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AYANAACADEMYby Dr Vijaya Dwarampudi
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२८. स्कन्दग्रहप्रतिषेधाध्यायः

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Adhikarana १ (१-२) · Śloka २

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

Meaning of the śloka

Now the prevention and treatment of Skanda-graha will be explained, as taught by the venerable Dhanvantari.

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नवग्रहाकृतिविज्ञानीयानन्तरं विज्ञातनवग्रहाकृतेश्चिकित्सितमुचितं; तत्रापि स्कन्दग्रहस्य प्रथमत्वात्तप्रतिषेधाध्याय आरभ्यते- अथात इत्यादि||१-२||

Meaning of the commentary

After the chapter describing the forms of the nine grahas, it is appropriate to explain their treatment once those forms are known. Because Skanda-graha is placed first among them, the chapter on its prevention and treatment begins here.

Key terms

Skandagraha (skanda-graha)
The graha named first in the classical pediatric framework and treated in this chapter.
pratiṣedha
Prevention or treatment in the context of this chapter.
Dhanvantari
The revered authority to whom the teaching is attributed.

Adhikarana २ (३) · Śloka ३

स्कन्दग्रहोपसृष्टानां कुमाराणां प्रशस्यते | वातघ्नद्रुमपत्राणां निष्क्वाथः परिषेचने ||३||

Meaning of the śloka

For children described as affected by Skanda-graha, a decoction of the leaves of trees that alleviate vāta is recommended for sprinkling or bathing.

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स्कन्देत्यादि| उपसृष्टानां गृहीतानाम्| द्रुमग्रहणं विटपनिषेधार्थम्| स्कन्दग्रहप्रभावेण तेनाविष्टे बाले वायुः कुप्यतीति वातहरैः सेकादयः कार्योः; अथवा वातघ्नद्रुमाः स्वप्रभावेण ग्रहावेशमपि निवर्तयन्ति, अचिन्त्यशक्तित्वात्||३||

Meaning of the commentary

The commentary explains upasṛṣṭa as seized or affected. The word druma, tree, is used to exclude shrubs. It offers two explanations: Skanda-graha is said to provoke vāyu in the affected child, so sprinkling and related measures using vāta-alleviating substances are prescribed; alternatively, such trees are said to remove graha influence through their own inconceivable power.

Key terms

upasṛṣṭa
Affected or seized, as explained by the commentary.
vātaghna
Described as alleviating vāta.
druma
A tree; the commentary says this wording excludes shrubs.
pariṣecana
Sprinkling or pouring a liquid over the body.

Adhikarana ३ (४) · Śloka ४

तेषां मूलेषु सिद्धं च तैलमभ्यञ्जने हितम् | सर्वगन्धसुरामण्डकैडर्यावापमिष्यते ||४||

Meaning of the śloka

Oil prepared with the roots of those trees is considered beneficial for anointing, with the addition of all fragrant substances, the clear upper portion of surā, and Kaiḍarya.

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तेषामित्यादि| तेषां वातघ्नद्रुमाणां बिल्वादीनाम्| सर्वगन्धा एलादिपठिताः, सुरामण्डः सुराया उपर्यच्छो भागः, कैडर्यो महानिम्बः| एतेन बिल्वादिमूलक्वाथेन एलादीनां कल्केन सिद्धं तैलमभ्यञ्जने हितमिष्यत इति सिद्धम्||४||

Meaning of the commentary

‘Those’ refers to vāta-alleviating trees such as Bilva. ‘All fragrant substances’ means those listed in the Elādi group; surā-maṇḍa is the clear upper portion of surā; and Kaiḍarya is identified as Mahānimba. Thus, the oil regarded as beneficial for anointing is prepared using a decoction of roots such as Bilva and a paste of substances such as those of the Elādi group.

Key terms

abhyañjana
External anointing with oil.
surāmaṇḍa (surā-maṇḍa)
The clear upper portion of surā, according to the commentary.
Kaiḍarya
A plant identified by the commentary as Mahānimba.
Elādi
The classical group cited for the fragrant substances used in the preparation.

Adhikarana ४ (५) · Śloka ५

देवदारुणि रास्नायां मधुरेषु द्रुमेषु च | सिद्धं सर्पिश्च सक्षीरं पानमस्मै प्रयोजयेत् ||५||

Meaning of the śloka

Ghee prepared with Devadāru, Rāsnā, and trees described as sweet, together with milk, should be administered to the child as a drink.

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देवदारुणीत्यादि| मधुरद्रुमा मधुरवृक्षाः, मधु(धू)कराजादनादयः| पानम् अन्नादस्य बालस्य||५||

Meaning of the commentary

The commentary explains madhura-druma as trees of the sweet category and gives a reading that appears as madhu(dhū)karāja, followed by Adana and others. It specifies that this drink is intended for a child who has begun eating solid food.

Key terms

Devadāru
A medicinal substance named as an ingredient in the prepared ghee.
Rāsnā
A medicinal substance named as an ingredient in the prepared ghee.
madhuradruma (madhura-druma)
Trees classified here as sweet.
annāda bāla
A child who has begun eating solid food.

Adhikarana ५ (६) · Śloka ६

सर्षपाः सर्पनिर्मोको वचा काकादनी घृतम् | उष्ट्राजाविगवां चैव रोमाण्युद्धूपनं शिशोः ||६||

Meaning of the śloka

Mustard seeds, shed snakeskin, vacā, kākādanī, ghee, and hair from camels, goats, sheep, and cows are prescribed for fumigating the child.

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काकादनी काकजङ्घा||६||

Meaning of the commentary

The commentary identifies kākādanī as kākajaṅghā.

Key terms

sarṣapa
Mustard seeds included among the materials for fumigation.
sarpanirmoka
The shed skin of a snake.
vacā
A named medicinal substance included in the fumigation mixture.
kākādanī
A plant identified by the commentary as kākajaṅghā.
uddhūpana
Fumigation, here directed toward the child.

Adhikarana ६ (७) · Śloka ७

सोमवल्लीमिन्द्रवल्लीं शमीं बिल्वस्य कण्टकान् | मृगादन्याश्च मूलानि ग्रथितान्येव धारयेत् ||७||

Meaning of the śloka

One should have the child wear, tied together, somavallī, indravallī, śamī, thorns of bilva, and roots of mṛgādanī.

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सोमवल्लीत्यादि| सोमवल्ली गुडूची, इन्द्रवल्ली मत्साण्डकः गण्डदूर्वेति लोके, मृगादनी इन्द्रवारुणी||७||

Meaning of the commentary

The commentary identifies somavallī as guḍūcī, indravallī as matsāṇḍaka, locally called gaṇḍadūrvā, and mṛgādanī as indravāruṇī.

Key terms

somavallī
A plant identified in the commentary as guḍūcī.
indravallī
A plant identified as matsāṇḍaka and said to be locally called gaṇḍadūrvā.
mṛgādanī
A plant whose roots are prescribed here, identified by the commentary as indravāruṇī.
grathita
Tied or fastened together for wearing.

Adhikarana ७ (८) · Śloka ८

रक्तानि माल्यानि तथा पताका रक्ताश्च गन्धा विविधाश्च भक्ष्याः | घण्टा च देवाय बलिर्निवेद्यः सुकुक्कुटः स्कन्दग्रहे हिताय ||८||

Meaning of the śloka

Red garlands, a red banner, red fragrances, various foods, a bell, and a fine cock are to be presented as an offering to the deity for the child's welfare in the condition described as Skanda-graha.

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बलिं निर्दिशन्नाह- रक्तानीत्यादि| तथा पताका रक्तेत्यर्थः| रक्ताश्च गन्धाः कुङ्कुमादिकाः| भक्ष्याः स्वस्तिकमोदकादयः| देवाय स्कन्दनाम्ने, स्कन्दग्रहे वक्ष्यमाणे चत्वाराख्ये| हिताय हितार्थं बालकस्य| बलिश्च शुचिना वैद्येन कृतस्नानेन शस्त्रहस्तेन रात्रौ दातव्यः||८||

Meaning of the commentary

The commentary explains that the banner too is red; the red fragrances include substances such as kuṅkuma, and the foods include items such as svastika-shaped modakas. The deity is the one named Skanda, and the reference is to the fourfold form of Skanda-graha described later. ‘For welfare’ means for the child's benefit. The offering is to be made at night by a ritually pure physician who has bathed and carries a weapon.

Key terms

bali
A ritual offering presented to the deity in this passage.
Skanda-graha (skandagraha)
The graha category named in the historical pediatric framework.
kuṅkuma
An example supplied by the commentary of a red fragrant substance.
śuci
Ritually pure; applied by the commentary to the physician making the offering.

Adhikarana ८ (९) · Śloka ९

स्नानं त्रिरात्रं निशि चत्वरेषु कुर्यात् पुरं शालियवैर्नवैस्तु | अद्भिश्च गायत्र्यभिमन्त्रिताभिः प्रज्वालनं व्याहृतिभिश्च वह्नेः ||९||

Meaning of the śloka

For three nights, at night, bathing is to be performed at crossroads. A pura is to be made with fresh rice and barley, the bathing water is to be consecrated with the Gāyatrī, and the fire is to be kindled with the vyāhṛtis.

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स्नानमित्यादि| चत्वरेषु चतुष्पथेषु, अपरे चत्वरशब्देन त्रिपथं कथास्थानं चेत्याहुः| पुरं मण्डलम्| अद्भिश्च गायत्र्यभिमन्त्रिताभिः स्नानमिति सम्बन्धनीयम्| व्याहृतिभिस्तिसृभिः सप्तभिर्दशभिर्वा स्वाहान्ताभिः| स्कन्दग्रहे चत्वराख्ये शालियवैर्विरचितमण्डलाभ्यन्तरसद्मनि पुराभिधाने, त्रिरात्रं रात्रौ बलिस्नानहोमाः कार्याः||९||

Meaning of the commentary

The commentary explains catvara as a four-way crossing; others understand the word as a three-way crossing or a place of public conversation. Pura means a ritual maṇḍala. The phrase concerning water means that bathing is done with water consecrated by the Gāyatrī. The vyāhṛtis may be three, seven, or ten, each ending in svāhā. For the condition attributed to Skanda-graha, bali, bathing, and fire offerings are prescribed at night for three nights in a dwelling called pura, situated within a maṇḍala made of rice and barley at the place called catvara.

Key terms

catvara
The ritual location, primarily explained as a four-way crossing, with alternative interpretations as a three-way crossing or gathering place.
pura
A ritual maṇḍala or the dwelling within it, according to the commentary.
Gāyatrī (gāyatrī)
The mantra used in the text to consecrate the bathing water.
vyāhṛti
Sacred ritual utterances used for kindling or addressing the fire, counted here as three, seven, or ten.

Adhikarana ९ (१०-१४) · Śloka १४

रक्षामतः प्रवक्ष्यामि बालानां पापनाशिनीम् | अहन्यहनि कर्तव्या या भिषग्भिरतन्द्रितैः ||१०|| तपसां तेजसां चैव यशसां वपुषां तथा | निधानं योऽव्ययो देवः स ते स्कन्दः प्रसीदतु ||११|| ग्रहसेनापतिर्देवो देवसेनापतिर्विभुः | देवसेनारिपुहरः पातु त्वां भगवान् गुहः ||१२|| देवदेवस्य महतः पावकस्य च यः सुतः | गङ्गोमाकृत्तिकानां च स ते शर्म प्रयच्छतु ||१३|| रक्तमाल्याम्बरः श्रीमान् रक्तचन्दनभूषितः | रक्तदिव्यवपुर्देवः पातु त्वां क्रौञ्चसूदनः ||१४||

Meaning of the śloka

I shall now state a protective benediction for children, said to remove misfortune, which attentive physicians should perform every day. May the imperishable god Skanda, repository of austerity, brilliance, fame, and bodily forms, be gracious to you. May the mighty Guha—commander of the hosts of grahas and of the divine army, destroyer of the enemies of that army—protect you. May he who is described as the son of the great god, of Pāvaka, and of Gaṅgā, Umā, and the Kṛttikās grant you well-being. May the glorious, divinely formed, red-garlanded and red-clad god, adorned with red sandalwood and destroyer of Krauñca, protect you.

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रक्षमित्यादि| रक्षा स्वस्त्ययनं; मन्त्राणामचिन्त्यशक्तित्वान्मन्त्रमयी रक्षा पापनाशिनी| तपसामित्यादि| वपुषामिति वपुषां निधानं स्थानमित्यनेन कामरूपत्वमुक्तम्| अव्ययो नित्यः| ग्रहाः स्कन्दग्रहादिकाः, तेषां सेना तस्याः पतिः देवसेनापतिः| देवसेनारिपवो दैत्याः| देवदेवस्य रुद्रस्य, उमा पार्वती, कृत्तिकाः षट्सङ्ख्योपेताः सप्तर्षिभार्याः| शर्म सुखम्| क्रौञ्चनामा पर्वतः तं सूदयति निहन्तीति क्रौञ्चसूदनः||१०-१४||

Meaning of the commentary

The commentary explains rakṣā as a rite for well-being and says that this mantra-based protection removes misfortune because the power of mantras is considered inconceivable. Calling Skanda the repository of bodily forms indicates his ability to assume forms, while avyaya means eternal. The grahas include Skanda-graha and the others; he is called commander of their host and commander of the divine army. The enemies of the divine army are the daityas. The great god is Rudra; Umā is Pārvatī; and the Kṛttikās are described as six wives of the Seven Sages. Śarma means happiness or well-being. Krauñcasūdana means the destroyer of the mountain named Krauñca.

Key terms

rakṣā
A mantra-based protective benediction or rite for well-being in this passage.
grahasenāpati
Commander of the host of grahas, an epithet of Skanda here.
Guha (guha)
A name of Skanda invoked for the child's protection.
Krauñcasūdana (krauñcasūdana)
Destroyer of the mountain Krauñca, an epithet applied to Skanda.

Adhikarana पुष्पिका · Śloka २८

इति सुश्रुतसंहितायामुत्तरतन्त्रान्तर्गते कुमारतन्त्रे स्कन्दप्रतिषेधो नामा(द्वितीयोऽध्यायः, आदितोऽ)ष्टाविंशोऽध्यायः ||२८||

Meaning of the śloka

Thus ends the twenty-eighth chapter, called ‘Prevention of Skanda,’ identified in the supplied text as the second chapter of Kumāra-tantra within the Uttara-tantra of the Suśruta-saṃhitā.

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इति श्रीडल्ह(ह्ल)णविरचितायां निबन्धसङ्ग्रहाख्यायां सुश्रुतव्याख्यायामुत्तरतन्त्रान्तर्गते कौमारभृत्यतन्त्रे स्कन्दग्रहप्रतिषेधो नामाऽष्टाविंशतितमोऽध्यायः||२८||

Meaning of the commentary

The commentary marks the completion of the twenty-eighth chapter, called ‘Prevention of Skanda-graha,’ in the 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 second chapter.
skandapratiṣedha
The chapter title, concerning prevention or treatment related to Skanda in the classical framework.
Kaumārabhṛtya-tantra (kaumārabhṛtya-tantra)
The pediatric section named in the commentary colophon.
Nibandhasaṅgraha (nibandhasaṅgraha)
The title of Dalhaṇa's commentary.
← 27. navagrahākr̥tivijñānīyādhyāyaḥ29. skandāpasmārapratiṣēdhādhyāyaḥ →