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AYANAACADEMYby Dr Vijaya Dwarampudi
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30. pañcēndriyārthavipratipattyadhyāyaḥ

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Adhikarana 1 (1-2) · Śloka 2

athātaḥ pañcēndriyārthavipratipattimadhyāyaṁ vyākhyāsyāmaḥ ||1|| yathōvāca bhagavān dhanvantariḥ ||2||

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अथातः पञ्चेन्द्रियार्थविप्रतिपत्तिमध्यायं व्याख्यास्यामः ||१|| यथोवाच भगवान् धन्वन्तरिः ||२||

Meaning of the śloka

Now the chapter concerning abnormal apprehension of the objects of the five senses will be explained, as taught by Bhagavan Dhanvantari.

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pañcēndriyāṇi śrōtrādīni, tēṣāmarthāḥ śabdādayaḥ, arthānāṁ śabdādīnāṁ vipratipattirviparītāvabōdhō hīnātiyōgēnētyarthaḥ| pañcagrahaṇaṁ karmēndriyāṇāmubhayātmakasya manasaśca niṣēdhārthaṁ; karmēndriyāṇāṁ śarīragrahaṇēnaiva grahaṇāt; manasastvindriyagrahaṇēnaiva grahaṇaṁ, manōvyatirēkēṇēndriyāṇāṁ viṣayagrahaṇābhāvāt||1-2||

Meaning of the commentary

The five senses are hearing and the others, and their objects are sound and the other corresponding fields. Vipratipatti means contrary or distorted apprehension arising through deficient or excessive contact. Specifying five excludes the organs of action and mind as separate items. The organs of action are already included under the body. Mind is inherently included with the senses because the senses cannot apprehend their objects in its absence.

Key terms

pa~jcendriyArtha (pancendriyartha)
The objects of the five cognitive senses, beginning with sound.
vipratipatti
Contrary or distorted apprehension, linked here with deficient or excessive sensory contact.

Adhikarana 2 (3) · Śloka 3

śarīraśīlayōryasya prakr̥tērvikr̥tirbhavēt | tattvariṣṭaṁ samāsēna, vyāsatastu nibōdha mē ||3||

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शरीरशीलयोर्यस्य प्रकृतेर्विकृतिर्भवेत् | तत्त्वरिष्टं समासेन, व्यासतस्तु निबोध मे ||३||

Meaning of the śloka

A deviation from a person's natural state in the body, conduct or disposition is, in summary, called arishta. Its detailed forms are now to be learned.

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prāgadhyāyē dūtādijñēyabāhyāriṣṭaṁ pratipādyāsminnadhyāyē ābhyantaramariṣṭamāśrayabhēdēna trividhaṁ saṅkṣēpēṇa darśayannāha- śarīraśīlayōrityādi| śarīraṁ pāñcabhautikaṁ prāṇikāyaḥ, śīlaṁ mānasō bhāvaḥ, anyē tu `śīlaṁ samādhānayuktaṁ manaḥ' ityācakṣatē; prakr̥tiḥ svābhāvikaḥ prāṇinō nijō dharmaḥ; ētēṣāṁ śarīraśīlaprakr̥tīnāṁ trayāṇāṁ bhāvānāṁ vikr̥tirvaiparītyaṁ yadbhavēttadariṣṭaṁ maraṇalakṣaṇaṁ bhavati| samāsēna saṅkṣēpēṇa| anyē tu `śarīraśīlayōrdvayōryā prakr̥tistasyā yā vikr̥tistadariṣṭaṁ maraṇalakṣaṇaṁ bhavati' ityācakṣatē| prakr̥tēḥ prastāvāt kiñcidvicāraḥ kriyatē, sā hi prakr̥tirjātyādīn ṣaḍupādhīnapēkṣatē| taduktaṁ carakē- “prakr̥tirhi jātiprasaktā ca kulaprasaktā ca dēśānupātinī ca kālānupātinī ca vayōnupātinī ca pratyātmaniyatā ca”- (ca. i. a. 1) iti| sarvabhēdēṣu cakārakaraṇamanyōnyasamāvēśārthaṁ; tatra jātiprasaktā nāma tāsu tāsu manuṣyādijātiṣu tē tē karacaraṇādayaḥ svabhāvaviśēṣāḥ; vacanēṣu ca nānāvividhā ēva vyaktāvyaktādayō dharmāḥ, manasi ca dharmādharmamaithunāhāraprabhr̥tayō'pi bhāvāḥ; kulaprasaktā nāma dvijakulē tapaḥpriyatādayaḥ, kṣatriyakulē samarapriyatādayō dharmaviśēṣā bhavanti; dēśānupātinī nāma lāṭakarṇāṭādīnāṁ kāyē vāci manasi ca tē tē svabhāvaviśēṣā viśēṣēṇa bhavanti; kālānupātinī nāma dēhādiṣu daurbalyādyādānādyapēkṣaṁ, gadēṣu ca dōṣamalādyapēkṣiṇī; vayōnupātinī nāma bālyādyavasthāsu bālādau saukumāryādayō dharmāḥ; ētēṣu triṣvanupātiśabdaprayōgāt sañcāritvaṁ svabhāvaguṇānāmiṣṭaṁ; pratyātmaniyatēti ātmanyātmani niyatā pratipuruṣaniyatētyarthaḥ| tē punaḥ kāyē vāci manasi ca svabhāvaviśēṣāḥ pratipuruṣabhēdabhinnā dr̥śyantē; ēvaṁ tāvat ṣōḍhā prakr̥tirbhavatyēva| anyē tu “saptamyapi bhavēt prāyō dēhē lakṣaṇahaitukī| uttamādhamamadhyāyurliṅgānāṁ kāraṇaṁ hi sā”- iti manyantē| anyē tu prakr̥tiṁ sattvarajastamōmayīṁ vātapittaślēṣmamayīṁ vā manyantē| tasyā vikr̥tirvaiparītyamanyathābhāvaḥ||3||

Meaning of the commentary

The preceding chapter described external arishta known through messengers and related signs. This chapter briefly presents internal arishta in three bases. The body is the living five-element organism. Shila is a mental disposition; others define it as a mind possessing composure. Prakriti is the individual's innate condition. A reversal in any of these three is considered a sign of death. Others construe the line as alteration of the natural constitution of the two, body and disposition. The commentary then gives six dimensions of prakriti. Species-related nature includes characteristic limbs, speech and mental tendencies in humans and other species. Family-related nature includes traits traditionally associated with particular lineages. Place-related nature concerns bodily, verbal and mental traits associated with regions. Time-related nature varies with processes affecting strength and with disease factors. Age-related nature includes qualities associated with childhood and later stages. Individual nature consists of bodily, verbal and mental features particular to each person. Some add a seventh constitution based on prognostic signs that indicate long, short or intermediate lifespan. Others understand prakriti as constituted by sattva, rajas and tamas, or by vata, pitta and kapha. Vikriti means reversal or alteration of that natural state.

Key terms

prakRti (prakriti)
A person's natural or innate condition, variously classified by species, family, place, time, age, individual traits, gunas or doshas.
shIla (shila)
Conduct or mental disposition, alternatively a mind endowed with composure.

Adhikarana 3 (4-6) · Śloka 6

śr̥ṇōti vividhāñ śabdān yō divyānāmabhāvataḥ | samudrapuramēghānāmasampattau ca niḥsvanān ||4|| tān svanānnāvagr̥hṇāti manyatē cānyaśabdavat | grāmyāraṇyasvanāṁścāpi viparītāñ śr̥ṇōti ca ||5|| dviṣacchabdēṣu ramatē suhr̥cchabdēṣu kupyati | na śr̥ṇōti ca yō'kasmāttaṁ bruvanti gatāyuṣam ||6||

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शृणोति विविधाञ् शब्दान् यो दिव्यानामभावतः | समुद्रपुरमेघानामसम्पत्तौ च निःस्वनान् ||४|| तान् स्वनान्नावगृह्णाति मन्यते चान्यशब्दवत् | ग्राम्यारण्यस्वनांश्चापि विपरीताञ् शृणोति च ||५|| द्विषच्छब्देषु रमते सुहृच्छब्देषु कुप्यति | न शृणोति च योऽकस्मात्तं ब्रुवन्ति गतायुषम् ||६||

Meaning of the śloka

A person is described as having exhausted lifespan if, without corresponding external sources, the person hears many kinds of sounds attributed to divine beings or hears the roar of an ocean, city and clouds when none is present; fails to recognise such sounds when they are present or mistakes them for other sounds; hears village sounds as forest sounds and forest sounds as village sounds; delights in hostile voices and becomes angry at friendly voices; or suddenly ceases to hear without an auditory disorder.

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āturagatagrāhyaviruddhaśabdapratipattiṁ nirdiśannāha- śr̥ṇōtītyādi| vividhān bahuprakārān sañjalpapāṭhagītavādyādīn| divyānāṁ siddhakinnaragandharvādīnām| samudrapuramēghānāmityatra samudrādibhiḥ saha niḥsvanaśabdaḥ pratyēkaṁ sambadhyatē| ētēna samudrādīnāmasampattāvabhāvē'pi tēṣāṁ śabdāñchr̥ṇōtītyarthaḥ| purasvanaḥ puravāsiprāṇiśabdaḥ; anyē tu purasthānē `tūrya' iti paṭhanti; aparē `vāta' iti paṭhanti| tān svanānityādi vidyamānēṣu vā samudrādisvanēṣu tānna gr̥hṇāti, vā'nyaśabdavanmanyatē| grāmyasvanān grāmavāsiprāṇiśabdān, āraṇyān araṇyavāsiprāṇidhvanīn; viparītāniti grāmyānāraṇyāniva śr̥ṇōti, āraṇyān grāmyāniva śr̥ṇōtītyarthaḥ| dviṣacchabdēṣu śatruśabdēṣu| suhr̥nmitrādiḥ| akasmācchravaṇarōgaṁ vinā||4-6||

Meaning of the commentary

The many sounds include conversation, recitation, song and musical instruments, while divine beings include siddhas, kinnaras and gandharvas. The word sound applies separately to the ocean, city and clouds. City sound means the voices of those living in a city. Some read musical instruments in place of city, and others read wind. The abnormality can also be failure to recognise real ocean and related sounds or taking them as something else. Village sounds are the voices of village beings and forest sounds those of forest beings; reversal means hearing each as the other. Hostile voices are those of enemies and friendly voices those of friends. Sudden hearing loss is specified as occurring without a recognised hearing disease.

Key terms

gatAyuS (gatayush)
A person regarded in the source's prognostic doctrine as having reached the end of the allotted lifespan.

Adhikarana 4 (7-8) · Śloka 8

yastūṣṇamiva gr̥hṇāti śītamuṣṇaṁ ca śītavat | sañjātaśītapiḍakō yaśca dāhēna pīḍyatē ||7|| uṣṇagātrō'timātraṁ ca yaḥ śītēna pravēpatē | prahārānnābhijānāti yō'ṅgacchēdamathāpi vā ||8||

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यस्तूष्णमिव गृह्णाति शीतमुष्णं च शीतवत् | सञ्जातशीतपिडको यश्च दाहेन पीड्यते ||७|| उष्णगात्रोऽतिमात्रं च यः शीतेन प्रवेपते | प्रहारान्नाभिजानाति योऽङ्गच्छेदमथापि वा ||८||

Meaning of the śloka

The source describes adverse tactile signs as perceiving cold as though hot and heat as though cold; suffering burning in cold eruptions; trembling excessively from cold despite a hot body; and failing to perceive a blow or even the cutting of a limb.

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āturagatagrāhyaviruddhasparśapratipattiṁ darśayannāha- yastūṣṇamityādi| atra śītapīḍakā hi kaphakr̥tāḥ, tāsāṁ jāḍyādayō vēdanāviśēṣāḥ prākr̥tāḥ, dāhastu vaikr̥ta iti| prahārō laguḍādikr̥taḥ| aṅgacchēdaḥ śastrādikr̥taḥ||7-8||

Meaning of the commentary

This passage illustrates contrary tactile apprehension in the patient. Cold eruptions are attributed to kapha, for which numbness and related sensations are considered usual, while burning is considered an altered or contrary feature. A blow includes one delivered by a club or similar object, and cutting of a limb is caused by an instrument or comparable means.

Key terms

viparItasparshapratipatti (viparitasparshapratipatti)
Contrary apprehension of touch, such as perceiving cold as hot or failing to perceive injury.

Adhikarana 5 (9) · Śloka 9

pāṁśunēvāvakīrṇāni yaśca gātrāṇi manyatē | varṇānyatā vā rājyō vā yasya gātrē bhavanti hi ||9||

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पांशुनेवावकीर्णानि यश्च गात्राणि मन्यते | वर्णान्यता वा राज्यो वा यस्य गात्रे भवन्ति हि ||९||

Meaning of the śloka

A patient who perceives the limbs as though covered with dust, or whose body appears changed in color or develops blue, red or other streaks, displays an adverse sign concerning visual perception.

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āturagatagrāhyaviruddharūpapratipattiṁ darśayannāha- pāṁśunētyādi| pāṁśurdhūliḥ, avakīrṇāni vyāptāni| rājyō lēkhā nīlalōhitādayaḥ||9||

Meaning of the commentary

The verse describes a contradictory or abnormal apprehension of visible form perceived by the patient. Pamshu means dust and avakirna means covered or pervaded. Rajayah are lines or streaks, including blue, red and other colors.

Key terms

viruddharUpapratipatti (viruddharupapratipatti)
Abnormal or contradictory perception of visible form in the source's prognostic framework.
rAjyaH (rajyah)
Colored lines or streaks, such as blue or red, appearing on the body.

Adhikarana 6 (10) · Śloka 10

snātānuliptaṁ yaṁ cāpi bhajantē nīlamakṣikāḥ |10|

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स्नातानुलिप्तं यं चापि भजन्ते नीलमक्षिकाः |१०|

Meaning of the śloka

When blue flies gather upon a person even after that person has bathed and applied fragrant ointment, the text treats this as an adverse prognostic sign.

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āturagatāmēva viruddharasapratipattiṁ darśayannāha- snātētyādi| pūrvaṁ snātaḥ paścādanulipta itthambhūtamapi sugandhikāyaṁ bahirmalavarjitaṁ yadā nīlamakṣikāḥ śrayantē tadā'sau kālapakvatvādatimadhurībhūtaśarīraḥ, yēna nirmalaśarīrō'pi makṣikābhiḥ kāmyata iti| snātānuliptamityētadariṣṭaṁ varṣāvadhi|10|-

Meaning of the commentary

The passage describes an abnormal manifestation connected with taste or bodily quality in the patient. The person has first bathed and then been anointed, so the pleasantly scented body is externally clean. If blue flies nevertheless settle on it, the commentary explains this through the historical doctrine that the body has become excessively sweet because the person's allotted time has ripened, making even the clean body attractive to flies. It classifies this arishta as indicating a prognosis within one year.

Key terms

nIlamakShikAH (nilamakshikah)
Blue flies whose gathering on a washed and anointed patient is treated as an adverse sign.
vArShikamariShTam (varshikamarishtam)
An adverse prognostic sign assigned by the commentary to a period within one year.

Adhikarana 7 (10) · Śloka 10

sugandhirvā'ti yō'kasmāttaṁ bruvanti gatāyuṣam ||10||

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सुगन्धिर्वाऽति योऽकस्मात्तं ब्रुवन्ति गतायुषम् ||१०||

Meaning of the śloka

A person who suddenly becomes excessively fragrant without an apparent cause is described as having reached the end of life.

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āturagatagrāhyaviruddhagandhapratipattiṁ darśayannāha- sugandhirityādi| ati sugandhirvā'kasmāt `sugandhiprayōgaṁ vinā bhavati' iti śēṣaḥ, idamapi vārṣikamariṣṭam||10||

Meaning of the commentary

This verse describes an abnormal odor associated with the patient. The omitted qualification supplied by the commentary is that the excessive fragrance arises without applying any fragrant substance. This too is classified as an arishta indicating a prognosis within one year.

Key terms

akasmAt (akasmat)
Suddenly or without an apparent cause, specifically without use of fragrance according to the commentary.
gatAyuSham (gatayusham)
Described in the historical prognostic doctrine as having reached the end of the allotted lifespan.

Adhikarana 8 (11-12) · Śloka 12

viparītēna gr̥hṇāti rasān yaścōpayōjitān | upayuktāḥ kramādyasya rasā dōṣābhivr̥ddhayē ||11|| yasya dōṣāgnisāmyaṁ ca kuryurmithyōpayōjitāḥ | yō vā rasānna saṁvētti gatāsuṁ taṁ pracakṣatē ||12||

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विपरीतेन गृह्णाति रसान् यश्चोपयोजितान् | उपयुक्ताः क्रमाद्यस्य रसा दोषाभिवृद्धये ||११|| यस्य दोषाग्निसाम्यं च कुर्युर्मिथ्योपयोजिताः | यो वा रसान्न संवेत्ति गतासुं तं प्रचक्षते ||१२||

Meaning of the śloka

A person who perceives administered tastes in the opposite way, such as sweet as sour or sour as sweet, is described as displaying an adverse sign. The same applies when tastes taken in the prescribed order increase the doshas, when tastes used incorrectly instead produce balance of doshas and agni, or when the person cannot perceive tastes at all. Such a person is described as having lost the life force.

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āturagatapañcēndriyārthavipratipattiṁ nirdiśyā''turagrāhyapañcēndriyārthavipratipattinirdēśābhiprāyaḥ, tatra rasasya dēhamūlatvēna pradhānatvāttasyaiva vipratipattiṁ darśayannāha- viparītēnētyādi| viparītēnēti madhurō'mlaḥ, amlō madhura ityādi| upayuktāḥ kramāditi ‘pūrvaṁ madhuramaśnīyāt’ ityādikramaḥ| gatāsuṁ gataprāṇam| ētadariṣṭaṁ māsikam||11-12||

Meaning of the commentary

After describing disturbances of the five sensory objects perceived by others in relation to a patient, the text turns to disturbances perceived by the patient. Taste receives particular attention because rasa is regarded as primary as the basis of the body. Viparita means reversal, illustrated by sweet being experienced as sour and sour as sweet. The prescribed order is the sequence beginning with eating sweet taste first. The opposite response is also adverse: incorrectly used tastes unexpectedly produce balance of doshas and digestive fire. Failure to recognize taste is included as well. The commentary classifies these signs as arishta indicating a prognosis within one month.

Key terms

viparItena gRuhNAti rasAn (viparitena grhnati rasan)
Perceives tastes in a reversed or contradictory manner, such as sweet as sour.
doShAgnisAmyam (doshagnisamyam)
Balance of doshas and digestive fire, considered abnormal here when produced by tastes used incorrectly.
mAsikamariShTam (masikamarishtam)
An adverse prognostic sign assigned by the commentary to a period within one month.

Adhikarana 9 (13) · Śloka 14

sugandhaṁ vētti durgandhaṁ durgandhasya sugandhitām | gr̥hṇītē vā'nyathā gandhaṁ śāntē dīpē ca nīrujaḥ ||13|| yō vā gandhaṁ na jānāti gatāsuṁ taṁ vinirdiśēt |14|

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सुगन्धं वेत्ति दुर्गन्धं दुर्गन्धस्य सुगन्धिताम् | गृह्णीते वाऽन्यथा गन्धं शान्ते दीपे च नीरुजः ||१३|| यो वा गन्धं न जानाति गतासुं तं विनिर्दिशेत् |१४|

Meaning of the śloka

A person who perceives a pleasant smell as foul, a foul smell as pleasant, or otherwise perceives odour in a reversed way, or who without illness cannot detect the smell after a lamp is extinguished, is declared to have exhausted life.

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gandhagrahaṇamadhikr̥tyāha- sugandhamityādi| śāntē dīpē nirvāṇē pradīpē, yō gandhaṁ na jānāti| nīrujō nīrōgaḥ pīnasādirōgavarjitaḥ||13||-

Meaning of the commentary

The passage concerns abnormalities of smell perception. Shanta dipa means an extinguished lamp. The stated person is otherwise free from illness, including pinasa and similar disorders that could account for impaired smell.

Key terms

gandhagrahaNam (gandhagrahanam)
Perception or apprehension of odour.

Adhikarana 10 (14) · Śloka 15

dvandvānyuṣṇahimādīni kālāvasthā diśastathā ||14|| viparītēna gr̥hṇāti bhāvānanyāṁśca yō naraḥ |15|

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द्वन्द्वान्युष्णहिमादीनि कालावस्था दिशस्तथा ||१४|| विपरीतेन गृह्णाति भावानन्यांश्च यो नरः |१५|

Meaning of the śloka

A person who perceives opposites such as heat and cold, conditions of time, directions, and other entities in a reversed manner displays an adverse sign.

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sparśagrahaṇamadhikr̥tyāha- dvandvānītyādi| dvandvāni kaṣṭakarāṇi; ādigrahaṇāt sparśagrāhyāṇi snigdhādivīryāṇi| kālāvasthā pravātanirvātavarṣādyāḥ| diśa iti pūrvādikāḥ| anēna mānasaḥ sparśa uktaḥ| dvividhō hi sparśaḥ- sparśēndriyagrāhyaḥ, mānasaśca| tathā ca tantrāntaram- “sparśēnēndriyasaṁsparśaḥ sparśō mānasa ēva ca” (ca. śā. 1) iti| anyāṁśca bhāvān dravyaguṇakarmāṇi, viparītēna gr̥hṇāti| dvandvānyuṣṇahimādīnyētadariṣṭamēkamāsikamiti; diśō vaiparītyēna gr̥hṇātyētadariṣṭaṁ trimāsikam||14||

Meaning of the commentary

The passage concerns touch and mental apprehension. The pairs include distressing opposites such as hot and cold; the inclusive wording adds touch-perceived qualities such as unctuousness and related viryas. Conditions of time include windy, windless and rainy states, and directions begin with east. This last type is mental touch or apprehension. Touch is described as twofold: contact grasped by the tactile sense and contact grasped by mind. Other entities are substance, quality and action. Reversal of hot and cold is assigned a one-month prognosis, while reversed perception of directions is assigned three months.

Key terms

mAnasaH sparshaH (manasah sparshah)
A form of contact or apprehension attributed to mind rather than tactile sensation.

Adhikarana 11 (15-23) · Śloka 23

divā jyōtīṁṣi yaścāpi jvalitānīva paśyati ||15|| rātrau sūryaṁ jvalantaṁ vā divā vā candravarcasam | amēghōpaplavē yaśca śakracāpataḍidguṇān ||16|| taḍittvatō'sitān yō vā nirmalē gaganē ghanān | vimānayānaprāsādairyaśca saṅkulamambaram ||17|| yaścānilaṁ mūrtimantamantarikṣaṁ ca paśyati | dhūmanīhāravāsōbhirāvr̥tāmiva mēdinīm ||18|| pradīptamiva lōkaṁ ca yō vā plutamivāmbhasā | bhūmimaṣṭāpadākārāṁ lēkhābhiryaśca paśyati ||19|| na paśyati sanakṣatrāṁ yaśca dēvīmarundhatīm | dhruvamākāśagaṅgāṁ vā taṁ vadanti gatāyuṣam ||20|| jyōtsnādarśōṣṇatōyēṣu chāyāṁ yaśca na paśyati | paśyatyēkāṅgahīnāṁ vā vikr̥tāṁ vā'nyasattvajām ||21|| śvakākakaṅkagr̥dhrāṇāṁ prētānāṁ yakṣarakṣasām | piśācōraganāgānāṁ bhūtānāṁ vikr̥tāmapi ||22|| yō vā mayūrakaṇṭhābhaṁ vidhūmaṁ vahnimīkṣatē | āturasya bhavēnmr̥tyuḥ svasthō vyādhimavāpnuyāt ||23||

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दिवा ज्योतींषि यश्चापि ज्वलितानीव पश्यति ||१५|| रात्रौ सूर्यं ज्वलन्तं वा दिवा वा चन्द्रवर्चसम् | अमेघोपप्लवे यश्च शक्रचापतडिद्गुणान् ||१६|| तडित्त्वतोऽसितान् यो वा निर्मले गगने घनान् | विमानयानप्रासादैर्यश्च सङ्कुलमम्बरम् ||१७|| यश्चानिलं मूर्तिमन्तमन्तरिक्षं च पश्यति | धूमनीहारवासोभिरावृतामिव मेदिनीम् ||१८|| प्रदीप्तमिव लोकं च यो वा प्लुतमिवाम्भसा | भूमिमष्टापदाकारां लेखाभिर्यश्च पश्यति ||१९|| न पश्यति सनक्षत्रां यश्च देवीमरुन्धतीम् | ध्रुवमाकाशगङ्गां वा तं वदन्ति गतायुषम् ||२०|| ज्योत्स्नादर्शोष्णतोयेषु छायां यश्च न पश्यति | पश्यत्येकाङ्गहीनां वा विकृतां वाऽन्यसत्त्वजाम् ||२१|| श्वकाककङ्कगृध्राणां प्रेतानां यक्षरक्षसाम् | पिशाचोरगनागानां भूतानां विकृतामपि ||२२|| यो वा मयूरकण्ठाभं विधूमं वह्निमीक्षते | आतुरस्य भवेन्मृत्युः स्वस्थो व्याधिमवाप्नुयात् ||२३||

Meaning of the śloka

Adverse visual signs include seeing stars and other lights blazing by day; seeing the sun at night, or seeing it by day with the lustre of the moon; seeing rainbows or lightning in a cloudless sky, or dark lightning-bearing clouds in a clear sky; seeing the sky crowded with aerial vehicles, conveyances and palaces; seeing wind as embodied or the atmosphere as having form; seeing the earth covered by smoke, mist or cloth without an ocular disorder; seeing the world aflame outside the hot season or submerged in water; seeing the ground divided by lines like a gaming board; or failing to see Arundhati, Dhruva or the celestial Ganga among the stars. Further signs are failure to see one's shadow in moonlight, a mirror, sunlight or water; seeing it missing a limb, distorted, or arising from another kind of being; seeing distorted shadows of dogs, crows, kankas, vultures, the dead, yakshas, rakshasas, pishachas, serpents, nagas or other beings; and seeing a smokeless fire as blue and smoky like a peacock's neck. The text says these signs indicate death for an ill person and disease for one currently healthy.

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rūpagrahaṇamadhikr̥tyāha- divētyādi| jyōtīṁṣi tārakādīni| candravarcasamiti sūryamēva candratējaḥsamaṁ paśyatītyarthaḥ| amēghōpaplava ityādi| mēghairanāvr̥tē'pi nabhasīndradhanurvidyullatāḥ `paśyati' iti śēṣaḥ| taḍittvatō vidyudyuktān, asitān kr̥ṣṇān, mēghāniti sambandhaḥ| amēghōpaplavē śakracāpataḍillatāvalōkanamityariṣṭaṁ dvitrimāsikam| saṅkulaṁ vyāptam| ambaram ākāśam| mūrtimantaṁ dēvatākāram; anyē puruṣākāramityāhuḥ| mēdinīṁ pr̥thivīṁ, nīhāraḥ kuhēḍī, yēna pratyūṣakālē dinaṁ dhūmāvr̥tamiva bhāti; nētrarōgaṁ vinā'pi dhūmādibhirāvr̥tāṁ mēdinīṁ paśyatītyarthaḥ| lōkaṁ jagat, pradīptamiva grīṣmakālādr̥tē'pi jvalitamiva| āplutamiva buḍitamiva, ambhasā pānīyēna| bhūmimaṣṭāpadākārāmiti aṣṭāpadaśabdēna lēkhābhiḥ kōṣṭhasantānanirmitaṁ caturaṅgakrīḍanārthamucyatē| arundhatīṁ vasiṣṭhabhāryāṁ, dhruvaṁ tārakāviśēṣam, ākāśagaṅgāśabdēna ślakṣṇaghanatārakāsantatirnadyākārōcyatē| ādarśaḥ pratibimbadarśanārthaṁ sampūrṇacandramākāraḥ kāṁsyamaya ucyatē| uṣṇō gharmaḥ| jyōtsnātapayōstu praticchāyāṁ chāyāpuruṣaṁ kēcinmanyantē| vikr̥tāṁ prakr̥tēranyathābhūtām| anyasattvajām anyēbhyaḥ prāṇibhyō jātāmanyasattvajātām| śvā kukkuraḥ, kaṅkaḥ kaṅkamallaḥ; tasya lakṣaṇamāha- kaṅkaḥ syāt kaṅkamallākhyō bāṇapakṣārhapakṣakaḥ| lōhapr̥ṣṭhō dīrghapādaḥ pakṣādhaḥpāṇḍuvarṇabhāk- iti| bhūtānāṁ dēvayōnīnām, athavā bhūtāni prāṇinastēṣāṁ; vikr̥tāmapi vikr̥tāṁ vikr̥tiṁ gatāṁ chāyāṁ paśyatīti sambandhaḥ| yō vā mayūrakaṇṭhābhamityādi sudīptakhadirāṅgārajvalitaṁ dhūmarahitamapi mayūrakaṇṭhābhaṁ nīlaṁ dhūmasadr̥śaṁ paśyatītyarthaḥ| atra `divā jyōtīṁṣi' ityādinā `vidhūmaṁ vahnimīkṣatē' ityētatparyantēna granthēna pañcavidhaṁ rūpamuktam| tathāhi- `divā jyōtīṁṣi' ityādinā''kāśastharūpidravyarūpamuktam, ākāśarūpāsambhavāt; `yaścānilaṁ' ityādinā vāyurūpamuktaṁ; `dhūmanīhāra' ityādinā pr̥thvīrūpamuktaṁ; `pradīptamiva' ityādinā vahnirūpamuktam, `āplutamivāmbhasā' ityanēnāpāṁ rūpamuktaṁ, ēvaṁ pañcavidhaṁ rūpamuktam| `bhūmimaṣṭāpadākārām' ityanēna bhūmērvikr̥tidarśanamuktaṁ, pūrvaṁ tu dhūmādyāvaraṇadarśanamēvēti na paunaruktyam| `na paśyati sanakṣatrām' ityanēna vyōmasthānāmadarśanamuktaṁ, `divā jyōtīṁṣi' ityādinā tu pūrvaṁ darśanamuktam, atō na paunaruktyam| `jyōtsnādarśōṣṇatōyēṣu' ityādinā rūpasyāyōga uktaḥ, `paśyatyēkāṅgahīnāṁ vā' ityanēna rūpahīnayōga uktaḥ, `vikr̥tāṁ ca' ityanēna mithyāyōgō rūpasyōktaḥ| agnērmithyāgrahaṇamadhikr̥tyōktaṁ `yō vā mayūrakaṇṭhābham' ityādinā| ētadariṣṭaphalaṁ darśayannāha- āturasya bhavēnmr̥tyurityādi||15-23||

Meaning of the commentary

Jyotimshi means stars and similar lights. 'Moon-like lustre' qualifies the sun. In a cloudless sky the person sees a rainbow or lightning; another sign is black cloud joined with lightning in a clear sky. Seeing those cloudless-sky phenomena is assigned a two- or three-month prognosis. The embodied wind is interpreted as shaped like a deity, though others say human-shaped. Nihara is early-morning haze; the earth appears covered by smoke or mist despite absence of eye disease. Ashtapada is a lined grid for a four-part game. Arundhati is Vasistha's wife, Dhruva a star, and Akashaganga a fine river-like band of dense stars. Adarsha is a round bronze mirror. Some interpret the moonlight and sunlight shadows as the chayapurusha. Anyasattvaja means a shadow arising from another living kind. Bhuta may mean divine classes or living beings generally. The peacock-neck fire is a brightly burning smokeless khadira coal perceived as blue and smoke-like. The commentary organizes the passage as abnormal apprehension of five forms associated with sky, wind, earth, fire and water, followed by distorted earth-vision, failure to see celestial objects, absence of form, deficient form, distorted form and false perception of fire.

Key terms

AkAshaga~ggA (akashaganga)
A fine, dense, river-shaped succession of stars in the sky.
aShTApada (ashtapada)
A grid formed by lines for a traditional four-part game, used as a visual comparison.

Adhikarana puṣpikā · Śloka 30

iti suśrutasaṁhitāyāṁ sūtrasthānē pañcēndriyārthavipratipattirnāma triṁśō'dhyāyaḥ ||30||

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इति सुश्रुतसंहितायां सूत्रस्थाने पञ्चेन्द्रियार्थविप्रतिपत्तिर्नाम त्रिंशोऽध्यायः ||३०||

Meaning of the śloka

Thus ends the thirtieth chapter, called Panchendriyarthavipratipatti, in the Sutrasthana of the Sushruta Samhita.

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iti śrīḍalha(hla)ṇaviracitāyāṁ nibandhasaṅgrahākhyāyāṁ suśrutavyākhyāyāṁ sūtrasthānē triṁśattamō'dhyāyaḥ||30||

Meaning of the commentary

Thus ends the thirtieth chapter in the Sutrasthana of the Nibandhasangraha commentary on Sushruta, composed by Shri Dalhana.

← 29. viparītāviparītadūtaśakunasvapnanidarśanīyādhyāyaḥ31. chāyāvipratipattyadhyāyaḥ →