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AYANAACADEMYby Dr Vijaya Dwarampudi
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೩೬. ನೈಗಮೇಷಪ್ರತಿಷೇಧಾಧ್ಯಾಯಃ

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Adhikarana ೧ (೧-೨) · Śloka ೨

ಅಥಾತೋ ನೈಗಮೇಷಪ್ರತಿಷೇಧಂ ವ್ಯಾಖ್ಯಾಸ್ಯಾಮಃ ||೧|| ಯಥೋವಾಚ ಭಗವಾನ್ ಧನ್ವನ್ತರಿಃ ||೨||

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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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ಮುಖಮಣ್ಡಿಕಾಪ್ರತಿಷೇಧಾನನ್ತರಂ ಪರಿಶಿಷ್ಠತ್ವಾನ್ನೈಗಮೇಷಪ್ರತಿಷೇಧಾರಮ್ಭೋ ಯುಕ್ತ ಇತ್ಯಾಹ- ಅಥಾತೋ ನೈಗಮೇಷಪ್ರತಿಷೇಧಮಿತ್ಯಾದಿ||೧-೨||

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 ೨ (೩-೪) · Śloka ೪

ಬಿಲ್ವಾಗ್ನಿಮನ್ಥಪೂತೀಕಾಃ ಕಾರ್ಯಾಃ ಸ್ಯುಃ ಪರಿಷೇಚನೇ | ಸುರಾ ಸಬೀಜಂ ಧಾನ್ಯಾಮ್ಲಂ ಪರಿಷೇಕೇ ಚ ಶಸ್ಯತೇ ||೩|| ಪ್ರಿಯಙ್ಗುಸರಲಾನನ್ತಾಶತಪುಷ್ಪಾಕುಟನ್ನಟೈಃ | ಪಚೇತ್ತೈಲಂ ಸಗೋಮೂತ್ರೈರ್ದಧಿಮಸ್ತ್ವಮ್ಲಕಾಞ್ಜಿಕೈಃ ||೪||

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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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ಬಿಲ್ವಾಗ್ನಿಮನ್ಥೇತ್ಯಾದಿ| ಪೂತೀಕಃ ಚಿರಬಿಲ್ವಃ| ‘ಸುರಾ ಸಬೀಜಂ ಧಾನ್ಯಾಮ್ಲಂ’ ಇತ್ಯತ್ರಾನ್ಯೇ ‘ಸುರಾಸಬೀಜಧಾನ್ಯಾಮ್ಲೈಃ’ ಇತಿ ಪಠನ್ತಿ; ತಥಾಪಾಠೇ ಸಬೀಜಂ ಧಾನ್ಯಾಮ್ಲಂ ಬೀಜೇನ ಸಹ ಕಾಞ್ಜಿಕಮಿತಿ| ಅನ್ಯೇ ತು ಸುರಾಸ್ಥಾನೇ ತಥೇತಿ ಪಠನ್ತಿ| ಸಬೀಜಮಪ್ಯತ್ರ ಸೌವೀರಮಿತಿ ಕೇಚಿತ್| ಪ್ರಿಯಙ್ಗುಸರಲೇತ್ಯಾದಿ| ಸರಲಾ ಶುಕ್ಲಾ ತ್ರಿವೃತ್, ಅನನ್ತಾ ಉತ್ಪಲಸಾರಿವಾ, ಕುಟನ್ನಟಂ ತಗರಂ; ತತ್ರ ಪ್ರಿಯಙ್ಗ್ವಾದಿಕಲ್ಕಂ ಚತುರ್ಥಾಂಶಂ, ದಧ್ಯಾದಿದ್ರವ್ಯೈಶ್ಚತುರ್ಭಿಃ ಪ್ರತ್ಯೇಕಂ ಸಮಂ ತೈಲಂ ಪಚೇದಿತಿ ಕ್ರಮಃ||೩-೪||

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 ೩ (೫) · Śloka ೫

ಪಞ್ಚಮೂಲದ್ವಯಕ್ವಾಥೇ ಕ್ಷೀರೇ ಮಧುರಕೇಷು ಚ | ಪಚೇದ್ಘೃತಂ ಚ ಮೇಧಾವೀ ಖರ್ಜೂರೀಮಸ್ತಕೇಽಪಿ ವಾ ||೫||

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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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ಪಞ್ಚಮೂಲದ್ವಯಕ್ವಾಥೇ ಇತಿ ಪಞ್ಚಮೂಲದ್ವಯಕ್ವಾಥೇ ದಶಮೂಲಕ್ವಾಥೇ ತ್ರಿಗುಣೇ, ಕ್ಷೀರೇ ಘೃತಸಮೇ, ಕಾಕೋಲ್ಯಾದಿಕಲ್ಕಚತುರ್ಥಾಂಶಂ, ಖರ್ಜೂರೀಮಜ್ಜಚತುರ್ಥಾಂಶಂ ವಾ ಘೃತಂ ಪಾನಾರ್ಥಂ ಪಚೇದಿತ್ಯರ್ಥಃ||೫||

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 ೪ (೬) · Śloka ೬

ವಚಾಂ ವಯಃಸ್ಥಾಂ ಗೋಲೋಮೀಂ ಜಟಿಲಾಂ ಚಾಪಿ ಧಾರಯೇತ್ | ಉತ್ಸಾದನಂ ಹಿತಂ ಚಾತ್ರ ಸ್ಕನ್ದಾಪಸ್ಮಾರನಾಶನಮ್ ||೬||

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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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ವಚಾಮಿತ್ಯಾದಿ| ವಯಃಸ್ಥಾ ಗುಡೂಚೀ, ಬ್ರಾಹ್ಮೀತ್ಯನ್ಯೇ, ಗೋಲೋಮೀ ದೂರ್ವಾ, ಜಟಿಲಾ ಮಾಂಸೀ| ಉತ್ಸಾದನಮ್ ಉದ್ವರ್ತನಮ್||೬||

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 ೫ (೭) · Śloka ೭

ಸಿದ್ಧಾರ್ಥಕವಚಾಹಿಙ್ಗುಕುಷ್ಠಂ ಚೈವಾಕ್ಷತೈಃ ಸಹ | ಭಲ್ಲಾತಕಾಜಮೋದಾಶ್ಚ ಹಿತಮುದ್ಧೂಪನಂ ಶಿಶೋಃ ||೭||

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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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ಸಿದ್ಧಾರ್ಥಕೇತ್ಯಾದಿ| ಅಕ್ಷತಾ ಯವಾಃ||೭||

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 ೬ (೮) · Śloka ೮

ಮರ್ಕಟೋಲೂಕಗೃಧ್ರಾಣಾಂ ಪುರೀಷಾಣಿ ನವಗ್ರಹೇ | ಧೂಪಃ ಸುಪ್ತೇ ಜನೇ ಕಾರ್ಯೋ ಬಾಲಸ್ಯ ಹಿತಮಿಚ್ಛತಾ ||೮||

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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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ಮರ್ಕಟೇತ್ಯಾದಿ| ಮರ್ಕಟಾದಿಪುರೀಷೇಣ ರಾತ್ರೌ ಸುಪ್ತೇ ಲೋಕೇ ಬಾಲಸ್ಯ ಧೂಪನಮ್||೮||

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 ೭ (೯) · Śloka ೯

ತಿಲತಣ್ಡುಲಕಂ ಮಾಲ್ಯಂ ಭಕ್ಷ್ಯಾಂಶ್ಚ ವಿವಿಧಾನಪಿ | ಕುಮಾರಪಿತೃಮೇಷಾಯ ವೃಕ್ಷಮೂಲೇ ನಿವೇದಯೇತ್ ||೯||

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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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ತಿಲೇತ್ಯಾದಿ| ವಿವಿಧಾನ್ ಸ್ವಸ್ತಿಕಮೋದಕಾದೀನ್| ಕುಮಾರಪಿತೃಮೇಷಾಯೇತಿ ಕುಮಾರಾಣಾಂ ಪಿತಾ ರಕ್ಷಣಾತ್ಮಕತ್ವಾತ್, ಮೇಷೋ ನೈಗಮೇಷಃ, ತಸ್ಮೈ ನೈಗಮೇಷಾಯ| ವೃಕ್ಷಮೂಲೇ ಕ್ಷೀರವೃಕ್ಷಮೂಲೇ| ನಿವೇದಯೇತ್ತಿಲಾದಿಕಂ ಬಲಿಮ್||೯||

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 ೮ (೧೦-೧೧) · Śloka ೧೧

ಅಧಸ್ತಾದ್ವಟವೃಕ್ಷಸ್ಯ ಸ್ನಪನಂ ಚೋಪದಿಶ್ಯತೇ | ಬಲಿಂ ನ್ಯಗ್ರೋಧವೃಕ್ಷೇಷು ತಿಥೌ ಷಷ್ಠ್ಯಾಂ ನಿವೇದಯೇತ್ ||೧೦|| ಅಜಾನನಶ್ಚಲಾಕ್ಷಿಭ್ರಃ ಕಾಮರೂಪೀ ಮಹಾಯಶಾಃ | ಬಾಲಂ ಬಾಲಪಿತಾ ದೇವೋ ನೈಗಮೇಷೋಽಭಿರಕ್ಷತು ||೧೧||

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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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ರಕ್ಷಾಮಾಹ- ಅಧಸ್ತಾದಿತ್ಯಾದಿ| ಸ್ನಪನಂ ಗಾಯತ್ರ್ಯಭಿಮನ್ತ್ರಿತಾಭಿರದ್ಭಿಃ| ಬಲಿಮಪಿ ತಿಲತಣ್ಡುಲಮಿತ್ಯಾದಿಕಂ ವಟಮೂಲೇ ಷಷ್ಠ್ಯಾಂ ನಿವೇದಯೇತ್||೧೦-೧೧||

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 ಪುಷ್ಪಿಕಾ · Śloka ೩೬

ಇತಿ ಸುಶ್ರುತಸಂಹಿತಾಯಾಮುತ್ತರತನ್ತ್ರಾನ್ತರ್ಗತೇ ಕುಮಾರತನ್ತ್ರೇ ನೈಗಮೇಷಪ್ರತಿಷೇಧೋ ನಾಮ(ದಶಮೋಽಧ್ಯಾಯಃ, ಆದಿತಃ) ಷಟ್ತ್ರಿಂಶೋಽಧ್ಯಾಯಃ ||೩೬||

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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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ಇತಿ ಶ್ರೀಡಲ್ಹ(ಹ್ಲ)ಣವಿರಚಿತಾಯಾಂ ನಿಬನ್ಧಸಙ್ಗ್ರಹಾಖ್ಯಾಯಾಂ ಸುಶ್ರುತವ್ಯಾಖ್ಯಾಯಾಮುತ್ತರತನ್ತ್ರಾನ್ತರ್ಗತೇ ಕೌಮಾರಭೃತ್ಯತನ್ತ್ರೇ ನೈಗಮೇಷಪ್ರತಿಷೇಧಾಧ್ಯಾಯಃ ಷಟ್ತ್ರಿಂಶತ್ತಮಃ||೩೬||

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 →