भीष्मः सेनापतिरभूदादौ दौर्योधने बले । पाण्डवानां शिखण्डी च तयोर्युद्धं बभूव ह । शस्त्राशस्त्रि महाघोरं धसरात्रं शराशरि ॥ १,१४५.
Bhishma was the commander of Duryodhana’s army at first; Shikhandi led the Pandavas. A terrible battle took place between them, with weapons clashing and arrows flying for ten days.
शिखण्ड्यर्जुनबाणैश्च भीष्मः शरशतैश्चितः । उत्तरायणमावीक्ष्य ध्यात्वा देवं गदाधरम् ॥ १,१४५.
Pierced by hundreds of arrows from Shikhandi and Arjuna, Bhishma, seeing the sun turning northward, meditated on the god with the mace.
उक्त्वा धर्मान्बहुविधांस्तर्पयित्वा पितॄन्बहून् । आनन्दे तु पदे लीनो विमले मुक्तकिल्बिषे ॥ १,१४५.
Having spoken of many kinds of dharma and having satisfied many ancestors, he merged into the blissful, pure, and sinless state.
ततो द्रोणो ययौ योद्धुं धृष्टद्युम्नेन बीर्यवान् । दिनानि पञ्च तद्युद्धमासीत्परमदारुणम् ॥ १,१४५.
Then the mighty Drona went to fight with Dhrishtadyumna; that battle lasted five days and was exceedingly fierce.
यत्र ते पृथिवीपाला हताः पार्थेन संगरे । शोकसागरमासाद्य द्रोणोऽपि स्वर्गमाप्तवान् ॥ १,१४५.
There, the kings of the earth were slain in battle by Arjuna; overwhelmed by an ocean of grief, Drona too attained heaven.
ततः कर्णा ययौ योद्धुमर्जुनेन मिहात्मना । दिनद्वयं महायुद्धं कृत्वा पार्थास्त्रसागरे । निमग्नः सूर्यलोकन्तु ततः प्राप स वीर्यवान् ॥ १,१४५.
Then Karna, full of valor, went to fight Arjuna; after a great battle lasting two days, he was submerged in the ocean of Arjuna’s weapons and then attained the world of the sun.
ततः शल्यो ययौ योद्धुं धर्मराजेन धीमता । दिनार्धेन हतः शल्यो बाणैर्ज्वलनसन्निभैः ॥ १,१४५.
Then Shalya went to fight the wise Dharmaraja; in half a day, Shalya was slain by arrows blazing like fire.
दुर्योधनोऽथ वेगेन गदामादाय वीर्यवान् । अभ्यधावत वै भीभं कालान्तकयमोपमः ॥ १,१४५.
Then Duryodhana, full of vigor, seized his mace and rushed forward like Death at the end of time.
अथ भीमेन वीरेण गदया विनिपातितः । अश्वत्थामा गतो द्रौणिः सुप्तसैन्यं ततो निशि ॥ १,१४५.
Then the heroic Bhima struck him down with his mace; Ashvatthama, son of Drona, went at night to the sleeping army.
जघान बाहुवीर्येण पितुर्वधमनुस्मरन् । धृष्टद्युम्नं जघानाथ द्रौपदेयांश्च वीर्यवान् ॥ १,१४५.
Remembering his father’s death, he slew Dhrishtadyumna and the sons of Draupadi with his mighty arms.
द्रौपद्यां रुद्यमानायामश्वत्थाम्नः शिरोमणिम् । ऐषिकास्त्रेण तं जित्वा जग्राहार्जुन उत्तमम् ॥ १,१४५.
While Draupadi wept, Arjuna, having conquered Ashvatthama with the missile of reeds, took from him his precious jewel.
युधिष्ठिरः समाश्वास्य स्त्रीजनं शोकसंकुलम् । स्नात्वा सन्तर्प्य देवांश्च पितॄनथ पितामहान् ॥ १,१४५.
Yudhishthira comforted the women overwhelmed by grief, bathed, and offered oblations to the gods, ancestors, and forefathers.
आश्वासितोऽथ भीष्मेण राज्यञ्चैवाकरोन्महत् । विष्णुमीजेऽश्वमेधेन विधिवद्दक्षिणावता ॥ १,१४५.
Then, reassured by Bhishma, he established a great kingdom and worshipped Vishnu with an Ashvamedha sacrifice, performed according to rule and with proper gifts.
राज्ये परीक्षितं स्थाप्य यादवानां विनाशनम् । श्रुत्वा तु मौसले राजा जप्त्वा नामसहस्रकम् ॥ १,१४५.
He installed Parikshit on the throne; hearing of the destruction of the Yadavas in the Mausala episode, the king recited the thousand names of Vishnu.
विष्णोः स्वर्गं जगामाथ भीमाद्यैर्भ्रातृभिर्युतः । वासुदेवः पुनर्बुद्धसंमोहाय सुरद्विषाम् ॥ १,१४५.
Then, accompanied by Bhima and his brothers, Yudhishthira went to Vishnu’s heaven; Vasudeva was born again to delude the enemies of the gods as Buddha.
कल्किर्विष्णुश्च भविता शंभलग्रामके पुनः । अश्वारूढोऽखिलांल्लोकांस्तदा भस्मीकरिष्यति ॥ १,१४५.
Vishnu will again become Kalki in the village of Shambhala, mounted on a horse, and will then reduce all the worlds to ashes.
देवादीनां रक्षणाय ह्यधर्महारणाय च । दुष्टानाञ्च वधार्थाय ह्यवतारं करोति च ॥ १,१४५.
For the protection of the gods and others, for the removal of unrighteousness, and for the destruction of the wicked, he takes incarnation.
यथा धन्वन्तरिर्वंशे जातः क्षीरोदमन्थने । देवादीनां जीवनाय ह्यायुर्वेदमुवाच ह ॥ १,१४५.
Just as Dhanvantari was born in the lineage during the churning of the milk ocean and taught Ayurveda for the life of the gods and others.
विश्वामित्रसुतायैव शुश्रुताय महात्मने । भारतांश्चावतारांश्च श्रुत्वा स्वर्गं व्रजेन्नरः ॥ १,१४५.
By hearing of Viśvāmitra's son, the great-souled Suśruta, and of the descents of the Bhāratas, a man attains heaven.
श्रीगरुडमहापुराणम् १४६ धन्वन्तरिरुवाच । सर्वरोगनिदानञ्च वक्ष्ये सुश्रुत तत्त्वतः । आत्रेयाद्यैर्मुनिवरैर्यथा पूर्वमुदीरितम् ॥ १,१४६.
Dhanvantari said: I shall explain in detail the causes of all diseases, O Suśruta, as previously declared by the sages beginning with Ātreya.
रोगः पाप्मा ज्वरो व्याधिर्विकारो दुष्ट आमयः । यक्ष्मातङ्कगदा बाधाः शब्दाः पर्यायवाचिनः ॥ १,१४६.
Disease, evil, fever, affliction, disorder, corrupted ailment, consumption, suffering, and pain—these are synonyms expressing the same idea.
निदानं पूर्वरूपाणि रूपाण्युपशयस्तथा । संप्राप्तिश्चैति विज्ञानं रोगाणां पञ्चधा स्मृतम् ॥ १,१४६.
The knowledge of diseases is considered fivefold: cause, prodromal signs, symptoms, alleviation, and progression.
निमित्तहेत्वायतनप्रत्ययोत्थानकारणैः । निदानमाहुः पर्यायैः प्राग्रूपं येन लक्ष्यते ॥ १,१४६.
The cause is described by synonyms such as sign, reason, locus, condition, and origin; the prodrome is that by which it is recognized beforehand.
उत्पित्सुरामयो दोषविशेषेणानधिष्ठितः । लिङ्गमव्यक्तमल्पत्वाद्व्याधीनां तद्यथायथम् ॥ १,१४६.
When a disease is about to arise, but is not yet established due to a specific disturbance of the humors, its signs are indistinct and slight, varying according to the disease.
तदेव व्यक्ततां यातं रूपमित्यभिधीयते । संस्थानां व्यञ्जनं लिङ्गं लक्षणं चिह्नमाकृतिः ॥ १,१४६.
When those same signs become manifest, it is called the symptom; form, indication, sign, mark, and appearance are its synonyms.
हेतुव्याधिविपर्यस्तविपर्यस्तार्थकारिणाम् । औषधान्नविहाराणामुपयोगं सुखावहम् ॥ १,१४६.
The proper use of medicines, food, and regimen, which counteract or reverse the cause and disease, brings relief and comfort.
विद्यादुपशयं व्याधेः स हि सात्म्यमिति स्मृतः । विपरीतोऽनुपशयो व्याध्यसात्म्येतिसंज्ञितः ॥ १,१४६.
One should know that alleviation of disease is called suitability; the opposite, which aggravates the disease, is termed unsuitability.
यथा दुष्टेन दोषेण यथा चानुविसर्पता । निर्वृत्तिरामयस्यासौ संप्राप्तिरभिधीयते ॥ १,१४६.
The course of a disease is described as the process by which, through a corrupted humor or its spread, the disease comes to fruition.
संख्याविकल्पप्राधान्यबलकालविशेषतः । सा भिद्यते यथात्रैव वक्ष्यन्तेऽष्टौ ज्वरा इति ॥ १,१४६.
This progression is distinguished by number, variation, predominance, strength, time, and other specifics, as will be explained here, such as the eight types of fever.
दोषाणां समवेतानां विकल्पोशांशकल्पना । स्वातन्त्र्यपारतन्त्र्याभ्यां व्याधेः प्राधान्यमादिशेत् ॥ १,१४६.
The variation of the humors, their combinations, and the estimation of their parts, as well as independence or dependence, indicate the predominance of a disease.