अथातः सर्वरोगनिदानं व्याख्यास्यामः । इति ह स्माद्दुरात्रेयादयो महर्षयः ॥१॥
Further, we will now expound Sarvaroga nidana the general means/methods of diagnosis of all diseases; thus said Atreya and other great sages. (1)
Rogotpatti – origin of diseases
इहकृतयुगेविगतरागद्वेषादिद्वन्द्वा जितलोभक्रोधश्रमक्लमालस्यभया निष्परिग्रहाः पुरुषा बभूवुः ।
तेषां पुण्यबलेन पृथिव्यादीनां सर्वगुणसमुदायादचिन्त्यरसवीर्यादिसमुदितानि सस्यान्योषधयश्चासन् ।
ते तानि जितेन्द्रियत्वात् काले मात्रया चोपयुञ्जानाः सत्यार्जवानृशं – स्यादिगुणयोगाच्च
सुरसदृशतेजसोरूपाकृतिप्रमाणप्रसादोपचयसंहननसत्त्वसारसम्पन्ना दीर्घायुषो नीरुजश्च बभूवुः ॥२॥
In this world (of humans), during Krtayuga, lived such people, who were devoid of duels such as desire and hatred etc, who had overcome greed, anger, exertion, fatigue, laziness and fear, and who moved everywhere happily as they wished. By the strength of their righteousness and presence of all the good qualities, in full, in Prithvi etc. (and other elements), all the plants and herbs possessed unimaginable (profound) properties such as taste, potency, etc; they (people) being conquerors of their senses, used these (plants and herbs) in the right time and (right) quantity. By this and by the effect of thier truthfulness, sincerity, benovelence etc, they (people) obtained brilliance, (good) appearance, physique, tranquility, prosperity, strength, mental excellence, long and disease – free life, similar to that of the gods. (2)
भ्रश्यति तु कृतयुगे युगस्वभावत् क्रमेण परिहीयमाणसर्वगुणेषु पृथिव्यादिषु शरीरेषु च धर्मातिक्रमात्पुरुषेष्ववश्यम्भाविनो निरपेक्षरूक्षाभिरुपेक्षिता देवताभिर्ज्वरादयः प्रादुर भूवन्निति सर्वरोगाणां सामान्यतः सम्भवः ॥३॥
With the passing away of Krtayuga, by the very nature of the (next) yuga, there occured gradual diminition in all the qualities of prithvi etc, (and other elements) and also the bodies of men due to violation of righteousness, undesirable (unnecessary) use of dryness (in foods etc ) and neglect of gods. As an imperative consequence, there originated Jvara etc, (fever and other diseases), This, in general, is the mode of origin of all diseases. (3)
ज्वरस्तु स्थाणुशापात् प्राचेतसत्वमुपागतस्य प्रजापतेः क्रतौ भागमपरिकल्पयतस्तद्विनाशार्थं पूर्वजन्मावमानितया
रुद्राण्या प्रेरितस्य पशुपतेद्रिव्यमब्दसहस्त्रं परिरक्षितवतः क्रोधमतिचिरकालसम्भृतो व्रतान्ते रोषाग्निः किङ्कररूपेण
किल पिण्डितमूर्तिर्वीरभद्रनामा भस्मप्रहरणस्त्रिशिरोक्षिबाहुपादः पिङ्गललोचनो दंष्ट्री शङ्कुकर्णः कृष्णतनुरुत्तमाङ्गान्निश्चचार ।
स देवीविनिर्मितया सह भद्रकाल्या प्रतिरोमकूपमभिनिः सृतैर्विविधविकृताकृतिभिरनन्तैर्भयानक वाक्यक्रियावपुर्भिरनुचरैः
परिवृतश्चतुर्युगान्तकरकालाम्भोदसहस्रनिनदोऽनुनादयन् रोदसी ज्वालागर्भेण परीतः कलकलारावेण महाभूतसम्प्लवकारिणा
विधाय दानववधमश्वमेधाध्वरविध्वंसनं च प्राञ्जलिर्विज्ञापयामास शिवम् । शिवीभूतोऽसि देवदेव, देवैः
पितामह – प्रभृतिभिर्जगतः पित्रा च धात्राभिष्ट्रयमानः । सम्प्रत्यहं किं करवाणीति । तं शूली क्रोधमादिदेश ।
यस्मात् त्रिदशैरप्यजय्य! मत्क्रोध! व्रतविघ्नं चिकीर्षुदक्षसैन्यं दक्षो दक्षहव्यं च त्वया जीर्णमतो जगतोऽस्य सस्थावरस्य
ज्वरयिता ज्वरो भवान् भवतु । त्वं हि सर्वरोगाणां प्रथमः प्रवरो जन्ममरणेषु तमोमयतया महामोहः प्राग्जन्मनो
विस्मारयितापचरान्तरेषु चोष्मायमाणत्वात् सन्तापात्मा द्वयेष्वपि ध्रुवोज्वरो भवेति ।
सोऽयमेवमुमापतिनानुगृहीतो नानानामभिः सर्वतोऽनुभुवि विचरति। तद्यथा। पाकलो गजेष्वभितापो
वाजिष्वलर्कः कक्कुरेष्विन्द्रमदो जलजेषु ज्योतिरोषधीषु चूर्णको धान्येष्वप्सु नीलिका भूमावूषरो मनुष्येषु ज्वर इति ॥४॥
Jvara (fever) expecially, arose from the anger of sthanu ( Rudra ), Long back, Prajapati (Daksha) who while performing a sacrifice, did not effer libation to Pasupati (Rudra). Enraged by this and instigated by Rudrani (consort of Rudra) who had suffered insult in her previous life, Rudra, in order to kill Daksha, gave physical form to his anger kept controlled for a thousand divine years. At the end of the vow, the fire of anger nurtured for a long time inside, came out from his body in the form of servant by name Virabhadra. He was besmeared with ash, had three heads, eyes, arims and legs, reddish brown eyes, protruding teeth, hook like ears, black coioured body and head, he was accompnied by Bhadrakali, who was created by Devi (consort of Rudra), and also by innumerable attendants coming out from every pore of his skin, having various terrific forms of endless, terryfying speech and actions. He (Virabhadra) capable of destroying all the four yugas (aeons), roaring like the sound of a thousand black clouds, occupying the entire space between heaven and earth sorrounded by tongues of flame bursting out from his body, creating havoc in the great elements (entire cosmos) by his rattling noise, killing the demons and destroying Asvamedha (horse sacrifice), bowed to Siva ( Rudra) and with folded hands appealed to him as follows –
Oh: Lord of lords, you have become calm and benevolent by the prayers of Brahma, the grandfather, the father and mother of the world. What am I to do now? To this appeal, Suli (Rudra) instructed him thus:
“You, my anger, are invicible in all the three worlds, you have destroyed Daksha, who violated the rule, his army and his sacrifice. Hence you shall bear the name Jvara and cause destruction of everything in the material world; you will be the first of the diseases and foremost among them, manifesting in the form of great delusion both at the time of birth and death, in all living beings; you will cause lack of knowledge of their previous lives and the time of committing sins (voilating rules), being born of firy quality, you create heat and distress invariably at both times (birth and death) and become known as Jvara.’
Thus blessed by Umapati (Rudra), he moves about in all the worlds in different names such as pakala in elephants, abhitapa in horses, alarka in dogs, indramada in aquatic animals, Jyoti in herbs, Curnaka in grains, nilika in water, usara in the soil and Jvara in human beings. ( 4 )
तत्सहजाश्चारोचकाङ्गमर्दशिरोव्यथाभ्रमक्लमग्लानितृष्णासन्तापादयः । तत्सन्तापाच्च रक्तपित्तम् ।
तत्रैव च यज्ञे क्रोधभयाभिभूतानां परितो विद्रवतां लङ्घनप्लवनाद्यैर्देहविक्षोभणैर्गुल्मविद्रधिवृद्धिजठरादयो,
हविः प्राशान्मेहकुष्ठार्श: शोफातीसारादयो, भयोत्त्रासशोकाशुचिसंस्पर्शैरुन्मादापस्मारग्रहादयो,
रोहिण्यतिप्रसङ्गाच्छेषदुहित्रसम्भोगकृताच्च प्रजापति – क्रोधान्नक्षत्रराजस्य राजयक्ष्मा तत्सहोद्भवाश्च कास श्वासादयः ।
सोऽपि हि न विना ज्वरेणानुबध्नातीति सकलो ऽपि रोगग्रामो ज्वरपूर्वको ज्वरशब्दवाच्यो वा ॥५॥
The attendants born with him, became anorexia, bodyache, headache, giddiness, exhoustion, tiredness, thirsty heat distress etc; form his heat is born the bleeding disease, by over-exertion from hopping, jumping and running helterskelter all over the place of sacrifice in fits of anger, there arose tumors of the abdomen, abscess, enlargement of the scrotum, enlargement of the abdomen etc; by consuming the libations of the sacrifice, arose diabetes, leprosy, piles (haemorrhoids), swelling (dropsy), diarrhiea etc; from the fear, terror, grief and contact with unholy things arose insanity, epilepsy, seizures (by evil spirits) etc, rajayaksma (consumption, tuberculosis) which first affected the king of the stars (the moon) was born from the anger of Prajapati, because he (the moon) was attached too much with only Rohini, and avoided sexual intercourse with the other daughters; (of Prajapati); cough and dyspnoea etc, arose as its (of consumption) brothers. Even these diseases do not affect persons without (the company) of Jvara. Hence the whole array of diseases are preceded by jvara (fever) and even called by the term “Jvara” itself. (5)
Nidana panchaka – five means of diagnosis
ज्वरस्तमो विकार आतङ्क पाप्मा गदो व्याधिराबाधो दुःखमामयो यक्ष्मा रोग इत्यनर्थान्तरम् । तत्र रुजतीति रोगः । तस्योपलब्धिर्निदानपूर्वरूपरूपोपशयसम्प्राप्तिभिः ॥६॥
Jvara, Tama, Vikara, Atanka, Papma, Gada, Vyadhi, Abadha, Dukha, Yaksma,
Roga- all these (terms) are synonyms; it is painful hence it is called Roga. Its diagnosis, is by (knowing of its) Nidana (cause), Purvarupa (predomonitory symptoms), Rupa (characteristic features), Upasaya (diagnostic test ) and Samprapti (pathogenesis). (6)
तत्र निदानं वाय्वादिप्रकोपः । तस्य पुनरहिताहारविहारसेवा ।
निदानपर्यायास्तु हेतुर्निमित्तमायतनं कारकः कर्ता कारणं प्रत्ययः समुत्थानं मूलं योनिरिति ॥७॥
Nidana – (cause/aetiology) is aggravation (great increase) of vata and other (doshas); the cause of which is again the indulgence in unsuitable foods and activities. The synonyms of the (term) nidana are hetu, nimitta, ayatana, karaka, karta, karana, pratyaya, samuthana, mula and yoni. (7)
पूर्वरूपं नाम येन भाविव्याधिविशेषो विज्ञायते न तु दोषविशेषः । तद्ध्युत्पत्स्यमानस्य व्याधेरल्पत्वादव्यक्तं रूपम् ॥ ८ ॥
Purvarupa – (prodromal, premonitory symptoms) are those, by which the oncoming specific disease becomes known but not the doshas (specific for) causing that disease. It is the mild and poorly manifested features of the forthcoming disease. (8)
स्पष्टं पुना रूपम् । तस्य शब्दान्तराणि लिङ्गमाकृतिर्लक्षणं चिह्नं संस्थानं व्यञ्जनमिति ॥९॥
Rupa – (characteristic features, clinical features, signs and symptoms) are those which are well manifest. Its other synonyms are linga, akrti, lakshana, chinha, samsthana, and vyanjana. (9)
उपशय हेतुव्याधिविपरीतैर्विपरीतार्थकारिभिश्चौषधाहारविहारैः सुखानुबन्धः । स हि व्याधिसात्म्यसंज्ञः ।
तद्विपरीतो ऽनुपशयः । एतेन देशकालौ व्याख्यातौ ॥१०॥
Upasaya – (diagnostic tests) is obtaining comfort by the use of medicines, food or activities which are either Viparita (opposite) or Viparitarthakari (producing the opposite effect though not actually opposite) of the cause (of the diseases) or the disease itself or both. The same is also known as Vyadhisatmya (comfortable to the disease).
The opposite of it, is Anupasaya (discomfort). In this, even the land (habitat) and time (seasons) are also described (to be included along with medicines, food and activities). (10)
Notes: The physician administers certain medicines, food or activity to a patient when he is unable to diagnose the disease correctly. If the patient finds comfort by such methods it is Upasaya or Satmya and if he finds discomfort it is Anupasaya or Asatmya. The selection of the medicines, food or activity is upon the nature (opposite or identical) of either the cause of the disease, the disease itself or both. Thus, Upasaya and Anupasaya are classified into the following kinds –
I. Viparita – (of opposite nature)
A. Hetu Viparita (opposite of the cause of disease) a. ausadha (medicine) b. anna (food)
c. vihara (activity)
B. Vyadhi Viparita (opposite of the disease)
a. ausadha
b. anna
C. Ubhaya Viparita (opposite of both cause and disease)
a. ausadha
c. vihara
b. anna
c. vihara
II. Viparitarthakari (producing opposite effect (good effect) though not actually opposite)
A. Hetu Viparitarthakari
a. ausadha
b. anna
B. Vyadhi Viparitarthakari a. ausadha
C. Ubhaya Viparitarthakari a. ausadha
c. vihara
b. anna
c. vihara
b. anna
c. vihara
Indu, the commentator of this text does not eloberate on this subject. Arunadatta and Hemadri in their commentaries on Astanga Hridaya and Chakrapanidatta in his commentary on Charaka Samhita and Vijayaraksita in his commentary on Madhava Nidana have furnished examples for all these kinds of Upasaya. Interested readers may consult these references.
सम्प्राप्तिः पुनरेवंदुष्टो दोषस्तेन चैवमारब्धो । व्याधिस्तत्पर्याया जातिरागतिर्निर्वृत्तिर्निष्पत्तिरिति ॥११॥
Samprapti – is (the description) how a disease is being produced (pathogenesis) by the aggravated dosha. Its synonyms are jati, agati nirvritti and nispatti. (11)
सा सङ्ख्याविकल्पप्राधान्यबलकालविशेषैर्भिद्यते । तत्र सङ्ख्या तावदष्टौ ज्वरास्त्रिविधं रक्तपित्तं पञ्च कासा इति ।
विकल्पः समवेतानां दोषाणामंशांशकल्पना । प्राधान्यं व्याधीनामनुबन्ध्यानुबन्धकभेदात्तरतमयोगाद्वा दोषाणाम् ।
बलाबलविशेषो हेत्वादिकार्ल्यावयवविभावनया । कालविशेष: पुनर्दोषाणामृत्वहोरात्र्याहारसमयनियतः प्रकोप इति ।
एतावतैव समासतः कथितो निदानार्थः । विस्तरेण तु यथास्वं प्रतिरोगमुपदेक्ष्यते ॥ १२ ॥
Sankhya, vikalpa, pradhanya, bala and kala are its (samprapti) subdivision, Sankhya samprapti is to say that jvara is of eight kinds, raktapitta is three, kasa is five and so on; Vikalpa is to indicate the proportional analysis of the qualities of the doshas involved (in producing the disease), Pradhanya is to indicate the primary (chief, leader, predominant) and secondary (accessary, follower minor, associate) disease or of the doshas and their degree of increase (moderate increase, mild increase etc) involved in producing the disease. Indicating the strength or weakness of the disease on the basis of the cause, area of involvement, organ affected etc. is Bala Samprapti. Indicating the time of aggravation (increase) of doshas in relation to the season, day, night, time of taking food etc. is Kala Samprapti.
Thus was indicated, in brief, the means of diagnosis, these will be described in detail in each of the diseases seperately. (12)
Vata prakopa karana – causes for aggravation of vata
अथ तिक्तकटु कषायरूक्षलघुशीतविष्टम्भिविरूढकतृणधान्यकलायचणककरीरतुम्बकालिङ्गचिर्भिटबिसशालूकजाम्बवतिन्दुकहीनशुष्कप्रमिततृषिताशनक्षुधिताम्बुपानासृक्क्षयविरेचनादिकर्मातियोगवे विधारणोदीरणरात्रिजागरणप्रवातव्यवायव्यायामबलवद्युनादिसाहसभयशोको प्रकोपमापद्यते ॥ १३ ॥ द्धनिग्रहातिखरचापकर्षणात्युच्चविषमलङ्घनाध्वाध्ययनधावनसलिलतरणाभिघातदम्यगोवाजिगजनिग्रहाश्मशिलालोहकाष्ठोत्क्षेपविक्षेपभ्रमणचालनगाढोच्छादनपराघातकण्ठादिभिरतिसेवितै-ग्रीष्मवर्षापराह्णापररात्राहारपरिणामान्तेषु च वायुः
Vata undergoes Prakopa (aggravation, great increase) by over-indulgence in foods which are bitter, pungent, astringent, dry and cold; which bind the bowels, germinating grains, cereals, kalaya canaka, karira, tumba, kalinga, cirbhita, bisa, saluka, jambava, and tinduka; food which is poor (in quality), dry (devoid of moisture) very less in quantity; taking food while thirsty, drinking water when hungry, excess of blood letting, purgation and other therapies, suppression or premature initiation of urges of the body, keeping awake at nights, (exposure to) heavy direct breeze, over-indulgence in physical activities, sexual intercourse, strenous activities like wrestling with strong persons or restraining them, bending bows which are very hard, jumping very high, jumping in disorderly manner, walking long distance, reading in high pitch for long time, running and swimming for long periods, assault, restraining untamed animals such as bull, horse, elephantetc, throwing (heavy) stone, boulders, metal, or wooden log; falling from height, going round and round driving; covering with heavy cloth, assaulting others and such other acts; sudden fear, grief, emotions, etc, during grisma (summer) and varsha (rainy) seasons, afternoons, later part of the night and at the end of digestion of food. (13)
Pitta prakopa karana – causes for aggravation of pitta
विदाहकालेषु च पित्तम् ॥१४॥
कट्वम्ललवणक्षारोष्णतीक्ष्णविदाहिशुक्तशाण्डाकीमद्यमूत्रमस्तुदधिधान्याम्लतैलकुलत्थमाषनिष्पाव- तिलान्नकट्वरकुठेरकादिवर्गामाम्रातकाम्लीकापीलुभल्लातकास्थिलाङ्गलिकामरिचातपाग्निरजोधूमक्रोधेर्ष्याजीर्णमैथुनोपगमनादिभिर्वर्षाशरन्मध्यन्दिनार्धरात्राहार
Pitta undergoes prakopa (great increase, aggravation) by overindulgence in foods which are pungent, sour, salty, alkaline, hot, penetrating, which cause heart-burn, sukta (fermented drink), Sandaki (condiments fried in oil) wine, urine, whey, curds, sour drink prepared from grains, kulattha, masa, nispava, tilanna, katvara, kuteraka and others of that group; excess use of unripe amrataka, amlika, pilu, bhallataka asthi, langalika and maricha; exposure to sunlight, fire, dust and smoke; anger, jealosy, during digestion of food, sexual intercourse, during varsha (rainy), sarat (autumn), midday, midnight and middle time of digestion of food. (14)
Kapha prakopa karana – causes for aggravation of kapha
मधुराम्ललवणस्निग्धगुरुशीतपिच्छिलाभिष्यन्दि नवान्नपिष्टपृथुकस्थूलभक्ष्यशष्कुल्यामक्षीरकीलाटमोरटकूचीकातक्रपिण्डकपीयुषेक्षुरसफाणितगुडानूपपिशितमोचखर्जूरभव्यनारिकेलनिशाम्बुपानात्यम्बुपानातिसन्तर्पणभुक्तमात्रदिवास्वप्रकालातिस्वप्रकायवाङ्मनोव्यापारानारम्भानुपधानशयनावश्यायहर्षच्छर्दिविघातविरेचनाद्ययोगादिभिः शिशिरवसन्तपूर्वाह्नप्रदोषभुक्तमात्रेषु च लेष्मा ॥ १५ ॥
Slesma (kapha) undergoes prakopa (great increase, aggravation) by over indulgence in foods which are sweet, sour, salty, fatty heavy (hard for digestion) cold, slimy, abhisyandi (which cause increase of secretions and thus block the channels), freshly harvested grains, powdery foods (flour), corn flakes, eatables which are very big, fried pastry uncooked milk, kilata (solid portion of whey), morata (liquid portion of whey), kueika (liquid portion of curds), takrapinda (solid portion of buttermilk), piyusa (milk of cow just calved), sugarcane juice, phanita (half-boiled sugarcane juice), guda (treacle/ jaggery), meat of animals of marshy places, moca, narikela, kharjura, bahvya; drinking water at nights, over intake of water, over nutrition sleeping, immediately after lunch, excess sleep during normal time, not indulging in any activity of body, speech or mind, sleeping without a pillow under the head, exposure to snow/mist, excess of happiness, suppression of vomiting, inadequacy of therapies such as purgation etc; during sisira (winter), vasanta (spring), forenoon, evening, and immediately after meals. (15)
द्वयसंसर्गात् संसर्गः । सर्वेषां तु मिश्रीभावात्तथाध्यशनसमशनविषमाशनविरुद्धाशनसङ्कीर्णाशनव्यापन्नाम्बुमद्यमन्दकदधियावकयवसुरापिण्याकाममूलकसर्षपशुष्कशाकवल्लूरकृशपिशितलकुचामफलमृत्तिकाभ्यवहारान्नपरिवर्तर्तुव्यापदसात्म्यौषधिगन्धाघ्राणविषपिटकाविषगराभ्यवहारानार्तवदुर्दिनग्रहपीडाग्रहावेशपुरोवातपर्वतोपलेषरसायनस्नेहस्वेदविरेचंनादिमिथ्यायोगेभ्यः पापानांच कर्मणामभ्यासात्पूर्वकृतानांचपरिणामात्स्त्रीणां विषमप्रसवात् प्रसूतानां च मिथ्योपचारात् सन्निपातः ॥१६॥
Samsarga – (two doshas undergoing prakopa or great increase simultaneously occurs by (indulgence in) mixture of any two (factor which cause increase of two doshas)
Sannipata – (all the three doshas undergoing great increase simultaneously) is by (indulgence of) all kinds ( factors which cause increase of all the doshas) and also by adhyasana (taking large quantities of food frequentl), samasana (taking healthy and unhealthy food mixed together), visamasana (taking foods earlier to or later than the regular time), viruddhasana (foods which are incompatable) sankirnasana (foods of different kinds), contaminated water and wines mandaka (unfermented curds), dadhi (curds), yavaka (small variety of barley), yavasura (beer prepared from barley) pinyaka ( paste of sesamum seeds) amamulaka (unripe /raw raddish), sarshapa, suskasaka ( dried vegetables or leaves), vallura (dried meat), krsa pisita (meat of emaciated animals), lakuca, amaphala (unripe fruits), eating of mud, foods unsuited to the region of residence, abnormalities of season, smell of unaccustomed crops (food crops, medicinal herbs etc) poisonous materials, non-poisonous materials acting as poison, homicidal poisoning, unseasonal cloudy day, bad effects of planets, sizure by evil spirits, direct breeze, proximity of mountains, (effect of) improper procedure of rejuvinatory and other therapies such as oleation, sudation, purgation, etc, habit of committing sinful acts, effect of actions of previous lives, abnormal delivery (abortion miscarriage, pseudocyesis, dificult labour etc) and improper management of peurpureum. (16)
इति सामान्यतः सर्वेषु रोगेषु दोषप्रकोपहेतुरुक्त इति । भवन्ति चात्र ॥१७॥
Thus was enumerated the various factors which produce increase of doshas generally in all diseases, further some verses here. (17)
प्रतिरोगमिति कुद्धा रोगाधिष्ठानगामिनीः । रसायनी: प्रपद्याशु दोषा देहे विकुर्वते ॥१८॥
Doshas which have undergone increase, travelling through the channels of rasa (arteries, veins, lymphatics, etc) reach the site of the disease in the body and produce the disorders quickly. (18)
Nakshatra phala effects of stars
आधानजन्मनिधनप्रत्यराख्यविपत्करे । नक्षत्रे व्याधिरुत्पन्नः क्लेशाय मरणाय वा ॥१९॥
The disease which starts in the same stellar constellation of the person which was at the time of his adhana (foetal formation in the mother’s womb), janma (time of birth) nidhana (seventh house from the house of birth in his horoscope), pratyara (fifth house), and the vipatkara (third house) will either cause great troubles to the patient or even leads to his death. (19)
ज्वरस्तु जातः षड्रात्रादश्विनीषु निवर्तते । भरणीषु तु पञ्चाहात् सप्ताहात् कृत्तिकासु तु ॥ २० ॥
त्रि: सप्तरात्रादथवा रोहिण्यामष्टरात्रतः । एकादशाद्वा दिवसान्मृगे षण्णवरात्रयोः ॥ २१ ॥
पञ्चाहान्मृत्युरार्द्रायां त्रिपक्षे संशयोऽथवा | पुनर्वसौ प्रवृत्तस्तु ज्वरोऽपैति त्रयोदशात् ॥ २२ ॥
दिवसात् सप्तविंशाद्वा द्व्यहात् सप्ताहतोऽथवा । पुष्ये शेषासु मरणं चिरेणापि मघासु तु ॥ २३ ॥
अवश्यं स्वास्थ्यमाप्नोति द्वादशाहान्मृतो न चेत् । फाल्गुन्योः पूर्वयोर्मृत्युरन्ययोश्चदिनेऽष्टमे ॥२४॥
नवमेऽयेकविंशे वा ज्वरः सौम्यत्वमृच्छति । हस्तेन सप्तमे शान्तिश्चित्रायामष्टमेऽथवा ॥ २५ ॥
पुनश्चित्रागमे स्वातौ दशाहादथ वा त्रिभिः । पक्षैर्मृत्युं विशाखासु द्वाविंशे ऽहनि निर्दिशेत् ॥ २६ ॥
नवमेऽह्नि न चेच्छान्तिमैत्रे मृत्युस्ततः परम् । ज्येष्ठायां पञ्चमे मृत्युरूर्ध्वं वा द्वादशात् सुखम् ॥२७॥
स्वास्थ्यं दशाहान्मूले तु त्रिसप्ताहेऽथ वा गते । पूर्वाषाढासु नवमे ततोऽन्यासु तु मासतः ॥२८॥
अष्टाभिरथवा मासैर्नवभिर्वा भवेच्छिवम् । आज्येष्ठाहाद्धनिष्ठासु द्वादशाद्वारुणेषु तु ॥ २९ ॥
षडहे द्वादशाहे वा मृत्युर्भाद्रपदासु तु । उत्तरासु त्रिसप्ताहात् प्रशमो रेवतीषु च ॥३०॥ चतूरात्रेऽष्टरात्रे वा क्षेममित्याह गौतम्: ॥३१॥
Jvara (disease in general) which starts in Asvini (constellation) subsides within six days; that in Bharani ( constellation) subsides in five days; that in Krttika (constellation) within seven days or within thrice seven days (21); that in Rohini in eight or eleven days; that in Mrga in eight or nine days, that in Ardra death occurs in five days or it is doubtful if it continues for three fortnight; that fever which starts in Punarvasu subsides within thirteen days, twentyseven days or twice sevendays (14); that which starts in Pusya Aslesa and Magha ends in death slowly or health is restored definitely if death does not occur within twelve days; that which starts in Purvapalguni and the other Phalguni (uttaraphalguni) leads to death in eight, nine or twentyone days, or gets mitigated afterwards; that starting in Hasta subsides within seven days; that commencing in Citra will subside in eight day or by the time of the next appearance of it (citra), (nine days ) ; that commencing in Svati leads to health in three weeks or death in ten days or three fortnights; that starting in Visaka leads to death within twenty two days. That which started in Maitra (Anuradha) if does not subside within nine day, leads to death afterwards. ( 20 )
That starting in Jyesta causes death within five days or leads to health after twelve days; that starting in Mula leads to health in ten days or after thrice seven days. (21) That starting in Purvasadha leads to health in nine days, and the other (uttarasadha) within one, eight or even nine months.
That starting in Dhanista (leads to health) pessists till the appearance of Jyesta or till that of Varuna; that commencing in Bhadrapada leads to death in six or twelve days. That commencing with Revatileads on to health within four or eight days, – thus said Gautama. (22-31 )
Notes: In ancient times Astrology was a hand maid to medical science, hence the above description, here. Interested readers may consult books on Astrology for details.
॥ इति प्रथमोऽध्यायः ॥
Thus ends the First chapter.
