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The 6th chapter of Sarirasthanam of Ashtanga Hridayam is named as Dutadivijnaniya sharira Adhyayah. This chapter deals with the explanation of knowledge about the messenger, inauspicious dreams and omen.

The topics covered in this chapter include –

–        Caste and stage of life as determinants of success and failure of treatment
–        Asubha Duta – inauspicious messenger
–        Inauspicious events happening with the physician when the messenger approaches him
–        Inauspicious events observed on the basis of similarity between patient and messenger
–        Inauspicious events related to the activities of the messenger and time at which he approaches the physician
–        Inauspicious omens
–        Pathi asubha nimitta – inauspicious omens encountered on the way to the patient’s home
–        Inauspicious omens based on the movement of animals and birds around the physician en-route to patient’s home
–        Inauspicious omens based on the types of animals and birds seen by the physician en-route to patient’s home
–        Inauspicious omens based on the sight and sounds made by certain animals on the way to patient’s home
–        Inauspicious omens based on the sight of rainbow and fire filled pots on the way to patient’s home
–        Grahapravesa nimitta – omen at the house of the patient
–        Conditions for treating and rejecting the patient on the availability and non-availability of inauspicious omens
–        Subha nimitta – auspicious omens
–        Asubha svapna – inauspicious dreams
–        Asubha svapna – inauspicious dreams
–        Inauspicious dreams based on the features of a woman
–        Inauspicious dreams related to channels of the mind
–        Svapna bheda – kinds and effects of dreams
–        Svapna bheda – fruitful and unfruitful dreams
–        Effects of dreams
–        Subha svapna – auspicious dreams
–        Signs of good health

Pledge by the author(s)

अथातो दूतादिविज्ञानीयं शारीरं व्याख्यास्यामः।
इति ह स्माहुरात्रेयादयो महर्षयः।गद्यसूत्रे॥२॥
After having offered prayers to the God, henceforth we are going to explain the chapter pertaining to the explanation of knowledge about the messenger etc (inauspicious omens and dreams). Thus say (pledge) atreya and other sages.

Caste and stage of life as determinants of success and failure of treatment

पाखण्डाश्रमवर्णानां सवर्णाः कर्मसिद्धये ।

त एव विपरीताः स्युर्दूताः कर्मविपत्तये ॥ १ ॥

The messenger (the person who comes to call the physician to visit the patient) if belonging to the same class as of the pakhanda (low caste), asrama (stages of life) and varna (caste) portends success in treatment; but if he belongs  to a different class, he portends failure in treatment

Asubha Duta – inauspicious messenger

दीनं भीतं द्रुतं त्रस्तं रूक्षामङ्गलवादिनम् ।

शस्त्रिणं दण्डिनं षण्ढं मुण्डश्मश्रुजटाधरम् ॥ २ ॥

अमङ्गलाह्वयं क्रूरकर्माणं मलिनं स्त्रियम् ।

अनेकं व्याधितं व्यङ्गं रक्तमाल्यानुलेपनम् ॥ ३ ॥

तैलपङ्काङ्कितं जीर्णविवर्णार्द्रैकवाससम् ।

खरोष्ट्रमहिषारूढं काष्ठलोष्टादिमर्दिनम् ॥ ४ ॥

नानुगच्चेद्भिषग्दूतमाह्वयन्तं च दूरतः ।

The physician should not follow the messenger, such as; he who is depressed, frightened, in hurry, exhausted, speaking harsh and inauspicious words, carrying weapons, or sticks, who is impotent, who has shaved his head and moustache, or having big locks of hairs; whose very name itself is inauspicious, who is committing cruel acts, is dirty, a woman messenger, more than one; a sick person, of mutilated body, putting on red coloured garlands and unguents; smeared with oil or mud on the body; wearing old (torn), discoloured, wet cloth and single cloth; who is seated on a donkey, camel or buffalo; who is beating wood, stone etc., and who is beckoning from a distance.

Inauspicious events happening with the physician when the messenger approaches him

अशस्तचिन्तावचने नग्ने चिन्दति भिन्दति ॥ ५ ॥

जुह्वाने पावकं पिण्डान् पितृभ्यो निर्वपत्यपि ।

सुप्ते मुक्तकचेऽभ्यक्ते रुदत्यप्रयते तथा ॥ ६ ॥

वैद्ये दूता मनुष्याणामागच्चन्ति मुमूर्षताम् ।

The messenger who comes when the physician is thinking or speaking inauspicious, when he is naked, tearing or cutting things, lighting the fire, offering oblations to the manes, sleeping, untied his hairs, taking oil bath, weeping and unclean; such a man is the messenger of a person who is going to die.

Inauspicious events observed on the basis of similarity between patient and messenger

विकार सामान्य गुणे देशे कालेऽथवा भिषक् ॥ ७ ॥

दूतमभ्यागतं दृष्ट्वा नातुरं तमुपाचरेत् ।

The physician should not treat the patient whose messenger is similar to the sick person (suffering from the diseases). After seeing him (messenger) approach in such place and time which are similar to the sickness of the patient.

Inauspicious events related to the activities of the messenger and time at which he approaches the physician

स्पृशन्तो नाभिनासास्यकेशरोमनखद्विजान् ॥ ८ ॥

गुह्यपृष्ठस्तनग्रीवाजठरानामिकाङ्गुलीः ।

कार्पासबुससीसास्थिकपालमुसलोपलम् ॥ ९ ॥

मार्जनीशूर्पचैलान्तभस्माङ्गारदशातुषान् ।

रज्जूपानत्तुलापाशमन्यद्वा भग्नविच्युतम् ॥ १० ॥

तत्पूर्वदर्शने दूता व्याहरन्ति मरिष्यताम् ।

तथार्धरात्रे मध्याह्ने सन्ध्ययोः पर्ववासरे ॥ ११ ॥

षष्ठीचतुर्थीनवमीराहुकेतूदयादिषु ।

भरणीकृत्तिकाश्लेषापूर्वार्द्रापैत्र्यनैरृते ॥ १२ ॥

The messenger who , at the very appearance before the physician is seen touching his own umbilicus, nose, mouth, hairs of the head and of the body, nails, teeth, secret parts (genitals, anus), back, breasts, neck, abdomen and the ring finger; cotton, chaff, lead, bone, skull, pestle, stone, broom, winnowing basket, old cloth, ash of cloth, burning coal, wick made of cloth, husk, rope, leather foot wear, ropes of the balance etc., which are broken or displaced such persons are surely messengers of the dying persons. So also, he, who approaches the physician at midnight, midday, sunrise and sunset, on a crucial (bad) / full or new moon; on the sixth, fourth, and ninth days (of the two fortnights), on days of rise of rahu and ketu, on days of stars like bharani, krtika, aslesa, purva, ardram, paitra (magha) and nairuta (mula)

Inauspicious omens

यस्मिंश्च दूते ब्रुवति वाक्यमातुरसंश्रयम् ।

पश्येन्निमित्तमशुभं तं च नानुव्रजेद्भिषक् ॥ १३ ॥

तद्यथा विकलः प्रेतः प्रेतालङ्कार एव वा ।

चिन्नं दग्धं विनष्टं वा तद्वादीनि वचांसि वा ॥ १४ ॥

रसो वा कटुकस्तीव्रो गन्धो वा कौणपो महान् ।

स्पर्शो वा विपुलः क्रूरो यद्वान्यदपि तादृशम् ॥ १५ ॥

तत्सर्वमभितो वाक्यं वाक्यकालेऽथवा पुनः ।

दूतमभ्यागतं दृष्ट्वा नातुरं तमुपाचरेत् ॥ १६ ॥

Wen the messenger tells details of the patient’s condition, if the physician sees inauspicious omens at that time, then he should not go with such a messenger such inauspicious omens are: the messenger being one of mutilated body, appears like a cadaver, adorned with dress etc like a dead man, speaking words or sentences which describe torn, burnt or lost objects, of pungent taste, very strong smell or cadaveric smell; of touch such as, very hard or cruel or a similar one; either along with or earlier to and repeatedly with the intimation of details of the patient seeing the messenger approaching, that patient should not be treated.

Pathi asubha nimitta – inauspicious omens encountered on the way to the patient’s home

हाहाक्रन्दितमुत्क्रुष्टमाक्रुष्टं स्खलनं क्षुतम् ।

वस्त्रातपत्रपादत्रव्यसनं व्यसनीक्षणम् ॥ १७ ॥

चैत्यध्वजानां पात्राणां पूर्णानां च निमज्जनम् ।

हतानिष्टप्रवादाश्च दूषणं भस्मपांसुभिः ॥ १८ ॥

पथश्चेदोऽहिमार्जारगोधासरटवानरैः ।

दीप्तां प्रति दिशं वाचः क्रूराणां मृगपक्षिणाम् ॥ १९ ॥

कृष्णधान्यगुडोदश्विल्लवणासवचर्मणाम् ।

सर्षपाणां वसातैलतृणपङ्केन्धनस्य च ॥ २० ॥

क्लीबक्रूरश्वपाकानां जालवागुरयोरपि ।

चर्दितस्य पुरीषस्य पूतिदुर्दर्शनस्य च ॥ २१ ॥

निःसारस्य व्यवायस्य कार्पासादेररेरपि ।

शयनासनयानानामुत्तानानां तु दर्शनम् ॥ २२ ॥

न्युब्जानामितरेषां च पात्रादीनामशोभनम् ।

Hearing sounds like ha, ha (screams of torture etc), of very high pitch (such as of explosion, splitting, thunderbolt), of great anger, of slipping or falling down, of sneezing; of loss / destruction of dress, umbrella, foot ware etc (of the physician) and seeing people who have fallen into misfortune (seeing persons in danger, being tortured, murdered), seeing the pile of funeral / holy tree, flags, filled vessels etc being drowned / sinking (broken or destroyed) person announcing in high pitch the death of someone or loss of something; (the physician or the path in which the physician is walking) getting surrounded / contaminated either by ash or sand / mud snake, cat, iguana lizard / chameleon or monkey crossing his path in the east direction, hearing the sound of wild animals and birds, sight of black grains, jaggery (molasses), buttermilk, salt, fermented drinks and skin / leather (sight of) mustard, muscle-fat, oil, grass (or hey), slush(mud), fuel, (sight of) impotent people, cruel people, outcastes, net (web or trap), noose used to tie animals (sight of a person) who is vomiting, defecating, emitting foul smell and appearing awkward (one who is terrific, grotesque, frightening, etc.) (sight of) one who is devoid of validity (lack lustre, devoid of body essence), one who is engaged in copulation, vendor of cotton etc, enemy, bed, chair, vehicle etc. seen placed vertical (being seen with the legs up), while others like the vessels, etc. seen inverted / (with their legs or mouths) bent down- all these are inauspicious

Inauspicious omens based on the movement of animals and birds around the physician en-route to patient’s home

पुंसञ्ज्ञाः पक्षिणो वामाः स्त्रीसञ्ज्ञा दक्षिणाः शुभाः ॥ २३ ॥

प्रदक्षिणं खगमृगा यान्तो नैवं श्वजम्बुकाः ।

Birds with masculine names (and of masculine gender) sitting on the left side (to the physician walking on the road) and those with feminine names (and of feminine gender) on the right is auspicious, similarly the crow, pigeon etc birds and animals like deer etc moving (around the physician) from left to right is auspicious, but not so with the dog and jackal (they moving from right to left is auspicious);

Inauspicious omens based on the types of animals and birds seen by the physician en-route to patient’s home

Seeing animals in group of odd number are auspicious seeing casa (blue jay), bhasa (vulture), bharadvaja (sky lark), nakula (mangoose), chaga (goat) and  barhi (peacock) every day (always) is auspicious whereas seeing uluka (owl), bidala (cat) saratha (heron) is always inauspicious.

Inauspicious omens based on the sight and sounds made by certain animals on the way to patient’s home

प्रशस्ताः कीर्तने कोलगोधाहिशशजाहकाः ।

न दर्शने न विरुते वानरर्क्षावतोऽन्यथा ॥ २६ ॥

Hearing the voice of the boar, lizard, snake, rabbit and chameleon is auspicious, while their look and weeping is not so; whereas those of the monkey and dear is otherwise (their look is auspicious and their voice is inauspicious) .

Inauspicious omens based on the sight of rainbow and fire filled pots on the way to patient’s home

धनुरैन्द्रं च लालाटमशुभं शुभमन्यतः ।

अग्निपूर्णानि पात्राणि भिन्नानि विशिखानि च ॥ २७ ॥

Seeing the rainbow in front is inauspicious whereas at other places (back or on the sides) is auspicious; seeing pots filled with fire, which are broken and which are empty is inauspicious.

Grahapravesa nimitta – omen at the house of the patient

दध्यक्षतादि निर्गच्चद्वक्ष्यमाणं च मङ्गलम् ।

वैद्यो मरिष्यतां वेश्म प्रविशन्नेव पश्यति ॥ २८ ॥

Curd, rice grains used for auspicious rites etc (flowers, perfumes, turmeric, camphor) and such other auspicious things being brought out (of the patient’s house at the time when the physician enters the house) is seen by the physician only on entering the house of the patient who is going to die.

Conditions for treating and rejecting the patient on the availability and non-availability of inauspicious omens

दूतादि असाधुदृष्ट्वैवं त्यजेत् आर्तं अतो अन्यथा ।

करुणाशुद्धसन्तानो यत्नतः तं उपाचरेत् ॥ २९ ॥

Having witnessed inauspicious omens such as the messenger etc (described so far) the physician should reject such a patient, but in other conditions (on seeing auspicious ones) he should treat the patient with compassion and good will, with all efforts.

Subha nimitta – auspicious omens

Curds, rice grains used for auspicious rites, nispava (Dolichos lablab), priyangu (Callicarpa macrophylla), madhu (honey), sarpi (ghee), yavaka (lac), anjana (collyrium), golden jar / vase, bell, lamp, lotus, durva grass, fresh fish and meat, laja (fried paddy),

fruits, eatables, gems, elephant, vessels which are full, young girls and chariots, (sight of) man getting constant progression, gods, kings (sight of) beautiful and charming things like fly wick of white hairs, white cloth, white horse, and white conch, ascetics, the twice born, the head dress, garlands, svastika sign, fertile land, fire with flames, pleasing foods and drinks, carts full of men; cows, horses and women with their offspring; birds which hoot melodiously such as Jivanjiva (partridge), saranga (ring neck parakeet), sarasa (crane), hamsa (swan), satapatra (peacock or parrot), a solitary animal kept fastened (to a peg), sight or the armlet (jewellery) / ring, mirror, siddharha (white mustard) gorocana (ox gall), pleasing perfumes, things of white colour, things of sweet taste, bellowing when the bull and the cow are in pleasant mood; pleasing and melodious words of animals (pets), birds and men (friends etc), umbrella, flags and banner being held high; words of praise and good wishes, sounds of kettle drum, cymbal and conch, sacred incantations, uttering of vedic hymns, comforting breeze from the left moving towards the right all these seen by the physician either on the way or at the time of entering the house of the patient are the signs of health (auspicious omen portending health of the patient).

Summary of inauspicious and auspicious messenger and omens

इत्युक्तं दूतशकुनं स्वप्नानूर्ध्वं प्रचक्षते ।

So far were described the good and bad of the messenger and omens; further the good and bad dreams

Asubha svapna – inauspicious dreams

स्वप्ने मद्यं सह प्रेतैर्यः पिबन् कृष्यते शुना ॥ ४० ॥

स मर्त्यो मृत्युना शीघ्रं ज्वररूपेण नीयते ।

रक्तमाल्यवपुर्वस्त्रो यो हसन् ह्रियते स्त्रिया ॥ ४१ ॥

सोऽस्रपित्तेन महिषश्ववराहोष्ट्रगर्दभैः ।

यः प्रयाति दिशं याम्यां मरणं तस्य यक्ष्मणा ॥ ४२ ॥

लता कण्टकिनी वंशस्तालो वा हृदि जायते ।

यस्य तस्याशु गुल्मेन यस्य वह्निमनर्चिषम् ॥ ४३ ॥

जुह्वतो घृतसिक्तस्य नग्नस्योरसि जायते ।

पद्मं स नश्येत्कुष्ठेन चण्डालैः सह यः पिबेत् ॥ ४४ ॥

स्नेहं बहुविधं स्वप्ने स प्रमेहेण नश्यति ।

उन्मादेन जले मज्जेद्यो नृत्यन् राक्षसैः सह ॥ ४५ ॥

अपस्मारेण यो मर्त्यो नृत्यन् प्रेतेन नीयते ।

यानं खरोष्ट्रमार्जारकपिशार्दूलशूकरैः ॥ ४६ ॥

यस्य प्रेतैः शृगालैर्वा स मृत्योर्वर्तते मुखे ।

अपूपशष्कुलीर्जग्ध्वा विबुद्धस्तद्विधं वमन् ॥ ४७ ॥

न जीवति अक्षिरोगाय सूर्येन्दुग्रहणेक्षणम् ।

सूर्याचन्द्रमसोः पातदर्शनं दृग्विनाशनम् ॥ ४८ ॥

He, who dreams of drinking wine with the dead, being dragged by the dog will soon be dragged away by death in the guise of jvara (fever), he who dreams of wearing red coloured garlands, his body is coloured red, wearing red cloth, is laughing and being overpowered by women will die from asrapitta (bleeding disease) he who dreams of going towards the south ridding on a buffalo, horse, boar, camel or donkey, is going to die from yaksma (pulmonary tuberculosis) he, who dreams as though thorny creepers, bamboo or palm tree has grown from (the region of) his heart dies from gulma (abdominal tumour) soon. He who dreams of fire which is not burning, his body smeared with ghee, of being naked (ghee smeared on his naked body), and lotus growing from his chest, dies soon from kustha (leprosy and other skin diseases), he, who dreams of drinking different kinds of fats (oil, ghee, marrow etc) in the company of men of lowest caste, is going to die from prameha (diabetes). He, who dreams of drowning in water and dancing in the company of raksasa (demons), is going to die from unmada (insanity), he who dreams of dancing with and being carried away by the dead, dies from apasmara (epilepsy). He who dreams of riding on the donkey, camel, cat, monkey, sardula (leopard), pig, sprit of the dead or jackal, is inside the mouth of the death. He, who dreams of eating sweet pudding, pastries and vomiting similar things after waking from sleep, does not survive. He, who dreams of seeing the eclipse of the sun and moon, gets diseases of the eyes and seeing the sun and moon falling down destroys the eye (vision).

Asubha svapna – inauspicious dreams

मूर्ध्नि वंशलतादीनां सम्भवो वयसां तथा ।

निलयो मुण्डता काकगृध्राद्यैः परिवारणम् ॥ ४९ ॥

तथा प्रेतपिशाचस्त्रीद्रविडान्ध्रगवाशनैः ।

सङ्गो वेत्रलतावंशतृणकण्टकसङ्कटे ॥ ५० ॥

श्वभ्रश्मशानशयनं पतनं पांसुभस्मनोः ।

मज्जनं जलपङ्कादौ शीघ्रेण स्रोतसा हृतिः ॥ ५१ ॥

नृत्यवादित्रगीतानि रक्तस्रग्वस्त्रधारणम् ।

वयोऽङ्गवृद्धिरभ्यङ्गो विवाहः श्मश्रुकर्म च ॥ ५२ ॥

पक्वान्नस्नेहमद्याशः प्रच्चर्दनविरेचने ।

हिरण्यलोहयोर्लाभः कलिर्बन्धपराजयौ ॥ ५३ ॥

उपानद्युगनाशश्च प्रपातः पादचर्मणोः ।

हर्षो भृशं प्रकुपितैः पितृभिश्चावभर्त्सनम् ॥ ५४ ॥

प्रदीपग्रहनक्षत्रदन्तदैवतचक्षुषाम् ।

पतनं वा विनाशो वा भेदनं पर्वतस्य च ॥ ५५ ॥

कानने रक्तकुसुमे पापकर्मनिवेशने ।

चितान्धकारसम्बाधे जनन्यां च प्रवेशनम् ॥ ५६ ॥

पातः प्रासादशैलादेर्मत्स्येन ग्रसनं तथा ।

काषायिणामसौम्यानां नग्नानां दण्डधारिणाम् ॥ ५७ ॥

रक्ताक्षाणां च कृष्णानां दर्शनं जातु नेष्यते ।

Bamboo, creepers etc. growing on the head, birds alighting on it (head), head being shaven; surrounded / covered by crows, vultures etc., or by the spirit of the dead, pisaca (ghost / demon), women, dravidas, andhras, and those who eat cow’s flesh; getting associated or entangled among vetra (water reed/cane), creepers, bamboo, grass or thrones; sleeping on a ravine / pit (hole) or burial ground, falling on a heap of sand or ash; drowning in water, slush etc; being carried away by swift current in rivers; getting engaged in dancing, playing musical instruments and singing; wearing red coloured, garlands and dress; increase of age and of body parts getting anointed with oil and taking bath, getting married; engaged in shaving the moustache, eating cooked foods, fats and wine, engaged in vomiting and purging; acquiring gold and iron, getting defeated in dice (gambling) and sports; quarrel, being tied or chained destruction / loss of both (pair of) shoes, falling off (loss of) the skin of feet; being in ecstasy of joy, getting rebuked by the angry manes (dead ancestors), falling or loss of bright lamp, planets, star, teeth, Gods or the eyes; splitting of the mountains, entering into forests with red flowers, places of sinful acts, places concerned with the funeral, of darkness, of torture and that of the mother (probably the temple of mother goodness where animals are slaughtered); falling from the (terrace of) palaces, mountain (peak) etc. getting held up by a fish, seeing persons who are ascetics, cruel, nude, holding baton, of reddish eyes and of black body-none of these should be seen in dreams

Inauspicious dreams based on the features of a woman

कृष्णा पापाननाचारा दीर्घकेशनखस्तनी ॥ ५८ ॥

विरागमाल्यवसना स्वप्ने कालनिशा मता ।

Seeing a woman who is black, sinful, not performing traditional rites (indulging in misconduct); having long hairs, nails and hanging breasts, wearing discoloured garlands and dress is like seeing kalanisa (goddess of death).

Inauspicious dreams related to channels of the mind

मनोवहानां पूर्णत्वात्स्रोतसां प्रबलैर्मलैः ॥ ५९ ॥

दृश्यन्ते दारुणाः स्वप्ना रोगी यैर्याति पञ्चताम् ।

अरोगः संशयं प्राप्य कश्चिदेव विमुच्यते ॥ ६० ॥

Bad dreams occur due to the blockage of the manovaha srotas (channels of the mind) by the strong (aggravated greatly increased), malas (dosas); by these (dreams) the person if a patient is going to die and if not a patient, he becomes uncertain about his health or life; very  few of such persons escape from  death.

Svapna bheda – kinds and effects of dreams

दृष्टः श्रुतोऽनुभूतश्च प्रार्थितः कल्पितस्तथा ।

भाविको दोषजश्चेति स्वप्नः सप्तविधो मतः ॥ ६१ ॥

Dreams are of seven kinds – the seen (witnessed), the heard, the experienced, the desired, the imagined, the futuristic (going to happen in future) and that born from (aggravated) dosa.

Svapna bheda – fruitful and unfruitful dreams

तेष्वाद्या निष्फलाः पञ्च यथास्वप्रकृतिर्दिवा ।

विस्मृतो दीर्घह्रस्वोऽति पूर्वरात्रे चिरात्फलम् ॥ ६२ ॥

दृष्टः करोति तुच्चं च गोसर्गे तदहर्महत् ।

निद्रया वानुपहतः प्रतीपैर्वचनैस्तथा ॥ ६३ ॥

Of them, the first five are fruitless (ineffective, do not produce good or bad effects) so also, those which are similar (in nature) to one’s own constitution (natural temperament) and those seen in the morning, those which are forgotten soon and those which are either too long or too short, those seen in the early part of the night yield their result after a long time and in small measure; those seen at the time of letting the cows out (that is in the early morning) gives the result on the same day and in great measure; so also those which are not carried away (destroyed) either by sleep (person getting sleep again after the dream) or by unhelpful words (awakened by harsh words of others).

Effects of dreams

याति पापोऽल्पफलतां दानहोमजपादिभिः ।

अकल्याणमपि स्वप्नं दृष्ट्वा तत्रैव यः पुनः ॥ ६४ ॥

पश्येत्सौम्यं शुभं तस्य शुभमेव फलं भवेत् ।

Bad dreams become less effective by indulging in charity sacrifice, incantations etc. He, after seeing an inauspicious dream immediately sees a good (auspicious) dream, will derive the good effect only

Subha svapna – auspicious dreams

देवान् द्विजान् गोवृषभान् जीवतः सुहृदो नृपान् ॥ ६५ ॥

साधून् यशस्विनो वह्निमिद्धं स्वच्चान् जलाशयान् ।

कन्याः कुमारकान् गौरान् शुक्लवस्त्रान्सुतेजसः ॥ ६६ ॥

नराशनं दीप्ततनुं समन्ताद्रुधिरोक्षितम् ।

यः पश्येल्लभते यो वा चत्त्रादर्शविषामिषम् ॥ ६७ ॥

शुक्लाः सुमनसो वस्त्रममेध्यालेपनं फलम् ।

शैलप्रासादसफलवृक्षसिंहनरद्विपान् ॥ ६८ ॥

आरोहेद्गोऽश्वयानं च तरेन्नदह्रदोदधीन् ।

पूर्वोत्तरेण गमनमगम्यागमनं मृतम् ॥ ६९ ॥

सम्बाधान्निःसृतिर्देवैः पितृभिश्चाभिनन्दनम् ।

रोदनं पतितोत्थानं द्विषतां चावमर्दनम् ॥ ७० ॥

यस्य स्यादायुरारोग्यं वित्तं बहु च सोऽश्नुते ।

He, who sees (in dream) Gods, the twice born (brahmana), the living cow, or bull, friends, kings, persons of good nature and prosperous, fire with flame, reservoirs of water which are clean; the virgin, young boys, those who are white, wearing white dress and of radiant complexion; man eaters (raksasas / devouring human beings)  who are besmeared with blood; of bright complexion; the person who sees or obtains umbrella, mirror, poison (roots such as action etc), meat, white flowers, white cloth, body smeared with dirt, fruits; climbing on hills, palaces, fruit trees, riding on lion, man, elephant, cow / bull or horse; swimming in a river, lake or sea travelling either to the east or north, copulating with a forbidden women, death (of someone else), getting relived from troubles, being praised by the Gods and dead ancestors, uplifting those who are in grief and fallen, and also those who hate and try to oppress them will attain long life, health and great wealth.

Signs of good health

मङ्गलाचारसम्पन्नः परिवारस्तथातुरः ॥ ७१ ॥

श्रद्दधानोऽनुकूलश्च प्रभूतद्रव्यसङ्ग्रहः ।

सत्त्वलक्षणसंयोगो भक्तिर्वैद्यद्विजातिषु ॥ ७२ ॥

चिकित्सायामनिर्वेदस्तदारोग्यस्य लक्षणम् ।

The patient endowed with auspicious conduct, being very proud and confident (in the physician and treatment), having a convenient and friendly family equipped with plenty of money, combined with good qualities, having devotion and respect (obedient) towards physicians and dvija (brahmanas) enthusiastic (optimistic) about the treatment these are features of health (the sick person getting back his health).

Definition of Sharira Sthana

इति अत्र जन्ममरणं यतः सम्यग् उदाहृतम् ॥ ७३ ॥

शरीरस्य ततः स्थानं शारीरं इदं उच्यते ॥ ७३ऊअब् ॥

Birth and death of the human body have been described comprehensively in this section; therefore this section is called as sarira sthana

इति श्रीवैद्यपतिसिंहगुप्तसूनुश्रीमद्वाग्भटविरचितायाम् अष्टाङ्गहृदयसंहिताया द्वितीये शारीरस्थाने दूतादिविज्ञानीयो नाम षष्ठोऽध्यायः॥६॥

Thus ends the chapter named Dutadi Vijnaiya, the sixth in Sarira sthana of Astanga Hrdaya Samhita composed by srimad Vagbhata, son of sri vaidyapati Simhagupta.

Thus ends sarira Sthana- the second section.





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