The Compendium of Bheḷa 5.7

Learn from me, O physician, how one should specially examine the sense faculties of a living being, / wishing to ascertain the span of life:

One should examine in reality, through food, drink, sight, and so on, / the knowledge of the sense faculties regarding objects and the like, which is beyond direct perception.

When a person's cognition residing in the sense faculties is altered compared to healthy people, / without any [external] cause observed, that is indeed a sign of death.

Thus has the sign indicating misfortune in the senses been properly stated. / Now hear it again in detail from me.

Seeing the sky as if solidified, and the earth as if dark / —seeing both of these discordantly, he meets death.

He to whose sight the wind moving through the sky becomes visible, / or to whom a blazing fire does not appear—one should declare his demise as well.

A man who imagines a net in clear water, or no net [where one is], / or having seen what is stationary as moving, falls away from life.

He who while awake sees ghosts, various demons, / or any other strange marvel, such a person does not live.

The man who sees fire, though in its natural color, as blue, lusterless, / black, or white, does not live.

A man who sees non-existent sunbeams in a cloud, or clouds in a spotless sky, / or lightning without clouds, does not live.

Or having seen the sun or the crescent moon as if an earthen bowl, / or black, or smeared with feces, he quickly perishes.

Having seen the sun at night, the moon by day, smoke rising where there is no fire, / or lusterless fire at night, one should predict death.

Those whose vital states are about to perish see radiant things as deprived of radiance / and lusterless things as radiant, and they see men with abnormal signs.

Due to the exhaustion of their lifespan, they see colors distorted, / multiplied in number, and portents and forms.

He who sees the invisible, or he who does not see the visible— / both of them undoubtedly go quickly to the abode of Yama.

He who hears non-sound, and he who does not perceive sound— / both of these should be known by the discerning physician as just like corpses.

He who cognizes odors erroneously, / or does not perceive them at all—the physician should know him to be one whose life has departed.

He who does not recognize taste correctly, or perceives cooked as raw / and raw as cooked, him skilled men declare [to be dying].

Having touched things hot, cold, rough, smooth, soft, or even harsh, / one who is about to die conceives of them as something otherwise.

Without intense asceticism or yoga performed according to rule, / one who perceives excessively with the senses undergoes dissolution into the five elements.

Any man who perceives sense objects through the sense faculties without actual vision / and not caused by a morbid humor does not live.

Those who, being otherwise healthy, repeatedly perceive distortion in sensory objects / due to perversions of judgment—one should predict their death.

A physician who correctly discerns this very knowledge / is worthy of knowing both death and life.
Thus said the venerable Ātreya.
Thus ends the seventh chapter in the Section on Sensory Prognostics in the work of Bheḷa.
Chapter Eight.
Now we shall explain the chapter on messengers; thus said the venerable Ātreya.