The sixth chapter of Sarirasthanam of Ashtanga Hridayam is known as as Dutadivijnaniya sharira Adhyayah. This chapter offers with the reason of data concerning the messenger, inauspicious goals and omen.
The matters lined on this chapter embrace –
– Caste and stage of life as determinants of success and failure of remedy
– Asubha Duta – inauspicious messenger
– Inauspicious occasions occurring with the doctor when the messenger approaches him
– Inauspicious occasions noticed on the premise of similarity between affected person and messenger
– Inauspicious occasions associated to the actions of the messenger and time at which he approaches the doctor
– Inauspicious omens
– Pathi asubha nimitta – inauspicious omens encountered on the way in which to the affected person’s house
– Inauspicious omens based mostly on the motion of animals and birds across the doctor en-route to affected person’s house
– Inauspicious omens based mostly on the forms of animals and birds seen by the doctor en-route to affected person’s house
– Inauspicious omens based mostly on the sight and sounds made by sure animals on the way in which to affected person’s house
– Inauspicious omens based mostly on the sight of rainbow and fireplace crammed pots on the way in which to affected person’s house
– Grahapravesa nimitta – omen on the home of the affected person
– Situations for treating and rejecting the affected person on the supply and non-availability of inauspicious omens
– Subha nimitta – auspicious omens
– Asubha svapna – inauspicious goals
– Asubha svapna – inauspicious goals
– Inauspicious goals based mostly on the options of a lady
– Inauspicious goals associated to channels of the thoughts
– Svapna bheda – varieties and results of goals
– Svapna bheda – fruitful and unfruitful goals
– Results of goals
– Subha svapna – auspicious goals
– Indicators of fine well being
Pledge by the creator(s)
अथातो दूतादिविज्ञानीयं शारीरं व्याख्यास्यामः।
इति ह स्माहुरात्रेयादयो महर्षयः।गद्यसूत्रे॥२॥
After having provided prayers to the God, henceforth we’re going to clarify the chapter pertaining to the reason of data concerning the messenger and so on (inauspicious omens and goals). Thus say (pledge) atreya and different sages.
Caste and stage of life as determinants of success and failure of remedy
पाखण्डाश्रमवर्णानां सवर्णाः कर्मसिद्धये ।
त एव विपरीताः स्युर्दूताः कर्मविपत्तये ॥ १ ॥
The messenger (the one who involves name the doctor to go to the affected person) if belonging to the identical class as of the pakhanda (low caste), asrama (levels of life) and varna (caste) portends success in remedy; but when he belongs to a distinct class, he portends failure in remedy
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 doctor mustn’t observe the messenger, resembling; he who’s depressed, frightened, in hurry, exhausted, talking harsh and inauspicious phrases, carrying weapons, or sticks, who’s impotent, who has shaved his head and moustache, or having huge locks of hairs; whose very identify itself is inauspicious, who’s committing merciless acts, is soiled, a lady messenger, multiple; a sick individual, of mutilated physique, placing on pink colored garlands and unguents; smeared with oil or mud on the physique; carrying outdated (torn), discoloured, moist fabric and single fabric; who’s seated on a donkey, camel or buffalo; who is thrashing wooden, stone and so on., and who’s beckoning from a distance.
Inauspicious occasions occurring with the doctor 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 doctor is considering or talking inauspicious, when he’s bare, tearing or slicing issues, lighting the hearth, providing oblations to the manes, sleeping, untied his hairs, taking oil tub, weeping and unclean; such a person is the messenger of an individual who’s going to die.
Inauspicious occasions noticed on the premise of similarity between affected person and messenger
विकार सामान्य गुणे देशे कालेऽथवा भिषक् ॥ ७ ॥
दूतमभ्यागतं दृष्ट्वा नातुरं तमुपाचरेत् ।
The doctor mustn’t deal with the affected person whose messenger is just like the sick individual (affected by the illnesses). After seeing him (messenger) method in such place and time that are just like the illness of the affected person.
Inauspicious occasions associated to the actions of the messenger and time at which he approaches the doctor
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 , on the very look earlier than the doctor is seen touching his personal umbilicus, nostril, mouth, hairs of the pinnacle and of the physique, nails, tooth, secret elements (genitals, anus), again, breasts, neck, stomach and the ring finger; cotton, chaff, lead, bone, cranium, pestle, stone, broom, winnowing basket, outdated fabric, ash of material, burning coal, wick made of material, husk, rope, leather-based foot put on, ropes of the steadiness and so on., that are damaged or displaced such individuals are certainly messengers of the dying individuals. So additionally, he, who approaches the doctor at midnight, noon, dawn and sundown, on a vital (unhealthy) / full or new moon; on the sixth, fourth, and ninth days (of the 2 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 particulars of the affected person’s situation, if the doctor sees inauspicious omens at the moment, then he mustn’t go together with such a messenger such inauspicious omens are: the messenger being one in all mutilated physique, seems like a cadaver, adorned with costume and so on like a lifeless man, talking phrases or sentences which describe torn, burnt or misplaced objects, of pungent style, very robust odor or cadaveric odor; of contact resembling, very arduous or merciless or the same one; both together with or earlier to and repeatedly with the intimation of particulars of the affected person seeing the messenger approaching, that affected person shouldn’t be handled.
Pathi asubha nimitta – inauspicious omens encountered on the way in which to the affected person’s house
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 ।
Listening to feels like ha, ha (screams of torture and so on), of very excessive pitch (resembling of explosion, splitting, thunderbolt), of nice anger, of slipping or falling down, of sneezing; of loss / destruction of costume, umbrella, foot ware and so on (of the doctor) and seeing individuals who have fallen into misfortune (seeing individuals in peril, being tortured, murdered), seeing the pile of funeral / holy tree, flags, crammed vessels and so on being drowned / sinking (damaged or destroyed) individual saying in excessive pitch the demise of somebody or lack of one thing; (the doctor or the trail by which the doctor is strolling) getting surrounded / contaminated both by ash or sand / mud snake, cat, iguana lizard / chameleon or monkey crossing his path within the east course, listening to the sound of untamed animals and birds, sight of black grains, jaggery (molasses), buttermilk, salt, fermented drinks and pores and skin / leather-based (sight of) mustard, muscle-fat, oil, grass (or hey), slush(mud), gasoline, (sight of) impotent folks, merciless folks, outcastes, web (internet or lure), noose used to tie animals (sight of an individual) who’s vomiting, defecating, emitting foul odor and showing awkward (one who’s terrific, grotesque, scary, and so on.) (sight of) one who’s devoid of validity (lack lustre, devoid of physique essence), one who’s engaged in copulation, vendor of cotton and so on, enemy, mattress, chair, automobile and so on. seen positioned vertical (being seen with the legs up), whereas others just like the vessels, and so on. seen inverted / (with their legs or mouths) bent down- all these are inauspicious
Inauspicious omens based mostly on the motion of animals and birds across the doctor en-route to affected person’s house
पुंसञ्ज्ञाः पक्षिणो वामाः स्त्रीसञ्ज्ञा दक्षिणाः शुभाः ॥ २३ ॥
प्रदक्षिणं खगमृगा यान्तो नैवं श्वजम्बुकाः ।
Birds with masculine names (and of masculine gender) sitting on the left aspect (to the doctor strolling on the street) and people with female names (and of female gender) on the proper is auspicious, equally the crow, pigeon and so on birds and animals like deer and so on shifting (across the doctor) from left to proper is auspicious, however not so with the canine and jackal (they shifting from proper to left is auspicious);
Inauspicious omens based mostly on the forms of animals and birds seen by the doctor en-route to affected person’s house
Seeing animals in group of strange quantity are auspicious seeing casa (blue jay), bhasa (vulture), bharadvaja (sky lark), nakula (mangoose), chaga (goat) and barhi (peacock) on daily basis (all the time) is auspicious whereas seeing uluka (owl), bidala (cat) saratha (heron) is all the time inauspicious.
Inauspicious omens based mostly on the sight and sounds made by sure animals on the way in which to affected person’s house
प्रशस्ताः कीर्तने कोलगोधाहिशशजाहकाः ।
न दर्शने न विरुते वानरर्क्षावतोऽन्यथा ॥ २६ ॥
Listening to the voice of the boar, lizard, snake, rabbit and chameleon is auspicious, whereas their look and weeping is just not so; whereas these of the monkey and pricey is in any other case (their look is auspicious and their voice is inauspicious) .
Inauspicious omens based mostly on the sight of rainbow and fireplace crammed pots on the way in which to affected person’s house
धनुरैन्द्रं च लालाटमशुभं शुभमन्यतः ।
अग्निपूर्णानि पात्राणि भिन्नानि विशिखानि च ॥ २७ ॥
Seeing the rainbow in entrance is inauspicious whereas at different locations (again or on the perimeters) is auspicious; seeing pots crammed with fireplace, that are damaged and that are empty is inauspicious.
Grahapravesa nimitta – omen on the home of the affected person
दध्यक्षतादि निर्गच्चद्वक्ष्यमाणं च मङ्गलम् ।
वैद्यो मरिष्यतां वेश्म प्रविशन्नेव पश्यति ॥ २८ ॥
Curd, rice grains used for auspicious rites and so on (flowers, perfumes, turmeric, camphor) and such different auspicious issues being introduced out (of the affected person’s home on the time when the doctor enters the home) is seen by the doctor solely on coming into the home of the affected person who’s going to die.
Situations for treating and rejecting the affected person on the supply and non-availability of inauspicious omens
दूतादि असाधुदृष्ट्वैवं त्यजेत् आर्तं अतो अन्यथा ।
करुणाशुद्धसन्तानो यत्नतः तं उपाचरेत् ॥ २९ ॥
Having witnessed inauspicious omens such because the messenger and so on (described to this point) the doctor ought to reject such a affected person, however in different circumstances (on seeing auspicious ones) he ought to deal with the affected person 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, contemporary fish and meat, laja (fried paddy),
fruits, eatables, gems, elephant, vessels that are full, younger women and chariots, (sight of) man getting fixed development, gods, kings (sight of) stunning and charming issues like fly wick of white hairs, white fabric, white horse, and white conch, ascetics, the twice born, the pinnacle costume, garlands, svastika signal, fertile land, fireplace with flames, pleasing meals and drinks, carts filled with males; cows, horses and girls with their offspring; birds which hoot melodiously resembling Jivanjiva (partridge), saranga (ring neck parakeet), sarasa (crane), hamsa (swan), satapatra (peacock or parrot), a solitary animal saved mounted (to a peg), sight or the armlet (jewelry) / ring, mirror, siddharha (white mustard) gorocana (ox gall), pleasing perfumes, issues of white color, issues of candy style, bellowing when the bull and the cow are in nice temper; pleasing and melodious phrases of animals (pets), birds and males (pals and so on), umbrella, flags and banner being held excessive; phrases of reward and good needs, sounds of kettle drum, cymbal and conch, sacred incantations, uttering of vedic hymns, comforting breeze from the left shifting in direction of the proper all these seen by the doctor both on the way in which or on the time of coming into the home of the affected person are the indicators of well being (auspicious omen portending well being of the affected person).
Abstract of inauspicious and auspicious messenger and omens
इत्युक्तं दूतशकुनं स्वप्नानूर्ध्वं प्रचक्षते ।
Up to now have been described the great and unhealthy of the messenger and omens; additional the great and unhealthy goals
Asubha svapna – inauspicious goals
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 goals of consuming wine with the lifeless, being dragged by the canine will quickly be dragged away by demise within the guise of jvara (fever), he who goals of carrying pink colored garlands, his physique is colored pink, carrying pink fabric, is laughing and being overpowered by ladies will die from asrapitta (bleeding illness) he who goals of going in direction of the south ridding on a buffalo, horse, boar, camel or donkey, goes to die from yaksma (pulmonary tuberculosis) he, who goals as if thorny creepers, bamboo or palm tree has grown from (the area of) his coronary heart dies from gulma (belly tumour) quickly. He who goals of fireplace which isn’t burning, his physique smeared with ghee, of being bare (ghee smeared on his bare physique), and lotus rising from his chest, dies quickly from kustha (leprosy and different pores and skin illnesses), he, who goals of consuming totally different sorts of fat (oil, ghee, marrow and so on) within the firm of males of lowest caste, goes to die from prameha (diabetes). He, who goals of drowning in water and dancing within the firm of raksasa (demons), goes to die from unmada (madness), he who goals of dancing with and being carried away by the lifeless, dies from apasmara (epilepsy). He who goals of driving on the donkey, camel, cat, monkey, sardula (leopard), pig, sprit of the lifeless or jackal, is contained in the mouth of the demise. He, who goals of consuming candy pudding, pastries and vomiting related issues after waking from sleep, doesn’t survive. He, who goals of seeing the eclipse of the solar and moon, will get illnesses of the eyes and seeing the solar and moon falling down destroys the attention (imaginative and prescient).
Asubha svapna – inauspicious goals
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 and so on. rising on the pinnacle, birds alighting on it (head), head being shaven; surrounded / lined by crows, vultures and so on., or by the spirit of the lifeless, pisaca (ghost / demon), ladies, dravidas, andhras, and those that eat cow’s flesh; getting related or entangled amongst vetra (water reed/cane), creepers, bamboo, grass or thrones; sleeping on a ravine / pit (gap) or burial floor, falling on a heap of sand or ash; drowning in water, slush and so on; being carried away by swift present in rivers; getting engaged in dancing, taking part in musical devices and singing; carrying pink colored, garlands and costume; improve of age and of physique elements getting anointed with oil and taking tub, getting married; engaged in shaving the moustache, consuming cooked meals, fat and wine, engaged in vomiting and purging; buying gold and iron, getting defeated in cube (playing) and sports activities; quarrel, being tied or chained destruction / lack of each (pair of) footwear, falling off (lack of) the pores and skin of ft; being in ecstasy of pleasure, getting rebuked by the offended manes (lifeless ancestors), falling or lack of vivid lamp, planets, star, tooth, Gods or the eyes; splitting of the mountains, coming into into forests with pink flowers, locations of sinful acts, locations involved with the funeral, of darkness, of torture and that of the mom (in all probability the temple of mom goodness the place animals are slaughtered); falling from the (terrace of) palaces, mountain (peak) and so on. getting held up by a fish, seeing individuals who’re ascetics, merciless, nude, holding baton, of reddish eyes and of black body-none of those must be seen in goals
Inauspicious goals based mostly on the options of a lady
कृष्णा पापाननाचारा दीर्घकेशनखस्तनी ॥ ५८ ॥
विरागमाल्यवसना स्वप्ने कालनिशा मता ।
Seeing a lady who’s black, sinful, not performing conventional rites (indulging in misconduct); having lengthy hairs, nails and hanging breasts, carrying discoloured garlands and costume is like seeing kalanisa (goddess of demise).
Inauspicious goals associated to channels of the thoughts
मनोवहानां पूर्णत्वात्स्रोतसां प्रबलैर्मलैः ॥ ५९ ॥
दृश्यन्ते दारुणाः स्वप्ना रोगी यैर्याति पञ्चताम् ।
अरोगः संशयं प्राप्य कश्चिदेव विमुच्यते ॥ ६० ॥
Unhealthy goals happen as a result of blockage of the manovaha srotas (channels of the thoughts) by the robust (aggravated vastly elevated), malas (dosas); by these (goals) the individual if a affected person goes to die and if not a affected person, he turns into unsure about his well being or life; very few of such individuals escape from demise.
Svapna bheda – varieties and results of goals
दृष्टः श्रुतोऽनुभूतश्च प्रार्थितः कल्पितस्तथा ।
भाविको दोषजश्चेति स्वप्नः सप्तविधो मतः ॥ ६१ ॥
Desires are of seven varieties – the seen (witnessed), the heard, the skilled, the specified, the imagined, the futuristic (going to occur in future) and that born from (aggravated) dosa.
Svapna bheda – fruitful and unfruitful goals
तेष्वाद्या निष्फलाः पञ्च यथास्वप्रकृतिर्दिवा ।
विस्मृतो दीर्घह्रस्वोऽति पूर्वरात्रे चिरात्फलम् ॥ ६२ ॥
दृष्टः करोति तुच्चं च गोसर्गे तदहर्महत् ।
निद्रया वानुपहतः प्रतीपैर्वचनैस्तथा ॥ ६३ ॥
Of them, the primary 5 are fruitless (ineffective, don’t produce good or unhealthy results) so additionally, these that are related (in nature) to at least one’s personal structure (pure temperament) and people seen within the morning, these that are forgotten quickly and people that are both too lengthy or too quick, these seen within the early a part of the evening yield their end result after a very long time and in small measure; these seen on the time of letting the cows out (that’s within the early morning) provides the end result on the identical day and in nice measure; so additionally these which aren’t carried away (destroyed) both by sleep (individual getting sleep once more after the dream) or by unhelpful phrases (woke up by harsh phrases of others).
Results of goals
याति पापोऽल्पफलतां दानहोमजपादिभिः ।
अकल्याणमपि स्वप्नं दृष्ट्वा तत्रैव यः पुनः ॥ ६४ ॥
पश्येत्सौम्यं शुभं तस्य शुभमेव फलं भवेत् ।
Unhealthy goals turn into much less efficient by indulging in charity sacrifice, incantations and so on. He, after seeing an inauspicious dream instantly sees a great (auspicious) dream, will derive the great impact solely
Subha svapna – auspicious goals
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 dwelling cow, or bull, pals, kings, individuals of fine nature and affluent, fireplace with flame, reservoirs of water that are clear; the virgin, younger boys, those that are white, carrying white costume and of radiant complexion; man eaters (raksasas / devouring human beings) who’re besmeared with blood; of vivid complexion; the one who sees or obtains umbrella, mirror, poison (roots resembling motion and so on), meat, white flowers, white fabric, physique smeared with dust, fruits; climbing on hills, palaces, fruit bushes, driving on lion, man, elephant, cow / bull or horse; swimming in a river, lake or sea travelling both to the east or north, copulating with a forbidden ladies, demise (of another person), getting relived from troubles, being praised by the Gods and lifeless ancestors, uplifting those that are in grief and fallen, and likewise those that hate and attempt to oppress them will attain lengthy life, well being and nice wealth.
Indicators of fine well being
मङ्गलाचारसम्पन्नः परिवारस्तथातुरः ॥ ७१ ॥
श्रद्दधानोऽनुकूलश्च प्रभूतद्रव्यसङ्ग्रहः ।
सत्त्वलक्षणसंयोगो भक्तिर्वैद्यद्विजातिषु ॥ ७२ ॥
चिकित्सायामनिर्वेदस्तदारोग्यस्य लक्षणम् ।
The affected person endowed with auspicious conduct, being very proud and assured (within the doctor and remedy), having a handy and pleasant household outfitted with loads of cash, mixed with good qualities, having devotion and respect (obedient) in direction of physicians and dvija (brahmanas) enthusiastic (optimistic) concerning the remedy these are options of well being (the sick individual getting again his well being).
Definition of Sharira Sthana
इति अत्र जन्ममरणं यतः सम्यग् उदाहृतम् ॥ ७३ ॥
शरीरस्य ततः स्थानं शारीरं इदं उच्यते ॥ ७३ऊअब् ॥
Start and demise of the human physique have been described comprehensively on this part; due to this fact this part known as 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 part.
