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AYANAACADEMYby Dr Vijaya Dwarampudi
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௩௬. நைகமேஷப்ரதிஷேதாத்யாயஃ

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Adhikarana ௧ (௧-௨) · Śloka ௨

அதாதோ நைகமேஷப்ரதிஷேதஂ வ்யாக்யாஸ்யாமஃ ||௧|| யதோவாச பகவாந் தந்வந்தரிஃ ||௨||

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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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முகமண்டிகாப்ரதிஷேதாநந்தரஂ பரிஶிஷ்டத்வாந்நைகமேஷப்ரதிஷேதாரம்போ யுக்த இத்யாஹ- அதாதோ நைகமேஷப்ரதிஷேதமித்யாதி||௧-௨||

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 ௨ (௩-௪) · Śloka ௪

பில்வாக்நிமந்தபூதீகாஃ கார்யாஃ ஸ்யுஃ பரிஷேசநே | ஸுரா ஸபீஜஂ தாந்யாம்லஂ பரிஷேகே ச ஶஸ்யதே ||௩|| ப்ரியங்குஸரலாநந்தாஶதபுஷ்பாகுடந்நடைஃ | பசேத்தைலஂ ஸகோமூத்ரைர்ததிமஸ்த்வம்லகாஞ்ஜிகைஃ ||௪||

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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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பில்வாக்நிமந்தேத்யாதி| பூதீகஃ சிரபில்வஃ| ‘ஸுரா ஸபீஜஂ தாந்யாம்லஂ’ இத்யத்ராந்யே ‘ஸுராஸபீஜதாந்யாம்லைஃ’ இதி படந்தி; ததாபாடே ஸபீஜஂ தாந்யாம்லஂ பீஜேந ஸஹ காஞ்ஜிகமிதி| அந்யே து ஸுராஸ்தாநே ததேதி படந்தி| ஸபீஜமப்யத்ர ஸௌவீரமிதி கேசித்| ப்ரியங்குஸரலேத்யாதி| ஸரலா ஶுக்லா த்ரிவத், அநந்தா உத்பலஸாரிவா, குடந்நடஂ தகரஂ; தத்ர ப்ரியங்க்வாதிகல்கஂ சதுர்தாஂஶஂ, தத்யாதித்ரவ்யைஶ்சதுர்பிஃ ப்ரத்யேகஂ ஸமஂ தைலஂ பசேதிதி க்ரமஃ||௩-௪||

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 ௩ (௫) · Śloka ௫

பஞ்சமூலத்வயக்வாதே க்ஷீரே மதுரகேஷு ச | பசேத்கதஂ ச மேதாவீ கர்ஜூரீமஸ்தகேऽபி வா ||௫||

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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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பஞ்சமூலத்வயக்வாதே இதி பஞ்சமூலத்வயக்வாதே தஶமூலக்வாதே த்ரிகுணே, க்ஷீரே கதஸமே, காகோல்யாதிகல்கசதுர்தாஂஶஂ, கர்ஜூரீமஜ்ஜசதுர்தாஂஶஂ வா கதஂ பாநார்தஂ பசேதித்யர்தஃ||௫||

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 ௪ (௬) · Śloka ௬

வசாஂ வயஃஸ்தாஂ கோலோமீஂ ஜடிலாஂ சாபி தாரயேத் | உத்ஸாதநஂ ஹிதஂ சாத்ர ஸ்கந்தாபஸ்மாரநாஶநம் ||௬||

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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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வசாமித்யாதி| வயஃஸ்தா குடூசீ, ப்ராஹ்மீத்யந்யே, கோலோமீ தூர்வா, ஜடிலா மாஂஸீ| உத்ஸாதநம் உத்வர்தநம்||௬||

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 ௫ (௭) · Śloka ௭

ஸித்தார்தகவசாஹிங்குகுஷ்டஂ சைவாக்ஷதைஃ ஸஹ | பல்லாதகாஜமோதாஶ்ச ஹிதமுத்தூபநஂ ஶிஶோஃ ||௭||

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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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ஸித்தார்தகேத்யாதி| அக்ஷதா யவாஃ||௭||

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 ௬ (௮) · Śloka ௮

மர்கடோலூககத்ராணாஂ புரீஷாணி நவக்ரஹே | தூபஃ ஸுப்தே ஜநே கார்யோ பாலஸ்ய ஹிதமிச்சதா ||௮||

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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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மர்கடேத்யாதி| மர்கடாதிபுரீஷேண ராத்ரௌ ஸுப்தே லோகே பாலஸ்ய தூபநம்||௮||

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 ௭ (௯) · Śloka ௯

திலதண்டுலகஂ மால்யஂ பக்ஷ்யாஂஶ்ச விவிதாநபி | குமாரபிதமேஷாய வக்ஷமூலே நிவேதயேத் ||௯||

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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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திலேத்யாதி| விவிதாந் ஸ்வஸ்திகமோதகாதீந்| குமாரபிதமேஷாயேதி குமாராணாஂ பிதா ரக்ஷணாத்மகத்வாத், மேஷோ நைகமேஷஃ, தஸ்மை நைகமேஷாய| வக்ஷமூலே க்ஷீரவக்ஷமூலே| நிவேதயேத்திலாதிகஂ பலிம்||௯||

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 ௮ (௧௦-௧௧) · Śloka ௧௧

அதஸ்தாத்வடவக்ஷஸ்ய ஸ்நபநஂ சோபதிஶ்யதே | பலிஂ ந்யக்ரோதவக்ஷேஷு திதௌ ஷஷ்ட்யாஂ நிவேதயேத் ||௧௦|| அஜாநநஶ்சலாக்ஷிப்ரஃ காமரூபீ மஹாயஶாஃ | பாலஂ பாலபிதா தேவோ நைகமேஷோऽபிரக்ஷது ||௧௧||

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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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ரக்ஷாமாஹ- அதஸ்தாதித்யாதி| ஸ்நபநஂ காயத்ர்யபிமந்த்ரிதாபிரத்பிஃ| பலிமபி திலதண்டுலமித்யாதிகஂ வடமூலே ஷஷ்ட்யாஂ நிவேதயேத்||௧௦-௧௧||

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 புஷ்பிகா · Śloka ௩௬

இதி ஸுஶ்ருதஸஂஹிதாயாமுத்தரதந்த்ராந்தர்கதே குமாரதந்த்ரே நைகமேஷப்ரதிஷேதோ நாம(தஶமோऽத்யாயஃ, ஆதிதஃ) ஷட்த்ரிஂஶோऽத்யாயஃ ||௩௬||

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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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இதி ஶ்ரீடல்ஹ(ஹ்ல)ணவிரசிதாயாஂ நிபந்தஸங்க்ரஹாக்யாயாஂ ஸுஶ்ருதவ்யாக்யாயாமுத்தரதந்த்ராந்தர்கதே கௌமாரபத்யதந்த்ரே நைகமேஷப்ரதிஷேதாத்யாயஃ ஷட்த்ரிஂஶத்தமஃ||௩௬||

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 →