધાન્ સ્વસ્તિકમોદકાદીન્| કુમારપિતૃમેષાયેતિ કુમારાણાં પિતા રક્ષણાત્મકત્વાત્, મેષો નૈગમેષઃ, તસ્મૈ નૈગમેષાય| વૃક્ષમૂલે ક્ષીરવૃક્ષમૂલે| નિવેદયેત્તિલાદિકં બલિમ્||૯||

Meaning of the commentary

The commentary explains that the various foods include items such as svastika and modaka. The expression "father of children" refers to his protective role toward children; Meṣa is identified as Naigameṣa, and the offering is therefore made to Naigameṣa. The tree is specified as a milky-sapped tree, at whose foot the offering of sesame and the other prescribed items is to be presented.

Key terms

tilataNDulakaM (tilataṇḍulakam)
Sesame and rice included in the offering.
kumArapitRumeShAya (kumārapitṛmeṣāya)
To Meṣa, described here as the father and protector of children.
naigameShaH (Naigameṣaḥ)
The protective deity to whom the commentary directs the offering.
kShIravRukShamUle (kṣīravṛkṣamūle)
At the foot of a milky-sapped tree.

Adhikarana ૮ (૧૦-૧૧) · Śloka ૧૧

અધસ્તાદ્વટવૃક્ષસ્ય સ્નપનં ચોપદિશ્યતે | બલિં ન્યગ્રોધવૃક્ષેષુ તિથૌ ષષ્ઠ્યાં નિવેદયેત્ ||૧૦|| અજાનનશ્ચલાક્ષિભ્રઃ કામરૂપી મહાયશાઃ | બાલં બાલપિતા દેવો નૈગમેષોઽભિરક્ષતુ ||૧૧||

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अधस्ताद्वटवृक्षस्य स्नपनं चोपदिश्यते | बलिं न्यग्रोधवृक्षेषु तिथौ षष्ठ्यां निवेदयेत् ||१०|| अजाननश्चलाक्षिभ्रः कामरूपी महायशाः | बालं बालपिता देवो नैगमेषोऽभिरक्षतु ||११||

Meaning of the śloka

Bathing beneath a banyan tree is prescribed, and an offering should be presented among banyan trees on the sixth lunar day. May the greatly renowned deity Naigameṣa—the father of children, whose face is not known, whose eyes and brows move, and who can assume forms at will—protect the child.

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રક્ષામાહ- અધસ્તાદિત્યાદિ| સ્નપનં ગાયત્ર્યભિમન્ત્રિતાભિરદ્ભિઃ| બલિમપિ તિલતણ્ડુલમિત્યાદિકં વટમૂલે ષષ્ઠ્યાં નિવેદયેત્||૧૦-૧૧||

Meaning of the commentary

Introducing a protective rite, the commentary explains that the bathing is performed with water consecrated by the Gāyatrī mantra. It also states that the offering described earlier, beginning with sesame and rice, is to be presented at the foot of a banyan tree on the sixth lunar day.

Key terms

vaTavRukShasya (vaṭavṛkṣasya)
Of the banyan tree, beneath which the bathing is prescribed.
snapanaM (snapanam)
Ritual bathing.
ShaShThyAM (ṣaṣṭhyām)
On the sixth lunar day.
gAyatryabhimantritAbhiradbhiH (gāyatryabhimantritābhiradbhiḥ)
With water consecrated by recitation of the Gāyatrī mantra.
naigameShaH (Naigameṣaḥ)
The protective deity invoked for the child in this passage.

Adhikarana પુષ્પિકા · Śloka ૩૬

ઇતિ સુશ્રુતસંહિતાયામુત્તરતન્ત્રાન્તર્ગતે કુમારતન્ત્રે નૈગમેષપ્રતિષેધો નામ(દશમોઽધ્યાયઃ, આદિતઃ) ષટ્ત્રિંશોઽધ્યાયઃ ||૩૬||

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इति सुश्रुतसंहितायामुत्तरतन्त्रान्तर्गते कुमारतन्त्रे नैगमेषप्रतिषेधो नाम(दशमोऽध्यायः, आदितः) षट्त्रिंशोऽध्यायः ||३६||

Meaning of the śloka

Thus ends the chapter entitled "Prevention concerning Naigameṣa" in the Kumāratantra section of the Uttara-tantra of the Suśruta-saṃhitā; it is the thirty-sixth chapter overall, with a parenthetical reading identifying it as the tenth chapter within this sequence.

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ઇતિ શ્રીડલ્હ(હ્લ)ણવિરચિતાયાં નિબન્ધસઙ્ગ્રહાખ્યાયાં સુશ્રુતવ્યાખ્યાયામુત્તરતન્ત્રાન્તર્ગતે કૌમારભૃત્યતન્ત્રે નૈગમેષપ્રતિષેધાધ્યાયઃ ષટ્ત્રિંશત્તમઃ||૩૬||

Meaning of the commentary

Thus ends the thirty-sixth chapter, entitled "Prevention concerning Naigameṣa," in the Kaumārabhṛtya-tantra section of the Uttara-tantra in the Nibandhasaṅgraha commentary on the Suśruta-saṃhitā composed by Śrī Dalhaṇa. The supplied source preserves a spelling variant in Dalhaṇa's name.

Key terms

kumAratantre (kumāratantrē)
In the section concerned with the care of children.
naigameShapratiShedhaH (naigamēṣapratiṣēdhaḥ)
The chapter topic concerning prevention or protective measures related to Naigameṣa.
ShaTtriMsho~adhyAyaH (ṣaṭtriṃśō'dhyāyaḥ)
The thirty-sixth chapter.
nibandhasa~ggrahAkhyAyAM (nibandhasaṅgrahākhyāyām)
In the commentary entitled Nibandhasaṅgraha.
← 35. mukhamaṇḍikāpratiṣēdhādhyāyaḥ37. grahōtpattyadhyāyaḥ →