We will now expound DUTADI VIJNANIYA – Knowledge of messenger etc – Ashtanga Sangraha Sharira Sthana Chapter 12; thus said atreya and other great sages. ( 1 )
अथातो दूतादिविज्ञानीयमध्यायं व्याख्यास्यामः । इति ह स्माहुरात्रेयादयो महर्षयः ।। १ ।।
Dutadi phala – effect of messenger etc
निर्दिष्टं रिष्टमातुराश्रयम् । दूतस्यापि तु जातिवेषभाषाचेष्टितदेशकाला वैद्यस्य च तत्सङ्गमसङ्कल्पप्रस्थानप्रयाणप्रवेशा ग्रहचारोऽपूर्वसम्भवः स्वप्नदर्शनानि च रोगिणः शुभाशुभं सूचयन्ति ॥ २ ॥
So far, (were described) the fatal signs manifesting in the body of the patients.
The caste, dress ( and appearance ) , speech, actions, place, time of arrival of the messenger (person who comes to call the physician to the house of the patient) and also of the physician, conditions at his meeting with the physician, the resolve (thought) of the physician at that time (of their meeting), conditions at the time of the physician leaving his house (to reach the house of the patient), the movement of stars and the planets, unprecedented happenings, and dreams – all these also indicate the good or bad of the patient. (2)
Asubha duta – inauspicious messenger
तत्रातुराद्वर्णोत्तमोऽन्याश्रमः पाषण्डः षण्डो मुण्डी जटिलः स्त्री व्याधितोऽनेकोऽजीर्णविवर्णमलिनच्छिन्नाद्रैकवसनः पङ्कतैलदिग्धो रक्तमाल्यानुलेपनो विकृताङ्गरूपकर्मा खरोष्ट्रमहिषवाहनो विक्लवः श्वसन् रुदन् निष्ठुरामङ्गलाभिधायी दूरादाह्वयमानस्तृणलोष्टतुषाङ्गारभस्मतुषसीसास्थिकेशशिरोललाटनासिकास्यदन्तजिह्वाग्रीवानखानामिकाङ्गुलिस्तनजठरनाभिपृष्ठकटीमेहनजङ्घाकपालपललोपलमुसलशूर्योपानन्मार्जनीशस्त्रवस्त्रान्त – दशाकार्पासभग्नच्युतस्पृक्काष्ठयष्टीतुलारज्जुपाशचर्मवेणुरिक्तभाजनस्त्रेहभाजनधरः पादाभ्यां भुवं मुञ्चन् विलिखन् गृहीत्वा पक्कं फलप्रसारं वा तद्विधमन्यद्वा विकारतुल्यगुणे च देशे काले वा दूतो वैद्यमुपसर्पन्त्रशुभः || ३ ||
The following are the qualities of the messenger and his actions which are inauspicious (indicating bad to the patient).
Person who belongs to a caste superior than that of the patient, of a different asrama (stages of life such as brahma charya, grhasta, vanaprastha and sanyasa), who isa hypocrite (imposter), eunuch, of shaven head, with locked hairs; a woman; a sick, more than one; whose dress is worn out, discoloured, dirty, torn or wet; who is besmeared with mud, oil etc, wearing red coloured garlands and unguents; of abnormal body parts, appearance and actions; rides on donkey, camel, or buffalo, a coward; who is breathing heavily or weeping; utters harsh and inauspicious words, beckons at a distance; who is holding grass, stone, husk burning coal, ash, lead or bones, (his own), hairs, head, forehead, nose, mouth, teeth, tongue, neck, nails, ring-finger, breasts, abdomen, umbilicus, back, waist, penis and calves, a skull, dried meat, grinding stone, pestle, winnowing, basket, footwear, broom, weapons covered with cloth, cotton, vessels which are broken, abandoned or used for delivering things, batons, log of wood, weighing balance, thread, rope, leather, bamboo, empty vessel or vessel containing oil; who is kicking the earth (dust ) with the feet, scratching the ground, plucking bunches of ripe fruits and doing such other unusual acts, coming to the physician at unusual ( abnormal) place, time etc. (3).
तद्यथा । घृतोदकादिद्रवसमीप स्थमतिशीतस्तब्धः प्रत्युषसि श्लेष्मामयेऽशुभः । पित्तामये तु शुभः । तथा सेतुभङ्गे छर्दिमेहातिसारादिष्वशुभः सेतुबन्धे तु शुभः । तथामध्याह्नोभयसन्ध्यार्द्धरात्रिचतुर्थीषष्ठीनवमीपर्वदिनेषु ग्रहोपरागोत्पातदर्शनभरणीकृत्तिकार्द्राश्लेषामघामूलपूर्वासु चाशुभो यश्च वैद्यं सुप्तं नग्नं च भूमौ शयानमभ्यक्तं मुक्तकेशं दक्षिणाभिमुखं विक्लवं छिन्दन्तं भिन्दन्तमतग्निपितृकार्यप्रवणमशस्तं चिन्तयन्तं कथयन्तं वोपतिष्ठति । यो वा दिशं याम्यां प्रतिकृताञ्जलिर्विषमैकपादस्थः । यस्मिन् व्याधिताश्रयं कथयति दूते भिषगशुभमिन्द्रियार्थमुपलक्षयेत् सङ्कल्पयेद्वा तं च नानुयायात् । अतोऽन्यथा पुनः करुणापेशलेन मनसा सौमनस्यवता मातापितृसमेनातुरस्यात्यन्तमारोग्यमाशंसमानेनप्रयातव्यम् ।।४।।
Such as the messenger meeting the physician who is near liquids such as ghee, water etc, at the times of severe cold, stiffness of the body and in the morning, is bad for the patient suffering from a disease of kapha origin but good in diseases of pitta; similarly (news of) bursting of a dam is bad in disease like vomiting, diabetes, diarrhoea etc but (news of) construction of a dam is good. a
Messenger meeting the physician in the after-noon, morning, evening, and midnight; on fourth, sixth and ninth days (of the fortnights) on days of change in the movement of the moon and planets, eclipses, appearance of comets, meteors etc, in stellar constellation of bharani, krttika ardra, aslesa, magha, and mula is inauspicious.
Similarly, meeting when the physician is asleep, naked, lieing on the floor, taking oil-bath, has his hair loose (untied), facing south (going southwards); who is in a agitated or confused mood, engaged in cutting or tearing things, in acts of offering oblations to fire and manes; thinking or telling of bad things, who is standing in the yamas quarter (south) with folded hands, in a disorderly posture or on one leg is also inauspicious.
The messenger who expresses bad sensory feelings (sight, sound, touch, smell and taste) and bad intentions about the patient, should not be followed (the physician should not accompany such a messenger to the pateiants).
Subha duta auspicious messenger
The physician should on the other hand, follow the messenger who possesses qualities opposite of those mentioned so far above; who is having kind, affectionate and benovalent mind and thought (towards the patient); who very intently desires the health of the patient just like the mother and father (of the patient would desire). ( 4 )
Subha sakuna – auspicious omen
प्रस्थानगमनप्रवेशेषु दधिमधुघृतलाजपुष्पाक्षतोदुम्बराश्वत्थमुक्तामणिछत्रदूर्वाङ्करादर्श – कन्याध्वजस्यन्दनाष्टापदाक्षा नृपश्रीतरुर्भद्रपीठानि सस्यानि मत्स्या हया हंसचाषौ वृषः केसरी दक्षिणावर्तशङ्खाब्जसिद्धार्थकारोचनाः स्वस्तिकस्तोरणं कीचका वेणवो वरवधूर्मदसिक्तगण्डोगजस्तोयलम्बोऽम्बुदः पूर्णकुम्भो हरिद्रात्रिरिन्द्रः फलान्यार्द्रमांसं सितं चामरं गौ: सवत्साङ्गना पुत्रिणी मानुषं वर्धमानं सहस्त्रं नराणां प्रयुक्तानि यानानि धन्वन्तरिर्वामनो ब्राह्मणे भूमिरभ्युद्धृता सिद्धमन्नं वराहश्च तोयोत्थितस्त्रिनयनमधुसूदनस्कन्दपद्मासनाः लोकपाला: सुरा: खं दिशोऽग्निः सरांसि स्त्रवन्त्यः समुद्रा मखा मारुतो ज्योतिषं धर्मशास्त्राणि तीर्थानि काव्यं धर्मार्थकामामृतं वालखिल्यादयो वेदवाक्यं निधिः कौस्तुभः काञ्चनं मणिभद्रः सुमेरुः प्रियङ्गुः प्रदीपो वचामोदकौ दितिरदितिररुन्धती ऋद्धिः सावित्र्युमाकाशगङ्गा शची देवसेना स्वधा शान्तिर्लक्ष्मीः सरस्वत्यपत्यं क्षमा स्वस्तिशब्दो वषट्कार ॐकारपुण्याहधर्मक्रियाश्चैतदष्टोत्तरं मङ्गलानां शतं दर्शनात् स्पर्शनात् कीर्तनाच्याशुभानि व्यपोह्यार्थसिद्धिं दिशन्त्युत्तमाम् | अपिच ॥५॥
At the time of setting out to the patient’s house, while on the way and while entering into it, the physician coming across the following (omen) should consider them as auspicious, yeilding success in his task and earning him fame (prosperity).
Sight of curds, honey, ghee, fried paddy, flowers, sacred ( sanctified) rice unbroken, trees of udumbara, asvattha, pearls, gems, umbrella, sprout of durva grass, mirror, a maiden, flag, chariots, boards anouncing the divisions of the army, ropes, king, Sritaru (bilva tree), throne of gods, plants, fish, horse, swan, casa bird (blue jay), bull, lion, conch with spirals winding to the right, lotus, white mustard, beautiful objects the svasthika mark, festoons, bamboo shafts, bamboo which makes sound (toys, etc, made from bamboo) handsome woman, elephant in rut with fluid exuding from its temples; clouds hanging down with water, pot filled with water, haridra, trinindra, fruits, moist meat, white flywhisk, cow with calf, women with children, well dressed men, groups of persons, means of transport ( such as horse, chariots etc. ) images or pictures of Dhanvantari, Vamana, Brahmana; land ploughed or dug up; cooked food, boar coming out of water, the three headed (Siva) killer of madhu (visnu) Skanda, the Padmasana (brahma), gaurdians of the world (dieties of the eight quarters), gods, sky, quaterts, fire, lakes, rivers, seas, fire sacrifices, wind, luminious objects of the sky ( stars, plantets etc ) law books, places of pilgrimage, literary works, pleasure and salvation quotations from the Vedas, treasures, kaustubha gem, gold, Manibhadra ( yaksa ), Sumeru ( mountain) priyangu, pradipa ( lamp), vacha, modaka (sweet meat) Diti, Aditi, Arundhati, Ruddhi, Savitri, Uma, akashaganga, Saci, Devasena, Svadha, Santi, Laksmi, Sarasvati; children, hearing sounds of pardoning, auspicious rites, vasatkara (prayer inviting gods in sacrifices) omkara (chanting of the syllable om) punyaha (sanctifying or purifying acts ) dharma kriya (rightous acts), the auspicious one hundred and eight names (of gods,) their sight, touch, speech etc, despel evils and bestow success. ( 5 )
पुन्नामान: पक्षिणो वामाः शिवाः । शिवा श्यामा पिङ्गला कोकिलारला चुच्छुन्दरी सूकरी गृहगोधिकैकश फाश्च स्त्रीनामानो दक्षिणाः ।
शिखी चणकश्येनगजाजकपयश्च । प्रवेशे तु पिवरीताः । सर्वत्र च दक्षिणाद्वामगमनमिष्टं श्वसृगालयोः ।
विपरीतं मृगविहङ्गयोः | सर्वथापि दर्शनं भरद्वाजचाषभासनकुलानाम् ॥६॥
Further, birds possessing masculine names portend good (omen), when found in the left side; siva (she fox), birds like syama (female cuckoo) pingala, owlet, kokila (koil, cuckoo) and arala (elephant in rut), mouse which emits smell, pig, house-lizard, animals of undivided hoof (horse, donkey etc). and such others which bear feminine names found on the right (side) portend good; so also the peacock, casaka (blue jay) syena (hawk) elephant, goat and monkey.
Asubha sakuna – inauspicious omen
The effect is opposite if the following are found at the time of entering (the house of the patient).
Movement of dog and jackal from right side to the left is good at all times and it is opposite (bad) in case of other animals and birds; sight of birds such as bharadvaja (sky lark) casa (blue jay) bhasa (white headed vulture) and nakula (mungoose) is bad at all times. (6)
शशसर्पाजाविगोधाजाविकसूकराणां तु कीर्तनमिष्टम् । न दर्शनं विरुतं वा । विपरीतमृक्षवानरयोः ।
सर्वमपि त्वनिष्टं सरटकुक्कुटबिडालोलूकानाम् ।
तथा ग्रन्थ्यर्बुदादिषु छेदशब्द इष्टो गुल्मोदरादिषु भेदशब्दोऽतीसाररक्तपित्तादिषु रुद्धशब्दोऽश्मर्युदरादिषु प्रवर्तनशब्द इति ।
एवमन्येऽपि ध्वनयो योज्याः । सर्वत्रैव च स्थिरस्थावरवर्द्धमानत्राताचलधुवक्षेमशिवादयः शब्दा धन्यवादित्रस्वराश्च श्रेष्ठाः ॥७॥
Hearing the mention of rabbits, snakes, goat, sheep, house-lizard and pigs portends good but not their sight or cry. It is the opposite in cause of bears and monkeys; All (mention, sight and cry) portend bad of all things of sarata (lizard), cock, cat, and owl. Similarly hearing of sounds of cheda (incision) in diseases like granthi-arbuda (benign and malignant tumors), of bheda (puncturing) in diseases like gulma (abdominal tumor), udara (abdominal enlargement etc); of ruddha (stopping) in diseases like diarrhoea, bleeding disease etc and of pravartana (expulsion) in diseases like urinary calculus, abdominal enlargement etc, portend good. So also is the correlation with other sound (and diseases). Sounds which mean stable, permanent, growing, protecting, steady, hard (ever lasting) welfare and pleasant and those coming out of musical instruments are all beneficial. (7)
तहतपतितक्रोशप्रहारच्छेदभेददाहहाहाप्रतिषेधादिशब्दाः चिकित्साप्रतिषेधाय ॥ ८ ॥
Hearing sounds (or words) such as, being injured, killed, fallen off, angered, beaten up, stabbed, cut, burnt, etc, horryfying words, such as ha – ha etc, and those indicative of negation (such as dont, no, nil etc), are indications for avoiding treatment. (8)
दीप्तायां च दिशि क्रूराः पक्षिमृगध्वनयो वृक्षे वा रूक्षशुष्के सवल्लीकण्टके | तद्विवादेशे ॥ ९ ॥
So also, hearing the cries of wild birds and animals from the four and eight quarters or from trees, creepers and thorny plants which are dry and devoid of leaves or from such other similar places or regions (are indication for avoiding treatment). (9)
दर्शनं च तृणपललकाष्ठभारकर्परकलोष्टादीनां कण्टकोर्ध्वपांदयानशयनासनादिभग्रोपस्कररिक्तकुम्भमद्यवसातैलतिलगर्भिणीश्वपाकव्यसनिमृतानां च ।
प्रवेशे चातुरगृहात् पूर्वोक्तमाङ्गल्यनिर्गमः । प्रविष्टस्य तु भिषजः न सत्कारो लाभतुष्टिस्तुतयश्चाशुभाः ।।१०।।
Similarly, the seeing of grass, dried meat, logs of wood, load of pots, of stone etc, vehicles full of thorns, mounts (like horses etc.) with their legs up, sleeping or standing postures, of broken, instruments, empty pots, vessels of wine, muscle fat, oils, sesamum, of a pregnant woman, an outcaste (who disposess the unclaimed dead bodies), a grief striken person and a cadaver, seeing auspicious things (described earlier) being taken out of a patients house while he (the physician) enters it (are indications for avoiding treatment). It is also inauspicious if the physician does not recive respectful welcome, any kind of benefit, satisfaction or praise. (10)
आतुरस्य वक्रानुवक्रा ग्रहा गर्हितस्थानस्थाः | केतुशनिराहुभिर्जन्मर्क्षाभिभवो गृहदारशयनासनवाहनमणिरत्नोपकरणेषु वा गर्हितलक्षणप्रादुर्भावश्चिकित्साप्रतिषेधाय ॥ ११ ॥
The planets of the horoscope of the patient, moving in irreregular way from one lowest place to another, coming to ketu, sani, and rahu into the place (position) of birth (of the patient); occurance or granting of very little effects or adverse effects from the places (in the horoscope) of the dwelling, wife, sleep, position, transport, and of gems, jewellary etc, are also for avoiding treatments. (11)
Svapna bheda – kinds of dreams
स्वप्नस्तु स्वयमन्येन वा दृष्टः शुभाशुभहेतुः । सप्तविधो दृष्टः श्रुतोऽनुभूतः प्रार्थितः सङ्कल्पितो भाविको दोषजश्च । तत्राद्यः पञ्चविधोऽफलः । तथा यथास्वप्रकृतिर्विस्मृतो दिवातिह्रस्वोऽतिदीर्घो नातिसुप्तदृष्टश्च ॥ १२ ॥
Dreams seen either by himself or by others also portend good or bad. Dreams are of seven kinds, viz. seen (dreaming things while awake ) heard, experienced, desired, imagined, natural (real) and born from doshas; of these, the first five are unfruitful (ineffective) so also those which are due to ones natural constitution; those which are forgotten, those seen during day, those which are very short and very long, those seen when the person is not fully sleep. (12)
पूर्वरात्रेऽल्पं चिराच्च फलं करोति । गोसर्गे महत्सद्यश्च । निद्रया च पुनरनुपहतः प्रतीपैर्वा वचोभिर्दानयमनियमादिभिर्वा ॥ १३ ॥
Those seen in the early part of the night yeilds little effect after a long time; those seen in the early morning yeilds great effects quickly; likewise those after which further sleep is not disturbed (cut), those which are not negated by contradictons, speech, those which are of the nature of granting gifts, control of sense organs, desciplined behaviour etc, (yeild great effects quickly). (13)
Asubha svapna inauspicious dreams
तत्र य: प्रेतैः सह मद्यं पिबन् शुनाकृष्यते सहन्यते ज्वरेण । यो लाक्षारक्ताभमम्बरं पश्यति यो वा रक्तदेहमाल्यवस्त्रो हसन्नार्या ह्रियते स रक्तपित्तेन । यो याम्यां दिशं खरोष्ट्रमहिषवराहान्यतमेन स यक्ष्मणा । यस्य कण्टकिनी लता वंशस्तालो वा हृदि जायते स गुल्मेन । यस् शिरसि स शिरोरोगेण वा शिरच्छेदनेन । यस्य नग्नस्याज्यावसिक्तस्याग्निमनर्चिषं जुह्वतो जायन्ते पद्मान्युरसि स कुष्ठेन । यश्चण्डालैः सह स्नेहं पिबति स प्रमेहेण । यो मत्तः सोऽपस्मारेण । यश्चन्दसूर्ययोरुपरागंपश्यति तस्य नेत्ररोग उपजायते । यस्तयोः पतनं तस्य नेत्रविनाशः ।।१४।।
He, who dreams of drinking wine in the company of evil spirits or as being dragged by dogs, dies of fever; he who sees the sky red like lac or blood, who has his body red or wears red garland and cloth, laugh and feels shy of women-dies of haemorrhagic diseases; he who goes to the quarters of yama (south direction) riding on a donkey, camel, buffalo, boar or any such animal dies of consumption;he who develops thorny creepers, bamboo or wild palm tree from his heart dies of tumor of abdomen; these only developing from the head, he dies of diseases of the head or by being beheaded. He who being naked, smeared with ghee and offering into fire without flames, or develops lotus flowers on his chest dies of leprosy; he who drinks oil (ghee or any fatty liquid) in the company of evil spirits dies of diabetes; he who dreams of being intoxicated dies of epilepsy; he who sees round discs getting formed on the sun and moon develops diseases of the eyes; seeing them (sun and moon) falling down produces loss of the eyes (vision). (14).
यः शष्कुलीरपूपान्वाभ्यवहृत्य प्रतिबुद्धश्छर्दयति यस्य शिरसि लतादयो जायन्ते वयांसि च निलीयन्ते मौढ्यं वा भवति यो गृध्रोलूककाकाद्यैः प्रेतपिशाचरक्षोद्रविडान्ध्रस्त्रीचण्डालाद्यैर्वा परिवार्यते दक्षिणाभिमुखं वा स्त्रिया नृत्यन्नाकृष्यते अन्तावसायिभिर्वा स्वयं वा दिग्वासा याति शून्याटवीं वा कपिरथेन प्रेतैः प्रव्रजितैर्वा परिष्वज्यते नग्नो वा रक्तां स्त्रजं धारयति पङ्कदिग्धो हसति नृत्यति वा वेत्रवंश कण्टकतृणगहने संसृज्यते पतति वा पांसूपधानायां भुवि वल्मीकभस्मश्मशानश्वभ्रायतनेषु पङ्ककूपकलुषोदकेषु वा मज्जति स्रोतसा वा हियते रक्तकुसुमवनां भूमिं गुहामन्धकाराचितां पापकर्मालयं संबाधं जननीं वा प्रविशति मत्स्येन वा ग्रस्यते । श्मश्रुकर्म च यो गात्रवृद्धिं विवाहं चानुभवति शैलप्रासादाग्रात्पतत्यारोहति वा यूपपुष्पाढ्यशाल्मलीकोविदारकिंशुकपारिभद्रकान्यो वा पराजीयते बध्यते छर्दयति विरिच्यते हृष्यति लभते वा हिरण्यलोहलवणतैल पिण्याककार्पासाननाति पक्वान्नं पिबति मद्यं स्नेहं वाभ्यज्यतिनिर्भर्त्स्यते वा कुपितैः पितृभिः चन्द्रार्कतारादीपदेवतानेत्रदर्शनान्यनुपततो नश्यतो वा पश्यति वक्रं वा बाहुमङ्गं वा विभिद्यमानं पुरुषान् वा नग्नान् कषायवाससोऽसौम्यान् दण्डपाशहस्तान् कृष्णानुक्ताक्षान् स्त्रियं वा कृष्णशुक्लदर्शनां दीर्घकेशस्तनीं कालरात्रिरूपां ते व्याधिताः पञ्चतामाप्नुवन्ति स्वस्थास्तु जीवितसन्देहमिति । भवन्ति चात्र ॥ १५ ॥ –
He, who dreams of eating fried eatables, pudding, etc and vomits after awakening; who dreams as though creepers etc, have grown on his head, crows perch on it, which become silent (inactive), who is in the midst of vultures, owls, crows, evil spirits, demons, Dravidas and Andhras (non-aryan tribes), female outcastes and such others, who goes southwards, with them, gets dragged by dancing women or by persons of lowest caste; becomes naked by himself, enters into forest alone, in a chariot drawn by monkeys, wanders in the company of evil spirits, or gets embraced or encircled by them; being nude puts on a red coloured garland, smears slush on his body, laughs or dances; gets entangled in the bush of twigs, bamboo, thorns, or grass, falls upon mounds of sand earth, anthill, ash, burial ground, sleeping places of dogs or holes of animals, gets immersed in slush, pond of dirty waters, rivers or gets affraid of them; enters the forest full of red flowers or land full of red (things); into caves full of darkness, places of sinful acts; gets into troubles, cohibits with his own mother, gets caught by fish, gets his parts cut off or gets married during shaving his beard; falls from the top of hills or palaces or ascends on a sacrificial pillar, tree like salmali, kovidara, kimsuka, paribhadraka, etc,
which are full of flowers; gets vanquished, bound (by ropes), vomits, purges, or gets horripilations; obtains gold, metals, salt, oil, oilcakes, and cotton, eats cooked food, drinks wines, or oils, takes oil-bath; gets threatened by the dead fore-fathers, stars, lamps, gods, and their gaze or their disappearance; sees men whose arm or other parts are ireregular or cut off, who are nude, who have worn ascetic robes, who are terrific, hold batons or ropes in the hand with black or red eyes; women who are black or white in colour or with long hairs and breasts, who are like kalarathri (Durga or sakti in her destructive form)-persons who sees dreams as above, are sure to die if they are patients and if they are healthy, their life becomes doubtful. (15).
Some more verses further on
मनोवहानां पूर्णत्वात् स्रोतसां प्रबलैर्मलैः। दृश्यन्ते दारुणा: स्वप्ना विनाशाभिमुखात्मभिः ॥१६॥ The channels of the mind getting filled with powerful (greatly increased) malas (doshas), the pollutants make for appearance of dreadful dreams which herald death. (16)
Subha svapna auspicious dreams
अकल्याणपि स्वप्नं दृष्ट्वा तत्रैव यः पुनः । पश्येत् सौम्यं शुभं तस्य शुभमेव फलं भवेत् ॥१७॥
He, who sees mild and auspicious dreams soon after horrible and inauspicious ones, will beget good results only. (17).
देवान् द्विजान् गोवृषभान् जीवतः सुहृदो नृपान् । साधून्यशस्विनो वह्निमिद्धं स्वच्छान् जलाशयान् ॥१८॥ कन्या: कुमारकान् गौरान् शुक्लवस्त्रान् सुतेजसः । नराशनं दीप्ततनुं समन्ताद्रुधिरोक्षितम् ॥ १९ ॥ यः पश्येल्लभते यो वा छत्रादर्शविषामिषम् । शुक्लाः सुमनसो वस्त्रममेध्यालेपनं फलम् ॥२०॥ शैलप्रासादसफलवृक्षसिंहनरद्विपान् । आरोहेत् गोऽश्वयानं च तरेन्नदहृदोदधीन् ॥ २१ ॥ पूर्वोत्तरेण गमनमगम्यागमनं मृतिः । सम्बाधान्निस्सृतिः स्पर्शास्तारकाचलभास्वताम् ॥ २२ ॥ रोदनं पतितोत्थानं द्विषतां चावमर्दनम् । यस्य स्यादायुरारोग्यं वित्तं स बहुशोऽश्रुते ॥ २३ ॥
He who dreams of seeing gods, the twice born (brahmans etc), cows and bulls which are living, friends, kings, monks, famous persons, burning fire, reservoirs of water which are clean, maiden, boys who are white (beautiful), white cloth with brilliance and maneaters (demons) who are glowing and smeared with blood-attains good health. He who dreams, of seeing umbrella, mirror, poison, meat, white clean cloth, fruits devoid of dirt, climbing on mountains, palaces, trees with fruits, rivers, lakes and oceans, travelling in forward directions, sexual intercourse with prohibiden women, death, relief from troubles, touching the stars, mountains and other shinging objects, crying (weeping ) getting up after a fall (or debilitating diseases) and conquering an enemy (or humilating the person who hates) – enjoys long life, health and wealth in abundant measure. (18-23).
पितृदेवद्विजातीनां क्रुद्धभीतकृशात्मनाम् । मलिनाम्बरपुष्पाणां दर्शनं न प्रशस्यते ॥२४॥
Seeing in dream, the dead ancestors, gods and the twice born, persons who are angry, frieghtened and emaciated, those wearing dirty cloth and faded flowers-is not auspicious. (24).
तेषामेव तु तुष्टानां शुद्धपुष्याम्बरात्मनाम् । दर्शनं शस्यते स्वप्ने तैश्च सम्भाषणं शुभम् ॥ २५ ॥
ing the same person, when they are contented, wearing clean cloth and fresh flowers and also talking with them is auspicious. (25).
दृष्ट्वा स्वप्नान् दारुणान् शोभनान् वा प्रातः स्नातः सर्षपानग्निवर्णान् । हुत्वा सावित्र्या सर्पिषाक्तांस्तिलान्वा पूतः पापैर्मुच्यते व्याधिभिश्च ॥२६॥
He, who after seeing dreadul or pleasant dreams, takes bath the next morning, offers red coloured/mustard or sesamum seeds smeared with ghee, to the fire in the name of Savitri, gets rid of sins and also diseases. (26).
मङ्गलाचारसम्पन्न परिवारस्तथातुरः । श्रद्दधानोऽनुकूलश्च प्रभूतद्रव्यसङ्ग्रहः ॥२७॥ सत्त्वलक्षणसंयोगो भक्तिर्वैद्यद्विजातिषु । चिकित्सायामनिर्वेदस्तदारोग्यस्य लक्षणम् ॥२८॥
Auspicious conduct and behaviour of his attendants and their loyalty, large amount of money, predominance of the qualities of satva (in himself), reverence towards the physician and the twice born, and doubtlessness (faith) in treatment-these are the features of (attainment) of health. (27-28).
इत्यत्र जन्ममरणं यतः सम्यगुदाहृतम् । शरीरस्य ततः स्थानं शारीरमिदमुच्यते ॥ २९ ॥
Thus, herein, were described in detail the birth (origin), and death (destruction) of the body, hence this section is called as Sharira sthana. (29)
॥ इति द्वादशोऽध्यायः ॥
Thus ends Ashtanga sangraha sharira sthana chapter 12.
Thus ends the Sharira sthana,-the second section.
