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→Sanskrit text, Transliteration and English Translation
prabhAvataH prabhAhInAnniShprabhAMshca prabhAvataH|
prabhAvataH prabhAhInAnniShprabhAMshca prabhAvataH|
narA vili~ggAn pashyanti bhAvAn bhAvA~jjihAsavaH ||16||
narA vili~ggAn pashyanti bhAvAn bhAvA~jjihAsavaH ||16||
vyAkRutIni vivarNAni visa~gkhyopagatAni ca|
vyAkRutIni vivarNAni visa~gkhyopagatAni ca|
vinimittAni pashyanti rUpANyAyuHkShaye narAH||17||
vinimittAni pashyanti rUpANyAyuHkShaye narAH||17||
yashca pashyatyadRushyAn vai dRushyAn yashca na pashyati|
yashca pashyatyadRushyAn vai dRushyAn yashca na pashyati|
tAvubhau pashyataH kShipraM yamakShayamasaMshayam||18||
tAvubhau pashyataH kShipraM yamakShayamasaMshayam||18||
Here in these verses are further described some symptoms which when present indicate imminent death of the person –
Here in these verses are further described some symptoms which when present indicate imminent death of the person –
*To see the sun or the moon painted or fixed on an earthen plate covered with a black cloth;
*To see solar or lunar eclipse when there is no such occasion.
*To see the sun at night, moon in the day, the smoke when there is no fire or to perceive fire without flame at night
*Appearance of bright things without luster and the ones having no luster as bright i.e. unable to view real or actual characteristics.
*To have visual perception of things in a distorted manner i.e. to visualize things as having multiple forms, devoid of complexion and in inaccurate numbers without any reason and
*To visualize the invisible ones and not to visualize the visible ones.[13-18]
अशब्दस्य च यः श्रोता शब्दान् यश्च न बुध्यते|
अशब्दस्य च यः श्रोता शब्दान् यश्च न बुध्यते|
द्वावप्येतौ यथा प्रेतौ तथा ज्ञेयौ विजानता ||१९||
द्वावप्येतौ यथा प्रेतौ तथा ज्ञेयौ विजानता ||१९||
संवृत्याङ्गुलिभिः कर्णौ ज्वालाशब्दं य आतुरः|
संवृत्याङ्गुलिभिः कर्णौ ज्वालाशब्दं य आतुरः|
न शृणोति गतासुं तं बुद्धिमान् परिवर्जयेत्||२०||
न शृणोति गतासुं तं बुद्धिमान् परिवर्जयेत्||२०||
aśabdasya ca yaḥ śrōtā śabdān yaśca na budhyatē|
aśabdasya ca yaḥ śrōtā śabdān yaśca na budhyatē|
dvāvapyētau yathā prētau tathā jñēyau vijānatā ||19||
dvāvapyētau yathā prētau tathā jñēyau vijānatā ||19||
saṁvr̥tyāṅgulibhiḥ karṇau jvālāśabdaṁ ya āturaḥ|
saṁvr̥tyāṅgulibhiḥ karṇau jvālāśabdaṁ ya āturaḥ|
na śr̥ṇōti gatāsuṁ taṁ buddhimān parivarjayēt||20||
na śr̥ṇōti gatāsuṁ taṁ buddhimān parivarjayēt||20||
ashabdasya ca yaH shrotA shabdAn yashca na budhyate|
ashabdasya ca yaH shrotA shabdAn yashca na budhyate|
dvAvapyetau yathA pretau tathA j~jeyau vijAnatA ||19||
dvAvapyetau yathA pretau tathA j~jeyau vijAnatA ||19||
saMvRutyA~ggulibhiH karNau jvAlAshabdaM ya AturaH|
saMvRutyA~ggulibhiH karNau jvAlAshabdaM ya AturaH|
na shRuNoti gatAsuM taM buddhimAn parivarjayet||20||
na shRuNoti gatAsuM taM buddhimAn parivarjayet||20||
yo rasAnna vijAnAti na vA jAnAti tattvataH|
yo rasAnna vijAnAti na vA jAnAti tattvataH|
mukhapAkAdRute pakvaM tamAhuH kushalA naram||22||
mukhapAkAdRute pakvaM tamAhuH kushalA naram||22||
A person who is not able to detect the various gustatory sensations at all or has altered gustatory perception despite having no mouth ulcers or inflammation in the mouth; should also be considered ripe for death. [22]
A person who is not able to detect the various gustatory sensations at all or has altered gustatory perception despite having no mouth ulcers or inflammation in the mouth; should also be considered ripe for death. [22]
अन्तरेण तपस्तीव्रं योगं वा विधिपूर्वकम्|
अन्तरेण तपस्तीव्रं योगं वा विधिपूर्वकम्|
इन्द्रियैरधिकं पश्यन् पञ्चत्वमधिगच्छति||२४||
इन्द्रियैरधिकं पश्यन् पञ्चत्वमधिगच्छति||२४||
इन्द्रियाणामृते दृष्टेरिन्द्रियार्थानदोषजान्|
इन्द्रियाणामृते दृष्टेरिन्द्रियार्थानदोषजान्|
नरः पश्यति यः कश्चिदिन्द्रियैर्न स जीवति||२५||
नरः पश्यति यः कश्चिदिन्द्रियैर्न स जीवति||२५||
antarēṇa tapastīvraṁ yōgaṁ vā vidhipūrvakam|
antarēṇa tapastīvraṁ yōgaṁ vā vidhipūrvakam|
indriyairadhikaṁ paśyan पञ्चत्वमpañcatvamadhigacchati||24||
indriyairadhikaṁ paśyan पञ्चत्वमpañcatvamadhigacchati||24||
indriyāṇāmr̥tē dr̥ṣṭērindriyārthānadōṣajān|
indriyāṇāmr̥tē dr̥ṣṭērindriyārthānadōṣajān|
naraḥ paśyati yaḥ kaścidindriyairna sa jīvati||25||
naraḥ paśyati yaḥ kaścidindriyairna sa jīvati||25||
antareNa tapastIvraM yogaM vA vidhipUrvakam|
antareNa tapastIvraM yogaM vA vidhipUrvakam|
indriyairadhikaM pashyan pa~jcatvamadhigacchati||24||
indriyairadhikaM pashyan pa~jcatvamadhigacchati||24||
indriyANAmRute dRuShTerindriyArthAnadoShajAn|
indriyANAmRute dRuShTerindriyArthAnadoShajAn|
naraH pashyati yaH kashcidindriyairna sa jIvati||25||
naraH pashyati yaH kashcidindriyairna sa jIvati||25||
If a person starts having the perception of supernatural things without being preceded by severe ascetic practices or penance or due yogic practices, it is indicative of imminent death. [25]
If a person starts having the perception of supernatural things without being preceded by severe ascetic practices or penance or by means of ''yogic'' practices, it is indicative of imminent death. [25]
aस्वस्थाः प्रज्ञाविपर्यासैरिन्द्रियार्थेषु वैकृतम्|
aस्वस्थाः प्रज्ञाविपर्यासैरिन्द्रियार्थेषु वैकृतम्|
svasthAH praj~jAviparyAsairindriyArtheShu vaikRutam|
svasthAH praj~jAviparyAsairindriyArtheShu vaikRutam|
pashyanti ye~asadbahushasteShAM [1] maraNamAdishet||26||
pashyanti ye~asadbahushasteShAM [1] maraNamAdishet||26||
If an otherwise healthy person starts perceiving things wrongly in contradiction to the normal relationship between the sense organs and their subjects as a result of mental perversion is sure to die soon. [26]
If an otherwise healthy person starts perceiving things wrongly in contradiction to the normal relationship between the sense organs and their subjects as a result of mental perversion is sure to die soon. [26]
maraNaM jIvitaM caiva sa bhiShak j~jAtumarhati||27||
maraNaM jIvitaM caiva sa bhiShak j~jAtumarhati||27||
To conclude – it can be said that a physician who knows the science of premonition of death as indicated by the characteristic features of the sense organs can very easily distinguish between life and death.[27]
To conclude, it can be said that a physician who knows the science of premonition of death as indicated by the characteristic features of the sense organs can very easily distinguish between life and death.[27]
Tattva Vimarsha:
Tattva Vimarsha:
Indriya (sense organs) and their connection with mind to perceive the right object is important for health. If this is severely altered, then Arishta (near death signs) are observed as wrong perceptions.
Vidhi Vimarsha :
Vidhi Vimarsha :