The commentary says that Kaumara-tantra, the discipline concerning children, begins after Shalakya-tantra. It understands the word bala, meaning child, as implied although omitted from the title. Nine grahas are described for children, whereas eight affecting persons other than children are to be presented under Bhuta-vidya. Here akriti means the observable form or sign produced as an effect, not an account of the graha's inherent nature.
Key terms
navagraha
The nine grahas described for children within this classical framework.
akriti
The observable form or resulting clinical sign, as clarified by the commentary.
Kaumara-tantra
The classical discipline concerning children that begins with this chapter.
Bhuta-vidya
The textual discipline in which the commentary says eight grahas of non-children are discussed.
O Sushruta, listen attentively to the recognition and treatment of the grahas affecting children, together with their origin and causes, which will now be described.
The commentary identifies this verse as a concise statement of the subjects covered by Kumara-tantra. Vijnana means specific or discriminating knowledge, sadhana means treatment, utpatti means origin, and karana means cause.
Key terms
balagraha
A graha said in the classical framework to affect children.
vijnana
Specific or discriminating knowledge used for recognition.
The nine are Skandagraha, Skandapasmara, Shakuni, Revati, Putana, Andhaputana, Shitaputana, Mukhamandika, and Naigamesha, the ninth, who is known as the paternal graha.
The commentary introduces the names of the nine grahas. Prathama may mean either foremost or first. Although the number is already apparent, Naigamesha is explicitly called the ninth to exclude larger enumerations found in other works such as those attributed to Kashyapa. He is called the paternal graha because he protects the child from the other grahas like a father; the commentary explicitly distinguishes this from a graha associated with the ancestral realm in Bhuta-vidya.
Key terms
Skandagraha
The first or foremost of the nine named grahas.
Skandapasmara
The second graha named in the enumeration.
Naigamesha
The ninth graha, described as protective toward the child.
pitr-graha
The paternal graha designation explained here through father-like protection.
धात्रीमात्रोः प्राक्प्रदिष्टापचाराच्छौचभ्रष्टान्मङ्गलाचारहीनान् |
त्रस्तान् हृष्टांस्तर्जितान् ताडितान् वा पूजाहेतोर्हिंस्युरेते कुमारान् ||६||
Meaning of the śloka
These grahas are said to harm children for the sake of receiving worship when the wet nurse or mother commits previously described improper conduct, when cleanliness, auspicious observances, or proper conduct are neglected, or when children are frightened, overly excited, threatened, or struck.
The commentary explains dhatri as the breastfeeding caregiver and mata as the birth mother. The previously described misconduct may mean prohibited behavior stated in the Sharira section or indulgence in such things as meat and alcohol. Cleanliness includes washing away urine and feces; auspicious observance includes contact with items such as svastika symbols, garlands, durva grass, vaca, and mustard; and proper conduct opposes wrongdoing. The listed child states are glossed as distressed, joyful or excited, frightened by someone, and struck. Worship is said to arise through flowers and food, and is treated as illustrative, since pleasure is also mentioned as a motive. In response to the objection that the child is innocent of the caregiver's misconduct, the commentary invokes the child's prior karma. Kumara is taken inclusively to include girls as well as boys.
Key terms
dhatri
The breastfeeding caregiver or wet nurse.
shauca
Cleanliness, including washing away urine and feces in this commentary.
mangala
Auspicious observance involving the objects listed by the commentary.
puja
Worship through offerings such as flowers and food, presented as a motive in the classical account.
The grahas, established in extraordinary power and having many forms, cannot be seen by human beings as they enter the body. Therefore, after considering the statements of reliable authorities, I shall describe the signs that appear in the body.
The commentary says that the verse answers why the grahas are not perceived when entering the body. Its main point is that their bodily signs will be described after examining apta-vakya, statements made by reliable authorities. Such authorities are defined as persons who speak truthfully about things as they are.
Key terms
aishvarya
Extraordinary power attributed to the grahas in the classical account.
vishvarupa
Having manifold or varied forms.
apta-vakya
The statement of a reliable authority who is understood to speak truthfully.
A child described as affected by Skanda has swollen eyes, an odor resembling blood, aversion to the breast, a crooked mouth, and one eye whose lashes or movement are impaired. The child appears distressed, keeps the eyes partly closed, cries little, and has tightly closed fists and compact stool.
The commentary explains the blood-like odor as a raw or fleshy odor; others understand it as a slight smell of blood. It glosses aversion to the breast, a crooked face, distress, and partially closed eyes. Skanda here means the graha said to have been created by Rudra for Skanda's pleasure, not the deity Karttikeya himself. The final expression is explained as tightly closed fists and compact stool. Gayadasa preserves a different reading: the body is rigid, and one foot, one eyelid, and half of one eye are impaired, rather than the principal reading concerning a moving or damaged eyelid and eye.
Key terms
Skandagraha
The graha to which this classical symptom cluster is attributed.
stanadvit
Showing aversion to breastfeeding.
vakrasya
Having a crooked or deviated mouth or face.
stabdhanga
Rigid-bodied, found in Gayadasa's alternative reading.
A child described as seized by Skandapasmara, the companion of Skanda, repeatedly loses and regains awareness, becomes agitated, and moves the hands and feet as though dancing. The child passes stool and urine after making a sound or bending the body, yawns, and discharges foam from the mouth.
The commentary presents these as signs of affliction by Skandapasmara. It explains the hand-and-foot movements as resembling dance. In the principal reading, vinadya means after making a sound; another reading, vinamya, means after bending the limbs or body, in connection with passing stool and urine. The expression 'his companion' refers to Skandapasmara as the companion of Skanda.
Key terms
Skandapasmara
The named graha to which this classical episode is attributed.
nihsanjna
Without awareness or consciousness.
sasanjna
Having regained awareness or consciousness.
phena
Foam discharged from the mouth.
vinadya / vinamya
Alternative readings meaning after making a sound or after bending the body.
Within the chapter's historical graha framework, a child considered afflicted by Shakuni has slack or weakened limbs, appears frightened, and has an odour associated with birds. The child is distressed by discharging wounds over the body, and the skin is covered with blisters accompanied by burning and suppuration.
The commentary explains srastanga as having loose or weakened limbs and bhayacakita as being afraid. Here, vihanga includes flesh-eating birds and water birds. The wounds discharge pus and occur throughout the body. It distinguishes the wounds from the blisters according to whether they have opened or remain unbroken, and explains kshata as overcome or afflicted.
Key terms
śakunī
The named graha in the chapter's historical classification.
srastāṅga
Having slack, loose, or weakened limbs.
saṃsrāvī-vraṇa
A wound producing discharge, explained here as pus.
sphoṭa
Blister-like lesions, distinguished from open wounds in the commentary.
Within the historical classification, a child afflicted by Revati is described as having a red mouth, greenish excreta, and an extremely pale or alternatively dark-grey complexion. The child suffers from fever, painful inflammation or ulceration of the mouth, and bodily pain, and repeatedly rubs the ears and nose.
The commentary states that mala here means both stool and urine. The child is distressed by fever as well as by the pain of mouth lesions, and vyathita-tanu means that the body is painful. It confirms that these features are connected with the stated affliction by Revati.
Key terms
revatī
The named graha in the chapter's historical classification.
harita-mala
Greenish excreta; the commentary includes both stool and urine.
mukhapāka
Painful inflammation or ulcerative lesions of the mouth.
vyathita-tanu
Having a painful or distressed body.
Adhikarana 10 (12) · Śloka 12
srastāṅgaḥ svapiti sukhaṁ divā na rātrau viḍ bhinnaṁ sr̥jati ca kākatulyagandhiḥ |
chardyā''rtō hr̥ṣitatanūruhaḥ kumārastr̥ṣṇālurbhavati ca pūtanāgr̥hītaḥ ||12||
View original
स्रस्ताङ्गः स्वपिति सुखं दिवा न रात्रौ विड् भिन्नं सृजति च काकतुल्यगन्धिः |
छर्द्याऽऽर्तो हृषिततनूरुहः कुमारस्तृष्णालुर्भवति च पूतनागृहीतः ||१२||
Meaning of the śloka
Within the chapter's historical framework, a child considered afflicted by Putana has slack limbs and cannot sleep comfortably either by day or at night. The child passes loose stool with an odour compared to that of a crow, suffers from vomiting, has body hair standing on end, and is very thirsty.
🔊 Audio coming soon
Hide commentary
pūtanāgrahārtalakṣaṇamāha- srastāṅga ityādi| na divā sukhaṁ svapiti na ca rātrau sukhaṁ svapiti| sr̥jati muñcati| ‘srastāṅga’ ityatra kēcit ‘svasthāṅga’ iti paṭhanti, svasthāṅgō'pi na divā na rātrau svapitīti vyākhyānayanti||12||
Meaning of the commentary
The commentary makes explicit that the child sleeps comfortably neither during the day nor during the night, and explains srijati as passes or releases. It also preserves a variant reading: some read svasthanga, ‘having sound limbs,’ instead of srastanga, ‘having slack limbs,’ and explain that even though the limbs appear sound, the child does not sleep by day or night.
Key terms
pūtanā
The named graha in the chapter's historical classification.
srastāṅga
Having slack or weakened limbs; a variant reads svasthāṅga.
यो द्वेष्टि स्तनमतिसारकासहिक्काच्छर्दीभिर्ज्वरसहिताभिरर्द्यमानः |
दुर्वर्णः सततमधःशयोऽम्लगन्धिस्तं ब्रूयुर्भिषज इहान्धपूतनार्तम् ||१३||
Meaning of the śloka
Within the historical classification, physicians describe a child considered afflicted by Andhaputana as refusing the breast and being tormented by diarrhoea, cough, hiccups, and vomiting accompanied by fever. The child has an unhealthy complexion, continually lies face downward, and has a sour odour.
🔊 Audio coming soon
Hide commentary
andhapūtanārtalakṣaṇamāha- ya ityādi| adhaḥśayaḥ adhōmukhaśāyī| amlagandhiḥ kāñjikādyamladravyagandhiḥ||13||
Meaning of the commentary
The commentary explains adhahshaya as lying face downward and amlagandhin as smelling like sour substances such as kanjika.
Key terms
andhapūtanā
The named graha in the chapter's historical classification.
stanadveṣa
Refusal or aversion to breastfeeding.
adhaḥśaya
Lying face downward, according to the commentary.
amlagandhin
Having a sour odour, compared with sour preparations such as kāñjika.
Adhikarana 12 (14) · Śloka 14
udvignō bhr̥śamativēpatē prarudyāt saṁlīnaḥ svapiti ca yasya cāntrakūjaḥ |
visrāṅgō bhr̥śamatisāryatē ca yastaṁ jānīyādbhiṣagiha śītapūtanārtam ||14||
View original
उद्विग्नो भृशमतिवेपते प्ररुद्यात् संलीनः स्वपिति च यस्य चान्त्रकूजः |
विस्राङ्गो भृशमतिसार्यते च यस्तं जानीयाद्भिषगिह शीतपूतनार्तम् ||१४||
Meaning of the śloka
Within the chapter's historical framework, a child considered afflicted by Shitaputana is intensely agitated, trembles greatly, and cries out. The child lies huddled or pressed into one part of the bed, has rumbling in the intestines, gives off an unpleasant raw odour, and has severe diarrhoea.
The commentary explains samlina as being closely huddled or attached to one area of the bed, and visranga as having a body with a raw or unpleasant odour. It preserves an alternative reading: where the received text says ‘being agitated greatly,’ some read ‘cries out, being extremely frightened.’
Key terms
śītapūtanā
The named graha in the chapter's historical classification.
saṃlīna
Huddled or remaining pressed into one part of the bed.
antrakūja
Audible rumbling within the intestines.
atisāra
Diarrhoea, described here as severe.
Adhikarana 13 (15) · Śloka 15
mlānāṅgaḥ surucirapāṇipādavaktrō bahvāśī kaluṣasirāvr̥tōdarō yaḥ |
sōdvēgō bhavati ca mūtratulyagandhiḥ sa jñēyaḥ śiśuriha vaktramaṇḍikārtaḥ ||15||
View original
म्लानाङ्गः सुरुचिरपाणिपादवक्त्रो बह्वाशी कलुषसिरावृतोदरो यः |
सोद्वेगो भवति च मूत्रतुल्यगन्धिः स ज्ञेयः शिशुरिह वक्त्रमण्डिकार्तः ||१५||
Meaning of the śloka
Within the historical classification, a child considered afflicted by Mukhamandika has a weak or withered body while the hands, feet, and face appear notably attractive or well formed. The child eats a great deal, has an abdomen covered by prominent turbid-looking veins, is agitated, and has an odour resembling urine.
The commentary explains mlananga as a body that is weak, especially through the middle, and interprets surucira-pani-pada-vaktra as having handsome hands, feet, and face. It states that vaktramandika here means mukhamandika, preserving the name used for this graha.
Key terms
mukhamaṇḍikā
The named graha in the chapter's historical classification.
mlānāṅga
Having a weak or withered body.
bahvāśin
Eating a large quantity.
kaluṣa-sirāvṛtodara
An abdomen covered with prominent, turbid-looking veins.
Adhikarana 14 (16) · Śloka 16
yaḥ phēnaṁ vamati vinamyatē ca madhyē sōdvēgam vilapati cōrdhvamīkṣamāṇaḥ |
jvaryēta pratatamathō vasāsagandhirniḥsañjñō bhavati hi naigamēṣajuṣṭaḥ ||16||
View original
यः फेनं वमति विनम्यते च मध्ये सोद्वेगम् विलपति चोर्ध्वमीक्षमाणः |
ज्वर्येत प्रततमथो वसासगन्धिर्निःसञ्ज्ञो भवति हि नैगमेषजुष्टः ||१६||
Meaning of the śloka
A child described as affected by Naigameṣa vomits froth, bends at the middle of the body, cries out in distress while looking upward, remains continuously feverish, has an odor like animal fat, and loses awareness.
The commentary presents the signs attributed to the Naigameṣa graha. ‘At the middle’ means the middle part of the body; ‘with distress’ means with fear; and ‘cries out’ means making an excessive sound while looking upward. Some read ‘laughs’ instead of ‘cries out.’ The fever is continuous, the smell resembles vasā, and niḥsaṃjña means that proper awareness has departed.
Key terms
naigameṣa
The graha named in the classical framework to which this cluster of signs is attributed.
sodvega
Accompanied by distress or fear.
vasāsagandhi
Having an odor compared in the text to animal fat.
A child who is extremely rigid, refuses the breast, and repeatedly becomes confused while episodes described as graha possession recur is said to be quickly overcome when the full set of unfavorable signs is present.
The commentary introduces the signs of a graha-afflicted child considered incurable in this classical framework. Prastabdha means that the limbs are extremely rigid; muhyate means becoming confused or losing awareness; āviśan denotes the recurring episode described as possession; and muhuḥ means repeatedly.
Key terms
prastabdha
Extremely rigid or stiff-limbed in this passage.
stanadveṣin
Refusing or showing aversion to breastfeeding.
muhyate
Becomes confused or loses awareness.
sampūrṇalakṣaṇa
Displaying the complete set of signs described as unfavorable.
Adhikarana 16 (18) · Śloka 18
viparītamataḥ sādhyaṁ cikitsēdacirārditam |18|
View original
विपरीतमतः साध्यं चिकित्सेदचिरार्दितम् |१८|
Meaning of the śloka
A case showing the opposite of those signs and affecting the child only for a short time is considered treatable and should be treated.
The commentary explains ‘opposite’ as a child not affected by rigidity, refusal of the breast, and the other signs just listed. ‘Affected for a short time’ means that the suffering has been present only briefly.
Key terms
viparīta
The opposite condition, specifically the absence of the preceding unfavorable signs.
sādhya
Considered treatable within the classical prognostic framework.
At home, a ritually pure practitioner should anoint the child with aged ghee in a clean place, scatter mustard seeds, and keep a lamp burning with mustard oil. A fire offering is to be made repeatedly with fragrant substances, medicinal seeds, and other seeds, while the fire or the child is adorned with fragrances and garlands. The offerings are addressed to Agni and the Kṛttikās with repeated invocations of svāhā.
The commentary presents the treatment for a case considered treatable. Purāṇahavis is explained as aged ghee, and the unstated subject of ‘ritually pure’ is the physician. The lamp uses oil from the mustard seeds. Havyavāhana means fire, into which the offering is made with fragrant substances such as those in the Elādi group and with seeds or grains such as barley, grain, and sesame. The phrase about adornment may refer either to the fire or to the child. The rite is repeated, not performed only once, and is said to be a general procedure for all grahas. After the fire offering, bali is to be presented at midday.
Key terms
purāṇahavis
Aged ghee, according to the commentary, used here for anointing.
sarṣapa
Mustard seeds, scattered in the rite and used as the source of lamp oil.
havyavāhana
Fire as the bearer of ritual offerings.
bali
The ritual offering said by the commentary to be presented at midday.
Homage to the divine Skanda, lord of the grahas. Bowing my head, I honor you: accept my offering, and may my infant quickly become free from illness and disturbance.
🔊 Audio coming soon
Hide commentary
tatra yaṁ mantramuccarēttamāha- nama ityādi||21||
Meaning of the commentary
The commentary states that this is the mantra to be recited during the rite.
Key terms
Skanda
The deity addressed by the mantra.
grahādhipati
Lord of the grahas, an epithet applied to Skanda here.
bali
The ritual offering whose acceptance is requested.
niruja
Free from illness or pain, the welfare sought for the infant.
इति सुश्रुतसंहितायामुत्तरतन्त्रान्तर्गते कुमारतन्त्रे नवग्रहाकृतिविज्ञानीयो नाम (प्रथमोऽध्यायः, आदितः) सप्तविंशोऽध्यायः ||२७||
Meaning of the śloka
Thus ends the twenty-seventh chapter, called ‘Knowledge of the Forms of the Nine Grahas,’ the first chapter of Kumāra-tantra within the Uttara-tantra of the Suśruta-saṃhitā.
The commentary marks the completion of the twenty-seventh chapter, ‘Knowledge of the Forms of the Nine Grahas,’ in Kaumārabhṛtya-tantra within the Uttara-tantra of Dalhaṇa’s Nibandhasaṅgraha commentary on the Suśruta-saṃhitā.
Key terms
Kumāra-tantra (kumāra-tantra)
The section concerned with children in which this is identified as the first chapter.
navagrahākṛtivijñānīya
The chapter title, concerning knowledge of the forms or presentations of the nine grahas.
Kaumārabhṛtya-tantra (kaumārabhṛtya-tantra)
The pediatric section named in the commentary colophon.