विपरीताविपरीतदूतशकुनस्वप्ननिदर्शनीयाध्यायः
अथातो विपरीताविपरीतदूतशकुनस्वप्ननिदर्शनीयाध्यायं व्याख्यास्यामः ||१||
यथोवाच भगवान् धन्वन्तरिः ||२||
"Now, we shall expound the chapter on the recognition of proper and improper dreams."
"As declared by the venerable Dhanvantari."
This introduction sets the stage for discussing the methods and techniques for preparing and using alkali, following the teachings of the revered Dhanvantari.
दूतदर्शनसम्भाषा वेषाश्चेष्टितमेव च |
ऋक्षं वेला तिथिश्चैव निमित्तं शकुनोऽनिलः ||३||
देशो वैद्यस्य वाग्देहमनसां च विचेष्टितम् |
कथयन्त्यातुरगतं शुभं वा यदि वाऽशुभम् ||४||
"The appearance, conversation, dress, and actions of a messenger, as well as the stars, time, date, omens, and winds, along with the place, speech, body, and mind of the physician, indicate the patient's condition, whether auspicious or inauspicious."
These Shlokas elaborate on the various signs and omens, including the behavior and appearance of a messenger, astrological factors, environmental elements, and the demeanor of the physician, that can give insights into the patient's health condition. They underscore the significance of these indicators in assessing whether the outcome will be favorable or unfavorable.
पाख(ष)ण्डाश्रमवर्णानां
सपक्षाः कर्मसिद्धये |
त एव विपरीताः स्युर्दूताः कर्मविपत्तये ||५||
नपुंसकं स्त्री बहवो नैककार्या असूयकाः |
गर्दभोष्ट्ररथप्राप्ताः प्राप्ता वा स्युः परम्पराः ||६||
वैद्यं य उपसर्पन्ति दूतास्ते चापि गर्हिताः |७|
"For the followers of heretical sects, ascetics, and various castes, those messengers who are suitable for success in deeds have their opposite counterparts bringing failure in deeds. A neuter person, a woman, many people, people engaged in diverse tasks, envious individuals, those arriving on donkeys, camels, or chariots, or those who come in a series of persons are considered inauspicious messengers for a physician."
These Shlokas elaborate on the characteristics of messengers and their impact on the success or failure of deeds. It emphasizes the importance of discerning between auspicious and inauspicious messengers to ensure successful outcomes, especially in the context of a physician's practice.
पाशदण्डायुधधराः पाण्डुरेतरवाससः ||७||
आर्द्रजीर्णापसव्यैकमलिनोद्ध्वस्तवाससः |
न्यूनाधिकाङ्गा उद्विग्ना विकृता रौद्ररूपिणः ||८||
"Messengers carrying nooses, staffs, or weapons, those wearing white or other types of clothing, those who are wet, with incomplete digestion, those who are moving to the left, those who are wearing dirty or disheveled clothes, those with missing or extra limbs, those who are agitated, deformed, or with terrifying appearances, are considered inauspicious."
These Shlokas describe various characteristics of inauspicious messengers, emphasizing the need for careful observation of their appearance and behavior. Such messengers are believed to bring negative outcomes or bad omens.
रूक्षनिष्ठुरवक्तारस्त्वमङ्गल्याभिधायिनः |९|
"Messengers who speak harshly or rudely and those who bring inauspicious news are also considered inauspicious."
This Shloka highlights the importance of the demeanor and speech of messengers. Those who communicate in a harsh or unpleasant manner and bring negative news are viewed as bad omens.
छिन्दन्तस्तृणकाष्ठानि स्पृशन्तो नासिकां स्तनम् ||९||
वस्त्रान्तानामिकाकेशनखरोमदशास्पृशः |
स्रोतोवरोधहृद्गण्डमूर्धोरःकुक्षिपाणयः ||१०||
कपालोपलभस्मास्थितुषाङ्गारकराश्च ये |
विलिखन्तो महीं किञ्चिन्मुञ्चन्तो लोष्टभेदिनः ||११||
तैलकर्दमदिग्धाङ्गा रक्तस्रगनुलेपनाः |
फलं पक्वमसारं वा गृहीत्वाऽन्यच्च तद्विधम् ||१२||
नखैर्नखान्तरं वाऽपि करेण चरणं तथा |
उपानच्चर्महस्ता वा विकृतव्याधिपीडिताः ||१३||
वामाचारा रुदन्तश्च श्वासिनो विकृतेक्षणाः |
याम्यां दिशि प्राञ्जलयो विषमैकपदे स्थिताः ||१४||
वैद्यं य उपसर्पन्ति दूतास्ते चापि गर्हिताः |१५|
"Messengers who cut grass and wood, touch their nose and breasts, those who bite the edges of their clothes, nails, or hair, and scratch their heads, chests, or abdomens, those who hold their hands to their hearts, heads, chests, or abdomens due to obstructions in bodily channels, those covered with ashes, dust, charred wood, or soot, those who draw on the ground or scatter dust, or break clods of earth, those with bodies smeared with oil and mud, adorned with red garlands and ointments, those carrying ripe or unripe fruits or other similar things, those who scratch one nail with another, or touch their feet with their hands, those holding shoes or animal skins in their hands, or suffering from deformities or diseases, those who behave improperly, cry, wheeze, or have deformed eyes, those who stand bowing in the southern direction with folded hands or stand on uneven ground on one leg, all these messengers who approach the physician are considered inauspicious."
These Shlokas provide detailed descriptions of various behaviors and characteristics of inauspicious messengers. They emphasize the significance of observing these traits to understand the potential impact on the outcome of medical treatments.
दक्षिणाभिमुखं देशे त्वशुचौ वा हुताशनम् |
ज्वलयन्तं पचन्तं वा क्रूरकर्मणि चोद्यतम् ||१५||
नग्नं भूमौ शयानं वा वेगोत्सर्गेषु वाऽशुचिम् |
प्रकीर्णकेशमभ्यक्तं स्विन्नं विक्लवमेव वा ||१६||
वैद्यं य उपसर्पन्ति दूतास्ते चापि गर्हिताः |१७|
"Messengers who light or stoke a fire in an impure place facing the south, those who are involved in cruel activities, those who are naked or lying on the ground, or in unclean places, those with disheveled hair, smeared with oil, sweating, or appearing distressed, all these messengers who approach the physician are considered inauspicious."
These Shlokas describe additional behaviors and characteristics of inauspicious messengers, emphasizing the importance of observing these traits to understand the potential impact on medical outcomes.
वैद्यस्य पैत्र्ये दैवे वा कार्ये चोत्पातदर्शने ||१७||
मध्याह्ने चार्धरात्रे वा सन्ध्ययोः ... |१८|
"When a physician sees an unnatural event in matters related to ancestral rites or divine activities, at midday, midnight, or during twilight, these omens are considered inauspicious."
This Shloka describes specific times and situations when witnessing unnatural events or omens can be considered negative for a physician. These times include ancestral rites, divine activities, midday, midnight, and twilight, indicating the importance of being observant and cautious during these moments.
... कृत्तिकासु च |
आर्द्राश्लेषामघामूलपूर्वासु भरणीषु च ||१८||
"... in Krittika, Ardra, Ashlesha, Magha, Mula, Purva Phalguni, and Bharani constellations."
This Shloka continues to describe specific times when witnessing certain celestial events or omens is considered inauspicious for a physician. These include various constellations such as Krittika, Ardra, Ashlesha, Magha, Mula, Purva Phalguni, and Bharani. Being aware of these times can help in understanding the potential impact on medical outcomes.
चतुर्थ्यां वा नवम्यां वा षष्ठ्यां सन्धिदिनेषु च |
वैद्यं य उपसर्पन्ति दूतास्ते चापि गर्हिताः ||१९||
"Messengers approaching the physician on the fourth, ninth, or sixth day, as well as on transitional days, are considered inauspicious."
This Shloka describes specific days that are considered inauspicious for a physician when messengers approach. These days include the fourth, ninth, and sixth days of the lunar cycle, as well as transitional days, indicating the importance of timing in interpreting omens and their impact on medical outcomes.
स्विन्नाभितप्ता मध्याह्ने ज्वलनस्य समीपतः |
गर्हिताः पित्तरोगेषु दूता वैद्यमुपागताः ||२०||
त एव कफरोगेषु कर्मसिद्धिकराः स्मृताः |
एतेन शेषं व्याख्यातं बुद्ध्वा संविभजेत्तु तत् ||२१||
रक्तपित्तातिसारेषु प्रमेहेषु तथैव च |
प्रशस्तो जलरोधेषु दूतवैद्यसमागमः ||२२||
विज्ञायैवं विभागं तु शेषं बुध्येत पण्डितः |२३|
Messengers who are sweating and overheated at midday near a fire are considered inauspicious in diseases caused by Pitta. However, the same messengers are considered auspicious and bring success in diseases caused by Kapha. By this, the remaining aspects should be understood and distributed accordingly. In conditions like bleeding disorders, dysentery, and diabetes, the arrival of such messengers is considered auspicious in treatments involving water retention. Thus, understanding this classification, a wise person should discern the remaining aspects."
These Shlokas provide guidelines on how the characteristics and conditions of messengers are interpreted differently based on the type of diseases being treated, emphasizing the importance of careful observation and discernment in medical practice.
शुक्लवासाः शुचिर्गौरः श्यामो वा प्रियदर्शनः ||२३||
स्वस्यां जातौ स्वगोत्रो वा दूतः कार्यकरः स्मृतः |
गोयानेनागतस्तुष्टः पादाभ्यां शुभचेष्टितः ||२४||
स्मृतिमान् [विधिकालज्ञः स्वतन्त्रः प्रतिपत्तिमान् |
अलङ्कृतो मङ्गलवान् दूतः कार्यकरः स्मृतः ||२५||
स्वस्थं प्राङ्मुखमासीनं समे देशे शुचौ शुचिम् |
उपसर्पति यो वैद्यं स च कार्यकरः स्मृतः ||२६||
"Messengers who wear white clothes, are clean, fair-skinned or dark-skinned, and are pleasant to look at, belonging to the same caste or lineage, are considered efficient in their duties. Those who arrive happily on a cow-driven vehicle, with auspicious behavior on foot, who are mindful, aware of proper timings, independent, and determined, well-adorned and auspicious, are considered effective messengers. Those who approach the physician in a healthy, clean, and pure manner, facing east, seated in a clean place on even ground, are considered efficient in their duties."
These Shlokas describe the characteristics of auspicious and efficient messengers. They emphasize the importance of cleanliness, proper behavior, mindfulness, and awareness of proper timings. Such messengers are considered to bring success in their duties.
मांसोदकुम्भातपत्रविप्रवारणगोवृषाः |
शुक्लवर्णाश्च पूज्यन्ते प्रस्थाने दर्शनं गताः ||२७||
स्त्री पुत्रिणी सवत्सा गौर्वर्धमानमलङ्कृता |
कन्या मत्स्याः फलं चामं स्वस्तिकं मोदका दधि ||२८||
हिरण्याक्षतपात्रं वा रत्नानि सुमनो नृपः |
अप्रशान्तोऽनलो वाजी हंसश्चापः शिखी तथा ||२९||
ब्रह्मदुन्दुभिजीमूतशङ्खवेणुरथस्वनाः |
सिंहगोवृषनादाश्च ह्रे(हे)षितं गजबृंहितम् ||३०||
शस्तं हंसरुतं नॄणां कौशिकं चैव वामतः |
प्रस्थाने यायिनः श्रेष्ठा वाचश्च हृदयङ्गमाः ||३१||
"The sight of meat, water jars, parasols, Brahmins, clothing, cows, and bulls of white color while setting out is considered auspicious. A woman with a child, a cow with a calf, a girl, fish, unripe fruits, a swastika, modaka sweets, and curd are also considered auspicious. Gold, a pot with rice, gems, flowers, a king, an unextinguished fire, a horse, a swan, a bow, and a peacock are auspicious. The sounds of Brahmin drums, thunder, conch shells, flutes, chariots, lions, bulls, horses, elephants, and human speech from the left side are considered auspicious. The pleasant and melodious speech of those going on a journey is considered the best."
These Shlokas describe various auspicious signs and sounds that can be observed while setting out on a journey. They emphasize the significance of seeing and hearing these positive omens, which are believed to bring success and good fortune.
पत्रपुष्पफलोपेतान् सक्षीरान्नीरुजो द्रुमान् |
आश्रिता वा नभोवेश्मध्वजतोरणवेदिकाः ||३२||
दिक्षु शान्तासु वक्तारो मधुरं पृष्ठतोऽनुगाः |
वामा वा दक्षिणा वाऽपि शकुनाः कर्मसिद्धये ||३३||
शुष्केऽशनिहतेऽपत्रे वल्लीनद्धे सकण्टके |
वृक्षेऽथवाऽश्मभस्मास्थिविट्तुषाङ्गारपांशुषु ||३४||
चैत्यवल्मीकविषमस्थिता दीप्तखरस्वराः |
पुरतो दिक्षु दीप्तासु वक्तारो नार्थसाधकाः ||३५||
पुन्नामानः खगा वामाः स्त्रीसञ्ज्ञा दक्षिणाः शुभाः |
दक्षिणाद्वामगमनं प्रशस्तं श्वशृगालयोः |
वामं नकुलचाषाणां नोभयं शशसर्पयोः ||३६||
भासकौशिकयोश्चैव न प्रशस्तं किलोभयम् |
दर्शनं वा रुतं वाऽपि न गोधाकृकलासयोः ||३७||
दूतैरनिष्टैस्तुल्यानामशस्तं दर्शनं नृणाम् |
कुलत्थतिलकार्पासतुषपाषाणभस्मनाम् ||३८||
पात्रं नेष्टं तथाऽङ्गारतैलकर्दमपूरितम् |
प्रसन्नेतरमद्यानां पूर्णं वा रक्तसर्षपैः ||३९||
शवकाष्ठपलाशानां शुष्काणां पथि सङ्गमाः |
नेष्यन्ते पतितान्तस्थदीनान्धरिपवस्तथा ||४०||
"Trees with leaves, flowers, fruits, and milk, which are healthy, are considered auspicious omens. Those who approach in clear weather, in the shade of trees, or near houses, flags, arches, and altars indicate success in deeds. Soft-spoken people from behind, and birds flying to the left or right, are also considered auspicious omens. However, dry, leafless, lightning-struck, vine-entangled, thorny trees, or those on ashes, bones, stone, rubbish, and charred areas are considered inauspicious. Harsh-voiced, brightly lit speakers, and those in distress do not indicate successful outcomes. Birds on the left named after males are inauspicious, while those named after females on the right are auspicious. Approaching from the right to the left is good for dogs and jackals, but not for mongooses and sparrows. The sight or sound of crows and owls is inauspicious, while that of swans and peacocks is auspicious. When birds or animals behave like inauspicious messengers, the sight of black gram, sesame, wool, stones, and ashes in vessels filled with these things is also inauspicious. Meeting dry, charred wood, dry trees, fallen trees, destitute, blind persons, and enemies on the path are considered bad omens."
These Shlokas describe various omens, both auspicious and inauspicious, associated with different natural elements, behaviors of people, birds, animals, and objects. They emphasize the importance of observing these signs to determine the potential success or failure of actions.
मृदुः शीतोऽनुकूलश्च सुगन्धिश्चानिलः शुभः |
खरोष्णोऽनिष्टगन्धश्च प्रतिलोमश्च गर्हितः ||४१||
"A gentle, cool, favorable, and fragrant wind is considered auspicious. A harsh, hot, unpleasant-smelling, and contrary wind is considered inauspicious."
This Shloka describes the qualities of wind and their impact as omens. A gentle and pleasant wind is seen as a positive sign, while a harsh and unpleasant wind is viewed negatively.
ग्रन्थ्यर्बुदादिषु सदा छेदशब्दस्तु पूजितः |
विद्रध्युदरगुल्मेषु भेदशब्दस्तथैव च ||४२||
रक्तपित्तातिसारेषु रुद्धशब्दः प्रशस्यते |
एवं व्याधिविशेषेण निमित्तमुपधारयेत् ||४३||
"The sound of cutting is always considered auspicious in the treatment of conditions like tumors and abscesses. The sound of bursting is similarly auspicious in the treatment of suppurative conditions, abdominal disorders, and tumors. In conditions like bleeding disorders and dysentery, the sound of obstruction is considered favorable. Thus, by understanding the specific nature of diseases, the significance of omens can be deduced."
These Shlokas describe the sounds associated with certain medical conditions and their interpretation as auspicious or inauspicious omens. Understanding these sounds can help in diagnosing and treating various ailments effectively.
तथैवाक्रुष्टहाकष्टमाक्रन्दरुदितस्वनाः |
छर्द्यां वातपुरीषाणां शब्दो वै गर्दभोष्ट्रयोः ||४४||
"Similarly, the sounds of shouting, yelling, crying, and weeping are considered inauspicious. The sound of vomiting, and the sound of wind and excrement, resembles the sound of donkeys and camels."
This Shloka highlights certain sounds that are considered negative omens. Recognizing these sounds can help in understanding the potential implications for health and treatment outcomes.
प्रतिषिद्धं तथा भग्नं क्षुतं स्खलितमाहतम् |
दौर्मनस्यं च वैद्यस्य यात्रायां न प्रशस्यते ||४५||
"Obstructions, broken objects, hunger, stumbling, and being struck are considered inauspicious on a journey. Similarly, a physician's distress during a journey is also considered unfavorable."
This Shloka describes various inauspicious signs that can occur during a journey, highlighting the importance of avoiding these negative omens to ensure a successful outcome.
प्रवेशेऽप्येतदुद्देशादवेक्ष्यं च तथाऽऽतुरे |
प्रतिद्वारं गृहे चास्य पुनरेतन्न गण्यते ||४६||
"These omens should be carefully observed when entering and exiting a house or attending to a patient. However, once these omens have been noted at one entrance, they should not be considered again at each subsequent entrance of the house."
This Shloka highlights the importance of observing omens when entering and exiting a house or attending to a patient. Once these omens are noted at one entrance, they do not need to be considered again at each subsequent entrance.
केशभस्मास्थिकाष्ठाश्मतुषकार्पासकण्टकाः |
खट्वोर्ध्वपादा मद्यापो वसा तैलं तिलास्तृणम् ||४७||
नपुंसकव्यङ्गभग्ननग्नमुण्डासिताम्बराः |
प्रस्थाने वा प्रवेशे वा नेष्यन्ते दर्शनं गताः ||४८||
"The sight of hair, ashes, bones, wood, stones, chaff, cotton, thorns, beds with legs upward, drunkards, fat, oil, sesame, and straw, eunuchs, deformed, broken-limbed, naked, shaven-headed, or black-clothed individuals should be avoided when setting out or entering a place."
These Shlokas describe various inauspicious sights and individuals that should be avoided when embarking on a journey or entering a place. Recognizing these negative omens helps ensure a more favorable outcome.
भाण्डानां सङ्करस्थानां स्थानात् सञ्चारणं तथा |
निखातोत्पाटनं भङ्गः पतनं निर्गमस्तथा ||४९||
वैद्यासनावसादो वा रोगी वा स्यादधोमुखः |
वैद्यं सम्भाषमाणोऽङ्गं कुड्यमास्तरणानि वा ||५०||
प्रमृज्याद्वा धुनीयाद्वा करौ पृष्ठं शिरस्तथा |
हस्तं चाकृष्य वैद्यस्य न्यसेच्छिरसि चोरसि ||५१||
यो वैद्यमुन्मुखः पश्यन्नुन्मार्ष्टि स्वाङ्गमातुरः |
न स सिध्यति वैद्यो वा गृहे यस्य न पूज्यते ||५२||
भवने पूज्यते वाऽपि यस्य वैद्यः स सिध्यति |५३|
"Movement or placement of mixed items and vessels, digging up or uprooting objects, breaking or falling, and exiting are considered inauspicious. When a physician's seat is unsteady, or the patient looks down, If someone speaks to the physician while touching their own body, the wall, or the coverings, If they clean or shake their hands, back, or head, If they pull the physician's hand and place it on their own head or chest, If a patient looks at the physician face-to-face and then cleans their own body, That patient will not be successful, and a physician who is not respected at home also will not succeed. However, a physician who is respected and honored in a house will be successful."
These Shlokas describe various inauspicious actions and behaviors that can negatively impact the success of medical treatment. They emphasize the importance of maintaining respect and proper conduct to ensure favorable outcomes.
शुभं शुभेषु दूतादिष्वशुभं ह्यशुभेषु च ||५३||
आतुरस्य ध्रुवं तस्माद्दूतादीन् लक्षयेद्भिषक् |५४|
Auspicious omens in auspicious messengers, and inauspicious omens in inauspicious ones, are certain for the patient. Therefore, a physician should carefully observe messengers and other signs."
This Shloka emphasizes the importance of recognizing auspicious and inauspicious omens in messengers and other signs. By carefully observing these indications, a physician can make more informed decisions regarding the patient's condition and treatment.
स्वप्नानतः प्रवक्ष्यामि मरणाय शुभाय च ||५४||
सुहृदो यांश्च पश्यन्ति व्याधितो वा स्वयं तथा |
स्नेहाभ्यक्तशरीरस्तु करभव्यालगर्दभैः ||५५||
वराहैर्महिषैर्वाऽपि यो यायाद्दक्षिणामुखः |
रक्ताम्बरधरा कृष्णा हसन्ती मुक्तमूर्धजा ||५६||
यं चाकर्षति बद्ध्वा स्त्री नृत्यन्ती दक्षिणामुखम् |
अन्तावसायिभिर्यो वाऽऽकृष्यते दक्षिणामुखः ||५७||
परिष्वजेरन् यं वाऽपि प्रेताः प्रव्रजिता(न)स्तथा |
मुहुराघ्रायते यस्तु श्वापदैर्विकृताननैः ||५८||
पिबेन्मधु च तैलं च यो वा पङ्केऽवसीदति |
पङ्कप्रदिग्धगात्रो वा प्रनृत्येत् प्रहसेत्तथा ||५९||
निरम्बरश्च यो रक्तां धारयेच्छिरसा स्रजम् |
यस्य वंशो नलो वाऽपि तालो वोरसि जायते ||६०||
यं वा मत्स्यो ग्रसेद्यो वा जननीं प्रविशेन्नरः |
पर्वताग्रात् पतेद्यो वा श्वभ्रे वा तमसाऽऽवृते ||६१||
ह्रियेत स्रोतसा यो वा यो वा मौण्ड्यमवाप्नुयात् |
पराजीयेत बध्येत काकाद्यैर्वाऽभिभूयते ||६२||
पतनं तारकादीनां प्रणाशं दीपचक्षुषोः |
यः पश्येद्देवतानां वा प्रकम्पमवनेस्तथा ||६३||
यस्य छर्दिर्विरेको वा दशनाः प्रपतन्ति वा |
शाल्मलीं किंशुकं यूपं वल्मीकं पारिभद्रकम् ||६४||
पुष्पाढ्यं कोविदारं वा चितां वा योऽधिरोहति |
कार्पासतैलपिण्याकलोहानि लवणं तिलान् ||६५||
लभेताश्नीत वा पक्वमन्नं यश्च पिबेत् सुराम् |
स्वस्थः स लभते व्याधिं व्याधितो मृत्युमृच्छति ||६६||
"Now, I shall describe the dreams that indicate death and those that indicate auspiciousness. Those seen by friends or the patient themselves, the body smeared with oil, being pulled by elephants, snakes, or donkeys, traveling southward with boars or buffaloes, a woman wearing red clothes, black and laughing with disheveled hair, or being dragged bound by a dancing woman facing south, being dragged by others intending to harm facing south, embraced by the dead or ascetics, frequently sniffed by wild beasts with deformed faces, drinking honey or oil, sinking in mud, covered in mud, dancing, laughing, being naked and wearing a red garland on the head, from whose chest or head a bamboo, reed, or palm tree grows, being swallowed by a fish or entering one's mother, falling from a mountain peak or into a dark abyss, being carried away by a stream, becoming bald, defeated, bound, or overcome by crows or other creatures, seeing stars falling, lamps going out, observing deities trembling or the earth shaking, vomiting, purging, or losing teeth, climbing a silk-cotton tree, red-flowered tree, sacrificial post, anthill, or Indian coral tree, covered with flowers, climbing a funeral pyre, obtaining cotton, oil, cakes, iron, salt, or sesame, eating ripe food or drinking liquor, the healthy one falling sick, and the sick one dying."
These Shlokas describe various dreams and their interpretations, indicating whether they are auspicious or inauspicious. By understanding these dreams, one can gain insights into potential outcomes related to health and life events.
यथास्वं प्रकृतिस्वप्नो विस्मृतो विहतस्तथा |
चिन्ताकृतो दिवा दृष्टो भवन्त्यफलदास्तु ते ||६७||
"Dreams that are natural, forgotten, obstructed, or caused by worries and seen during the day are considered fruitless."
This Shloka explains that certain types of dreams—those that occur naturally, are forgotten upon waking, are interrupted, or are caused by anxieties and seen during the daytime—are not considered to have significant outcomes or prophetic meanings.
ज्वरितानां शुना सख्यं कपिसख्यं तु शोषिणाम् |
उन्मादे राक्षसैः प्रेतैरपस्मारे प्रवर्तनम् ||६८||
मेहातिसारिणां तोयपानं स्नेहस्य कुष्ठिनाम् |
गुल्मेषु स्थावरोत्पत्तिः कोष्ठे, मूर्ध्नि शिरोरुजि ||६९||
शष्कुलीभक्षणं छर्द्यामध्वा श्वासपिपासयोः |
हारिद्रं भोजनं वाऽपि यस्य स्यात् पाण्डुरोगिणः ||७०||
रक्तपित्ती पिबेद्यस्तु शोणितं स विनश्यति |७१|
"Friendship with a dog for fever patients, friendship with a monkey for those suffering from wasting disease, association with demons and the dead in insanity, movement during epileptic seizures, drinking water for those with diabetes and diarrhea, unctuous substances for those with leprosy, growth of static masses in the abdomen, head, and forehead pains, eating pancakes during vomiting, travel during breathlessness and thirst, eating turmeric for those with jaundice, and drinking blood for those with hemorrhagic diseases all lead to destruction."
These Shlokas explain the inauspicious or harmful actions and associations for patients with specific diseases, emphasizing the importance of avoiding these to prevent worsening of their conditions.
स्वप्नानेवंविधान् दृष्ट्वा प्रातरुत्थाय यत्नवान् ||७१||
दद्यान्माषांस्तिलांल्लोहं विप्रेभ्यः काञ्चनं तथा |
जपेच्चापि शुभान् मन्त्रान् गायत्रीं त्रिपदां तथा ||७२||
दृष्ट्वा तु प्रथमे यामे स्वप्याद् ध्यात्वा पुनः शुभम् |
जपेद्वाऽन्यतमं वेदं ब्रह्मचारी समाहितः ||७३||
न चाचक्षीत कस्मैचिद्दृष्ट्वा स्वप्नमशोभनम् |
देवतायतने चैव वसेद्रात्रित्रयं तथा |
विप्रांश्च पूजयेन्नित्यं दुःस्वप्नात् प्रविमुच्यते ||७४||
"Upon seeing such dreams, upon waking in the morning, one should make efforts to give black gram, sesame, iron, gold, and other auspicious substances to Brahmins. One should also chant auspicious mantras, the Gayatri mantra, and other three-versed hymns. After seeing the first part of the night, one should meditate on something auspicious and then sleep again. A student should chant any of the Vedas with concentration. One should not disclose an inauspicious dream to anyone. One should stay in a temple for three nights, regularly worship Brahmins, and thus be freed from the effects of a bad dream."
These Shlokas describe various remedies and actions to mitigate the effects of inauspicious dreams. They highlight the importance of making offerings, chanting mantras, meditating on auspicious thoughts, and seeking the blessings of Brahmins to ensure a positive outcome.
अत ऊर्ध्वं प्रवक्ष्यामि प्रशस्तं स्वप्नदर्शनम् |
देवान् द्विजान्गोवृषभान् जीवतः सुहृदो नृपान् ||७५||
समिद्धमग्निं साधूंश्च निर्मलानि जलानि च |
पश्येत् कल्याणलाभाय व्याधेरपगमाय च ||७६||
मांसं मत्स्यान् स्रजः श्वेता वासांसि च फलानि च |
लभेत धनलाभाय व्याधेरपगमाय च ||७७||
महाप्रासादसफलवृक्षवारणपर्वतान् |
आरोहेद्द्रव्यलाभाय व्याधेरपगमाय च ||७८||
नदीनदसमुद्रांश्च क्षुभितान् कलुषोदकान् |
तरेत् कल्याणलाभाय व्याधेरपगमाय च ||७९||
उरगो वा जलौको वा भ्रमरो वाऽपि यं दशेत् |
आरोग्यं निर्दिशेत्तस्य धनलाभं च बुद्धिमान् ||८०||
एवं रूपाञ् शुभान् स्वप्नान् यः पश्येद्व्याधितो नरः |
स दीर्घायुरिति ज्ञेयस्तस्मै कर्म समाचरेत् ||८१||
"Now, I shall describe the auspicious dreams: Seeing gods, Brahmins, cows, bulls, living friends, and kings, Seeing kindled fire, sages, and clear water, indicates the attainment of good fortune and the cure of diseases. Seeing meat, fish, garlands, white clothes, and fruits, indicates wealth gain and the cure of diseases. Climbing great palaces, fruitful trees, elephants, and mountains, indicates wealth gain and the cure of diseases. Crossing turbulent rivers, streams, and oceans, indicates the attainment of good fortune and the cure of diseases. Being bitten by a serpent, leech, or bee, indicates health and wealth gain for the wise person. If a sick person sees such auspicious dreams, it is known that they will have a long life, and actions should be taken accordingly."
These Shlokas describe various auspicious dreams and their positive interpretations, indicating good fortune, health, and wealth. Understanding these dreams can help in predicting favorable outcomes for the dreamer.
इति सुश्रुतसंहितायां सूत्रस्थाने विपरीताविपरीतदूतशकुनस्वप्ननिदर्शनीयो नामैकोनत्रिंशत्तमोऽध्यायः ||२९||
"Thus ends the twenty-ninth chapter named 'The Indication of Auspicious and Inauspicious Dreams' in the Sushruta Samhita's Sutra Sthana."
This marks the conclusion of the chapter on dreams and their interpretations in the ancient text of Sushruta Samhita. The Sushruta Samhita is one of the foundational texts of Ayurveda, providing invaluable insights into various aspects of health and well-being.