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AYANAACADEMYby Dr Vijaya Dwarampudi
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29. skandāpasmārapratiṣēdhādhyāyaḥ

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Adhikarana 1 (1-3) · Śloka 3

athātaḥ skandāpasmārapratiṣēdhaṁ vyākhyāsyāmaḥ ||1|| yathōvāca bhagavān dhanvantariḥ ||2|| bilvaḥ śirīṣō gōlōmī surasādiśca yō gaṇaḥ | pariṣēkē prayōktavyaḥ skandāpasmāraśāntayē ||3||

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अथातः स्कन्दापस्मारप्रतिषेधं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२|| बिल्वः शिरीषो गोलोमी सुरसादिश्च यो गणः | परिषेके प्रयोक्तव्यः स्कन्दापस्मारशान्तये ||३||

Meaning of the śloka

Now the prevention or treatment of Skandāpasmāra will be explained, as taught by the venerable Dhanvantari. For calming Skandāpasmāra, a preparation of bilva, śirīṣa, golomī, and the group beginning with surasā is to be used for pariṣeka, therapeutic pouring or sprinkling.

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skandapratiṣēdhānantaraṁ pratyāsattyā skandāpasmārapratiṣēdhārambhō yujyata ityāha- bilva ityādi| gōlōmī dūrvā||1-3||

Meaning of the commentary

The commentary says that the discussion of Skandāpasmāra appropriately follows the treatment of Skanda because the two topics are closely connected. It identifies golomī as dūrvā grass.

Key terms

skandāpasmāra
The condition described within the chapter's classical graha framework.
pariṣeka
Therapeutic pouring or sprinkling of a liquid preparation.
golomī
Identified by the commentary as dūrvā grass.
surasādi gaṇa
The classical group of substances beginning with surasā.

Adhikarana 2 (4) · Śloka 5

sarvagandhavipakvaṁ tu tailamabhyañjanē hitam | kṣīravr̥kṣakaṣāyē ca kākōlyādau gaṇē tathā ||4|| vipaktavyaṁ ghr̥taṁ cāpi pānīyaṁ payasā saha |5|

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सर्वगन्धविपक्वं तु तैलमभ्यञ्जने हितम् | क्षीरवृक्षकषाये च काकोल्यादौ गणे तथा ||४|| विपक्तव्यं घृतं चापि पानीयं पयसा सह |५|

Meaning of the śloka

Oil cooked with sarvagandha is considered suitable for anointing. Ghee is also to be prepared with a decoction of latex-bearing trees and with the kākolyādi group, and is to be taken together with milk.

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sarvētyādi| sarvagandhā ēlādikāḥ, yathālābhamēlādikatvēna bilvaśirīṣādīnāṁ kvāthēna tailaṁ paktavyam| anyē tu ‘gandhamūtravipakvam’ iti paṭhanti; gandhāḥ sarvagandhāḥ pūrvōktāḥ, mūtraṁ gōmūtram| kṣīrētyādi| kṣīravr̥kṣakaṣāyē caturguṇē, payasā dugdhēna caturguṇēna, kākōlyādau gaṇē kalkīkr̥tē snēhacaturthāṁśē ghr̥taṁ vipaktavyam| tadghr̥taṁ kiṁ kāryamityāha,- pānīyaṁ pātavyam, ‘annādēna’ iti śēṣaḥ| anyē tu pānīyaṁ caturguṇaṁ dattvā ghr̥taṁ paktavyamiti manyantē, śēṣaṁ pūrvavat||4||-

Meaning of the commentary

The commentary identifies sarvagandha with substances of the elādi group. According to its first explanation, oil is cooked with a decoction of bilva, śirīṣa, and the other previously stated substances, adding elādi substances according to availability. Another reading has ‘cooked with fragrant substances and urine’; here ‘fragrant substances’ means those already mentioned and ‘urine’ means cow urine. For the ghee, the decoction of latex-bearing trees and milk are each used in fourfold quantity, while the kākolyādi group is made into a paste in the proportion of one quarter of the fat. The prepared ghee is to be consumed, with food understood from context. Other authorities instead interpret pānīya as water: four parts water are added while cooking the ghee, with the remaining method as before.

Key terms

sarvagandha
Fragrant substances, explained here as members of the elādi group.
kṣīravṛkṣa
Latex-bearing trees whose decoction is used in the stated preparation.
kākolyādi gaṇa
The classical group beginning with kākolī, used here as a paste in preparing ghee.
pānīya
Interpreted either as indicating that the ghee is to be drunk or, by other authorities, as water added during preparation.

Adhikarana 3 (5-6) · Śloka 6

utsādanaṁ vacāhiṅguyuktaṁ skandagrahē hitam ||5|| gr̥dhrōlūkapurīṣāṇi kēśā hastinakhā ghr̥tam | vr̥ṣabhasya ca rōmāṇi yōjyānyuddhūpanē'pi ca ||6||

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उत्सादनं वचाहिङ्गुयुक्तं स्कन्दग्रहे हितम् ||५|| गृध्रोलूकपुरीषाणि केशा हस्तिनखा घृतम् | वृषभस्य च रोमाणि योज्यान्युद्धूपनेऽपि च ||६||

Meaning of the śloka

For Skanda-graha, rubbing the body with a preparation containing vacā and hiṅgu is considered beneficial. The excreta of a vulture and an owl, hair, elephant nails, ghee, and the hair of a bull are also prescribed for fumigation.

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utsādanamityādi| utsādanam udvartanam| skandagrahē hitamityatra cakārō luptō jñēyaḥ, tēna skandagrahē skandāpasmārē ca hitam| (‘ētadudvartanaṁ hitam’ ityatrānyē ‘ētadudvartanēritam’ iti paṭhanti; tanna, utsādanasyānuktatvāt)||5-6||

Meaning of the commentary

The commentary explains utsādana as udvartana, rubbing or anointing the body with a powdered preparation. It says that a conjunction, ‘and,’ should be understood after the statement that this is beneficial in Skanda-graha, so the application is intended for both Skanda-graha and Skandāpasmāra. It also records another reading, ‘this is stated for rubbing,’ but rejects it because, on that reading, utsādana would not otherwise have been introduced.

Key terms

utsādana
Explained as udvartana, an external rubbing or anointing procedure.
vacā
A named substance included in the external rubbing preparation.
hiṅgu
A named pungent substance combined with vacā in the rubbing preparation.
uddhūpana
Fumigation using the substances listed in the passage.

Adhikarana 4 (7) · Śloka 7

anantāṁ kukkuṭīṁ bimbīṁ markaṭīṁ cāpi dhārayēt |7|

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अनन्तां कुक्कुटीं बिम्बीं मर्कटीं चापि धारयेत् |७|

Meaning of the śloka

Anantā, kukkuṭī, bimbī, and markaṭī should also be worn on the body.

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anantētyādi| anantā utpalasārivā, kukkuṭī kukkuṭīśarīravat kusumacitrā vallī sphaṭikaracitakukkuṭāṇḍatulyakandā, markaṭī kapikacchuḥ| dhārayēt śarīrē iti bōddhavyam|7|-

Meaning of the commentary

The commentary identifies anantā as utpalasārivā. It describes kukkuṭī as a vine with variegated flowers resembling the body of a hen and a tuber like a crystal hen's egg. Markaṭī is identified as kapikacchu. It explains that ‘should wear’ means that these are to be worn on the body.

Key terms

anantā
A named plant identified by the commentary as utpalasārivā.
kukkuṭī
A vine described by the commentary through the appearance of its flowers and tuber.
bimbī
One of the named plants to be worn according to the passage.
markaṭī
A plant identified by the commentary as kapikacchu.
dhārayet
Should wear or carry on the body.

Adhikarana 5 (7) · Śloka 8

pakvāpakvāni māṁsāni prasannā rudhiraṁ payaḥ ||7|| bhūtaudanō nivēdyaśca skandāpasmāriṇē'vaṭē |8|

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पक्वापक्वानि मांसानि प्रसन्ना रुधिरं पयः ||७|| भूतौदनो निवेद्यश्च स्कन्दापस्मारिणेऽवटे |८|

Meaning of the śloka

Cooked and uncooked meats, prasannā, blood, milk, and bhūtaudana are to be offered in a pit to the being called Skandāpasmārin.

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pakvētyādi| prasannā surā, rudhiraṁ chāgalasya, payō dugdham| bhūtaudanaḥ bhūtānāmōdanaḥ sōpahārō baliḥ, utsvinnā māṣavikr̥tirbalirityanyē| avaṭē gartāyām||7||-

Meaning of the commentary

The commentary explains prasannā as liquor, the blood as that of a goat, and payas as milk. It interprets bhūtaudana as rice or food for the bhūtas, constituting a bali accompanied by an offering. Others interpret the bali as a preparation made from boiled māṣa. Avaṭa means a pit.

Key terms

prasannā
A substance identified by the commentary here as liquor.
rudhira
Blood, specified by the commentary as goat's blood.
bhūtaudana
Food or rice for the bhūtas according to one interpretation; the commentary also records an alternative interpretation involving a boiled māṣa preparation.
bali
A ritual offering in the historical framework of the passage.
avaṭa
A pit, identified as the place where the offering is presented.

Adhikarana 6 (8) · Śloka 8

catuṣpathē ca kartavyaṁ snānamasya yatātmanā ||8||

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चतुष्पथे च कर्तव्यं स्नानमस्य यतात्मना ||८||

Meaning of the śloka

At a crossroads, the child's bathing should be performed by a person who is self-restrained.

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catuṣpathē ityādi| asya bālakasya| yatātmanā upavāsādiyutēna| ‘yatātmanā’ ityatra kēcit ‘yathāvidhi’ iti paṭhanti; skandapratiṣēdhōktasnānavidhānēnēti ca vyākhyānayanti||8||

Meaning of the commentary

The commentary states that ‘his’ refers to the child and explains yatātmanā as a person observing disciplines such as fasting. Some read yathāvidhi, ‘according to the prescribed procedure,’ instead of yatātmanā. They explain this as bathing according to the procedure stated in the chapter on the management of Skanda.

Key terms

catuṣpatha
A crossroads, specified as the location of the bathing.
snāna
Bathing of the child in the ritual procedure.
yatātmanā
By a self-restrained or disciplined person, explained as one observing practices such as fasting.
yathāvidhi
According to the prescribed procedure; a variant reading recorded by the commentary.

Adhikarana 7 (9) · Śloka 9

skandāpasmārasañjñō yaḥ skandasya dayitaḥ sakhā | viśākhasañjñaśca śiśōḥ śivō'stu vikr̥tānanaḥ ||9||

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स्कन्दापस्मारसञ्ज्ञो यः स्कन्दस्य दयितः सखा | विशाखसञ्ज्ञश्च शिशोः शिवोऽस्तु विकृताननः ||९||

Meaning of the śloka

May the one known as Skandāpasmāra, the beloved friend of Skanda and also called Viśākha, whose face is deformed, bring well-being to the child.

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rakṣāmantramāha- skandētyādi| skandasya kārtikēyasya, dayitaḥ abhīṣṭaḥ, sakhā mitraṁ, viśākhasañjña iti skandāpasmārasya dvitīyaṁ nāma| śiśōḥ bālakasya, śivō'stu kalyāṇakr̥dbhavatu, vikr̥tānanō vikr̥tamukhaḥ| ‘viśākhasañjñasya’ iti kēcit paṭhanti, tatra skandasya viśēṣaṇam||9||

Meaning of the commentary

The commentary identifies this as a protective mantra. Skanda means Kārttikeya; dayita means dear or cherished, and sakhā means friend. Viśākha is explained as a second name of Skandāpasmāra. The phrase śiśoḥ śivo 'stu means, ‘May he bring well-being to the child,’ and vikṛtānana means one whose face is deformed. Some read viśākhasaṃjñasya instead; under that reading, it qualifies Skanda.

Key terms

Skandāpasmāra (skandāpasmāra)
The named figure invoked in this protective mantra within the chapter's historical graha framework.
Viśākha (viśākha)
Explained as a second name of Skandāpasmāra; an alternative reading makes the expression a qualifier of Skanda.
śivo 'stu
May he be beneficial or bring well-being.
vikṛtānana
Having a deformed or altered face.

Adhikarana puṣpikā · Śloka 29

iti suśrutasaṁhitāyāmuttaratantrāntargatē kumāratantrē skandāpasmārapratiṣēdhō nāma (tr̥tīyō'dhyāyaḥ, āditaḥ) ēkōnatriṁśō'dhyāyaḥ ||29||

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इति सुश्रुतसंहितायामुत्तरतन्त्रान्तर्गते कुमारतन्त्रे स्कन्दापस्मारप्रतिषेधो नाम (तृतीयोऽध्यायः, आदितः) एकोनत्रिंशोऽध्यायः ||२९||

Meaning of the śloka

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

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iti śrīḍalha(hla)ṇaviracitāyāṁ nibandhasaṅgrahākhyāyāṁ suśrutavyākhyāyāmuttaratantrāntargatē kaumārabhr̥tyatantrē skandāpasmārapratiṣēdhō nāmaikōnatriṁśattamō'dhyāyaḥ||29||

Meaning of the commentary

The commentary marks the completion of the twenty-ninth chapter, called ‘Prevention of Skandāpasmāra,’ 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

Skandāpasmārapratiṣedha (skandāpasmārapratiṣedha)
The chapter title, concerning prevention or treatment related to Skandāpasmāra in the classical framework.
Kumāra-tantra (kumāra-tantra)
The section concerning children, in which this is identified as the third 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.
← 28. skandagrahapratiṣēdhādhyāyaḥ30. śakunīpratiṣēdhādhyāyaḥ →