त्रिंशोऽध्यायः अथातः पञ्चेन्द्रियार्थविप्रतिपत्तिमध्यायं व्याख्यास्यामः, यथोवाच भगवान् धन्वन्तरिः ॥ १ ॥
Now we shall discourse on the Chapter which treats of the prognosis that can be obtained from the perverted functions of the five sense organs (Pancendriyartha-Vipratipatti-adhyaya). 1
शरीरशीलयोर्यस्य प्रकृतेर्विकृतिर्भवेत् । तत् त्वरिष्टं समासेन व्यासतस्तु निबोध मे ॥ २ ॥
Metrical texts: A perversion or contrariety of the functions of the mind or brain (Sila), and of the organs of sense-perception, is called Arista ( an unfavourable symptom foreboding death). Now hear me describe, in brief detail, the symptoms which are called Arista (fatal indications ). 2
श्रृणोति विविधान् शब्दान् यो दिव्यानामभावतः । समुद्रपुरमेघानामसम्पत्तौ च निःस्वनान् ।।३।।
तान् स्वनान् नावगृह्णाति मन्यते चान्यशब्दवत् । ग्राम्यारण्यस्वनांश्चापि विपरीतान् श्रृणोत्यपि ॥ ४ ॥
द्विषच्छब्देषु रमते सुहृच्छब्देषु कुप्यति । न श्रृणोति च योऽकस्मात् तं ब्रुवन्ति गतायुषम् ।।५।।
The man, who hears a variety of divine sounds even in the absence of any of the celestial beings (such as, the Siddhas, the Gandharvas etc.), or thinks that he is hearing the uproar of a city, or the moanings of the sea, or the rumbling of a rain cloud, without their actual presence or proximity, or who is incapable of catching their sounds even when they are actually present and sounding, or assigns to them causes other than the actual ones, should be regarded as a doomed being. The person, who interprets the uproar of a city or the rustling forest as sounds emanating from other sources, or rejoices at the voice of his enemies, and is annoyed at that of his own devoted friends, or who suddenly loses the faculty of hearing without any maninest or tangible reason, should be deemed as already on the
threshold of death. 3-5
यस्तूष्णमिव गृह्णाति शीतमुष्णञ्च शीतवत् । सञ्जातशीतपिडको यश्च दाहेन पीड्यते।।६।।
प्रवेपते। उष्णगात्रोऽतिमात्रञ्च यः शीतेन प्रहारान् नाभिजानाति योऽङ्गच्छेदमथापि वा।।७।।
पांशुनेवावकीर्णानि यक्ष गात्राणि मन्यते । वर्णान्यभावो राज्यो वा यस्य गात्रे भवन्ति हि ।। ८ ।।
स्नातानुलिप्तं यञ्चापि भजन्ते नीलमक्षिकाः । सुगन्धिर्वाति योऽकस्मात् तं ब्रुवन्ति गतायुषम् ।। ९ ।।
The man, who feels cold when touching a hot or warm substance, and, vice versa, complains of a burning sensation even when suffering from a boil, or a postule of the Kaphaja type (characterised by numbness, shivering, etc.), or shivers when the temperature of his body is felt to be considerably high, should be looked upon as already on the point of death. The person, who has lost the faculty of touch, and does not feel any pain in any part of the body when it is struck or amputated, or feels as if his body had been strewn over with particles of dust, or suffers from discoloration of the skin which becomes marked with blue or red stripes, and who is harassed by hosts of blue flies after a bath or an anointment, should be regarded as one who has already passed the confines of life. 6-9
विपरीतेन गृह्णाति रसान् यचोपयोजितान्। उपयुक्ताः क्रमाद् यस्य रसा दोषाभिवृद्धये ।। १० ।।
यस्य दोषाग्निसाम्यञ्च कुर्य्युर्मिथ्योपयोजिताः । यो वा रसान् न संवेत्ति गतासुं तं प्रचक्षते ।।११।।
Similarly, the man whose body emits a fragrant smell without having been rubbed with any kind of perfume, or to whom a sweet thing tastes acid, and an acid tastes sweet, or who exhibits symptoms of a general perversion of the faculty of taste, or in whom (articles of) different tastes (administered in their officinal order of enumeration) tend to aggravate the deranged bodily humours, or bring about their pacification and a dullness of appetite if partaken of in the inverted order, should be regarded as a departed soul, like the one who has lost the faculty of taste. 10-11
सुगन्धं वेत्ति दुर्गन्धं दुर्गन्धस्य सुगन्धिताम्। गृह्णीते योऽन्यथा गन्धं शान्ते दीपे च नीरुजः यो वा गन्धं न जानाति गतासुं तं विनिर्द्दिशेत् ॥ १२ ॥
The man, who deems a fetid odour to be a fragrant perfume, or one fragrant to be fetid, one who does not feel any discomfort even at the smell of a burning lamp wick that has just been extinguished, or who has entirely lost the faculty of smell, should be looked upon as a dead man. 12
द्वन्द्वान्युष्णहिमादीनि कालावस्था दिशस्तथा । विपरीतेन गृह्णाति भावानन्यांश्च यो नरः ।। १३ ।।
दिवा ज्योतींषि यश्चापि ज्वलितानीव पश्यति । रात्रौ सूर्य्य ज्वलन्तं वा दिवा वा चन्द्रवर्चसम् ॥ १४ ॥
अमेघोपप्लवे यच शक्रचापतडिद् गुणान्। तडित्वतोऽसितान् यो वा निर्मले गगने घनान्। ।१५ ।।
विमानयानप्रासादैर्यश्च यश्चानिलं मूर्त्तिमन्तमन्तरीक्षञ्च सङ्कुलमम्बरम्। पश्यति ।।१६।।
मेदिनीम् । धूमनीहारवासोभिरावृतामिव प्रदीप्तमिव लोकञ्च यो वाप्लुतमिवाम्भसा ।।१७।।
भूमिमष्टापदाकारां लेखाभिर्यश्च पश्यति । न पश्यति सनक्षत्रां यश्च देवीमरुन्धतीम् । ध्रुवमाकाशगङ्गां वा तं वदन्ति गतायुषम् ॥१८ ।।
The man, to whom the twin attributes of heat and cold, pleasure and pain, as well as the peculiarities of weather (as storm, drought, snowfall, etc.), and the different quarters of the sky appear to be reversed or inverted; one who has lost all distinctions (of joy and misery, storm and sunshine, heat and cold, etc.), or to whom the specific attributes of things appear to be contrary and reversed, should be regarded as on the point of death. The man, who sees stars ablaze in the broad day-light or fancies seeing the fiery orb of the sun by night and the mellow disc of the moon by day, or who seems to witness the phenomena of rainbow and lightning even in the absence of any rain cloud, or the formation of a lightning-spangled rain-cloud even in a clear blue sky, is sure to be speedily gathered to his rest. The man, who observes the reflected images of chariots, palaces and aerial cars in the heavens, or sees the embodied images of the fire and sky gods, or to whom the earth appears to be enveloped in frost or smoke, or enshrouded in a sheet of fine linen, or chequered with cross lines, or blazing with fire, or flooded with water, or to whose sight the Pole Star and the asterism Arundhati (one of the Plides) and the Milky Way remain invisible, should be reckoned as already with the dead. 13-18
ज्योत्स्नादर्शोष्णतोयेषु च्छायां यश्च न पश्यति । पश्यत्येकाङ्ग्रहीनां वा विकृतां वाऽन्यसत्त्वजाम् ।।१९।।
श्वकाककङ्कगृध्राणां प्रेतानां यक्षरक्षसाम् । पिशाचोरगनागानां भूतानां विकृतामपि ॥ २० ॥
यो वा मयूरकण्ठाभं विधूमं वह्निमीक्षते । आतुरस्य भवेन् मृत्युः स्वस्थो व्याधिमवाप्नुयात् ॥ २१ ॥
The man, who fails to see his own image reflected in a mirror, in the moonlight, or in hot water, or sees but distorted reflections of himself or of any other animal, or of dogs, cows, storks, vultures, ghosts, Yaksas, Raksas, Pisachas and Nagas, should be regarded as about to depart this life. The man, to whom fire appears to be free of its natural accompaniment of smoke, or that it is possessed of a colour resembling the hue of the breast feathers of a peacock, should be regarded as doomed, (if happening to be suffering from any disease). On the other hand, these phenomena indicate the approach of a disease in one, who is found to be as yet in the enjoyment of apparent health. 19-21
इति सुश्रुतसंहितायां सूत्रस्थाने पञ्चेन्द्रियार्थविप्रतिपत्तिर्नाम त्रिंशोऽध्यायः ॥३०॥
Thus ends the thirtieth Chapter of the Sutrasthana in the Susruta Samhita which deals with prognosis from the perverted functions of the five sense organs.
