The Compendium of Bheḷa 5

English (machine translation) 5

Language: English

5.1 — 19 parts
5.2 — 7 parts
5.3 — 9 parts
5.4 — 11 parts
5.5 — 16 parts
5.6 — 17 parts
5.7 — 23 parts
5.8 — 16 parts
5.9 — 21 parts
5.10 — 13 parts
5.11 — 20 parts
5.12 — 17 parts

5.1.1

The newborn who has one short flank, is broad, but has a good voice, / having lived for one month, meets with death.

5.1.2

One with a rounded head, a long jaw, and large, joined eyebrows— / when the second month arrives, such a child dies.

5.1.3

A newborn on whom secondary sexual characteristics are seen as soon as he is born— / when the third month arrives, such a child dies.

5.1.4

One who has three squints, a pot-shaped head, but a good voice— / when the fourth month arrives, meets with destruction.

5.1.5

He whose secondary sexual characteristics appear at sixteen years, / is seen here to be short-lived because the five elements [mature] quickly.

5.1.6

He whose secondary sexual characteristics appear at twenty years / attains a long lifespan, of this there is no doubt.

Wasting of the body, lack of intelligence, [fondness for] unwholesome things, and likewise [diminished] strength— / the child in whom these are seen should be designated as one whose lifespan has run out.

5.1.8

The child born on whom both gulma and astunaka arise— / when the twenty-eighth year has passed, it kills that whole man.

5.1.9

A hair-whorl on the back and on the chest that is seen accompanied by pain— / when the fortieth year has passed, brings about death.

5.1.10

A hair-whorl on the back that is bent and seen in three places— / its result is to be known: he does not produce stable progeny.

5.1.11

One whose hands have thick and not-thick fingers and whose nails are red, / having auspicious body regions and minor body parts, [lives] just fifty years.

5.1.12

He who has a broad chest, long arms, and thick knees, / long fingers, and long nails, lives sixty years.

5.1.13

One should know that a man with an elevated voice, an upturned face with a prominent nose, / and auspicious thighs, will live to seventy.

5.1.14

One should know a man who is well-formed in front and behind, upright, and speaks kindly / to be an octogenarian, according to the words of Kṛṣṇātreya.

5.1.15

He whose forehead, nose, and ears each individually / measure six aṅgulas, lives for a hundred years.

5.1.16

He whose head is unbent and level with his knees, / and whose ears reach above the knees, this man sees a grandson.

5.1.17

He who has large, wide ears that are hairy / and unctuous, and thick hair, he too reaches a hundred here.

5.1.18

Through righteousness, truthful speech, service to his teacher, / and the use of rejuvenatives, he lives a long life. / So said the venerable Ātreya. / Thus ends the first chapter in the Section on Sensory Prognostics in Bheḷa. / Second Chapter.

5.2.1

He whose face, eyes, body, and likewise hands and feet / are seen with a reddish tint, will indeed be healthy.

5.2.1_1

He on whose head [a powder] resembling cow-dung powder is seen, / and severe itching arises on the head when unctuous substance is applied,

5.2.3

and the living person whose hairs fall out with rotten roots— / he in whom these signs appear will indeed be healthy.

5.2.4

His teeth do not ache, his face does not droop, / nor does he speak incoherently: he will indeed be healthy.

5.2.5

He does not fling his limbs about, his voice does not change, / he covers his private parts with a garment: he will indeed be healthy.

5.2.6

His navel is not raised, he remains in his normal state, / and he breathes comfortably at night: he will indeed be healthy.

5.2.7

His nails do not look rough, nor are they darkish, nor lusterless; / they are clear and of good luster: he will indeed be healthy. / […] But he who stands in the sun and does not […] shine, / and is not joined with red […] / Third Chapter. / […] in a troubled dream does not survive that night.

5.3.1

'This is my splendid palanquin fashioned with cat's-eye gems'— / one suffering who babbles thus, him they know as one whose life is gone.

5.3.2

He who sees only darkness even when a lamp is burning, / and perceives sounds as if unprecedented, he is no more.

5.3.3

'I am hanging head downwards; do not change my name'— / a man babbling thus does not survive a week.

5.3.4

He whose vital parts feel as if crushed and who constantly suffers diarrhea, / straining, foul-smelling, resembling a corpse, and putrid,

5.3.5

smelling of blood or else smelling like fish, / black, dark blue, or discolored—he is said to be about to die.

5.3.6

A man passing honey-like urine, fat-like urine, or ghee-like urine, / and a creature passing copious urine, is indeed said to be dead.

5.3.7

When a person urinates drop by drop with pain, / and his urinary bladder is torn by wind, his survival is rare.

5.3.8

For an embodied being from whom many worms emerge / while the patient lies down, medicine does not succeed.

5.3.9

Having seen these signs of dying patients, / a physician wishing to act according to the proper path should not administer treatment. / Thus said the venerable Ātreya. / Thus ends the third chapter in the Indriyasthāna of Bheḷa. / Fourth chapter.

5.4.1

When wind seizes the patient’s heart and remains there, / violently constricting the vessels, he quickly loses his life.

5.4.2

When wind enters the patient’s body, / and there is discharge from the eyes while he lies supine, he quickly loses his life.

5.4.3

An embodied being whose wind has entered the viscera and turned upwards, / whose blood and flesh are depleted, quickly loses his life.

5.4.4

A patient in whom a cystic wind-mass grows due to wind / and does not move elsewhere quickly gives up his vital breaths.

5.4.5

He whose calves are both rigid, whose nose is seen to be crooked, / and whose eyes are turned away, quickly gives up his vital breaths.

5.4.6

He who has gripping pain arising from the stomach, / thirst, and intense flushing, quickly gives up his vital breaths.

5.4.7

He who has gripping pain arising from the colon, / thirst, and severe constriction of the throat, quickly loses his life.

5.4.8

An embodied being from whose hair follicles blood trickles, / with excessive diarrhea [or hemorrhage] from the mouth, quickly loses his life.

5.4.9

When colic excessively torments the region of the heart / of an emaciated embodied being, he quickly gives up his vital breaths.

5.4.10

He whose consciousness the wind carries away when his body is emaciated, / and obstructs the great channel, quickly gives up his vital breaths.

5.4.11

The region of the heart of an emaciated embodied being— / by signs of such kinds and others of a similar nature, / the physician should examine a patient who has undergone deviation from his natural state. / Thus said the venerable Ātreya. / Thus ends the fourth chapter in the Indriyasthāna of Bheḷa. / Fifth chapter. Now we shall explain the chapter on dusky [complexion]; thus said the venerable Ātreya.

5.5.1

He whose two eyes appear dusky and likewise greenish, / and in whom a head disease has arisen, his life has borne its fruit.

5.5.2

He whose veins are green and hair follicles red, / or who eats sour foods, perishes right there.

5.5.3

The creature whose upward wind, provoked, goes to the stomach / and seizes the heart, his life has departed.

5.5.4

He whose blood dries up in the limbs, hands, and feet, / and who dances repeatedly, his life has departed.

5.5.5

He whose testicles, hands, feet, and mouth are dry, / and whose skin dries up, his life has departed.

5.5.6

An embodied being whose jaws, hands, feet, / testicles, and penis are seen [sunken], his life has departed.

5.5.7

He whose heart burns should be declared to be about to die; / indeed, that patient is gone, his life has departed.

5.5.8

Epilepsy, consumption, kuṣṭha, internal hemorrhage, abdominal enlargement, / abdominal tumor, and diabetes—these are chronic diseases.

5.5.9

An embodied being suffering from a chronic disease whose strength and flesh are seen to be depleted / and who loses his voice, his life has departed.

5.5.10

He whose heart burns, who has colic in the abdomen and loss of voice, / and also constantly feels a burning sensation, his life has departed.

5.5.11

Creatures who have trembling and fever, in whose viscera colic moves, / and who are seized by hiccup and vomiting, their life has departed.

5.5.12

A mortal who considers that which is blown upon to be blazing, water to be fire, / and the sun to be the moon, his survival is rare.

5.5.13

He who sees clouds everywhere even when the sun is clear, / or confuses bad weather with a clear day, his life has departed.

5.5.14

One in whom tastes do not remain, nor medicine, / or whose sense organs are inverted, such a person does not live.

5.5.15

One who is stricken with disease and for whom no wild fruit or root / appears useful for medicine, such a person does not live.

5.5.16

Having seen these signs of dying patients, the physician / should not administer treatment, in consideration of the path of his reputation. / Thus said the venerable Ātreya. / Thus ends the fifth chapter in the Indriyasthāna of Bheḷa. / Sixth chapter. Now we shall explain the chapter on premonitory symptoms; thus said the venerable Ātreya.

5.6.1

When a man's body appears red on the inside but pale on the outside, / that indicates the premonitory symptom of one about to die.

5.6.2

When a man's body appears red on the outside but pale on the inside, / that man is said to have reached the premonitory symptom of death.

5.6.3

One who is languid inside and swollen outside, one who is distended on the outside, / and one who is extremely distended—all these are dead.

5.6.4

He who suffers from continuous fever and welcomes a draft-free place, / with chronic catarrh, is quickly killed by dyspnea.

5.6.5

One who makes strange sounds or babbles or laughs excessively, / emaciated by insanity, meets with death.

5.6.6

A man who feels a heavy, painful, / and burning heart, emaciated by heart disease, meets with destruction.

5.6.7

One who sweats profusely and has itching, who indulges in incompatible food, / and who does not undergo purgation, perishes from kuṣṭha.

5.6.8

A delicate creature who indulges in unctuous substances and meat / and sleeps frequently during the day perishes from urinary disease.

5.6.9

A creature who is swollen all over, has rough skin during sweating, / and passes loose stools is killed by diarrhea.

5.6.10

An embodied being whose digestive fire and strength are not low, / yet whose blood and flesh are depleted, is just like a corpse.

5.6.11

He whose head suddenly appears red or yellowish, / or tawny with singed hair, is just like a corpse.

5.6.12

He whose eyes, forehead, mouth, nose, and brows / the wind makes crooked, is just like a corpse.

5.6.13

He whose tongue appears dusky, thorny, and dry, / and whose eyes and nails are dusky, is just like a corpse.

5.6.14

An embodied being whose throat is ripped open and who swoons deeply— / the wise physician should reject him when he suffers from opisthotonos.

5.6.15

In a man who is about to die, when a powerful, fresh disease difficult to treat arises in the upper body, / such a premonitory symptom should be declared.

5.6.16

Moreover, the man who has the smell of a musk-shrew, / and who perceives trees as golden—he perishes.

5.6.17

A wise man who desires his own well-being should not undertake the treatment / of a person marked by these and other such morbid changes.
Thus said the venerable Ātreya.
Thus ends the sixth chapter in the Section on Sensory Prognostics in the work of Bheḷa.
Chapter Seven.
Now we shall explain the chapter on the senses; thus said the venerable Ātreya.

5.7.1

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

5.7.2

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.

5.7.3

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.

5.7.4

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

5.7.5

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

5.7.6

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.

5.7.7

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.

5.7.8

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

5.7.9

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

5.7.10

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

5.7.11

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

5.7.12

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.

5.7.13

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.

5.7.14

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

5.7.15

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

5.7.16

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.

5.7.17

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

5.7.18

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

5.7.19

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

5.7.20

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

5.7.21

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

5.7.22

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

5.7.23

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.

5.8.1

When a messenger of the patient questions the physician while cutting grass / or paring his nails, such a one should be rejected.

5.8.2

And when a messenger of the patient questions the physician / speaking confusedly, such a one should be rejected.

5.8.3

When a messenger of the patient breaks wood with wood / or a clod with a clod upon the ground, such a one should be rejected.

5.8.4

When a messenger of the patient questions the physician / while touching his limbs or his hair, such a one should be rejected.

5.8.5

When a messenger of the patient questions the physician / while covering his navel with his hand, such a one should be rejected.

5.8.6

When a messenger of the patient breaks a potsherd, / a pebble, or even a piece of charcoal, such a one should be rejected.

5.8.7

When a messenger of the patient sits exhausted on the ground, / or clutches a limb while wandering about, such a one should be rejected.

5.8.8

When the messenger of a patient says, "The wise do not mourn / what is lost, dead, or passed away," that patient certainly is no more.

5.8.9

When a messenger of the patient grasps one hand with the other / or strikes one hand with the other, such a one should be rejected.

5.8.10

When a messenger of the patient bites his lips and tongue, / or trims his nails with his teeth, such a one should be rejected.

5.8.11

When in the house of the patient, while the physician is present, / something is cut or broken, such [a patient] should be rejected.

5.8.12

When a messenger of the patient, having turned upside down a full jar, / questions a brāhmaṇa, such a one should be rejected.

5.8.13

On whose right side a vulture, a jackal, a crow, / an owl, or a raven should cry out, that sick man is no more.

5.8.14

One wearing ochre robes, shaven-headed, matted-haired, or naked, / or wrapped in hides, or clad in the garments of a cookhouse,

5.8.15

Smeared with oil, with a severed nose, talkative, or insane, / with a broken lip, or riding an ass—[such a] messenger is not commended.

5.8.16

Thus the conduct of messengers of the sick has been proclaimed; / the physician desiring success who knows this accurately [succeeds].
Thus said the venerable Ātreya.
Thus ends the eighth chapter in the Section on Sensory Prognostics in the work of Bheḷa.
Chapter Nine.
Now we shall explain the cow-dung powder; thus said the venerable Ātreya.

5.9.1

On whose head powder resembling dry cow-dung is seen, / even when oiled, that living being gives up his body after a month.

5.9.2

In an emaciated person suffering from a phlegm disease, when there is depletion of phlegm, / and the ears and face become red, he does not survive beyond two months.

5.9.3

On whose palate liquid appearing red is seen, / when his blood and flesh are depleted, he does not survive beyond a month.

5.9.4

If one cannot see Arundhatī standing in the assembly of the Seven Sages, / that mortal is swiftly released from his life-breaths after the eighth month.

5.9.5

And [in whom] the mouth, tongue, and both palates / are completely covered with small, black [specks], such a one does not live.

5.9.6

For one suffering from head-heat and likewise afflicted with a phlegm disease, / if hiccups continuously flow out, one should indicate: 'This man is no more.'

5.9.7

Of which embodied being the body-hairs and head-hair appear singed, / or seem constantly bristling, such an embodied being does not live.

5.9.8

Whose teeth after some time appear red-like, / or lusterless and coated, such a one does not live.

5.9.9

Whose body appears as if smeared with alkali, / alike in heat and in cold, such an embodied being does not live.

5.9.10

On whose limbs, rough in color, a floating layer of water-droplets [appears], / though the limbs are not anointed with oil, such a one does not live.

5.9.11

In whom there is pain in a limb, and cracked, oozing blood / hangs down resembling a ball, his life has departed.

5.9.12

And a person who, in diabetes, urinates pale yellow [urine], / within five days he goes to dissolution into the five elements.

5.9.13

Restlessness, indigestion, and emaciation along with weakness— / in which living being these are observed, such a one does not live.

5.9.14

One who, dejected or helpless, is bereft of strength, / [and] contracts a disease marked by looseness [of the bowels], he is just like a dead man.

5.9.15

When a living being, repeatedly overcome by bile, / becomes bewildered in speech, he is just like a dead man.

5.9.16

A person who finds no pleasure either in sitting or in lying down, / and who eats tears, quickly meets his end.

5.9.17

Having mounted a monkey, he who does not realize his resolve, / men skilled in dreams say he is bound for the next world.

5.9.18

From which embodied being fever does not depart after a full year, / whether it be hot or cold, he is just like a dead man.

5.9.19

In one who has contracted urinary disease, if a pale boil appears / with complications, [like] a centipede, he is just like a dead man.

5.9.20

In whom wind courses upward, or hearing turns downward, / and all [faculties] break down, he is just like a dead man.

5.9.21

Having seen a person endowed with these signs, / the physician should not undertake treatment, O hero, thus clearly protecting his own reputation.
Thus said the venerable Ātreya.
Thus ends the ninth chapter in the Section on Sensory Prognostics in the work of Bheḷa.
Chapter Ten.
Now we shall explain the chapter on shadows; thus said the venerable Ātreya.

5.10.1

Whether a living being has no shadow, or a dense shadow, / or whose shadow is broken, such a one does not live.

5.10.2

A person who sees what seems like lightning in a cloudless sky, / [or] whose head's shadow smokes, they know him as one who is no more.

5.10.3

One who sees the earth as cloth dyed red with lac, / or the sky as red, is killed by internal hemorrhage.

5.10.4

A man whose body-hair is bristling, who is overwhelmed with cough and phlegm, / and whose throat feels pierced by awns, they know him as one who is no more.

5.10.5

From whose temple the flesh has fallen away, whose eyes are dark grey, / and on whose face a powdery residue has appeared, his life has departed.

5.10.6

From whose hand the flesh is seen to have fallen away in a leprous person, / or in one free [from that disease], such a man does not live.

5.10.7

Whatever he eats, whether undigested or digested, / if he is afflicted with cough, dyspnea, and fever, there is no treatment for him.

5.10.8

Whose heart dries first when the embodied being has bathed, / his life does not endure beyond half a month.

5.10.9

A man struck by upward dyspnea who vomits blood, / or has colic with a ruptured abdomen, such a man does not live.

5.10.10

Whose internal burning is intense and who also suffers from cold externally, / or who perceives the sky as completely filled, he does not live.

5.10.11

Whose lips are both suppurated, dark blue like jambu fruit, / and whose head is swollen, his life has departed.

5.10.12

Whose torso becomes swollen while both shoulders are emaciated, / and having been purged, swells again with gas, he is just like a dead man.

5.10.13

The excellent physician who correctly perceives this sensory knowledge / will know both the life and death of men.
Thus said the venerable Ātreya.
Thus ends the tenth chapter in the Section on Sensory Prognostics in the work of Bheḷa.
Chapter Eleven.
Now we shall explain [the chapter] on the flowering [of death]; thus said the venerable Ātreya.

5.11.1

He who sees red color or wind on his head or limb, / or [sees] a single color for an hour, is here called 'in bloom.'

5.11.2

Or he who beholds the earth as a well-made chessboard, / that man, due to deterioration of vision, is declared 'in bloom.'

5.11.3

And he who, asleep in an enclosed house, sees only open space, / and chews the cud with his teeth, is here called 'in bloom.'

5.11.4

He who, with bristling body-hair, perceives the sky, / the earth, and the forests as blazing, is here called 'in bloom.'

5.11.5

Though unanointed, if an embodied being smells like a corpse / and flies attend upon him, he is here called 'in bloom.'

5.11.6

An unknown woman dressed [in dark garments] in a dream, / who says to a man: 'Come to the southern quarter,' he does not live.

5.11.7

One with disheveled hair and deformed limbs who, in a dream, / sets out in the southern direction, right there such a one does not live.

5.11.8

He who sees himself in a dream as if his body were wiped down with kuśa grass, / or who perceives the sky filled with smoke, such a one does not live.

5.11.9

A sick person who, having climbed a tree in a dream, is not protected in his house, / or who, with disheveled and untied hair, climbs into a fire and weeps,

5.11.10

And a man who ascends a single-pillared palace in a dream, / or dances in the mud, that man does not live.

5.11.11

Having climbed a large golden palace in a dream, / the man who eats and drinks amidst dancing and singing does not live.

5.11.12

He who, traveling on an elephant or camel, looks toward the southern quarter: / a sick man would live for a week, a healthy one for a hundred autumns.

5.11.13

Or he who goes toward the southern quarter on a stormy day or in a dream / and awakens right there, such a person does not live.

5.11.14

[If one goes] together with vultures, peacocks, boars, dogs, buffaloes, and horses / […] by day, the fruit of the dream-combination comes to pass.

5.11.15

When one sees in a dream a rhinoceros and a sword while eating, / and also one with disheveled hair, such a person does not live.

5.11.16

A man who in a dream receives a black or yellow cloth, / or [is seen] singing without moving, such a person does not live.

5.11.17

He who in a dream, even without desire, drinks yellow vāruṇī liquor, / or has a variegated string on his neck, such a person does not live.

5.11.18

A man who enters a river of turbid water in a dream: / a sick man would live for a week, a healthy one for a hundred autumns.

5.11.19

When a man who has bathed and been anointed in a dream loses the color / of his body, here he perishes by a weapon.

5.11.20

He who properly perceives this knowledge of sensory prognostics / will know both the life and death of men, being discerning. / Thus spoke the venerable Ātreya. / Thus ends the eleventh chapter in the Sensory Prognostics of Bhela. // Twelfth Chapter // Now we shall explain the chapter on Downward Accumulation; thus spoke the venerable Ātreya.

5.12.1

Whose shadow is cast downward, or crooked, or becomes very small, / and whose eyes become unequal, his life is gone. 5.1

5.12.2

If an embodied being's eyelashes are miserable and do not close, / or both eyes burn, his life is gone.

5.12.3

Whose eyebrows are seen drooping or situated upon his forehead: / a sick person would live for three days, [and] one free of disease for six months.

5.12.4

When his hair is plucked out and he feels no pain, / and pleasure and pain have ceased for him, his life is gone.

5.12.5

On which patient's face an eruption or facial blemish is seen / for the first time, never seen before, his life is gone.

5.12.6

Whose bridge of the nose dries up, whose shoulder becomes broad / from wind in one suffering from cough, his life is gone.

5.12.7

Or who perceives his hands and feet as extremely hot, or extremely cold, / or stiff, or soft, his life is gone.

5.12.8

He who, having descended into a full river, sees a network in the water, / and whose body is not anointed by the water—they know of him that he is no more.

5.12.9

A man who constantly rolls his head and rolls his nose, / and whose forehead does not sweat, has no cure.

5.12.10

He who is feverish, or coughs, and likewise gasps deeply for breath, / is attacked [by weakness], and faints—he is just like a dead man.

5.12.11

Whose abdomen is completely distended, and its pathway is clearly visible, / with loose stools and thirst—he is just like a dead man.

5.12.12

The embodied being in whose house bell-metal constantly breaks, / and for whom the moon seems sharp and the sun mild, one should abandon him.

5.12.13

Whether non-dribbling or dribbling [bodily fluids], whether healthy or sick, / he who smells like sandalwood, such a person does not live.

5.12.14

And he who has swellings born like jasmine buds, and also smells like a road, / and who, not having eaten, smells like […] in childhood, does not live.

5.12.15

He who makes friends with enemies, acts disagreeably toward dear ones, / and becomes angry without cause, his life is gone.

5.12.16

An intelligent physician should not undertake to treat a patient / endowed with signs such as these and others, as appropriate.

5.12.17

Which physician understands this knowledge of fatal signs / as stated, he knows the Veda of life (Āyurveda); he is a physician skilled in the treatises. / Thus spoke the venerable Ātreya. / Thus ends the twelfth chapter in the Sensory Prognostics of Bhela. / Thus ends the Section on Sensory Prognostics in the Compendium of Bhela. // Section on Therapeutics // First Chapter // Now we shall explain the eleven medicated ghees; thus spoke the venerable Ātreya.

Linked texts (1)

Bheḷasaṃhitā — Bheḷa, Sanskrit

The Compendium of Bheḷa 5

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