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AYANAACADEMYby Dr Vijaya Dwarampudi
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३०. शकुनीप्रतिषेधाध्यायः

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Adhikarana १ (१-२) · Śloka २

अथातः शकुनीप्रतिषेधं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२||

Meaning of the śloka

Now the prevention and treatment relating to Śakunī will be explained, as taught by the venerable Dhanvantari.

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स्कन्दापस्मारप्रतिषेधानन्तरं शकुनीप्रतिषेधारम्भः, स्कन्दादिग्रहप्रतिपादकसूत्रेऽस्या एवानन्तरोक्तत्वादित्याह- अथात इत्यादि||१-२||

Meaning of the commentary

The commentary states that the account of Śakunī begins after the prevention and treatment of Skandāpasmāra because, in the sūtra that presents Skanda and the other grahas, Śakunī is mentioned immediately after that figure. It introduces the chapter with the words ‘Now, therefore’ and the customary statement of authority.

Key terms

शकुनीप्रतिषेध (śakunīpratiṣedha)
Prevention or treatment relating to Śakunī within the chapter's historical graha framework.
धन्वन्तरि (dhanvantari)
The authoritative teacher to whom the teaching is attributed.
ग्रह (graha)
A class of named afflicting entities in the text's historical explanatory framework.

Adhikarana २ (३) · Śloka ३

शकुन्यभिपरीतस्य कार्यो वैद्येन जानता | वेतसाम्रकपित्थानां निष्क्वाथः परिषेचने ||३||

Meaning of the śloka

For one afflicted by Śakunī, a knowledgeable physician should prepare a decoction of vetasa, mango, and kapittha for sprinkling or washing.

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शकुनीत्यादि| अभिपरीतस्य व्याप्तस्य, ‘बालस्य’ इति शेषः| जानता बुद्धिमता| निष्क्वाथः परिषेचने कार्य इति सम्बन्धः||३||

Meaning of the commentary

The commentary explains abhiparīta as ‘pervaded or afflicted’ and supplies ‘the child’ as the understood subject. Jānatā means a knowledgeable or intelligent physician. The construction is that a decoction should be prepared for pariṣecana, sprinkling or washing.

Key terms

अभिपरीत (abhiparīta)
Pervaded or afflicted; the commentary understands this as referring to a child.
वेतस (vetasa)
A plant ingredient named for the decoction.
आम्र (āmra)
Mango, one of the named plant ingredients.
कपित्थ (kapittha)
A named fruit or plant ingredient in the decoction.
परिषेचन (pariṣecana)
Sprinkling, pouring, or washing with a prepared liquid.

Adhikarana ३ (४) · Śloka ४

कषायमधुरौस्तैलं कार्यमभ्यञ्जने शिशोः |४|

Meaning of the śloka

For anointing the child, an oil prepared with substances of the astringent and sweet groups should be used.

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कषायेत्यादि| कषाया वटादयः, मधुराणि काकोल्यादीनि; तत्र वटादीनां कषायः, काकोल्यादीनां च कल्कः, ताभ्यां तैलं साध्यं; प्रत्येकं वटादीनां काकोल्यादीनां च कल्ककषायौ कल्पनीयावित्यन्ये|४|-

Meaning of the commentary

The commentary identifies the astringent substances as vaṭa and related plants, and the sweet substances as kākolī and related plants. It explains one preparation as oil processed with a decoction of the vaṭa group and a paste of the kākolī group. Another interpretation says that both a paste and a decoction should be prepared separately from each of the vaṭa and kākolī groups.

Key terms

कषाय (kaṣāya)
Here, the astringent group represented by vaṭa and related plants; it may also denote their decoction in the commentary.
मधुर (madhura)
The sweet group represented by kākolī and related substances.
अभ्यञ्जन (abhyañjana)
External anointing with oil.
कल्क (kalka)
A paste of plant material used while preparing the oil.
वट (vaṭa)
The representative named for the astringent group.
काकोली (kākolī)
The representative named for the sweet group.

Adhikarana ४ (४) · Śloka ५

मधुकोशीरह्रीबेरसारिवोत्पलपद्मकैः ||४|| रोध्रप्रियङ्गुमञ्जिष्ठागैरिकैः प्रदिहेच्छिशुम् |५|

Meaning of the śloka

The child should be covered with a paste made from madhuka, uśīra, hrībera, sārivā, utpala, padmaka, rodhra, priyaṅgu, mañjiṣṭhā, and gairika.

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मधुकेत्यादि| उत्पलं नीलोत्पलम्| प्रदिहेत् लिम्पेत्||४||-

Meaning of the commentary

The commentary specifies that utpala here means the blue lotus. It glosses pradihēt as ‘one should smear or apply as a paste.’

Key terms

मधुक (madhuka)
A named ingredient in the external paste.
उशीर (uśīra)
A named aromatic plant ingredient in the paste.
सारिवा (sārivā)
A named plant ingredient in the paste.
उत्पल (utpala)
Explained by the commentary as blue lotus.
मञ्जिष्ठा (mañjiṣṭhā)
A named plant ingredient in the paste.
गैरिक (gairika)
A mineral earth or ochre named as an ingredient.
प्रदिहेत् (pradihēt)
One should smear or apply as a paste.

Adhikarana ५ (५) · Śloka ५

व्रणेषूक्तानि चूर्णानि पथ्यानि विविधानि च ||५||

Meaning of the śloka

For the wounds, the various powders previously described and suitable dietary items are indicated.

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व्रणेष्वित्यादि| व्रणेषु शकुनीजुष्टबालकव्रणेषु| उक्तानि चूर्णानि द्विव्रणीयाध्याये कीर्तितानि मिश्रकोक्तानि च शोधनरोपणानि| पथ्यानि व्रणितोपासनीयोक्तानि शालिमुद्गदाडिमसैन्धवयवपटोलादीनि; अन्ये तु पथ्यानीति चूर्णानीत्यस्य विशेषणं कुर्वन्ति, तत्र शकुनीजुष्टबालकव्रणानां सदाहपाकरक्तस्रावहराणि चूर्णानि प्रयोक्तव्यानीति सम्बन्धनीयम्||५||

Meaning of the commentary

The wounds are explained as those of a child described as affected by Śakunī. The ‘previously described powders’ are the cleansing and healing powders taught in the Dvivraṇīya chapter and in the mixed formulations. The suitable foods are those taught in the chapter on care of a wounded person, including śāli rice, mudga, pomegranate, rock salt, barley, and paṭola. Other commentators instead take pathyāni as an adjective qualifying the powders. On that reading, powders suitable for wounds associated with burning, suppuration, and bleeding in a child affected by Śakunī are to be understood.

Key terms

व्रण (vraṇa)
A wound or lesion; here, one occurring in the child described within the Śakunī framework.
चूर्ण (cūrṇa)
Powdered preparations previously described in other chapters.
शोधनरोपण (śodhanaropaṇa)
The commentary's categories of cleansing and wound-healing measures.
पथ्य (pathya)
Suitable or wholesome; interpreted either as dietary items or as a qualifier of the powders.
दाहपाकरक्तस्राव (dāhapākaraktasrāva)
Burning, suppuration, and bleeding, the wound features named under the alternative interpretation.

Adhikarana ६ (६) · Śloka ६

स्कन्दग्रहे धूपनानि तानीहापि प्रयोजयेत् |६|

Meaning of the śloka

The fumigations prescribed for Skandagraha should also be employed here.

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स्कन्देत्यादि| धूपनानि सर्षपा इत्यादीनि स्कन्दग्रहोक्तानि, तानीहापि शकुन्यमपि प्रयोजयेत्|६|-

Meaning of the commentary

The commentary explains that the fumigations beginning with mustard and the other substances taught in the treatment of Skandagraha are to be used for Śakunīgraha as well.

Key terms

dhūpanāni
fumigation measures
Skandagraha (skandagraha)
the graha condition whose fumigation measures are referenced here
sarṣapa
mustard, cited as the beginning of the referenced fumigation substances

Adhikarana ७ (६) · Śloka ७

शतावरीमृगैर्वारुनागदन्तीनिदिग्धिकाः ||६|| लक्ष्मणां सहदेवां च बृहतीं चापि धारयेत् |७|

Meaning of the śloka

One should have the patient wear Śatāvarī, Mṛgairvāru, Nāgadantī, Nidigdhikā, Lakṣmaṇā, Sahadevā, and Bṛhatī.

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शतावरीत्यादि| मृगैर्वारुः इन्द्रवारुणी, नागदन्ती दन्तिनी, सहदेवा पीतपुष्पा बला, बृहती स्थूलफला||६||-

Meaning of the commentary

The commentary identifies Mṛgairvāru as Indravāruṇī and Nāgadantī as Dantinī. It explains Sahadevā as the yellow-flowered Balā and Bṛhatī as the large-fruited variety.

Key terms

Śatāvarī (śatāvarī)
a plant named among the items to be worn
Mṛgairvāru (mṛgairvāru)
a plant identified by the commentary as Indravāruṇī
Nāgadantī (nāgadantī)
a plant identified by the commentary as Dantinī
Sahadevā (sahadevā)
identified here as a yellow-flowered Balā
Bṛhatī (bṛhatī)
identified here as the large-fruited variety

Adhikarana ८ (७) · Śloka ८

तिलतण्डुलकं माल्यं हरितालं मनःशिला ||७|| बलिरेष करञ्जेषु निवेद्यो नियतात्मना |८|

Meaning of the śloka

This offering, consisting of sesame and rice grains, a garland, haritāla, and manaḥśilā, should be presented among karañja trees by a person of disciplined mind.

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तिलेत्यादि| एष तिलतण्डुलकमित्यादिको बलिः| करञ्जेषु नक्तमालेषु| नियतात्मना संयतेन्द्रियेण ‘करञ्जेषु’ इत्यत्रान्ये ‘निकुञ्जेषु’ इति पठन्ति, निकुञ्जेषु वनेषु||७||-

Meaning of the commentary

The commentary states that the offering is the group beginning with sesame and rice grains. It interprets karañjeṣu as among naktamāla (karañja) trees and niyatātmanā as by one whose senses are restrained. It also preserves another reading, nikuñjeṣu, meaning in groves or forests.

Key terms

bali
a ritual offering
haritāla
a mineral substance included in the offering
manaḥśilā
a mineral substance included in the offering
karañjeṣu
among karañja or naktamāla trees
nikuñjeṣu
variant reading interpreted as in groves or forests

Adhikarana ९ (८) · Śloka ८

निष्कुटे च प्रयोक्तव्यं स्नानमस्य यथाविधि ||८||

Meaning of the śloka

The prescribed bath should also be administered to the patient in a niṣkuṭa, according to the proper procedure.

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निष्कुटे इत्यादि| निष्कुटे गृहोपवने, अन्ये निष्कुटं वनगहनमाहुः| यथाविधीति स्कन्दग्रहोक्तो विधिः; तेन शालियवरचितमण्डले गायत्र्यभिमन्त्रतेन जलेन स्नानमिति लभ्यते||८||

Meaning of the commentary

The commentary explains niṣkuṭa as a garden adjoining the house, while others understand it as a dense forest place. ‘According to the procedure’ refers to the rite taught for Skandagraha: bathing with water consecrated by the Gāyatrī mantra while situated in a ritual enclosure formed with śāli rice and barley.

Key terms

niṣkuṭa
interpreted either as a house garden or, by others, a dense forest place
yathāvidhi
according to the prescribed procedure referenced from the Skandagraha rite
Gāyatrī (gāyatrī)
the mantra said to consecrate the bathing water
śāli-yava-racita-maṇḍala
a ritual enclosure or diagram formed with śāli rice and barley

Adhikarana १० (९) · Śloka ९

स्कन्दापस्मारशमनं घृतं चापीह पूजितम् |९|

Meaning of the śloka

The ghee preparation described here is also praised for pacifying Skandāpasmāra.

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स्कन्देत्यादि| घृतं देवदारुणि रास्नायामित्यादिकं, चकारोऽत्र सोमवल्लयादीनामपि धारणं समुच्चिनोति| जेज्जटस्तु स्कन्दग्रहे धूपनानीत्यादिकधूपनपाठान्ते इदं घृतं पठति|९|-

Meaning of the commentary

The commentary explains that the ghee is the preparation introduced by the words beginning with devadāru and rāsnā. The word ca (‘and’) also includes the wearing of somavallī and the other substances mentioned in that context. Jejjaṭa, however, reads this ghee passage at the end of the section beginning with the fumigations for Skandagraha.

Key terms

Skandāpasmāraśamana (skandāpasmāra-śamana)
Pacifying the condition called Skandāpasmāra in the chapter's classical graha framework.
ghṛta
A medicated ghee preparation praised in this passage.
devadāru
One of the substances identified by the commentary as belonging to the referenced ghee formula.
rāsnā
Another substance used by the commentary to identify the referenced ghee formula.
somavallī
A substance whose wearing, together with that of other listed materials, is included by the word ca according to the commentary.

Adhikarana ११ (९) · Śloka ९

कुर्याच्च विविधां पूजां शकुन्याः कुसुमैः शुभैः ||९||

Meaning of the śloka

One should also perform various forms of worship for Śakunī with auspicious flowers.

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कुर्यादित्यादि| कुसुमैः शुभैरिति जातीपुष्पनीलोत्पलादिभिः||९||

Meaning of the commentary

The commentary explains that ‘auspicious flowers’ means flowers such as jāti blossoms and blue lotuses.

Key terms

pūjā
Ritual worship offered to Śakunī in this passage.
Śakunī (śakunī)
The named figure worshipped within the chapter's historical graha framework.
kusumaiḥ śubhaiḥ
With auspicious flowers, explained as including jāti flowers and blue lotuses.
jātīpuṣpa
A jāti flower named by the commentary as an example of an auspicious flower.
nīlotpala
Blue lotus, named as another example of an auspicious flower.

Adhikarana १२ (१०-११) · Śloka ११

अन्तरीक्षचरा देवी सर्वालङ्कारभूषिता | अयोमुखी तीक्ष्णतुण्डा शकुनी ते प्रसीदतु ||१०|| दुर्दर्शना महाकाया पिङ्गाक्षी भैरवस्वरा | लम्बोदरी शङ्कुकर्णी शकुनी ते प्रसीदतु ||११||

Meaning of the śloka

May Śakunī, the goddess who moves through the sky, adorned with every ornament, iron-faced and sharp-beaked, be gracious to you. May Śakunī, formidable to behold, immense in form, tawny-eyed, terrible in voice, long-bellied, and spike-eared, be gracious to you.

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बालकरक्षामाह- अन्तरीक्षेत्यादि||१०-११||

Meaning of the commentary

The commentary states that these verses give a protective invocation for the child.

Key terms

antarīkṣacarā
Moving through the sky or intermediate space.
ayomukhī
Iron-faced, an attribute of Śakunī in the invocation.
tīkṣṇatuṇḍā
Sharp-beaked.
bhairavasvarā
Having a fearsome or terrible voice.
bālarakṣā
Protection of the child, identified by the commentary as the purpose of the invocation.

Adhikarana पुष्पिका · Śloka ३०

इति सुश्रुतसंहितायामुत्तरतन्त्रान्तर्गते कुमारतन्त्रे शकुनीप्रतिषेधो नाम (चतुर्थोऽध्यायः, आदितः) त्रिंशोऽध्यायः ||३०||

Meaning of the śloka

Thus ends the thirtieth chapter, called ‘Prevention of Śakunī,’ identified in the supplied text as the fourth chapter of Kumāra-tantra within the Uttara-tantra of the Suśruta-saṃhitā.

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इति श्रीडल्ह(ह्ल)णविरचितायां निबन्धसङ्ग्रहाख्यायां सुश्रुतव्याख्यायामुत्तरतन्त्रान्तर्गते कौमारभृत्यतन्त्रे शकुनीप्रतिषेधो नाम त्रिंशत्तमोऽध्यायः||३०||

Meaning of the commentary

The commentary marks the completion of the thirtieth chapter, called ‘Prevention of Śakunī,’ in the Kaumārabhṛtya-tantra within the Uttara-tantra of the Nibandhasaṅgraha commentary on the Suśruta-saṃhitā, composed by Dalhaṇa. The supplied commentator's name contains the orthographic form Dalha(hla)ṇa.

Key terms

Śakunīpratiṣedha (śakunīpratiṣedha)
The chapter title, concerning prevention or treatment related to Śakunī in the classical framework.
Kumāra-tantra (kumāra-tantra)
The section concerning children, in which this is identified as the fourth chapter.
Kaumārabhṛtya-tantra (kaumārabhṛtya-tantra)
The pediatric section named in the commentary's colophon.
Nibandhasaṅgraha (nibandhasaṅgraha)
The title of Dalhaṇa's commentary on the Suśruta-saṃhitā.
← 29. skandāpasmārapratiṣēdhādhyāyaḥ31. rēvatīpratiṣēdhādhyāyaḥ →