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AYANAACADEMYby Dr Vijaya Dwarampudi
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೨೮. ಸ್ಕನ್ದಗ್ರಹಪ್ರತಿಷೇಧಾಧ್ಯಾಯಃ

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Adhikarana ೧ (೧-೨) · Śloka ೨

ಅಥಾತಃ ಸ್ಕನ್ಧಗ್ರಹಪ್ರತಿಷೇಧಂ ವ್ಯಾಖ್ಯಾಸ್ಯಾಮಃ ||೧|| ಯಥೋವಾಚ ಭಗವಾನ್ ಧನ್ವನ್ತರಿಃ ||೨||

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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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ನವಗ್ರಹಾಕೃತಿವಿಜ್ಞಾನೀಯಾನನ್ತರಂ ವಿಜ್ಞಾತನವಗ್ರಹಾಕೃತೇಶ್ಚಿಕಿತ್ಸಿತಮುಚಿತಂ; ತತ್ರಾಪಿ ಸ್ಕನ್ದಗ್ರಹಸ್ಯ ಪ್ರಥಮತ್ವಾತ್ತಪ್ರತಿಷೇಧಾಧ್ಯಾಯ ಆರಭ್ಯತೇ- ಅಥಾತ ಇತ್ಯಾದಿ||೧-೨||

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 ೨ (೩) · Śloka ೩

ಸ್ಕನ್ದಗ್ರಹೋಪಸೃಷ್ಟಾನಾಂ ಕುಮಾರಾಣಾಂ ಪ್ರಶಸ್ಯತೇ | ವಾತಘ್ನದ್ರುಮಪತ್ರಾಣಾಂ ನಿಷ್ಕ್ವಾಥಃ ಪರಿಷೇಚನೇ ||೩||

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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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ಸ್ಕನ್ದೇತ್ಯಾದಿ| ಉಪಸೃಷ್ಟಾನಾಂ ಗೃಹೀತಾನಾಮ್| ದ್ರುಮಗ್ರಹಣಂ ವಿಟಪನಿಷೇಧಾರ್ಥಮ್| ಸ್ಕನ್ದಗ್ರಹಪ್ರಭಾವೇಣ ತೇನಾವಿಷ್ಟೇ ಬಾಲೇ ವಾಯುಃ ಕುಪ್ಯತೀತಿ ವಾತಹರೈಃ ಸೇಕಾದಯಃ ಕಾರ್ಯೋಃ; ಅಥವಾ ವಾತಘ್ನದ್ರುಮಾಃ ಸ್ವಪ್ರಭಾವೇಣ ಗ್ರಹಾವೇಶಮಪಿ ನಿವರ್ತಯನ್ತಿ, ಅಚಿನ್ತ್ಯಶಕ್ತಿತ್ವಾತ್||೩||

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 ೩ (೪) · Śloka ೪

ತೇಷಾಂ ಮೂಲೇಷು ಸಿದ್ಧಂ ಚ ತೈಲಮಭ್ಯಞ್ಜನೇ ಹಿತಮ್ | ಸರ್ವಗನ್ಧಸುರಾಮಣ್ಡಕೈಡರ್ಯಾವಾಪಮಿಷ್ಯತೇ ||೪||

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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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ತೇಷಾಮಿತ್ಯಾದಿ| ತೇಷಾಂ ವಾತಘ್ನದ್ರುಮಾಣಾಂ ಬಿಲ್ವಾದೀನಾಮ್| ಸರ್ವಗನ್ಧಾ ಏಲಾದಿಪಠಿತಾಃ, ಸುರಾಮಣ್ಡಃ ಸುರಾಯಾ ಉಪರ್ಯಚ್ಛೋ ಭಾಗಃ, ಕೈಡರ್ಯೋ ಮಹಾನಿಮ್ಬಃ| ಏತೇನ ಬಿಲ್ವಾದಿಮೂಲಕ್ವಾಥೇನ ಏಲಾದೀನಾಂ ಕಲ್ಕೇನ ಸಿದ್ಧಂ ತೈಲಮಭ್ಯಞ್ಜನೇ ಹಿತಮಿಷ್ಯತ ಇತಿ ಸಿದ್ಧಮ್||೪||

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 ೪ (೫) · Śloka ೫

ದೇವದಾರುಣಿ ರಾಸ್ನಾಯಾಂ ಮಧುರೇಷು ದ್ರುಮೇಷು ಚ | ಸಿದ್ಧಂ ಸರ್ಪಿಶ್ಚ ಸಕ್ಷೀರಂ ಪಾನಮಸ್ಮೈ ಪ್ರಯೋಜಯೇತ್ ||೫||

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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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ದೇವದಾರುಣೀತ್ಯಾದಿ| ಮಧುರದ್ರುಮಾ ಮಧುರವೃಕ್ಷಾಃ, ಮಧು(ಧೂ)ಕರಾಜಾದನಾದಯಃ| ಪಾನಮ್ ಅನ್ನಾದಸ್ಯ ಬಾಲಸ್ಯ||೫||

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 ೫ (೬) · Śloka ೬

ಸರ್ಷಪಾಃ ಸರ್ಪನಿರ್ಮೋಕೋ ವಚಾ ಕಾಕಾದನೀ ಘೃತಮ್ | ಉಷ್ಟ್ರಾಜಾವಿಗವಾಂ ಚೈವ ರೋಮಾಣ್ಯುದ್ಧೂಪನಂ ಶಿಶೋಃ ||೬||

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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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ಕಾಕಾದನೀ ಕಾಕಜಙ್ಘಾ||೬||

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 ೬ (೭) · Śloka ೭

ಸೋಮವಲ್ಲೀಮಿನ್ದ್ರವಲ್ಲೀಂ ಶಮೀಂ ಬಿಲ್ವಸ್ಯ ಕಣ್ಟಕಾನ್ | ಮೃಗಾದನ್ಯಾಶ್ಚ ಮೂಲಾನಿ ಗ್ರಥಿತಾನ್ಯೇವ ಧಾರಯೇತ್ ||೭||

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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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ಸೋಮವಲ್ಲೀತ್ಯಾದಿ| ಸೋಮವಲ್ಲೀ ಗುಡೂಚೀ, ಇನ್ದ್ರವಲ್ಲೀ ಮತ್ಸಾಣ್ಡಕಃ ಗಣ್ಡದೂರ್ವೇತಿ ಲೋಕೇ, ಮೃಗಾದನೀ ಇನ್ದ್ರವಾರುಣೀ||೭||

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 ೭ (೮) · Śloka ೮

ರಕ್ತಾನಿ ಮಾಲ್ಯಾನಿ ತಥಾ ಪತಾಕಾ ರಕ್ತಾಶ್ಚ ಗನ್ಧಾ ವಿವಿಧಾಶ್ಚ ಭಕ್ಷ್ಯಾಃ | ಘಣ್ಟಾ ಚ ದೇವಾಯ ಬಲಿರ್ನಿವೇದ್ಯಃ ಸುಕುಕ್ಕುಟಃ ಸ್ಕನ್ದಗ್ರಹೇ ಹಿತಾಯ ||೮||

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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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ಬಲಿಂ ನಿರ್ದಿಶನ್ನಾಹ- ರಕ್ತಾನೀತ್ಯಾದಿ| ತಥಾ ಪತಾಕಾ ರಕ್ತೇತ್ಯರ್ಥಃ| ರಕ್ತಾಶ್ಚ ಗನ್ಧಾಃ ಕುಙ್ಕುಮಾದಿಕಾಃ| ಭಕ್ಷ್ಯಾಃ ಸ್ವಸ್ತಿಕಮೋದಕಾದಯಃ| ದೇವಾಯ ಸ್ಕನ್ದನಾಮ್ನೇ, ಸ್ಕನ್ದಗ್ರಹೇ ವಕ್ಷ್ಯಮಾಣೇ ಚತ್ವಾರಾಖ್ಯೇ| ಹಿತಾಯ ಹಿತಾರ್ಥಂ ಬಾಲಕಸ್ಯ| ಬಲಿಶ್ಚ ಶುಚಿನಾ ವೈದ್ಯೇನ ಕೃತಸ್ನಾನೇನ ಶಸ್ತ್ರಹಸ್ತೇನ ರಾತ್ರೌ ದಾತವ್ಯಃ||೮||

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 ೮ (೯) · Śloka ೯

ಸ್ನಾನಂ ತ್ರಿರಾತ್ರಂ ನಿಶಿ ಚತ್ವರೇಷು ಕುರ್ಯಾತ್ ಪುರಂ ಶಾಲಿಯವೈರ್ನವೈಸ್ತು | ಅದ್ಭಿಶ್ಚ ಗಾಯತ್ರ್ಯಭಿಮನ್ತ್ರಿತಾಭಿಃ ಪ್ರಜ್ವಾಲನಂ ವ್ಯಾಹೃತಿಭಿಶ್ಚ ವಹ್ನೇಃ ||೯||

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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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ಸ್ನಾನಮಿತ್ಯಾದಿ| ಚತ್ವರೇಷು ಚತುಷ್ಪಥೇಷು, ಅಪರೇ ಚತ್ವರಶಬ್ದೇನ ತ್ರಿಪಥಂ ಕಥಾಸ್ಥಾನಂ ಚೇತ್ಯಾಹುಃ| ಪುರಂ ಮಣ್ಡಲಮ್| ಅದ್ಭಿಶ್ಚ ಗಾಯತ್ರ್ಯಭಿಮನ್ತ್ರಿತಾಭಿಃ ಸ್ನಾನಮಿತಿ ಸಮ್ಬನ್ಧನೀಯಮ್| ವ್ಯಾಹೃತಿಭಿಸ್ತಿಸೃಭಿಃ ಸಪ್ತಭಿರ್ದಶಭಿರ್ವಾ ಸ್ವಾಹಾನ್ತಾಭಿಃ| ಸ್ಕನ್ದಗ್ರಹೇ ಚತ್ವರಾಖ್ಯೇ ಶಾಲಿಯವೈರ್ವಿರಚಿತಮಣ್ಡಲಾಭ್ಯನ್ತರಸದ್ಮನಿ ಪುರಾಭಿಧಾನೇ, ತ್ರಿರಾತ್ರಂ ರಾತ್ರೌ ಬಲಿಸ್ನಾನಹೋಮಾಃ ಕಾರ್ಯಾಃ||೯||

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 ೯ (೧೦-೧೪) · Śloka ೧೪

ರಕ್ಷಾಮತಃ ಪ್ರವಕ್ಷ್ಯಾಮಿ ಬಾಲಾನಾಂ ಪಾಪನಾಶಿನೀಮ್ | ಅಹನ್ಯಹನಿ ಕರ್ತವ್ಯಾ ಯಾ ಭಿಷಗ್ಭಿರತನ್ದ್ರಿತೈಃ ||೧೦|| ತಪಸಾಂ ತೇಜಸಾಂ ಚೈವ ಯಶಸಾಂ ವಪುಷಾಂ ತಥಾ | ನಿಧಾನಂ ಯೋಽವ್ಯಯೋ ದೇವಃ ಸ ತೇ ಸ್ಕನ್ದಃ ಪ್ರಸೀದತು ||೧೧|| ಗ್ರಹಸೇನಾಪತಿರ್ದೇವೋ ದೇವಸೇನಾಪತಿರ್ವಿಭುಃ | ದೇವಸೇನಾರಿಪುಹರಃ ಪಾತು ತ್ವಾಂ ಭಗವಾನ್ ಗುಹಃ ||೧೨|| ದೇವದೇವಸ್ಯ ಮಹತಃ ಪಾವಕಸ್ಯ ಚ ಯಃ ಸುತಃ | ಗಙ್ಗೋಮಾಕೃತ್ತಿಕಾನಾಂ ಚ ಸ ತೇ ಶರ್ಮ ಪ್ರಯಚ್ಛತು ||೧೩|| ರಕ್ತಮಾಲ್ಯಾಮ್ಬರಃ ಶ್ರೀಮಾನ್ ರಕ್ತಚನ್ದನಭೂಷಿತಃ | ರಕ್ತದಿವ್ಯವಪುರ್ದೇವಃ ಪಾತು ತ್ವಾಂ ಕ್ರೌಞ್ಚಸೂದನಃ ||೧೪||

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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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ರಕ್ಷಮಿತ್ಯಾದಿ| ರಕ್ಷಾ ಸ್ವಸ್ತ್ಯಯನಂ; ಮನ್ತ್ರಾಣಾಮಚಿನ್ತ್ಯಶಕ್ತಿತ್ವಾನ್ಮನ್ತ್ರಮಯೀ ರಕ್ಷಾ ಪಾಪನಾಶಿನೀ| ತಪಸಾಮಿತ್ಯಾದಿ| ವಪುಷಾಮಿತಿ ವಪುಷಾಂ ನಿಧಾನಂ ಸ್ಥಾನಮಿತ್ಯನೇನ ಕಾಮರೂಪತ್ವಮುಕ್ತಮ್| ಅವ್ಯಯೋ ನಿತ್ಯಃ| ಗ್ರಹಾಃ ಸ್ಕನ್ದಗ್ರಹಾದಿಕಾಃ, ತೇಷಾಂ ಸೇನಾ ತಸ್ಯಾಃ ಪತಿಃ ದೇವಸೇನಾಪತಿಃ| ದೇವಸೇನಾರಿಪವೋ ದೈತ್ಯಾಃ| ದೇವದೇವಸ್ಯ ರುದ್ರಸ್ಯ, ಉಮಾ ಪಾರ್ವತೀ, ಕೃತ್ತಿಕಾಃ ಷಟ್ಸಙ್ಖ್ಯೋಪೇತಾಃ ಸಪ್ತರ್ಷಿಭಾರ್ಯಾಃ| ಶರ್ಮ ಸುಖಮ್| ಕ್ರೌಞ್ಚನಾಮಾ ಪರ್ವತಃ ತಂ ಸೂದಯತಿ ನಿಹನ್ತೀತಿ ಕ್ರೌಞ್ಚಸೂದನಃ||೧೦-೧೪||

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 ಪುಷ್ಪಿಕಾ · Śloka ೨೮

ಇತಿ ಸುಶ್ರುತಸಂಹಿತಾಯಾಮುತ್ತರತನ್ತ್ರಾನ್ತರ್ಗತೇ ಕುಮಾರತನ್ತ್ರೇ ಸ್ಕನ್ದಪ್ರತಿಷೇಧೋ ನಾಮಾ(ದ್ವಿತೀಯೋಽಧ್ಯಾಯಃ, ಆದಿತೋಽ)ಷ್ಟಾವಿಂಶೋಽಧ್ಯಾಯಃ ||೨೮||

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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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ಇತಿ ಶ್ರೀಡಲ್ಹ(ಹ್ಲ)ಣವಿರಚಿತಾಯಾಂ ನಿಬನ್ಧಸಙ್ಗ್ರಹಾಖ್ಯಾಯಾಂ ಸುಶ್ರುತವ್ಯಾಖ್ಯಾಯಾಮುತ್ತರತನ್ತ್ರಾನ್ತರ್ಗತೇ ಕೌಮಾರಭೃತ್ಯತನ್ತ್ರೇ ಸ್ಕನ್ದಗ್ರಹಪ್ರತಿಷೇಧೋ ನಾಮಾಽಷ್ಟಾವಿಂಶತಿತಮೋಽಧ್ಯಾಯಃ||೨೮||

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 →