बृहत्संहिता (आचार्य वराहमिहिर - स्थापत्य, खगोल, मौसम व जल विज्ञान)

2 बृहत्संहितायाम् [Adh. I. Sl . 4-5 there be any distinction between the two as it is a non-Vedic subject ? The translation of a Vedic passage into any language is not as sanctified as the original though the sense may be the same as the former lacks the शब्द (Sabda) or the sound of the original. क्षितितनयदिवसवारो न शुभकृदिति यदि पितामहप्रोक्ते । कुजदिनमनिष्टमिति वा कोऽत्र विशेषो नृदिव्यकृतेः ॥४॥ Sloka 4.—It has been declared by our grand father (Sage Brahma) that the day of the week belonging to Mars—that is Tuesday—is not auspicious. People of our generation have also stated that the week day of Mars will not prove good (for beginning or doing any function). Wherein is the special merit in the two declarations of man and God ? आब्रह्मादिविनिःसृतमालोक्य ग्रन्थविस्तरं क्रमशः । क्रियमाणकमेवैतत्समासतोऽतो ममोत्साहः ॥५॥ Sloka 5.—Looking into the vastness of the science that has emanated from Brahma and others and its being epitomised gradually by successive sages, I also take pleasure in writing this work in a brief manner. This science viz., Astronomy-cum-Astrology was created by Brahman himself as ancillary to the Vedas. It was handed down from him to गर्ग (Garga) and other sages. Cf. गर्गः स्वयं स्वयम्भुवा सृष्टं चक्षुर्भूतं द्विजन्मनाम् । वेदाङ्गं ज्यौतिषं ब्रह्मपरं यज्ञहितावहम् ॥ मया स्वयम्भुवः प्राप्तं क्रियाकालप्रसाधनम् । वेदानामुत्तमं शास्त्रं त्रैलोक्यहितकारकम् ॥ मत्तश्चान्यैरृषीन् प्राप्तं पारम्पर्येण पुष्कलम् । तैस्तदा सदृग्भिर्भूयो ग्रन्थैः स्वैः स्वैरुदाहृतम् ॥ इति.

Adh. I. Sl. 6-7] प्रथमोऽध्यायः 3 आसीत्तमः किलेदं तत्रापां तैजसेऽभवद्धैमे । खर्भुशकले ब्रह्मा विश्वकृदण्डेऽर्कशशिनयनः ॥६॥ Sloka 6.—Originally, there was only darkness pervading throughout the universe. Then came water. From it sprang a blazing golden egg consisting of the two parts of the shell, viz., the earth and the firmament. Out of this, it is said, arose Brahman, the creator, with the Sun and the Moon for his eyes. Cf. मनुः आसीदिदं तमोभूतमप्रज्ञतमलक्षणम् । अप्रतर्क्यमविज्ञेयं प्रसुप्तमिव सर्वतः ॥ ततः स्वयम्भूर्भगवानव्यक्तं व्यञ्जयन्निदम् । महाभूतादिवृत्तौजाः प्रादुरासीत्तमोनुदः ॥ योऽसावतीन्द्रियग्राह्यः सूक्ष्मोऽव्यक्तः सनातनः । सर्वभूतमयोऽचिन्त्यः स एव स्वयमुद्बभौ ॥ सोऽभिध्याय शरीरात्स्वात्सिसृक्षुर्विविधाः प्रजाः । अप एव ससर्जादौ तासु वीर्यमवासृजत् ॥ तदण्डमभवद्धैमं सहस्रांशुसमप्रभम् । तस्मिन् जज्ञे स्वयं ब्रह्मा सर्वलोकपितामहः ॥ आपो नारा इति प्रोक्ता आपो वै नरसूनवः । ता यदस्यायनं पूर्वं तेन नारायणः स्मृतः ॥ यत्तत्कारणमव्यक्तं नित्यं सदसदात्मकम् । तद्विसृष्टः स पुरुषो लोके ब्रह्मेति कीर्त्यते ॥ तस्मिन्नण्डे स भगवानुषित्वा परिवत्सरम् । स्वयमेवात्मनो ध्यानात्तदण्डमकरोद्द्विधा ॥ ताभ्यां स शकलाभ्यां तु दिवं भूमिं च निर्ममे । मध्ये व्योम दिशश्चाष्टावपां स्थानं च शाश्वतम् ॥ इति. कपिलः प्रधानमाह द्रव्यादीन् कणभुगस्य विश्वस्य । कालं कारणमेके स्वभावमपरे जगुः कर्म ॥७॥

4 बृहत्संहितायाम् [Adh. I. Sl. 8-9 Sloka 7.—Sage Kapila has declared प्रधान-Pradhana (the unmanifested Prakriti) to be the material cause of the universe, while Sage Kanada—who was the founder of the atomic theory relating to the origin of the Universe—has described the Dravyas—the nine sub- stances—as the material cause. Some have opined that time is the cause of the universe. There are others who say that the universe was produced and is sustained by the natural and necessary action of substances according to their inherent properties (and not by the agency of a supreme being). Lastly, there are people who state that the actions—good or bad—of the beings are the cause of the universe. तदलमतिविस्तरेण प्रसङ्गवादार्थनिर्णयोऽतिमहान् । ज्योतिःशास्त्राङ्गानां वक्तव्यो निर्णयोऽत्र मया ॥८॥ Sloka 8.—Enough of this incidental discourse on a polemical and vast subject, and which, if it were to be discussed, would swell to a very great length and be of no avail to us for the present. I am now going to treat in a decisive manner of the principles of the science of Astrology—Jyotissastra—and the ancillary topics. ज्योतिःशास्त्रमनेकभेदविषयं स्कन्धत्रयाधिष्ठितं तत्कार्त्स्न्योपनयस्य नाम मुनिभिः सङ्कीर्त्यते संहिता । स्कन्धेऽस्मिन् गणितेन या ग्रहगतिस्तन्त्राभिधानस्त्वसौ होराऽन्योऽङ्गविनिश्चयश्च कथितः स्कन्धस्तृतीयोऽपरः॥९॥ Sloka 9.—The science of Astrology consists of various branches and is in three sections or Skandhas— viz., गणित-Ganita, होरा-Hora and शाखा-Sakha, and the treatment of the subject in its entirety is termed by sages

Adh. I. Sl 10.11] प्रथमोऽध्यायः 5 संहिता-Samhita (compilation or collection). The first स्कन्ध or section where the exact movements, etc., of the planets in the several signs of the zodiac are ascer- tained through mathematical computation is otherwise known as तन्त्र-Tantra. Horoscopy is another section ; अङ्गविनिश्चय-Angavinischaya or locating precisely the cor- rect position of the Lagna, etc., which is the first step in जातककर्म-Jatakakarma is the 3rd. गर्गः गणितं जातकं शाखां यो वेत्ति द्विजपुङ्गवः । त्रिस्कन्धज्ञो विनिर्दिष्टः संहितापारगश्च सः ॥ वक्रानुवक्रास्तमयोदयाद्यास्ताराग्रहाणां करणे मयोक्ताः । होरागतं विस्तरतश्च जन्मयात्राविवाहैः सह पूर्वमुक्तम् ॥१०॥ Sloka 10.—By me have been treated in detail in the करणग्रन्थ (Karana Grantha) पञ्चसिद्धान्तिका (Pancha Siddhanthika), of retrograde and direct motions of the several (non-luminous) planets from Mars onwards, their disappearance (eclipse) through proximity to the Sun, and their reappearance or emerging after conjunction with the Sun, their state of being at war or planetary fight. All things connected with horoscopy along with births, journeys, marriages, etc., have been already treated of in my previous works. This shows that Varahamihira had already written Brihat Jataka, Yatra, etc. प्रश्नप्रतिप्रश्नकथाप्रसङ्गान् स्वल्पोपयोगान् ग्रहसम्भवांश्च । सन्त्यज्य फल्गूनि च सारभूतं भूतार्थमथैः सकलैः प्रवक्ष्ये ॥११॥ Sloka 11.—Omitting queries and their respective answers which are not highly useful for our purpose, and also the origin of the planets and other unessential discussions, I am going to treat of real facts—the quint- essence of everything that is useful.

6 बृहत्संहितायाम् [Adh. II. 1-3 सांवत्सरसूत्राध्यायः । ॥२॥ The Astrologer. १. अथातः सांवत्सरसूत्रं व्याख्यास्यामः । We shall now comment upon the aphorisms relating to an astrologer:— २. तत्र सांवत्सरोऽभिजातः प्रियदर्शनो विनीतवेषः सत्य- वागनसूयकः समः सुसंहितोपचितगात्रसन्धिरविकलश्चारुकरचरण- नखनयनीचबुकदशनश्रवणललाटभ्रूत्तमाङ्गो वपुष्मान् गम्भीरोदात्त- घोषः । प्रायः शरीराकारानुवर्त्तिनो हि गुणा दोषाश्च भवन्ति । 2. The astrologer should be of noble descent, good-looking, modest in disposition, truthful, free from malice, impartial, with well-proportioned limbs all perfect and unimpaired, strong joints, undeformed, with fine hands, feet, nails, eyes, chin, teeth, ears. forehead, eye-brows and head, with handsome physique and a voice deep and sonorous. For, merits and demerits are generally the reflections of good and bad physical features.*

• Cf. Kumara Sambhava-Canto V—36. यदुच्यते पार्वति पापवृत्तये न रूपमित्यव्यभिचारि तद्वचः । तथा हि ते शीलमुदारदर्शने तपस्विनामप्युपदेशतां गतम् ॥ ३. तत्र गुणाः । शुचिर्दक्षः प्रगल्भो वाग्मी प्रतिभानवान् देशकालवित् सात्विको न पर्षद्भीरुः सहाध्यायिभिरनाभिभवनीयः कुशलोऽव्यसनी शान्तिकपौष्टिकाभिचारस्नानविद्याभिज्ञो विबुधा - र्चनव्रतोपवासनिरतः स्वतन्त्राश्रयोत्पादितप्रभावः पृष्टाभिधाय्यन्यत्र दैवात्पातात् । ग्रहगणितसंहिताहोराग्रन्थार्थवेत्तेति ।

3. The following are the good qualities of an astrologer. He must be clean and active, bold and

Adh. II. 4] द्वितीयोऽध्यायः 7 eloquent, have readiness of wit, fully conversant with the details of the place and time and sincere in dispo- sition. He should not be timid in an assembly, should not be overpowered by his fellow students, must be well. trained, should understand the heart of others, should be free from vices, must be conversant with the art of propitiation, with hygiene, magic and ablutions, should be engaged in the worship of the Devas, should be an observer of fast and penance, should be endowed with great power resulting from the wonderful achievements of his scientific knowledge, should be capable of answering questions put by others, and voluntarily suggesting palliatives and remedies regarding things other than the visitations of God. He should also be thoroughly conversant with works dealing with calculations of the positions, etc., of planets, Samhita, Horoscopy and their several details. ४. तत्र ग्रहगणिते । पौलिशरोमकवासिष्ठसौरपैतामहेषु पञ्चस्वेतेषु सिद्धान्तेषु युगवर्षायनर्तुमासपक्षाहोरात्रयाममुहूर्तनाडी- प्राणत्रुटित्रुट्याद्यवयवादिकस्य कालस्य क्षेत्रस्य च वेत्ता। 4. In that astronomical science, there are five schools, viz., Paulisa (belonging to Pulisa), Romaka (a Siddhanta, probably derived from the Romans), Vasishtha (belonging to Vasishta), Saura (belonging to Surya), Paitamaha (or Brahma Siddhanta), that is Siddhanta by Brahmagupta. In these are treated of all about Yuga, year, Ayana, Ritu, Masa, Paksha (fortnight), Day, Night, Yama, Muhurtha, Nadee, Prana, Thruti and its further subdivisions of time, and the astrologer should be con- versant with all these and also with the ecliptic.

8 बृहत्संहितायाम् [Adh. II. 5-7 ५. चतुर्णां च मानानां सौरसावननाक्षत्रचान्द्राणामधिमास- कावमसंभवस्य च कारणाभिज्ञः । 5. He should also be familiar with the four kinds of measurements of time, viz., सौर.solar ; सावन, a duration (day) intervening between the first rising of any particular planet or star and its corresponding next rising ; नाक्षत्र stellar calculation in terms of lunar months, Tithis, etc., with the occurrence of Adhimasa or inter- calary lunations and intercalary days. A सौर day is the interval between one sun-rise and the succeeding one. A सावन or terrestrial day is the interval between two contiguous risings of the Sun at the Equator. Thirty such days constitute a सावन month, नाक्षत्रदिन is the time taken by the Moon to clear a Star. A चान्द्रमास consists of 30 lunar Tithis and is a period intervening between two successive conjunctions of the Moon with the Sun. An Adhika Masa is a period of a lunar month occurring between two solar Sankramanas in the same Rasi. For this and अवम, see Suryasiddhanta. ६. षष्ट्यब्दयुगवर्षमासदिनहोराधिपतीनां प्रतिपत्तिच्छेदवित्। 6. He should be familiar with the computation of the commencement and termination times of the 60 year-period, the Yuga (5 year-period), a year, a month, a day, an hour and also of their respective lords. There are 12 Yugas or five-year periods in a cycle of 60 years and their lords are stated as follows : विष्णुः सुरेज्यो बलभिद्धुताशस्त्वष्टोत्तरप्रोष्ठपदाधिपश्च । क्रमाद्युगेशाः पितृविश्वसोमशक्रानलाख्याश्विभगाः प्रदिष्टाः ॥ ७. सौरादीनां च मानानामसदृशसदृशयोग्यायोग्यत्वप्रति- पादनपटुः ।

Adh. II. 8-10] द्वितीयोऽध्यायः 9 In the case of the several systems of measurements of time, viz., Solar, Savana, Lunar, etc., he must be able to distinguish what are similar and what are not similar; and also be conversant with the aptness or otherwise of each for (being used for) any particular purpose. ८. सिद्धान्तभेदेऽप्ययननिवृत्तौ प्रत्यक्षसममण्डललेखासंप्रयोगा- भ्युदितांशकानां छायाजलयन्त्रदृग्गणितसाम्येन प्रतिपादनकुशलः । 8 In cases of difference of opinion among the Siddhantas regarding the actual termination of an Ayana, he should be able to reconcile them by showing the agreement between accurate calculation and what has been actually observed in the circle drawn on the ground through shadow and water-appliances. ९. सूर्यादीनां च ग्रहाणां शीघ्रमन्दयाम्योत्तरनीचोच्चगतिकार- णाभिज्ञः । 9. He should also be conversant with the causes that lead the planets from the Sun onwards to proceed in different kinds of motions—rapid, slow, southerly, northerly, towards apojee, perijee, etc. Vide Sripatipaddhati—P. 48. १०. सूर्याचन्द्रमसोश्च ग्रहणे ग्रहणादिमोक्षकालदिक्प्रमाणस्थिति- विमर्दवर्णदेशानामनागतग्रहसमागमयुद्धानामादेष्टा । 10 In the matter of the Solar and Lunar eclipses, he should be able to predict by calculation the times of their commencement, cessation, direction, magnitude, duration, intensity and color as well as the Moon's prospective conjunctions with the non-luminous planets and their warfare. ब्र. सं. २

10 बृहत्संहितायाम् [Adh. II. 11-13 ११. प्रत्येकग्रहभ्रमणयोजनकक्षाप्रमाणप्रतिविषययोजनपरि- च्छेदकुशलः । 11. He should in the case of every planet be able to calculate its distance (in Yojana) from the Earth, the length of its orbit, etc. १२. भूभगणभ्रमणसंस्थानाद्यक्षावलम्बकाहर्व्यासचरदलकाल- राश्युदयच्छायानाडीकरणप्रभृतिषु क्षेत्रकालकरणेष्वभिज्ञः । 12. He should be familiar with the Earth's rotation (in its own axis) round the Sun and also with its revolution in the stellar firmament, its shape (संस्थान) and the like, the latitude (of a place) and its complement, the difference in the lengths of the day and night, the Chara Khandas of a place, the rising periods of the several signs at any place, the methods of conversion from shadow to time and time to shadow, to find the exact period—elapsed ghatikas since Sun-rise or Sun-set—at any required time from the position of the Sun or from the Lagna as the case may be. For Charakhandas, see Sripatipaddhati PP-157-160. १३. नानाचोद्यप्रश्नभेदोपलब्धिजनितवाक्सारो निकषसन्तापा- भिनिवेशैः कनकस्येवाधिकतरममलीकृतस्य शास्त्रस्य वक्ता तन्त्रज्ञो भवति । 13. He is a true astrologer who is able to under- stand the objections and points of differences and meet them in clear and convincing language thus proving the truth of the science in its pristine purity in the same way as separating pure gold by bringing it under the touch-stone, fire, hammer, etc., and enabling it to retain its pure value.

Adh. II. Sl. 1-4] द्वितीयोऽध्यायः 11 न प्रतिबद्धं गमयति वक्ति न च प्रश्नमेकमपि पृष्टः । निगदति न च शिष्येभ्यः स कथं शास्त्रविज्ज्ञेयः ॥१॥ Sloka 1.—How could one who is not able to understand the ideas contained in the Sastras (in- correctly interprets the same), nor cares to answer any question that may be put to him, nor explains his views to his students, be termed an Astrologer that has grasped the essence of the science? ग्रन्थोऽन्यथाऽन्यथार्थं करणं यश्चान्यथा करोत्यबुधः । स पितामहमुपगम्य स्तौति नरो वैशिकेनार्याम् ॥२॥ Sloka 2—He is only a fool whose interpretation is quite opposed to the spirit of the text and whose calculations are also wrong. This is just like his approaching his grand father or God Brahman and praising before him his grand mother or Saraswati attri- buting the qualities of a courtezan to her. तन्त्रे सुपरिज्ञाते लग्ने छायाम्बुयन्त्रसंविदिते । होरार्थे च सुरूढे नादेष्टुर्भारती वन्ध्या ॥३॥ Sloka 3.—When the astrologer has well-understood the mathematical portion, and has arrived at the correct Lagna by means of shadow, water-appliances, etc., and has acquired a firm grasp of the science his predic- tions and teachings will never prove void of effect. उक्तं चार्यविष्णुगुप्तेन— अप्यर्णवस्य पुरुषः प्रतरन् कदाचि- दासादयेदानिलवेगवशेन पारम् । न त्वस्य कालपुरुषाख्यमहार्णवस्य गच्छेत्कदाचिदनृषिर्मनसापि पारम् ॥४॥

12 बृहत्संहितायाम् [Adh. II. 14 The revered Vishnugupta says : Sloka 4.—It may be possible for a man trying to cross the ocean even to reach the other shore through the force of the wind. But it is not at all possible for a person who is not a sage to reach even mentally the other shore of the vast ocean of Kalapurusha, i. e., Astrology. १४. होराशास्त्रेऽपि च राशिहोराद्रेष्काणनवांशकद्वादशभागत्रिं- शद्भागबलाबलपरिग्रहो ग्रहाणां दिक्स्थानकालचेष्टाभिरनेकप्रकार- बलनिर्धारणं प्रकृतिधातुद्रव्यजातिचेष्टादिपरिग्रहो निषेकजन्मकाल- विस्सापनप्रत्ययादेशसद्योमरणायुर्दायदशान्तर्दशाष्टकवर्गराजयोगच- न्द्रयोगद्विग्रहादियोगानां नाभसादीनां च योगानां फलान्याश्रय- भावावलोकननिर्याणगत्यनूकानि तत्कालप्रश्नशुभाशुभनिमित्तानि विवाहादीनां च कर्मणां करणम् । 14. And the science of horoscopy comprises the following : the several divisions, viz., Rasi, Hora, Drek- kana, Navamsa, Dwadasamsa, Trimsamsa, the ascertain- ment of their strength or weakness, the calculation of the Balas of the planets due to दिक्, स्थान, काल, and चेष्टा in their various (Vargas) divisions, the humours of the planets, the constituent elements of the body represented by them, the substances pertaining to them, their castes, their characteristics, etc., the time of Nisheka (impreg- nation) and actual birth, extraordinary cases of birth and their prediction, the time of one's immediate death, the years contributed by the planets for one's life, the Dasa and its sub-divisions, Ashtakavarga, Raja yogas, the Chandra or lunar yogas, conjunctions of two or more planets, Nabhasa and other yogas and their effects, the effects of planets due to their occupation of

Adh. II. 15] द्वितीयाऽध्यायः 13 a Rasi, Bhava, etc., and the effects of their aspects on them, one's exit from the world, the region to which the deceased had belonged in his previous birth and the region to which he goes, the effects on queries— good or bad—at any time, good or bad omens, the performance of marriage and other rituals. All the above subjects are treated of in Brihat Jataka and Vivaha Patala—विवाहपटल. This latter work is not by Varaha- mihira but by one author called विन्ध्यवासि, another great astro- loger, who has written on Muhurta for marriage and so on. [See Adhyaya 103 infra] १५. यात्रायां तु तिथिदिवसकरणनक्षत्रमुहूर्तविलग्नयोगदेहस्प- न्दनस्वप्नविजयस्नानग्रहयज्ञगणयागाग्निलिङ्गहस्त्यश्वेङ्गितसेनाप्रवाद- चेष्टादिग्रहषाड्गुण्योपायमङ्गलामङ्गलशकुनसैन्यनिवेशभूमयोऽग्निवर्णा- मन्त्रचरदूत्राटविकानां यथाकालं प्रयोगाः परदुर्गोपलम्भोपायश्चे- त्युक्तं चाचार्यैः। 15. And in the work यात्रा too, the seers have declared all about Tithis, week days, Karanas, asterisms, Muhurta (48'), Lagna, Yoga, the throbbing of the body, dreams, baths for success in battle, sacrifices performed for the propitiation of planets, the worship of the Yakshas 7 days prior to the day of starting on a journey, prognosis through the movement—clockwise or otherwise—of the flame of the Sacrificial fire, the correct understanding of the feelings of the elephants and horses through the movements of their limbs, military proclamations and tendencies, omens, etc., the suitability through the help of the planets of any of the six expedients in foreign politics, viz., (1) सन्धि-peace or alliance (2) विग्रह-war (3) यान-march or expedition (4) स्थान or आसन-halt (5) संश्रय-seeking shelter and (6) द्वैध-duplicity; the four

14 बृहत्संहितायाम् [Adh. II. Sl. 5. 16-18 means of success against an enemy. viz., (1) सामन्-conci- liation or negotiation (2) दान-bribery (3) भेद-sowing dis- sensions and (4) दण्ड-punishment (open attack)—to be judged by the omens (good or bad) when setting out on a journey ; nature of the camping ground—lands for the location of the army—, the colors of (ceremonial) fires, the procedure of employing at the proper time ministers, spies, envoys, foresters, instructions for besieg- ing and capture of fortresses belonging to others. जगति प्रसारितमिवालिखितमिव मतौ निषिक्तमिव हृदये । शास्त्रं यस्य सभगणं नादेशा निष्फलास्तस्य ॥५॥ Sloka 5.—He who has got a clear grasp of the astrological science inclusive of the mathematical portion as if it were spread before his eyes in the world and engraved in his intellect and imbedded in his heart, the predictions made by him will never prove ineffective. १६. संहितापारगश्च दैवचिन्तको भवति । 16. It is only he who has made a complete and thorough study of the Samhita that becomes fit to divine the past, present and future—a true Astrologer. १७. यत्रैते संहितापदार्थाः । 17. The undermentioned subjects are treated of in the Samhita. १८. दिनकरादीनां ग्रहाणां चारास्तेषु च तेषां प्रकृतिविकृति- प्रमाणवर्णकिरणद्युतिसंस्थानास्तमनोदयमार्गामार्गान्तरवक्रानुवक्रर्क्षग्र- हसमागमचारादिभिः फलानि, नक्षत्रकूर्मविभागेन देशेष्वगस्त्य- चारः। सप्तर्षिचारः। ग्रहभक्तयो नक्षत्रव्यूहग्रहशृङ्गाटकग्रहयुद्धग्रह- समागमग्रहवर्षफलगर्भलक्षणरोहिणीस्वात्याषाढीयोगाः सद्योवर्षकुसु-

मलतापरिधिपरिवेषपरिघपवनोल्कादिग्दाहक्षितिचलनसन्ध्यारागग- न्धर्वनगररजोनिर्घाताऽर्घकाण्डसस्यजन्मेन्द्रध्वजेन्द्रचापवास्तुविद्याङ्ग- विद्यावायसविद्यान्तरचक्रमृगचक्रश्वचक्रवातचक्रप्रासादलक्षणप्रतिमा- लक्षणप्रतिष्ठापनवृक्षायुर्वेदोदकार्गलनीराजनखञ्जनकोत्पातशान्तिम- यूरचित्रकघृतकम्बलखड्गपट्टकुकुक्कु कूर्मंगोजाश्वेभपुरुषस्त्रीलक्षणान्य- न्तःपुरचिन्ता पिटकलक्षणोपानच्छेदवस्त्रच्छेदचामरदण्डशयनाऽऽसन- लक्षणरत्नपरीक्षा दीपलक्षणं दन्तकाष्ठाद्याश्रितानि शुभाऽशुभानि निमित्तानि सामान्यानि च जगतः प्रतिपुरुषं पार्थिवे च प्रतिक्षण- मनन्यकर्माभियुक्तेन दैवज्ञेन चिन्तयितव्यानि । न चैकाकिना शक्यन्तेऽहर्निशमवधारयितुं निमित्तानि । तस्मात्सुभृतेनैव दैवज्ञे- नान्येऽपि तद्विदश्चत्वारः कर्तव्याः । तत्रैकेनैन्द्री चाग्नेयी च दिगव- लोकयितव्या । याम्या नैर्ऋती चान्येनैव वारुणी वायव्या चोत्तरा चैशानी चेति । यस्मादुल्कापातादीनि शीघ्रमपगच्छन्तीति । तस्या- श्चाकारवर्णस्नेहप्रमाणादिग्रहर्क्षोपघातादिभिः फलानि भवन्ति ।

18. The movements of the Sun and other planets, their nature and extent of change if any, their magnitude, color, rays, brilliancy, their form or figure, their setting and rising, their route, the nature of their motion on the way, retrograde and direct, upwards and downwards, conjunction with a star or planet and of their course among the stars and the like, their effects, the nine triads of stars (divided like a tortoise) and their effects in the countries, the Agasthya Chara (the course of Canopus), the time of its rise (which ushers the Sarat Season when every thing on earth assumes a lively appearance), the course of the seven (sages मरीचि, अत्रि, अङ्गिरस्, पुलस्त्य, पुलह, क्रतु and वसिष्ठ) stars, the constellation called Ursa Major and their effects, the assignment of countries, substances and living beings to the planets and also to

16 बृहत्संहितायाम् Adh. II. 18] the stars, the ascertainment of the good effects resulting from planets occupying all the three houses, viz., 1st, 5th and 9th, effect of planets being at war, their conjunction with the Moon, the planet presiding over the year and the effect caused thereby, monsoonish indications of the weather, the Moon's conjunction with the stars, Rohini, Swati, Purvashadha and Uttarashadha, symptoms for immediate rain, predicting good or bad effects through the growth of flowers and fruits, the misty halo round the Sun and the Moon, line of clouds crossing the Sun at Sunrise or Sunset, of the winds, fall of meteors, apparent outbreak of fire in the quarters, earthquakes, redness of the sky just before Sunrise or after Sunset, clouds taking the appearance of a City, of dust-storms, portent of thunderbolts, vari- ation in value of commodities, the growing of corn, fruits, etc., Indradhwaja or banner worshipped by kings, rainbow, architecture, the science of foretelling good or evil by the movements of limbs, or by the cawing of crows, Antarachakra omens, phenomena connected with the deer, dogs, winds blowing in the 8 directions, royal mansions, construction of temples, casting of images, installation or consecration of an idol, herbalistic treatment, finding of sources of water, ceremony of general purification by water (done by kings, etc.), flight of the Khanjana (wagtail), expiation of evil caused by unusual phenomena boding calamity, Mayura Chitraka घृतकंबळ or पुष्यस्नान (coronation cere- mony when the Moon is in पुष्य), of swords, tiara or diadem, all about the features, etc. of कृकवाकु-a cock, tortoise, cow, rain, horse, elephant, a man and a woman, about the harem, breaking out of boils, injuries to shoes and clothes, on chowries, staffs, beds and

Adh. II.] द्वितीयोऽध्यायः 17 seats, examination of gems and precious stones, lamps, materials derived from tusks, wood, etc., good and bad omens which are common to all the people of the world inclusive of the King and the ordinary individual. And all the above should be divined by an astrologer every moment with a single-minded devotion. And it is not possible for a single person to comprehend all these occurring day and night. Hence an astrologer in the employ of a king should engage four efficient assistants for the task, each to be in charge of two directions, thus: one to observe east, and south-east, a second for the south and south-west, a third for the west and north-west, and the fourth for the north and north-east. By this, it will be possible for noting clearly the fall of meteors and the like which is sudden in its nature and one's good and bad effects have to be predicted through the form, color, viscidity, size, etc., of these falling bodies and as to how they dash or strike against the other planets and stars. शृङ्गाटक (Sringataka) yoga. If at a birth all the three houses viz., 1st, 5th and 9th are occupied by planets, Sringataka yoga is formed. The yoga and its effect are thus described by Varaha- mihira in his Brihatjataka : शृङ्गाटकं नवमपञ्चमलग्नसंस्थैः" also “शृङ्गाटके चिरसुखी” Cf. also सारावली उदयान्त्यगैस्त्रिकोणे ह्यल इति शृङ्गाटकं सलग्ने तत् ॥ प्रियकलहसमरसाहससुखिनो नृपतेः प्रियाः सुभगकान्ताः । आढ्या युवतिद्वेष्याः शृङ्गाटकसंभवा मनुजाः ॥ Also गुणाकार सुतोदयधर्मगैरभिदधुः खलु शृङ्गाटकम् ॥ शृङ्गाटके साहससङ्गराढ्यः क्ष्माभृत्प्रियः सौख्ययुतो धनी च ॥ बृ. सं. 3

18 बृहत्संहितायाम् [Adh. II. Sl. 6-10 कृत्स्नाङ्गोपाङ्गकुशलं होरागणितनैष्ठिकम् । यो न पूजयते राजा स नाशमुपगच्छति ॥६॥ Sloka 6.—A king who does not patronise an astrologer who is thoroughly proficient in the science with all minute details and who is an expert in Astronomy and Horoscopy will surely come to grief. वनं समाश्रिता येऽपि निर्ममा निष्परिग्रहाः । अपि ते परिपृच्छन्ति ज्योतिषां गतिकोविदम् ॥७॥ Sloka 7.—Even sages who have selected forests as their dwelling place, who are free from pride or arrogance and who are without family ties begin to take interest in the science, when they meet an astrological expert. अप्रदीपा यथा रात्रिरनादित्यं यथा नभः । तथाऽसांवत्सरो राजा भ्रमत्यन्ध इवाध्वनि ॥८॥ Sloka 8.—Just as the night does not shine without a lamp, and the sky without the Sun, so will a king have pitfalls like a blind person, if he has no astrologer to guide him. मुहूर्ततिथिनक्षत्रमृतवश्चायने तथा । सर्वाण्येवाकुलानि स्युर्न स्यात्सांवत्सरो यदि ॥९॥ Sloka 9.—A Muhurta, a Tithi, a Star, a Ritu, an Ayana, all these will be a confusion to a king, if there be no astrologer to guide him. तस्माद्राज्ञाधिगन्तव्यो विद्वान् सांवत्सरोऽग्रणीः । जयं यशः श्रियं भोगान् श्रेयश्च समभीप्सता ॥१०॥ Sloka 10. — Therefore should a king who is desirous of success, fame, wealth, all kinds of enjoyments and

(Adh. II. Sl. 11-14] द्वितीयोऽध्यायः 19 happiness secure the services of a leading astrologer who is well-read, clever and proficient in the science. नासांवत्सरिके देशे वस्तव्यं भूतिमिच्छता । चक्षुर्भूतो हि यत्रैष पापं तत्र न विद्यते ॥११॥ Sloka 11.—One desirous of prosperity should there- fore avoid residing in a place where there is no astrologer. For, the astrologer is, as it were, an eye, and no sin will creep in there. न सांवत्सरपाठी च नरकेषूपपद्यते । ब्रह्मलोकप्रतिष्ठां च लभते दैवचिन्तकः ॥१२॥ Sloka 12.—No person who studies astrology and divines the course of destiny will ever be seen in hell. He will have his permanent residence in the Brahmaloka. ग्रन्थतश्चार्थतश्चैतत्कृत्स्नं जानाति यो द्विजः । अग्रभुक् स भवेच्छ्राद्धे पूजितः पङ्क्तिपावनः ॥१३॥ Sloka 13.—That Brahmin who has studied and understood completely the Samhita with the commentary is fit to be honoured with the role of chief guest in a Sraddha and the dinner is sanctified by his company. म्लेच्छा हि यवनास्तेषु सम्यक् शास्त्रमिदं स्थितम् । ऋषिवत्तेऽपि पूज्यन्ते किं पुनर्देवविद्द्विजः ॥१४॥ Sloka 14.—The Yavanas are of low origin. When this science has come to stay with them and when such astrologers are worshipped as sages, how much more should an astrologer of the Brahmin origin be ? Cf. यद्दानवेन्द्राय मयाय सूर्यः शास्त्रं ददौ सम्प्रणताय पूर्वम् । विष्णोर्वसिष्ठश्च महर्षिमुख्यो ज्ञानामृतं यत्परमाससाद ॥

20 बृहत्संहितायाम् [Adh. II. 15-19 पराशरश्चाप्यधिगम्य सोमाद्रहस्यं सुराणां परमाद्भुतं यत् । प्रकाशयांचक्रुरनुक्रमेण महर्षिमन्तो यवनेषु तत्ते ॥ इति कुहकावेशपिहितकर्णोपश्रुतिहेतुभिः । कृतादेशो न सर्वत्र प्रष्टव्यो न स दैववित् ॥१५॥ Sloka 15.—Prediction made by people who are sorcerers, who are possessed by deities and who learn something about the subject in question by eaves-drop- ping and by hearsay should on no account be con- sidered, for they are no astrologers. अविदित्त्वैव यः शास्त्रं दैवज्ञत्वं प्रपद्यते । स पङ्क्तिदूषकः पापो ज्ञेयो नक्षत्रसूचकः ॥१६॥ Sloka 16.—He who poses himself as an astrologer by his knowledge of merely locating the stars, without having actually studied and understood the science is reckoned as a sinner and a blot to the society. नगरद्वारलोष्टस्य यद्वत्स्यादुपयाचितम् । आदेशस्तद्वदज्ञानां यः सत्यः स विभाव्यते ॥१७॥ Sloka 17.—Just as a prayer addressed to the clod of earth at the gate of a city for a boon is fulfilled through blind chance, even so is considered the prophecy made by the ignorant which sometimes comes out true. सम्पत्त्या योजितादेशस्तद्विच्छिन्नकथाप्रियः । मत्तः शास्त्रैकदेशेन त्याज्यस्तादृङ् महीक्षिता ॥१८॥ Sloka 18.—A king ought to shun a Jyautishika who justifies the occurrence of an event as a result of his original prediction, who has become arrogant by dabbling in astrology and who introduces irrelevant matters. यस्तु सम्यग्विजानाति होरागणितसंहिताः । अभ्यर्च्यः स नरेन्द्रेण स्वीकर्तव्यो जयैषिणा ॥१९॥

Adh. II. 20-22] द्वितीयोऽध्यायः 21 Sloka 19.—He who is well-versed in Horoscopy, Astronomy and Samhita should be honoured by the sovereign and kept near him with a view to secure pros- perity. न तत्सहस्रं करिणां वाजिनां च चतुर्गुणम् । करोति देशकालज्ञो यथैको दैवचिन्तकः ॥२०॥ Sloka 20.—Neither a thousand elephants, nor even four times that number of horses will be able to accom- plish what a single Jyautishika who knows the time and clime can do. दुःस्वप्नदुर्विचिन्तितदुष्प्रेक्षितदुष्कृतानि कर्माणि । क्षिप्रं प्रयान्ति नाशं शशिनः श्रुत्वा भसंवादम् ॥२१॥ Sloka 21.—The effect of all bad dreams, bad thoughts, bad sights and wicked actions will vanish away immediately, when one hears about the Moon's passage over the stars. तथा चोक्तम् । श्रुत्वा तिथिं भग्रहवासरं च प्राप्नोति धर्मार्थयशांसि सौख्यम् । आरोग्यमायुर्विजयं सुतांश्च दुःस्वप्नघातं प्रियतां च लोके ॥ इति. न तथेच्छति भूपतेः पिता जननी वा स्वजनोऽथवा सुहृत् । स्वयशोऽभिविवृद्धये यथा हितमाप्तः सबलस्य दैववित् ॥२२॥ Sloka 22.—No one, may it be the father, mother, a relative or a friend, will so well be solicitous for the wel- fare of the king and his retinue as a trust-worthy astro- loger employed in his court, seeking merely unsullied fame. Thus ends the Second Adhyaya on the Aphorisms about the Astrologer.