Background: Harita Samhita is one of the ancient Ayurvedic classical texts composed by Sage Harita in the Sanskrit language around the 6^th or 7^th century AD. Harita Samhita is written in a conversational format, featuring dialogues between Sage Harita and his preceptor Punarvasu Atreya. Dwitiya Sthana is one among the 6 sections of Harita Samhita that consists of various prognostic concepts within 9 chapters. Doota Parikshana and Shakuna Varnana are the last two chapters (8^th and 9^th) of Dwitiya Sthana of Harita Samhita (DSHS).

Aim: The aim of the present review is to explore the contents of the Doota Parikshana and Shakuna Varnana chapters of DSHS with special reference to their prognostic significance.

Methods: An in-depth review has been carried out on the significance of caregiver (Doota) attributes and their impact on the caregiving process, omen and their impact on prognostic outcomes based on the contents of the Doota Parikshana and Shakuna Varnana chapters of DSHS by referring various Ayurvedic classical texts and published articles.

Results: Arishta Lakshanas pertaining to Doota (caregiver/messenger) are described in Doota Pariskhana Adhyaya, and various good and bad omens with their prognostic outcomes are explained in the Shakuna Varnana Adhyaya of DSHS in a precise and unique way.

Conclusion: Doota Parikshana Adhyaya contents could be explained with caregiver characteristics and their impact on prognostic outcomes in a scientific way. Various Shakunas mentioned in Shakuna Varnana Adhyaya may represent synchronicities, quantum entanglement, mindful states, precognition, random coincidences, retrocausality etc. The present review provides a foundation for future research.

Keywords: Caregiver, prognosis, quantum entanglement, quantum physics, retrocausality, synchronicity

Harita Samhita is an ancient classical Ayurvedic text composed by Sage Harita in Sanskrit around the 6^th and 7^th centuries AD. Harita Samhita is written in the form of a conversation between Sage Harita and his preceptor Punarvasu Atreya.¹ According to some authors, the available Harita Samhita appears to be the work of a later author who was also known as ‘Harita.’² The contents of Harita Samhita are different from the other classical Ayurvedic texts (Samhitas).³ Harita Samhita is structured into six sections, i.e., Pradhama Sthana (first section with 23 chapters), Dwitiya Sthana (second section with 9 chapters), Chikitsa Sthana (treatment section with 58 chapters), Sutra Sthana (basic principles section with 6 chapters), Kalpa Sthana (formulations section with 5 chapters), Sharira Sthana (anatomy section with a single chapter), and one extra chapter (Parisishta Adhyaya), making a total count of 103 chapters.⁴

Dwitiya Sthana of Harita Samhita (DSHS) consists of 9 chapters, i.e., Papadosha Pratikara, Swapnadhyaya, Swasthyarishtam, Vydhyarishtam, Panchendriya Vikara, Nakshatra Gnana, Havana Vidhi, Duta Parikshana, and Shakuna Varnanam. Various prognostic concepts, especially Arishta Lakshanas (mortality indicators), are explained in the Swapnadhyaya, Swasthyarishtam, Vydhyarishtam, Panchendriya Vikara, Nakshatra Gnana, Duta Parikshana, and Shakuna Varnana chapters of DSHS.⁵ Arishta Lakshanas pertaining to Doota (caregiver/messenger) are described in Duta Pariskhana Adhyaya (8^th chapter), whereas various good and bad omens and their prognostic outcomes are explained in the Shakuna Varnana Adhyaya (9^th chapter) of DSHS.⁶ Some of the contents of both of these chapters (Doota Parikshana and Shakuna Varnana) seem to be unique and unexplored. The aim of the present review is to explore the contents of the Doota Parikshana and Shakuna Varnana chapters with special reference to their prognostic significance. The present review provides a comprehensive overview with deeper understanding of the contents of the Doota Parikshana and Shakuna Varnana chapters of DSHS and provides a foundation for future research.

Dwitiya Sthana of Harita Samhita, especially the Doota Parikshana and Shakuna Varnana chapters, sections of Ayurvedic texts having prognostic significance, especially Indriya Sthana of Charaka Samhita and Bhela Samhita, Sutra Sthana of Sushruta Samhita, Sharira Sthana of Ashtanga Sangraha and Ashtanga Hridaya, and Kashyapa Samhita, have been referred as they contain the Ayurvedic prognostic literature. Various databases, including Google Scholar, PubMed, Scopus etc., have been searched by using relevant keywords for full-length research articles pertaining to prognostic literature and published in the English language. The obtained literature has been analysed, interpreted, and presented in the form of an exploratory review.

The word Doota denotes either a caregiver and/or a messenger, who approaches the physician to inform the medical condition of the concerned care recipient/patient and invite him for a home visit. According to Ayurvedic texts, when Doota approaches the physician, the physician should carefully observe/examine the attributes of Doota, including his physical appearance, behaviour, speech, psychomotor activitiy and manifestation of various omens while conversing with him, and should assess the prognostic outcome of the concerned care recipient/patient based on those attributes of the Doota. After estimating/assessing the prognostic outcome based on the attributes of the Doota, the physician should make a decision either to visit the patient’s house or not to. This protocol allows the physician to focus his time and resources only to those patients who are treatable and have good prognostic outcomes even before seeing the patient directly. The physician should not attempt to treat or visit a patient’s house in the presence of negative Doota attributes. Estimating the prognostic outcome of a remote patient based on the attributes of Doota is a complex and difficult way of assessing, and it is the unique contribution of Ayurveda to medical science, but unfortunately still unexplored and neglected. Previous reviews have explored the prognostic potential of the contents related to Arishta Lakshanas of Doota in Charaka Samhita,⁷ Bhela Samhita⁸ and Sushruta Samhita.⁹ 

Doota Parikshana Adhyaya is the 8^th chapter of DSHS and it consists of 20 verses. Except some unique contributions by Sage Harita, most of the content of this chapter seems to be similar with the description of other Ayurvedic classical texts related to Doota. Various positive and negative attributes of Doota and their impact on prognostic outcome of the concerned patient/care recipient are explained in this chapter as explained in the following sections. Sage Harita has allotted a separate chapter to describe the Arishta Lakshanas related to Doota¹⁰ similar to that of Doota Adhyaya of Bhela Indriya Sthana.⁸ Various positive and negative attributes of a caregiver/Doota and their impact on caregiving processes are explained (Table 1).

Contents of doota parikshana adhyaya (8^th chapter)

Athato – prachakshyate (verse 1)

Arishta Lakshanas (mortality indicators) related to Doota (messenger/caregiver) (Dootaarishtam) are explained in this chapter. The description of various auspicious/positive/favorable (Shubham) and inauspicious/negative/unfavorable (Ashubham) signs pertaining to Doota and their prognostic significance (Dootaarishtam) are described in this chapter.

Aturasya – samlakshyate nara/gada (verse 2)

When Doota (messenger/caregiver) comes (Yaati) to the physician’s house (Bhishak Gruhe) to request a home visit, the physician should examine (Parikshanam Karyam) the Doota (Tasya) to assess the prognosis of the concerned patient/care recipient (Yena Samlakshyate).

Khanja – vadanti (verse 3)

Doota having the following characteristic features should be considered Ashubha, i.e., lame (Khanja), blind (Andha), dumb (Mooka), deaf (Badhira), diseased/sick (Rujapidita), a child (Baala), a woman (Stree), mutilated/crippled (Vikala), thirsty (Trushita), very old (Vijirnam), exhausted (Shrantam), hungry (Kshudaturam), confused (Bhramita), and depressed (Deenam).

Kashaya – rujanashanaya (verse 4&5)

A Doota having the following features should be considered Ashubha, i.e., wearing saffron coloured (Kashaya) or black coloured (Krishna) or wet clothes (Aardra Vaasasa), covering his head with a cloth (Vastravruta Mastakena), tearful eyes (Ashruplutairva Nayanai), long-hair (Yuktaah Keshai) or shaved head (Mundita Mastaka), small eyes (Markataaksha), scalp hair standing up/stick up (Urdhwa Shiroruhashcha), dwarf (Vaamana), and having a cut/crooked/deformed nose (Krutta Nasa).

Yah karkasha – vadeshcha doota (verse 6-8)

A Doota with the following features should be considered Ashubha, i.e., harsh (Karkasha), angry (Krodhana), carrying a rope in hand (Paashapaani), hating physician (Bhishagvidushi), lazy/stupid/confused (Tamasaavrita), carrying a wood or wooden stick (Kashta Hasta), agitated with holding a rope (Uddhata Paashapaani), ill/sick (Aatura), uttering miserably (Deenavacho), weeping (Rodita), having tearful eyes (Praklinna Netra), eager to go away (Gamanotsuka), and holding a rope in hands (Rajju Hasta) and moving with anger (Sarosha) towards the Southern direction (Yaamyaam Dishashcha) by making abnormal utterances (Vaavaaditi Vadeshcha).

Haste – dooto anishtakaaraka (verse 9-12)

The following characteristics of Doota should be considered as Ashubha, i.e., Sitting (Tishtati) with crossed legs (Vakra Paadena) and holding a wooden stick (Lagudam) in hands (Haste Avashtabhya), disorganized speech (Aakulavaadee), walking speedily (Gacchati Sheeghrena), fainting (Muhyati) while standing (Utthaaya) from sitting (Aavishet), sitting (Vishtai) with extended legs (Paadau Prasaarya), putting a hand (Vinyaset Karam) on one’s head (Mastake), breaking (Bhinatti) wood (Kashtam)/metal/iron (Loham) in to pieces, plucking grass (Trunam Va Sphotate), touching (Sprushate) one’s nose (Naasa) or breast (Stanam) frequently (Punah), writing (Likhati) or drawing lines (Rekhaam Karoti) with feet (Paadena) on the ground (Bhumim), and being always sleepy (Nidraam Kurute).

Yah shweta – dootah (verse 13&14)

The Doota with following characteristics is considered as Shubha (favourable/auspicious/good prognostic indicator), i.e., wearing white garments (Shweta Vastra), chewing betel leaves with Areca nuts (Tambula Mukha), member of the higher caste (Dvija), youth/scholar (Manavaka), good-tempered (Susheela), intelligent (Pragnadhika), having a face like a blossoming bud (Kusuma Mukura Vaktram), keeping/holding (Karataladhritam) a bloomed lotus (Vikacha Saroja Padma) or Indian rose chestnut (Kinjalka Pushpam), beautiful garments (Varavastram), various flowers (Pushpa), Areca nut (Puga), and cosmetics (Angaraga).

Aagatya – vaidyalabha (verse 15)

Doota, who sits peacefully (Shanto) either in the north (Udeechya), east (Purva), west (Varuna Disha), or southeast direction (Maisha Disha) and speaks to the physician (Pravadanti) with clear pronunciation, neither loudly (Na Choccham) nor slowly (Naatineecham), with a pleasant mood (Prahasya), honoring physician by standing up and greeting him (Uttishtam Tvam Prasadam Kuru Saukhyavakyam), is considered an auspicious or good prognostic indicator (Sukham Roginaam).

Purvaam disham – sukhavaham (verse 16-18)

A Doota sits calm and quiet (Shantaya Gira) near the physician in the east direction (Purvaam Disham), reads or utters certain Sanskrit verses (Shlokam Va Subhashitam), greets the physician with respect (Abhivadyasya Vaidyasya Kshemam Prucchati), and presents fruits or flowers (Phalam Va Pushpam Dadati), which should be considered good or auspicious (Roginaashcha Sukhavaham).

Yasya saukhyam – sukham shiryah (verse 19-20)

When the pleasing opportunities are supposed to occur (Saukhyam Sukham Siddhi) due to good fortunes, his Doota automatically acquires such features of favourable effects (Tasya Doota Idam Vidu). Doota is the media of contentment for the patient/care recipient (Dooto Nara Sukhavaha). Hermaphrodites (Astreepurusham) should not be given (Parivarjayet) the responsibility of a Doota. Knowledge (Janaati) about Doota will provide perfection (Siddhi), pleasure (Sukham) and auspiciousness (Shriyah) to the physician (Yo Vaidya).

Shakuna Varnana Adhyaya is the 9^th chapter of DSHS, and it consists of 19 verses. Various auspicious (Shubha) and inauspicious (Ashubha) Shakunas and their impact on prognostic outcomes are explained in this chapter.¹⁸ The unique feature of Harita Samhita is that Sage Harita has dedicated a special chapter (Shakuna Varnana Adhyaya) to explain various Shakunas compared to other Ayurvedic classical texts.^7–9,19 Even some unique Shakunas are also mentioned by Sage Harita in this chapter; otherwise most of the content of this chapter¹⁸ seems to be similar to the description of other Ayurvedic classical texts related to Shakuna.^7–9,19 The word ‘Shakuna’ means ‘a bird.’ Omens related to birds are called ‘Shakunas.’ Shakuna or Nimitta shashtra comes under the domain of Jyotishya Shastra (astrology), and they are useful to predict the upcoming events by meticulously observing the spontaneous changes in the environment. The omens are classified as auspicious (Shubha) or inauspicious (Ashubha). Based on the Shakunas, physicians should make their plans regarding whether to treat or to estimate the prognosis or to visit the patient’s house or not, etc.¹⁹ The contents of Shakuna Varnana Adhyaya are explored in the following sections.

Contents of shakuna varnana adhyaya (9^th chapter)

Idaaneem – shakunani cha (verse 1)

The description of various (Sarvani) auspicious (Shubha) and inauspicious (Ashubha) signs (Shakuna) manifesting at the time of entry (Praveshe) and exit (Nirgame) of a physician from a patient’s house (Gruhasya) is mentioned in this chapter.

Raja gajo – pratidarshayanti (verse 2)

The king (Raja), an elephant (Gaja), twice-born (Dvija), peacock (Mayura), crow pheasant (Kanjari), Indian roller/blue jay bird (Chasha), a bird (Shakunta), washerman (Rajaka), person wearing white garments (Sitavastrayukta), woman with child (Putranvita Cha Yuvati), prostitute (Ganika), and young/virgin girl (Kanya), if they are seen (Pratidarshayanti) by a physician on the way to or returning from a patient’s house, should be considered as auspicious (Sukhaya Yashase).

Latva – shreyase cha (verse 3)

A small sparrow-like bird (Latva), falcon/hawk/eagle (Shyena), bearded vulture (Bhasa), green pigeon (Harita), duck/goose (Chakra), great coucal/crow pheasant (Bharadwaja), gazelle (Chikkara) and goat (Chaga), if they are seen by a physician on either side (Dakshina & Vama) on the way to or returning from a patient’s house, should be considered auspicious (Shreyase/Sreshta).

Sarpa – shasta (verse 4)

Snake (Sarpa), owl (Uluka), monkey (Vanara), boar/hog/pig (Sookara), monitor lizard (Godha), bear (Riksha), chameleon (Girgita), and rabbit (Shasha), if they are seen by a physician while leaving from his house (Nirgame) or entering into a patient’s house (Praveshe), should be considered inauspicious (Arishta); the above animals, if they are seen by a physician while happening upon any natural calamities (Nirghata) and while doing any activities such as social service or favour (Upakara), should be considered auspicious (Shasta).

Mrugo va – shubhadayaka (verse 5)

The sight of a deer (Mruga) or a spotted owlet (Pingala) on the right side (Dakshina) of the physician or while entering into (Praveshe) or coming out of a patient’s house (Nirgame) should be considered as auspicious (Shubhadayaka).

Eko va – pradakshina (verse 6)

The sight of a ‘line of deer’ (group or herd of deer arranged in a straight line) (Mrigaa) consisting of odd number of deer (i.e., 1, 3, 5, 7 and 9) (Eko Va Trayo Va Pancha Sapta Va Nava Sankhyaya) during auspicious times (Bhagyakaale) on the right side (Pradakshina) of a person (Naraanaam) denotes auspiciousness (Shubha).

Shikhi cha – nirgame va (verse 7)

A peacock (Shikhi), house lizard (Bhavanagodha), donkey (Rasabha), bee (Bhringaraja), Indian cuckoo (Pika), dog (Bhashana), pigeon (Kapota), female pigeon/dove (Potaki), female pig (Sookari), eagle (Vihangaraja), and heron/crane (bird having a long neck) (Deergha Kantha) should be considered auspicious, if they are seen on the left side (Vamato) while the physician is coming out of his house (Nirgame Va).

Tittira – sarvakarya susiddhaye (verse 8&9)

A partridge/francolin (Tittira), snipe/swamp partridge (Krakara), crane (Krauncha), swan (Saarasa), bearded vulture (Bhasa), boar/pig (Sookara), a bird (Khaga), and passerine/jay bird/a bird having crown (Kiriti), if they are seen on the left side (Vame) of the physician while coming out of a patient’s house (Nirgame), should be considered auspicious (Shubha) and denotes success in all endeavours (Sarvakaryasiddhaye).

Kako – krishnavayasa (verse 10)

The sight of a crow (Kaka) on the right side (Dakshinata) while the physician is coming out of his house (Nirgame) and the sight of a black crow (Krishnavayasa) on the left side of the physician (Vamata) while entering into the patient’s house (Praveshe) denote auspiciousness (Sreshta/Shubhadayaka).

Jaahakopi – bidala (verse 11)

The voices of (Keertanashcha) a polecat (Jaahaka), rabbit (Shashaka) and monkey (Markata), if heard, should be considered inauspicious; hearing the names of (Naama) or the sight of (Darshanameshaam) the following animals, such as a snake (Sarpa), lizard (Godha), partridge (Krikalasa), and wild cat (Bidala), should be considered inauspicious (Na Sukhaya).

Darshanam – shukashcha (verse 12)

The utterance of names (Naamata Shubhakara) and their presence (Darshanam) should be considered auspicious (Hitakaram) for the following animals such as a wagtail (Khanjaritaka), flamingo/duck/goose (Maraala), a kind of antelope (Chikkara), woodpecker (Darvaghata), female swan (Varata) and parrot (Shuka).

Nirgame – na vrajet (verse 13&14)

While the physician is coming out of his house (Nirgame), the sight of the following animals/things denotes auspiciousness including a bee (Bhringaraja), silver (Rajata), milk (Payo), water (Jalam), fish (Matsya), meat (Mamsa), blood (Rudhira), a dead body (Mrutakam), washed cloth (Dhauta Vaasa), and a covered mirror (Mukura Pidhanakam); A physician should not move (Na Vrajet) a single step (Padamekantu) forward if a cat (Marjaara), snake (Sarpa), partridge (Krikalasaka), or lizard (Godha) suddenly crosses the path/road (Margam Chindanti).

Praskhalanti – na vrajet (verse 15)

Slipping of (Praskhalanti) legs (Paada), falling off (Skhalanti) a cloth (Vasanani) from one’s head (Shiraso), or hearing (Shrutva) unpleasant/harsh/rude (Vikrushtam) speech or words (Vachanam), the physician should not (Na Vrajet) move a single step forward (should avoid to visit a patient’s house) (Padamekantu).

Grihaanaam – na chankramam (verse 16)

The physician should cancel or postpone his journey (Na Chankramam) if he observes (Drushtva) the following events or scenes; a burning house (Grihaanaam Jwalanam), or breaking of (Bhidyate) a pot (Ghatam) full of water (Sajalam) or a falling (Patanam) tree (Bhooruhanaam).

Aakrosha – chankramanam na cha (verse 17)

The physician should cancel or postpone his journey (Chankramam Na Cha) if he hears (Shrutva) or sees (Drushtva) the following sounds or events or scenes; harsh or abusive words (Aakrosha Vachanam), or crying sounds of a cat (Marjaraanaam Rutam), or seeing family fight or conflicts (Kalaham Gruhalokasya).

Kanakakankana – shubhavaha (verse 18)

The following objects are considered favorable or good prognostic indicators (Shubhavaha) for a patient with fever (Jwarinaam) if a physician sees them on the way to a patient’s house, golden bangles (Kanakakankana) or any other golden ornaments (Vibhushana), fruits (Phala), flowers (Pushpa), alcoholic beverages (Asava & Varuni), or any other auspicious fruits (Phalamashokakaram).

Evam gnatva – rajalokai (verse 19)

The physician possessing the perfect knowledge of active components (Veerya) and qualities (Guna) of various drinks (Paanam) and food items (Annadikam), knowledge of aggravating factors (Kopanam) and temporary or recurrent recurrences or attacks (Kopavegam) of a disease, and etiology (Adaanam) and progression/pathogenesis (Punarapi Chayam Kopanam) of a disease and its treatment (Upacharam) should be considered an expert physician (Vaidya Vidvaan) and eligible for respect (Pujito) in the royal state (Rajalokai).

Understanding shakunas with synchronicity and quantum physics

Shakunas are spontaneous happenings, events, or occurrences believed to portend a future event (prognostic outcomes). Shakunas could be understood with synchronicities and/or quantum physics. Synchronicity could be defined as unpredictable occurrences (Shakunas) of meaningful coincidence (prognostic outcomes). Synchronicity refers to meaningful and unusual coincidences linking the external and internal worlds of the individual. Interconnectedness between the external and inner experience relies on subjective interpretation of events. Religious commitment, referential thinking, faith in intuition, and belief in the paranormal are the personality traits found to be related to detecting such coincidences. Synchronicity experiences have been reported frequently during periods of major life transitions or emotional intensity, and they emerge from an active searching mindset. People differ in their tendency to detect synchronicity experiences and make sense of them.²⁰ ‘Synchronicity describes a meaningful coincidence of events, which is familiar to us from treatments of our patients but unfortunately has not yet been empirically substantiated.’²¹ The mindful state is characterized by an elevated awareness of the present moment, providing new perspectives, openness to new information, and acknowledgement of other points of view of the situation.²²

Quantum reality in a holographic universe is profoundly subjective. Events and thoughts are inextricably linked. Sharing a common meaning, though there is no causal relationship between them, they are attracted to each other like magnets across the barrier of space-time. The objective state (the space-time event/Shakuna) and the subjective state (consciousness) are intimately related and reflect a single phenomenon of mind, deriving their meaning from each other. Synchronicities and their interpretations are undeniably tied to our belief systems (Shakunas?). According to others, synchronicities are similar to 'paranormal,' 'random coincidence,’ ‘serendipity,’ ‘precognition,’ ‘selective perception,’ ‘a deep emergent order,’ ‘intuition,’ ‘unaccountable mystery of chance or simultaneity,’ ‘precognition’, or ‘Karma.’²³ There is a theoretical basis for synchronicity in quantum physics in chaos theory, and fractal geometry. Entanglement explains how the separation and isolation of objects from each other is more apparent than real. When two photons are separated, no matter by how far, a change in one creates a simultaneous change in the other. As per quantum theory, ‘matter and consciousness interact.’ Both the synchronicity and precognition could be explained by the transactional interpretation of quantum mechanics that includes ‘waves moving backwards in time.’ Synchronicity is the bridge between mind, matter, and the eternal.²³ Retrocausality is a concept of quantum physics according to which an effect (prognostic outcomes) precedes its cause (Arishta Lakshana/negative attributes of Doota/Shakunas) in time or future events (prognostic outcomes either death or recovery from an illness) can influence past or present events (manifestation of Arishta Lakshanas or Ashubha Doota Lakshanas or Shakunas).²⁴

Prognostic concepts are explained in the Dwitiya Sthana of Harita Samhita (DSHS). Sage Harita has dedicated special chapters to explain the mortality indicators (Arishta Lakshanas) pertaining to Doota (in Doota Parikshana Adhyaya) and Shakuna (Shakuna Varnana Adhyaya). Though some unique concepts are explained by Harita in these chapters, most of the content is similar to that of other classical Ayurvedic texts. If Doota is considered as a caregiver rather than a simple messenger, most of the Doota Parikshana Adhyaya contents could be understood with caregiver characteristics and their impact on prognostic outcomes in a scientific way. Various Shakunas mentioned in Shakuna Varnana Adhyaya could be understood with the principles of quantum physics and synchronicities. Shakunas may represent synchronicities, quantum entanglement, mindful states, precognition, Karma, random coincidences, paranormal beliefs, retrocausality etc. The current exploratory review encourages creative and open-minded exploration of Ayurvedic prognostic contents and paves the way for future research works in this area.

None.

The authors declare that there are no conflicts of interest.

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