We, shall now expound the chapter Dutadi vijnaniyaknowledge about the messenger etc. (omens, dreams ) ; thus said Atreya and other great sages.
अथातो दूतादिविज्ञानीयं शारीरं व्याख्यास्यामः । इति ह स्माहुरात्रेयादयो महर्षयः ।
पाखण्डाश्रमवर्णानां सवर्णाः कर्मसिद्धये ।
त एव विपरीताः स्युर्दूताः कर्मविपत्तये ॥ १ ॥
The messenger (the person who comes to call the physician to visit the patient) it 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. 1.
Notes: Pakhanda is the name of people belonging to a low caste who were serving as slaves of the persons of higher castes. Asrama means the four stages of life-brahmacarya (studentship), grhastha (householder), vanaprastha (forest dweller) and sanyasa ( ascetic ). Varna refers to the four castes-brahmana, ksatriya, vaisya and sudra.
Asubha duta – inauspicious messenger
दीनं भीतं द्रुतं त्रस्तं रूक्षामङ्गलवादिनम् । शस्त्रिणं दण्डिनं षण्ढं मुण्डश्मश्रुजटाधरम् ॥ २ ॥ अमङ्गलाह्वयं क्रूरकर्माणं मलिनं स्त्रियम् । अनेकं व्याधितं व्यङ्गं रक्तमाल्यानुलेपनम् ॥ ३ ॥ तैलपङ्काङ्कितं जीर्णाविवर्णाद्रैकवाससम् । खरोष्ट्रमहिषारूढं काष्ठलोष्टादिमर्दिनम् ॥ ४ ॥ नानुगच्छेद्भिषग्दूतमाह्वयन्तं 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 baton; who is impotent, of shaven head and mustache, 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 a mutilated body, putting on red colored garlands and unguents; smeared with oil or mud on the body; wearing old (torn), discolored, wet cloth and single cloth; who is seated on a donkey, camel, or buffalo; who is beating ( hitting) wood, stone etc. and who is beckoning from a distance. 2-5a.
अशस्तचिन्तावचने नग्ने छिन्दति भिन्दति ॥ ५ ॥ जुह्वाने पावकं पिण्डान् पितृभ्यो निर्वपत्यपि । सुप्ते मुक्तकचेऽभ्यक्ते रुदत्यप्रयते तथा ॥ ६ ॥ वैद्ये दूता मनुष्याणामागच्छन्ति 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. 5b-7a.
विकारसामान्यगुणे 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) who approaches in such place and time which are similar to the sickness (of the patient). 7b-8a.
Notes Similar to the sick person-means both the patient and his messenger suffering from the same or similar disease. Similar place and time means the patient suffering from a disease of kapha and his messenger meeting the physician near a reservoir of water, and in the morning, both these being similar in nature to kapha; patient suffering from disease of pitta origin and his messenger meeting the physician near fire, and in the midday both these being similar in nature to pitta.
स्पृशन्तो नाभिनासास्यकेशरोमनखद्विजान् ॥ ८॥ गुह्यपृष्ठस्तनग्रीवाजठरानामिकाङ्गुलीः । कार्पासबुससीसास्थिकपालमुशलोपलम् ॥ ९ ॥ मार्जनीशूर्पचैलान्तभस्माङ्गारदशातुषान् । रज्जूपानत्तुलापाशमन्यद्वा भग्नविच्युतम् ॥ १० ॥ तत्पूर्वदर्शने दूता व्याहरन्ति मरिष्यताम् । तथाऽर्धरात्रे मध्याह्ने सन्ध्ययोः पर्ववासरे ॥ ११ ॥ षष्ठीचतुर्थीनवमीराहुकेतूदयादिषु । भरणीकृत्तिकाऽऽश्लेषापूर्वाऽऽर्द्रापैत्र्यनैर्ऋते ॥ १२ ॥
The messenger who, at the very first appearance before the physician is seen touching (his own) umbilicus, nose, teeth, mouth, hairs of the head and of the body, nails, secret parts (genitals, anus), back, breasts, neck, abdomen, and the ring finger; cotton, lead, bone, skull, pestle, stone, broom, winnowing basket, old cloth, ash of cloth, burning coal, wick made of cloth, husk, rope, leather footwear, ropes of the balance etc., which are broken or displaced; such persons are surely messengers of the dying person.
So also he, who approaches (the physician) at midnight, midday, sunrise and sunset, on a crucial (bad) day; 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, krttika, aslesa, purva, ardra, paitra (magha) and nairrta (mula). 8-12.
यस्मिंश्च दूते ब्रुवति वाक्यमातुरसंश्रयम् । पश्येन्निमित्तिमशुभं तं च नानुव्रजेद्भिषक् ॥ १३ ॥ तद्यथा विकलः प्रेतः प्रेतालङ्कार एव वा । छिन्नं दग्धं विनष्टं वा तद्वादीनि वचांसि वा ॥ १४ ॥ रसो वा कटुकस्तीव्रो गन्धो वा कौणपो महान् । स्पर्शो वा विपुलः क्रूरो यद्वाऽऽन्यदपि तादृशम् ॥ १५ ॥ तत्सर्वमभितो वाक्यं वाक्यकालेऽथवा पुनः । दूतमभ्यागतं दृष्ट्वा नातुरं तमुपाचरेत् ॥ १६ ॥
If, the physician finds the time to be inauspicious when the messenger tells details of the patients condition or 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 like a dead man, speaking of 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 earlier to or along with and repeatedly with the intimation of details of the patient. 13-16.
Pathi asubha nimitta (inauspicious omens on the way)
हाहाक्रन्दितमुत्कुष्टमाक्रुष्टं स्खलनं क्षुतम् । वस्त्रातपत्रपादत्रव्यसनं व्यसनीक्षणम् ॥ १७ ॥ चैत्यध्वजानां पात्राणां पूर्णानां च निमज्जनम् । हतानिष्टप्रवादाश्च दूषणं भस्मपांसुभिः ॥ १८ ॥ पथ:च्छेदोऽहिमार्जारगोधासरठवानरैः । दीप्तां प्रति दिशं वाचः क्रूराणां मृगपक्षिणाम् ॥ १९ ॥ कृष्णधान्यगुडोदश्विल्लवणासवचर्मणाम् । सर्षपाणां वसातैलतृणपङ्केन्धनस्य च ॥ २० ॥ क्लीबक्रूरश्वपाकानां जालवागुरयोरपि । छर्दितस्य पुरीषस्य पूतिदुर्दर्शनस्य च ॥ २१ ॥ निःसारस्य व्यवायस्य कार्पासादेररेरपि । शयनासनयानामुत्तानानां तु दर्शनम् ॥ २२ ॥ न्युञ्जानामितरेषां 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 of dress, umbrella, footwear etc.
Seeing persons in danger ( being tortured, murdered), sinking of the holy tree, flags and filled vessels; person announcing in high pitch the death of some one or loss of something; the physician getting sorrounded either by ash or sand (mud); snake, cat, lizard, ignumon or monkey crossing his path in front of him; voice of cruel animals and birds coming from the east, sight of black grains, jaggery (mollasses), butter milk, salt, alcoholic beverages, leather (hides and skin), black mustard, muscle-fat, oil, grass (or hey ), slush (mud), fuel, a eunuch, cruel man, man of lowest class; a net, or cage, a person who is vomitting, defaecating, emitting foul smell; one who is unwitnessable ( terrific, grotesque, frightening, etc.), who is devoid of vitality, engaged in copulation, vendor of cotton etc., enemy; bed, chair, vehicle etc. being seen with the legs up while others like the vessels, etc. seen with their legs ( or mouths) bent down-all these are inauspicious. 17-23a.
पुंसंज्ञाः चक्षिणो वामाः स्त्रीसंज्ञा दक्षिणाः शुभाः ॥ २३ ॥ प्रदक्षिणं खगमृगा यान्तो, नैवं श्वजम्बुका: ।
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 side are auspicious; birds and animals going from the left to the right is auspicious, but not so with the dog and jackal; 23b-24a.
अयुग्माश्च मृगाः शस्ताः शस्ता नित्यं च दर्शने ॥ २४ ॥ चाषभासभरद्वाजन कुलच्छागबर्हिणः । अशुभं सर्वथोलूकविडालसरठेक्षणम् ॥ २५ ॥
Animals in group of un-even number are auspicious. Seeing casa, (blue jay ), bhasa ( vulture ), bharadvaja (sky lark), nakula (mangoose), chaga (goat) and barhi (peacock) is always auspicious whereas seeing uluka (owl), bidala (cat), saratha ( heron ) is always inauspicious. 24b-25.
प्रशस्ताः कीर्तने कोलगोधाहिशशजाहकाः ।
न दर्शने न विरुते, वानरक्षवतोऽन्यथा ॥ 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 bear is otherwise. 26.
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. 27.
Grhapravesa nimitta (omen at the house of the patient)—
दध्यक्षतादि निर्गच्छद्वक्ष्यमाणं च मङ्गलम् ।
वैद्यो मरिष्यतां वेश्म प्रविशन्नेव पश्यति ॥ २८ ॥
Curds, rice grains used for auspicious rites etc. (flowers, perfumes, turmeric, camphor) and such other auspicious things being brought out (of the patients house at the time when the physician enters the house) is seen only in the house of the patient who is going to die. 28. दूताद्यसाधु दृष्ट्वैवं त्यजेदार्तमतोऽन्यथा । करुणाशुद्धसन्तानो यत्नतस्तमुपाचरेत् ॥ २९ ॥
Having witnessed inauspicious omens such as the messenger etc. (described so far) the physician should reject such a patient, but on seeing auspicious ones he should treat him with compassion and good will. 29.
Subha nimitta ( auspicious omens )
दध्यक्षतेक्षुनिष्पावप्रियङ्गमधसर्पिषाम् । यावकाञ्जनभृङ्गारघण्टादीपसरोरुहाम् ॥ ३० ॥ दूर्वार्द्रमत्स्यमांसानां लाजानां फलभक्षयौः । रत्नेभपूर्णकुम्भानां कन्यायाः स्यन्दनस्य च ॥ ३१ ॥ नरस्य वर्द्धमानस्य देवतानां नृपस्य च । शुक्लानां सुमनोवालचामराम्बरवाजिनाम् ॥ ३२ ॥ शङ्खसाधुद्विजोष्णीषतोरणस्वस्तिकस्य च । भूमेः समुद्धतायाश्च वह्नेः प्रज्वलितस्य च ॥ ३३ ॥ मनोज्ञस्यान्नपानस्य पूर्णस्य शकटस्य च । नृभिर्धेन्वाः सवत्साया वडवायाः स्त्रिया अपि ॥ ३४ ॥ जीवञ्जीवकसारङ्गसारसप्रियवादिनाम् । हंसानां शतपत्राणां बद्धस्यैकपशोस्तथा ॥ ३५ ॥ रुचकादर्शसिद्धार्थरोचनानां च दर्शनम् । गन्धः सुसुरभिर्वर्णः सुशुक्लो मधुरो रसः ॥ ३६॥ गोपतेरनुकूलस्य स्वनस्तद्वद्गवामपि । मृगपक्षिनराणां च शोभिनां शोभना गिरः ॥ ३७ ॥ छत्रध्वजपताकानामुत्क्षेपणमभिष्टतिः । भेरीमृदङ्गशङ्खानां शब्दाः पुण्याहनिःस्वनाः ॥ ३८ ॥ वेदाध्ययनशब्दाश्च सुखो वायुः प्रदक्षिणः । पथि वेश्मप्रवेशे च विद्यादारोग्यलक्षणम् ॥ ३९ ॥
Curds, rice grains used for auspicious rites, nispava, priya-ngu, madhu (honey), sarpi (ghee), yavaka, anjana, bell, lamp, lotus, durva grass, fresh fish and meat, laja (fried paddy), fruits, eatables, gems, elephant, vessels which are full, virgin, chariot, prosperous man, gods, kings, virtuous man, 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 offsprings; birds which hoot malodiously such as parakeet , sarasa jivanjiva (partridge), saranga ( ring neck ( crane ), hamsa (swan), satapatra (peacock or parrot), a solitary animal kept fastened (to a peg), sight of the armlet (jewellary), mirror, siddhartha (white mustard), gorocana (ox gall), pleasing perfumes, things of white colour, things of sweet taste, bellowing of the bull and the cow which 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, sound 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). 30-39.
इत्युक्तं दूतशकुनं स्वप्नानूर्ध्वं प्रचक्षते ।
So far were described the good and bad of the messenger and omens; further the good and bad dreams. 40a.
Asubha svapna – inauspicious dreams
स्वप्ने मद्यं सह प्रेतैर्यः पिबन् कृष्यते शुना ॥ ४० ॥ स मर्त्यो मृत्युना शीघ्रं ज्वररूपेण नीयते । रक्तमाल्यवपुर्वस्त्रो यो हसन् ह्रियते स्त्रिया ॥ ४१ ॥ सोऽस्त्रपित्तेन महिषश्ववराहोष्ट्रगर्दभैः । यः प्रयाति दिशं याम्यां मरणं तस्य यक्ष्मणा ॥ ४२ ॥ लता कण्टकिनी वंशस्तालो वा हृदि जायते । यस्य तस्याशु गुल्मेन यस्य वह्निमनचिषम् ॥ ४३ ॥ जुह्वतो घृतसिक्तस्य नग्रस्योरसि जायते । पद्मं स नश्येत्कुष्ठेन चण्डालैः सह यः पिबेत् ॥ ४४ ॥ स्नेहं बहुविध स्वप्ने स प्रमेहेण नश्यति । उन्मादेन जले मज्जेद्यो नृत्यन् राक्षसैः सह ॥ ४५ ॥ अपस्मारेण यो मर्त्यो नृत्यन् प्रेतेन नीयते । यानं खरोष्ट्रमार्जारकपिशार्दूलसूकरैः ॥ 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 overpowerd by women will die from asrapitta (bleeding disease). He, who dreams of going towards the west riding 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 tumor) soon. He, who dreams of offering oblations to fire which is not burning, his body smeared with ghee, of being naked, 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, 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, spirit of the dead or jackal, is inside the mouth of the death. He, who dreams of eating sweet pudding, pastries and vomitting 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 destroys the eye (vision). 40b-48.
मूर्ध्नि वंशलतादीनां सम्भवो वयसां तथा । निलयो मुण्डता काकगृध्राद्यैः परिवारणम् ॥ ४९ ॥ तथा प्रेतपिशाचस्त्रीदविडान्ध्रगवाशनैः । सङ्गो वेत्रलतावंशतृणकण्टकसङ्कटे ॥ ५० ॥ श्वभ्रश्मशानशयनं पतनं पांसुभस्मनोः । मज्जनं जलपङ्कादौ शीघ्रण स्त्रोतसा हतिऋ ।। ५१ ।। नृत्यवादित्रगीतानि रक्तस्त्रग्वस्त्रधारणम् । वयोङ्गवृद्धिरभ्यङ्गो विवाहः श्मश्रकर्म च ॥५२॥ पक्वान्नस्नेहमद्याशः प्रच्छर्दनविरचने । हिरण्यवलोहयोर्लाभः 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 alight-ning on it, (head), head being shaven; surrounded by crows, vultures etc. or by the spirit of the dead, pisaca, women, dravidas, andhras, and those who eat cow’s flesh; getting entangled among vetra (water reed / cane), creepers, bamboo, grass or thorns; sleeping on a ravine 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 colored, garlands and dress; increase of age and of body parts; getting anointed with oil and taking bath, getting married; engaged in shaving the mustache, eating cooked foods fats and wine, engaged in vomitting and purging; acquiring gold and iron, getting defeated in dice (gambling) and sports; destruction, loss of both the pillows, (one of the head and the other of the feet); falling off ( loss of) the skin of feet; being in ectacy 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 goddess where animals are slaughtered); falling from the (terrace of ) palace, 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. 49-58a.
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). 58b-59a,
मनोवहानां पूर्णत्वात्स्त्रोतसां 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. 59b-60.
Svapna bheda and phala – kinds and effects of dreams
दृष्टः श्रुतोऽनुभूतश्च प्रार्थितः कल्पितस्तथा ।
भाविको दोषजश्चेति स्वप्नः सप्तविधो मतः ॥ ६१॥
The seen (witnessed), the heard, the experienced, the desired, the imagined, the futuristic (going to happen in future) and that born from (aggravated) dosa-thus the dream is of seven kinds. 61.
तेष्वाद्या निष्फलाः पञ्च यथास्वप्रकृतिर्दिवा || दृष्टः करोति तुच्छं च गोसर्गं तदहर्महत् । निद्रया वाऽनुपहतः 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 ones own constitution (natural temperament), those which are forgotten soon and those which are either too long or too short. Those seen in the early part of the night yeild 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) 62-63.
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, who sees good ( auspicious) dreams immediately after an auspicious one, will derive the good effect only. 64-65a.
Subha svapna (auspicious dreams )
देवान् द्विजान् गोवृषभान् जीवतः सुहृदो नृपान् ॥ ६५ ॥ साधून् यशस्विनो वह्निमिद्धं स्वच्छान् जलाशयान् । कन्या: कुमारकान् गौरान् शुक्लवस्त्रान्सुतेजसः ॥ ६६ ॥ नराशनं दीप्ततनुं समन्ताद्रधिरोक्षितम् । यः पश्येल्लभते यो वा छत्रादर्शविषामिषम् ॥ ६७ ॥ शुक्लाः सुमनसो वस्त्रममेध्यालेपनं फलम् । शैलप्रासादसफलवृक्षसिंहनरद्विपान् ॥ ६८ ॥ आरोहेद्गोश्वयानं च, तरेन्नदह्रदोदधीन् । पूर्वोत्तरेण गमनमगम्यागमनं मृतम् ॥६९॥ सम्बादधान्निः सुतिर्देवैः पितृभिश्चाभिनन्दनम् । रोदनं पतितोत्थानं द्विषतां चावमर्दनम् ॥ ७० ॥ यस्य स्यादायुरारोग्यं वित्तं बहु च सोऽश्रुते ।
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 a clean; the virgin, young boys, those who are white, wearing white dress and of radiant complexion; raksasas who are besmeared with blood; of bright complexion and devouring human beings; the umbrella, mirror, poison (roots such as aconite etc.), meat, white flowers, white cloth, body smeared with dirt, fruits; climbing on hills, palaces, fruit trees; riding on lion, man, elephant, bull or horse; swimming in a river, lake or sea; travelling either to the east or north, copulating with a forbidden women, death (of some one else ) , getting relieved from troubles, being praised by the gods and dead ancestors, weeping, uplifting the sinners and subdueing those who hateattains long life, health and great wealth. 65.-71.a.
मङ्गलाचारसम्पन्नः परिवारस्तथाऽऽतुरः ॥ ७१ ॥ अद्दधानोऽनुकूलश्च प्रभूतद्रव्यसङ्ग्रहः । सत्त्वलक्षणसंयोगो भक्तिर्वैद्यद्विजातिषु ॥ ७२ ॥ चिकित्सायामनिर्वेदस्तदारोग्यस्य लक्षणम् ।
The patient endowed with auspicious conduct, having attendants of similar qualities, having faith (in the physician and treatment), helpful with plenty of money, combined with good qualities, obedience in the physician, and the twice born (brahmana ), enthusiastic (optimistic) about the treatment-these are features of health (the sick person getting back his health). 71b-73a.
इत्यत्र जन्ममरणं यतः सम्यगुदाहृतम् ॥ ७३ ।। शरीरस्य ततः स्थानं शारीरमिदमुच्यते ॥ ७३ / २॥
As birth and death of the human body have been described in this section, it is called as Sarira sthana. 73-73½.
इति श्रीवैद्यपतिसिंहगुप्तसूनुश्रीमद्वाग्भटविरचितायामष्टाङ्गहृदयसंहितायां द्वितीये शारीरस्थाने दूतादिविज्ञानीयो नाम षष्ठोऽध्यायः ॥ ६ ॥ Thus ends the chapter named Dutadi Vijnaniya, the sixth in Sarira sthana of Astanga hrdaya samhita composed by Srimad Vagbhata, son of Sri Vaidyapati Simhagupta.
समाप्तं चेदं द्वितीयं शारीरस्थानम् । Thus ends Sarira sthana-the second section.
