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

330 बृहत्संहितायाम् [Adh. XLIII. Sl. 58-60.] अच्छिन्नरज्जुं दृढकाष्ठमातृकं सुश्लिष्टयन्त्रार्गलपादतोरणम् । उत्थापयेल्लक्ष्म सहस्रचक्षुषः सारद्रुमाभग्नकुमारिकान्वितम् ॥५८॥ Slokas 57-58.—The Standard which is bedecked with umbrellas, flags, mirrors, fruits, crescents, multi- coloured garlands, plantain trees, sugar canes, figures of snakes and lions, ornaments, windows and the images of the protectors of the quarters in their respective regions should be raised being fastened with strong ropes and hard wooden props on both sides, along with the minor standards called ‘ Indra’s daughters ’ made of strong and unbroken wood: The arch at the bottom must be fastened with tight nails. अविरतजनरावं मङ्गलाशीःप्रणामैः पटुपटहमृदङ्गैः शङ्खभेर्यादिभिश्च । श्रुतिविहितवचोभिः पापठद्भिश्च विप्रै- रशुभविहतशब्दं केतुमुत्थापयेच्च ॥५९॥ Sloka 59.—The King should raise the banner to the accompaniment of the unceasing shouts of crowds drowning all inauspicious sounds through the auspicious benedictions and invocations, the loud sounds of drums, tabors, conchs, kettle-drums, etc., and through the re- peated chantings of Vedic hymns by Brahmins. फलदधिघृतलाजाक्षौद्रपुष्पाग्रहस्तैः प्रणिपतितशिरोभिस्तुष्टवद्भिश्च पौरैः । वृतमनिमिषभर्तुः केतुमीशः प्रजाना- मरिनगरनताग्रं कारयेद्विद्विष्वधाय ॥६०॥ Sloka 60. - For the destruction of the enemy, the King should cause the banner to be erected in such a manner as to point to the city of the enemy with its tip—

Adh. XLIII. Sl. 61-64.] त्रिचत्वारिंशोऽध्यायः 331 the banner being surrounded by the citizens who bow their heads in homage and who invoke it with fruits, curd, ghee, fried grains, honey and flowers in their hands नातिद्रुतं न च विलम्बितमप्रकम्प- मध्वस्तमाल्यपिटकादिविभूषणं च । उत्थानमिष्टमशुभं यदतो ऽन्यथा स्या- तच्छान्तिभिर्नरपतेः शमयेत्पुरोधाः ॥६१॥ Sloka 61.—The raising of the Banner is auspicious when it is neither too slow, nor too fast, not shaky, and when its garlands, decorations and ornaments are not spoiled. If otherwise, it forebodes evil; and the royal preceptor should mitigate it through expiatory ceremonies. तथा च गर्गः । अविध्वस्तमनाधूनमद्रुताजिह्ममूर्ध्वगम् । इन्द्रध्वजसमुत्थानं क्षेमसौभिक्षकारकम् ॥ निर्घातोल्कामहीकम्पा दीप्ताश्च मृगपक्षिणः । उच्छ्रीयमाणे चण्डा वा वायवः स्युर्भयाय ते ॥ क्रव्यादकौशिककपोतककाककङ्कैः केतुस्थितैर्महदुशन्ति भयं नृपस्य । चाषेण चापि युवराजभयं वदन्ति श्येनो विलोचनभयं निपतन् करोति ॥६२॥ छत्रभङ्गपतने नृपमृत्युस्तस्करान्मधु करोति निलीनम् । हन्ति चाप्यथ पुरोहितमुलूका पार्थिवस्य महिषीमशनिश्च ॥६३॥ राज्ञीविनाशं पतिता पताका करोत्यवृष्टिं पिटकस्य पातः । मध्याग्रमूलेषु च केतुभङ्गो निहन्ति मन्त्रिक्षितिपालपौरान् ॥६४ धूमावृते शिखिभयं तमसा च मोहो व्यालैश्च भग्नपतितैर्न भवन्त्यमात्याः ।

332 बृहत्संहितायाम् [Adh. XLIII. Sl. 65-66. ग्लायन्त्युदक्प्रभृति च क्रमशः द्विजाद्यान् भङ्गे च बन्धकीवधः कथितः कुमार्याः ॥६५॥ रज्जत्सञ्छेदने बालपीडा राज्ञो मातुः पीडनं मातृकायाः । यद्यत्कुर्युर्बालकाश्चारणा वा तत्तत्तादृग्भावि पापं शुभं वा ॥६६॥ Slokas 62-66.—The wise declare that there is great danger in store for the King if a carcass-eating bird, owl, dove, crow or vulture sits on the Banner. If it be a blue jay, the danger is for the Yuvaraja ; an eagle sitting on it, will deprive the King of his eyes. The King will die if the umbrella on the banner breaks or falls down If honey-bees cling to it, there will be danger from thieves ; a meteor falling on it augurs the preceptor's death ; a lightning, that of the queen. The fall of a flag denotes the queen's death, while that of an ornament augurs drought. If the staff should break in the middle, top and bottom, the ministers, the King and the citizens will respectively meet with their end. When the staff is covered with smoke, there is danger from fire ; when with darkness, mental aberration will be the result. The ministers will be destroyed if the figures of the snakes fall or break. If portents are observed in the north and other quarters, Brahmins and other castes will suffer. If any of the staffs called ' Indra's daughters' break, courtezans will die If the ropes should give way, children will suffer. If the prop at the bottom breaks, it indicates trouble to the King's mother. Whatever good or bad is done by boys or actors will have corres- ponding effects. तथा च गर्गः । प्रहृष्टमनसः सर्वे क्रीडेयुर्मुदिता यदि । यदा जलेन गन्धैश्च विस्तारसौभिक्षलक्षणम् ॥

XLIII. 67-68, XLIV. 1.] चतुश्चत्वारिंशोऽध्यायः 333 अमेध्ये रक्तकैः केशैर्भस्मना क्रन्दनेन च । दुर्भिक्षपीडा विज्ञेया शस्त्रैश्चापि भयं वदेत् ॥ इति दिनचतुष्टयमुत्थितमर्चितं समाभिपूज्य नृपोऽहनि पञ्चमे । प्रकृतिभिः सह लक्ष्म विसर्जयेद्बलभिदः स्वबलाभिविवृद्धये ॥६७॥ Sloka 67.—After worshipping the erected Banner of Indra for four days, the King should cause it to be re- moved on the 5th day in the presence of his ministers for the prosperity of his army. उपरिचरवसुप्रवर्तितं नृपतिभिरप्यनुमन्ततं कृतम् । विधिमिममनुमन्य पार्थिवो न रिपुकृतं भयमाप्नुयादिति ॥६८। Sloka 68.—If a king observes this vow established by Uparichandra Vasu and followed by other kings, without any break, he will not have any trouble from his enemies. Thus ends the 43rd Adhyaya on ' The Glory of Indra's Banner." ——— नीराजनविधिः ॥४४॥ Lustration Ceremony. भगवति जलधरपक्ष्मक्षपाकरार्केक्षणे कमलनाभे । उन्मीलयति तुरङ्गमकरिनरनीराजनं कुर्यात् ॥१॥ Sloka 1.—When Lord Narayana opens his eyes, viz., the Moon and the Sun with the eye-lashes, viz., clouds (i.*e.., when he wakes up from his Yogic sleep in autumn), lustration should be performed for horses, elephants and men (warriors). . Lustration of arms is a military and religious ceremony held by kings on the 19th of Aswayuja before taking the field. God Vishnu rises from sleep on the 11th lunar day of the bright half of Kartika.

334 बृहत्संहितायाम् [Adh. XLIV. Sl. 2-6. द्वादश्यामष्टम्यां कार्त्तिकशुक्लस्य पञ्चदश्यां वा । आश्वयुजे वा कुर्यान्नीराजनसञ्ज्ञितां शान्तिम् ॥२॥ Sloka 2.—The expiatory ceremony called lustration should be performed on the 8th, the 12th, or the 15th day of the bright half of Kartika or Aswayuja. नगरोत्तरपूर्वदिशि प्रशस्तभूमौ प्रशस्तदारुमयम् । षोडशहस्तोच्छ्रायं दशविपुलं तोरणं कार्यम् ॥३॥ Sloka 3.—To the north-east of the town on an auspicious spot, there should be erected a triumphal arch of excellent timber, sixteen cubits in height and ten in extent. सर्जोदुम्बरशाखाककुभमयं शान्तिमद्म कुशबहुलम् । वंशविनिर्मितमत्स्यध्वजचक्रालङ्कृतद्वारम् ॥४॥ Sloka 4.—It is also necessary to have a holy house (where the expiatory ceremony will take place), made of the branches of Sarja (Sala), Udumbara—Indian Fig tree—or the Kakubha tree fully strewn with Darbha grass and equipped with a door adorned with fishes, flags and discuses made of bamboo. प्रतिसरया तुरगाणां भल्लातकशालिकुष्ठसिद्धार्थान् । कण्ठेषु निबध्नीयात्पुष्ट्यर्थं शान्तिगृहगाणाम् ॥५॥ Sloka 5.—With a string dipped in saffron paste, Bhallataka nuts, rice, costus and white mustard seeds should be tied to the necks of the horses brought into the holy house for the sake of their prosperity. तथा च काश्यपः शालिजातकसिद्धार्थान् कुष्ठं भल्लातकं तथा । अश्वेषु कण्ठे बध्नीयात् सप्ताहं शान्तिमाचरेत् ॥ रविवरुणविश्वदेवप्रजेशपुरुहूतवैष्णवैर्मन्त्रैः । सप्ताहं शान्तिगृहे कुर्याच्छान्तिं तुरङ्गाणाम् ॥६॥

Adh. XLIV. Sl. 7-9] चतुश्चत्वारिंशोऽध्यायः 335 Sloka 6.—With the hymns addressed to the Sun God, Varuna, Visvedevas, Brahman, Indra and Vishnu, an expiatory ceremony should be gone through for the horses for a week in the Holy House. तथा च काश्यपः पौष्टिकैर्विविधैर्मन्त्रैः पुरोधा ज्वलनं हुतेत् । हुताग्ने भोजयेद्विप्रान् दक्षिणां विपुलां ददेत् ॥ अभ्यर्चिता न परुषं वक्तव्या नापि ताडनीयास्ते । पुण्याहशङ्खतूर्यध्वनिगीतरवैर्विमुक्तभयाः ॥७॥ Sloka 7.—The horses that are worshipped thus ought not to be spoken to harshly or beaten. Their fears must be dispelled through the sounds of Punyaha hymns, conchs, musical instruments and songs. प्राप्तेऽष्टमेऽह्नि कुर्यादुदङ्मुखं तोरणस्य दक्षिणतः । कुशचीरावृतमाश्रममग्निं पुरतोऽस्य वेद्यां च ॥८॥ Sloka 8.—When the 8th day has dawned, a her- mitage strewn with holy grass and tree barks should be constructed to the south of the arch and facing the north. In front of this hermitage, fire should be made on a sacrificial altar. The commentator quotes here authorities for the construction of altars. For a sacrificial altar, the dimensions required are 64 cubits, for the marriage of the four classes in their order, 9 cubits, that diminished by an eighth and so on. तथा च काश्यपः अष्टमेऽह्नि पुरस्कृत्य राजा पौरजनैर्वृतः । गच्छेच्छान्तिगृहं हृष्टः शङ्खतूर्यरवैः सह ॥ चन्दनकुष्ठसमङ्गाहरितालमनःशिलाप्रियङ्गुवचाः । दन्त्यमृताञ्जनरजनीसुवर्णपुष्पाग्निमन्थाश्च ॥९॥

336 बृहत्संहितायाम् [Adh. XLIV. Sl. 10-14. श्वेतां सपूर्णकोशां कटम्भरात्रायमाणसहदेवीः । नागकुसुमं स्वगुप्तां शतावरीं सोमराजीं च ॥१०॥ कलशेष्वेतान् कृत्वा सम्भारानुपहरेद्वलिं सम्यक् । भक्ष्यैर्नानाकारैर्मधुपायसयावकप्रचुरैः ॥११॥ Slokas 9-11.—Sandalwood, costus, madder, orpi- ment, red arsenic, Priyangu, Vacha, Danti, Amrita creep- er, Saubhanjana, turmeric, Suvarna pushpa, Agni-mantha (Premna Spinosa), Girikarnika, Purnakosa, Katambara, Trayamana, Sahadevi, Nagapushpa, Kapikacchu, Sata- vari and Somarajee—these sacrificial materials are put into full pots and then the collection is to be offered in due form to the fire along with edibles of various kinds, mostly consisting of honey, Payasa and barley prepa- rations. खदिरपलाशोदुम्बरकाश्मर्य्यश्वत्थनिर्मिताः समिधः । स्रुक्कनकाद्रजताद्वा कर्तव्या भूतिकामेन ॥१२॥ Sloka 12.—The sacrificial twigs required are of Khadira, Palasa, Indian fig tree, Kasmari and Aswattha. One who wishes for prosperity similarly should make the sacrificial ladle of gold or silver. पूर्वाभिमुखः श्रीमान् वैयाघ्रे चर्मणि स्थितो राजा । तिष्ठेदनलसमीपे तुरगभिषग्दैववित्तसहितः ॥१३॥ Sloka 13.—The King who is in the height of glory and accompanied by a veterinary surgeon and an astro- loger, should take his seat on a tiger-skin facing the East in front of the fire. यात्रायां यदभिहितं ग्रहयज्ञविधौ महेन्द्रकेतौ च । वेदीपुरोहितानललक्षणमस्मिंस्तदवधार्यम् ॥१४॥

Adh. XLIV. Sl. 15-16.] चतुश्चत्वारिंशोऽध्यायः 337 Sloka 14.—The symptoms of the altar, priest and fire given in my work Yatra in connection with sacrifices to the planets and Indra's Banner should be noted care- fully here too. तथा च यात्रायां ग्रहयज्ञे - ग्रहयज्ञमतो वक्ष्ये तत्र निमित्तानि लक्षयेद्धेताम् । भङ्गो मानोनायां दिग्भ्रष्टायामसिद्धिंश्च ॥ नगरपुरोहितदेवीसेनापतिपार्थिवक्षयं कुरुते । प्राग्दक्षिणापरोत्तरमध्यमभागेषु या विकला ॥ तथा च पुरोहितस्य । कम्पोच्छ्वासविजृम्भणप्रचलनस्वेदाश्रुपाताक्षुधो- द्वैराश्यं च पुरोधसः स्मृतिविपञ्चानिष्टमन्यच्छुभम् । आज्यं केशपिपीलिकामलयुतं सत्त्वावलीढं च यत्- तन्नेष्टं शुभमन्यथोपकरणं द्रव्याण्यनूनानि च ॥ तथा चानलक्षणम् । See pp. 323-324, supra. तथा महेन्द्रकेताविहैवोक्तम्- स्वाहावसानसमये स्वयमुज्ज्वलार्चिरिति ॥ लक्षणयुक्तं तुरगं द्विरदवरं चैव दीक्षितं स्नातम् । अहतसिताम्बरगन्धस्रग्धूपाभ्यर्चितं कृत्वा ॥१५॥ आश्रमतोरणमूलं समुप नयेत्सान्त्वयञ्छनैर्वाचा । वादित्रशङ्खपुण्याहनिःस्वनापूरितदिगन्तम् ॥१६॥ Slokas 15-16.—A horse with good features and an excellent elephant, after being consecrated, bathed and honoured with new white cloths, perfumes, garlands and incense, should be brought slowly with coaxing words under the arch of the hermitage, with the quarters re- sounding with the noice of musical instruments, conchs and Punyaha hymns. For the features of horses and elephants, see LXVI and LXVII respectively infra. बृ. सं. 43

338 बृहत्संहितायाम् [Adh. XLIV. Sl. 17-21. यद्यानींतस्तिष्ठेद्विक्षिणचरणं हयः समुत्क्षिप्य । स जयति तदा नरेन्द्रः शत्रूनचिराद्विना यत्नात् ॥१७॥ त्रस्यन्नेष्टो राज्ञः परिशेषं चेष्टितं द्विपहयानाम् । यात्रायां व्याख्यातं तदिह विचिन्त्यं यथायुक्ति ॥१८॥ Slokas 17-18.—If the horse or elephant brought into the Holy House should stand with its right leg uplifted, then the King would soon vanquish his foes without difficulty ; if it stands frightened, it augurs ill to the King. The activities of elephants and horses betoken- ing good and bad results, which have been dealt with at length in the Yatra, should be applied to lustration also according to the circumstances. . Vide XCIII-5. 13. 14; XCIV-11, 12 and 13, supra. पिण्डमभिमन्त्र्य दद्यात्पुरोहितो वाजिने स यदि जिघ्रेत् । अश्नीयाद्वा जयकृद्विपरीतोऽतोऽन्यथाभिहितः ॥१९॥ Sloka 19.—The priest should give the horse a rice ball duly sanctified with holy bymns ; if it should smell or eat it, the King would come out victorious ; and in the contrary circumstance, it would lead to the King's defeat. कलशोदकेषु शाखाम।प्लाव्यौदुम्बरीं स्पृशेत्तुरगान् । शान्तिकपौष्टिकमन्त्रैरेवं सेनां सनृपनागाम् ॥२०॥ Sloka 20.—The priest should dip a branch of the Indian Fig tree in the holy waters of the pots and touch therewith the horses along with hymns expiatory and propitiatory. The same thing should be done for the army, the King and the elephants. शान्तिं राष्ट्रविवृद्ध्यै कृत्वा भूयोऽभिचारकैर्मन्त्रैः । मृण्मयमरिं विभिन्द्याच्छूलेनोरःस्थले विप्रः ॥२१॥

Adh. XLIV. Sl. 22-26] चतुश्चत्वारिंशोऽध्यायः 339 Sloka 21.—Again, after going through the expiatory ceremony, for the prosperity of the kingdom, the priest should pierce the heart of the enemy made 'of clay with a spike, chanting the hymns used in Black magic. खलिनं हयाय दद्यादभिमन्त्र्य पुरोहितस्ततो राजा । आरुह्योदकपूर्वां यायान्नीराजितः सबलः ॥२२॥ Sloka 22.—Then the priest gives the sanctified bits to the horse. Thereupon, the King mounting the horse after receiving lustration should proceed northward with his army. मृदङ्गशङ्खध्वनिहृष्टकुञ्जरस्रवन्मदामोदसुगन्धिमारुतः । शिरोमणिव्रातचलत्प्रभाचयैर्ज्वलन्निवत्रस्वानिव तोयदात्यये ॥२३॥ हंसपङ्क्तिभिरितस्ततोऽद्रिराट् सम्पत्तद्भिरिव शुक्लचामरैः । मृष्टगन्धपवनानुवाहिभिर्धूयमानरुचिरस्रगम्बरः ॥२४॥ नैकवर्णमणिवज्रभूषितैर्भूषितो मुकुटकुण्डलाङ्गदैः । भूरिरत्नकिरणानुरञ्जितः शक्रकार्मुकरुचं समुद्वहन् ॥२५॥ उत्पतद्भिरिव खं तुरङ्गमौर्दारयद्भिरिव दन्तिभिर्धराम् । निर्जितारिभिरिवामरैर्नरैः शक्रवत्परिवृतो व्रजेन्नृपः ॥२६॥ Slokas 23-26.—The King should proceed in the following manner. The breeze should be scented by the dripping ichor of elephants that are gladdened by the sounds of tabors and conchs. The King shines like the Sun in autumn owing to the mass of glittering rays issuing from his crest jewels. His beautiful garlands and clothes are shaken by white chowries disseminating waves of fine fragrance just as the Himalayas is surrounded by the rows of swans flying hither and thither. The King adorned with jewels of various colours, diamonds, crown, ear rings and armlets and brightened by the rays

340 बृहत्संहितायाम् [XLIV. 27-28. XLV. 1 of numerous gems, creates the lustre of a rain-bow. The King is accompanied by horses springing up to the sky, as it were, by elephants tearing up as it were the earth and by warriors who have defeated their enemies just as Indra is attended upon by the Gods who have defeated their foes. सवज्रमुक्ताफलभूषणोऽथवा सितस्रगुष्णीषविलेपनाम्बरः । धृतातपत्रो गजपृष्ठमाश्रितो घनोपरीवेन्दुतले भृगोः सुतः ॥२७॥ Sloka 27.—Or, he should proceed being adorned with diamonds and pearls, having garlands, head-dress, ointment and clothes, all white, an umbrella held over his head, and mounting an elephant, just as Venus does on a cloud having the Moon above him. सम्प्रहृष्टनरवाजिकुञ्जरं निर्मलप्रहरणंशुभासुरम् । निर्विकारमरिपक्षभीषणं यस्य सैन्यमचिरात्स गां जयेत् ॥२८॥ Sloka 28.—One whose army consists of soldiers, horses and elephants in a jolly mood, who shines with the lustre of glittering weapons, is free from all unna- tural mental dispositions and appears dreadful to the hosts of his enemies, will soon conquer the whole earth. Thus ends the 44th Adhyaya on "Lustration Ceremony" खञ्जनकलक्षणाध्यायः ॥४५॥ Wagtail. खञ्जनको नामायं यो विहगस्तस्य दर्शने प्रथमे । प्रोक्तानि यानि मुनिभिः फलानि तानि प्रवक्ष्यामि ॥१॥ Sloka 1.—I mean expounding in this chapter the effects enunciated by ancient sages as pertaining to the first sight of the bird called Wagtail. In Tamil, the bird is known as வாலாட்டிக்குருவி.

Adh. XLV. Sl. 2-6.] पञ्चचत्वारिंशोऽध्यायः 341 Khanjanaka (खञ्जनक) will not generally be seen in the sky during the four months beginning with Sravana (श्रावण). स्थूलोऽभ्युन्नतकण्ठः कृष्णगलो भद्रकारको भद्रः । आकण्ठमुखात्कृष्णः सम्पूर्णः पूरयत्याशाम् ॥२॥ कृष्णो गलेऽस्य बिन्दुः सितकरटान्तः सरिक्तकद्रिक्तः । पीतो गोपीत इति क्लेशकरः खञ्जनो दृष्टः ॥३॥ Slokas 2-3.—A variety of wagtails named Bhadra with a stout body and a dark, long and raised neck is auspicious. One which is dark from the face to the neck and termed ' Sampurna ' (full) fulfils one's ambi- tion. The one called ' Rikta ' or empty has dark spots on the neck and white cheeks. It leads to disappoint- ment. The one called Gopeeta which is yellow in colour produces trouble when sighted. तथा च काश्यपः - स्थूलोऽभ्युन्नतकण्ठो यो भद्रः कृष्णगलः स्मृतः । कृष्णमूर्धा गलान्तं यः स सम्पूर्ण इति स्मृतः ॥ करटान्तौ सितौ यस्य कृष्णो बिन्दुर्गले तथा । स रिक्त इति निर्दिष्टः पीतो गोपीतकः स्मृतः ॥ नामानुरूपेण फलं विहगानां विनिर्दिशेत् । अथ मधुरसुरभिफलकुसुमतरुषु सलिलाशयेषु पुण्येषु । करितुरगभुजगमूर्ध्निप्रासादोद्यानहर्म्येषु ॥४॥ गोगोष्ठसत्समागमयज्ञोत्सवपार्थिवद्विजसमीपे । हस्तितुरङ्गमशालाच्छत्रध्वजचामराद्येषु ॥५॥ हेमसमीपसिताम्बरकमलोत्पलपूजितोपलिप्तेषु । दधिपात्रधान्यकूटेषु च श्रियं खञ्जनः कुरुते ॥६॥ Slokas 4-6.—A wagtail in the following places tends to prosperity : on trees bearing fragrant flowers and sweet fruits, on holy lakes and rivers, on the heads of elephants, horses and serpents, on temples, gardens and

342 बृहत्संहितायाम् [Adh. XLV. Sl. 7-10. mansions, near cows, mangers, assembly of righteous men, sacrifices, auspicious functions, Kings and Brah- mins, on elephant-yards, stables, umbrellas, flags, chow- ries and other royal appendages, near gold, on white cloths, lotuses, blue lilies, places of worship, paved and cleaned spots, on curd-pots and corn-ricks. पङ्के स्वाद्वन्नाप्तिर्गोरससम्पच्च गोमयोपगते । शाद्वलगे वस्त्राप्तिः शकटस्थे देशविभ्रंशः ॥७॥ गृहपटलेऽर्थभ्रंशो वध्रे बन्धोऽशुचौ भवति रोगः । पृष्ठे त्वजाविकानां प्रियसङ्गममावहत्याशु ॥८॥ Slokas 7-8.—When the wagtail is seen perched on mud, sweet food will be obtained; on a heap of cow- dung, excellent milk and its products; on green grass, clothes; on a cart, devastation of the country; on the roof of a house, loss of wealth will be the result; on a piece of hide, imprisonment; on filth, disease, and on backs of goats and sheep, immediate union with one's beloved. महिषोष्ट्रगर्दभास्थिश्मशानगृहकोणशर्कराङ्गेषुः । प्राकारभस्मकेशेषु चाशुभो मरणरुग्भयदः ॥९॥ Sloka 9.—It is inauspicious and tends to danger from death and disease if the wagtail is seen perched on a buffalo, camel, donkey, bone, burial ground, corner of a house, clod of earth, turrets, compound walls, heap of ashes or hair. अद्रि is another reading for अङ्ग. पक्षौ धुन्वन्नशुभः शुभः पिबन् वारि निम्नगासंस्थः । सूर्योदये प्रशस्तो नेष्टफलः खञ्जनोऽस्तमये ॥१०॥ Sloka 10.—It is inauspicious when a wagtail is seen flapping its wings; when it is seen drinking water from

Adh. XLV. Sl. 11-14.] पञ्चचत्वारिंशोऽध्यायः 343 a river, it gives auspicious results ; also when seen in the early morning. In the evening, it forebodes evil. नीराजने निवृत्ते यया दिशा खञ्जनं नृपो यान्तम् । पश्येत्तया गतस्य क्षिप्रमरातिर्वशमुपैति ॥११॥ Sloka 11. — If a King observes at the end of a lus- tration ceremony a wagtail flying in a particular direc- tion and marches in that quarter, he will surely subju- gate his enemies there before long. तस्मिन्निधिर्भवति मैथुनमेति यस्मिन् यस्मिंस्तु छर्दयति तत्र तलेऽस्ति काचम् । अङ्गारमप्युपदिशन्ति पुरीषणेऽस्य तत्कौतुकापनयनाय खनेद्धरित्रीम् ॥१२॥ Sloka 12.—There will be treasure underneath the place where the wagtail copulates ; mica, where it vomits ; and where it voids its excrements, there will be charcoal in the earth. To satisfy one's curiosity, one may dig the earth in the place. तथा च काश्यपः मैथुनं कुरुते यत्र तत्र वै निधिमादिशेत् । भुक्तं छर्दयते यत्र तत्र काचमधो भवेत् ॥ पुरीषं यत्र कुरुते तत्राङ्गारं विनिर्दिशेत् । मृतविकलविभिन्नरोगितः स्वतनुसमानफलप्रदः खगः । धनकृदभिनिलीयमानको वियति च बन्धुसमागमप्रदः ॥१३॥ Sloka 13.—The bird being dead, crippled, wounded or diseased produces effects similar to the condition of its body. If it comes to roost in one's front, the person will get wealth ; if it flies up into the sky, it indicates one's meeting with one's kith and kin. नृपतिरपि शुभं शुभप्रदेशे खगमवलोक्य महीतले विदध्यात् । सुरभिकुसु मधूपयुक्तमर्षं शुभमभिनन्दितमेवमेति .वृद्धिम् ॥१४॥

344 बृहत्संहितायाम् [XLV. 15-16. XLVI. 1. Sloka 14.—A King too, while observing an auspi- cious wagtail at an auspicious place, should make offer- ings consisting of fragrant flowers and incense on the ground. By acting thus, he will obtain prosperity and much prized happiness. अशुभमपि विलोक्य खञ्जनं द्विजगुरुसाधुसुरार्चने रतः । न नृपतिरशुभं समाप्नुयान यदि दिनानि च सप्त मांसभुक् ॥१५॥ Sloka 15.—Should a King espy an ill-omened wag- tail, he would not meet with evil consequences, provided he engages himself in worshipping Brahmins, preceptors, pious men and Gods, and also abstains from flesh for seven days continuously. आवर्षात्प्रथमे दर्शने फलं प्रतिदिनं तु दिनशेषात् । दिक्स्थानमूर्तिलग्नर्क्षशान्तदीप्तादिभिश्चोद्यम् ॥१६॥ Sloka 16.—The effects of the first sight of a wag- tail will be felt within a year; and of the daily sight, within the end of the day. The effects must be care- fully determined after examining the quarter, place, phy- sical features, the Lagna, the asterism, position with respect to the Sun, etc. तथा च काश्यपः प्रथमे दर्शने पाकमावर्षात् प्रवदेद्बुधः । प्रतिदिवसिके वाच्यं दर्शनेऽस्तमये फलम् ॥ Thus ends the 45th Adhyaya on " the sight of Wagtail ". उत्पाताध्यायः ॥४६॥ Portentous Phenomena.

Adh. XLVI. Sl. 2-3.] षट्चत्वारिंशोऽध्यायः ३४५ Sloka 1.—I shall now treat of portents enunciated by Atri and expounded by Garga after him. The fol- lowing is a summary of them: Anything contrary to nature is termed a portent or Utpata. तथा च समाससंहितायाम् ॥ यः प्रकृतिविपर्यालः सर्वः सङ्क्षेपतः स उत्पातः । क्षिति गगनदिक्समुत्थो यथोत्तरं गुरुतरो भवति ॥ अपचारेण नराणामुपसर्गः पापसञ्चयाद्भवति । संसूचयन्ति दिव्यान्तरिक्षभौमास्त उत्पाताः ॥२॥ Sloka 2.—Sins accumulate as a result of wrongful actions committed by men; and troubles arise from them as a consequence. The three kinds of portents, viz, celestial, atmospheric and terrestrial, foreshadow such troubles. तथा च गर्गः । अतिलोभादसत्याद्वा नास्तिक्याद्वाप्यधर्मतः । नरापचाराजियतमुपसर्गः प्रवर्तते ॥ मनुजानामपचारादपरक्ता देवताः सृजन्त्येतान् । तत्प्रतिघाताय नृपः शान्तिं राष्ट्रे प्रयुञ्जीत ॥३॥ Sloka 3.—Displeased with the misdeeds of men, the Gods create these portents. The King should cause expiatory ceremonies to be performed in order to ward off their evil consequences. तथा च गर्गः । ततोऽपचारो मर्त्यानामपरंक्ष्यन्ति देवताः ॥ ते सृजन्त्यद्भुतान् भावान् दिव्यभूम्यन्तरिक्षजान् ॥ त एव सर्वलोकानामुत्पाता देवनिर्मिताः । विचरन्ति विनाशाय रूपैः सम्बोधयन्ति च ॥ तान् शास्त्रविधिनादिष्टान् पश्यन्ति ज्ञानचक्षुषा । प्रवदन्ति ह्यसंक्लिष्टानां ये ऽन्यथास्थिताः ॥

346 बृहत्संहितायाम् [Adh. XLVI. Sl. 4-6. ते तु सम्बोधिता विप्रैः शान्तये मङ्गळानि च । श्रद्दधानाः प्रकुर्वन्ति न ते यान्ति पराभवम् ॥ ये तु न प्रतिकुर्वन्ति क्रियामश्रद्धयान्विताः । नास्तिक्यादथवा कोपाद्विनश्यन्त्यथवा चिरात् ॥ दिव्यं ग्रहर्क्षवैकृतमुल्कानिर्घातपवनपरिवेषाः । गन्धर्वपुरपुरन्दरचापादि यदान्तरिक्षं तत् ॥४॥ भौमं चरस्थिरभवं तच्छान्तिभिराहतं शममुपैति । नाभसमुपैति मृदुतां शाम्यति नो दिव्यमित्येके ॥५॥ Slokas 4-5.—The celestial portents consist of the unnatural behaviour of planets and asterisms, meteors, thunders, storms and halos; the atmospheric ones, of aerial cities, rainbows, etc.; and the terrestrial ones arise from the moving and the stationary objects. This last class can be warded off through expiatory rites; the atmospheric can be mitigated, while the celestial accord- ing to some cannot be so assuaged. तथा च गर्गः । खभानुकेतुनक्षत्रग्रहतारार्कजेन्द्रजम् । दिवि चोत्पद्यते यच्च तद्दिव्यमिति कीर्तितम् ॥ वाध्वाभ्रसन्ध्यादिग्दाहपरिवेषतमांसि च । खपुरं चेन्द्रचापं च तद्विद्यादन्तरिक्षजम् ॥ भूमावुत्पद्यते यच्च स्थावरं वाथ जङ्गमम् । तदेकदेशिकं भौममुत्पातं परिकीर्तितम् ॥ तथा च समाससंहितायाम् ॥ दिव्यं ग्रहर्क्षजातं भुवि भौमं स्थिरचरोद्भवं यच्च । दिग्दाहोल्कापतनं परिवेषाद्यं वियत्प्रभवम् ॥ तथा च काश्यपः भौमं शान्तिहतं नाशमुपगच्छति मार्दवम् । नाभसं च शमं याति दिव्यमुत्पातदर्शनम् ॥ दिव्यमपि शममुपैति प्रभूतकनाश्नगोमहीदानैः । रुद्रायतने भूमौ गोदोहात् कोटिहोमाच्च ॥६॥

Adh. XLVI. Sl. 7-8] षट्चत्वारिंशोऽध्यायः 347 Sloka 6.—Even the celestial portent might be warded off by the profuse gifts of gold, food, cows and lands ; by the ceremony of milking cows in the precincts of a Siva temple and by Koti Homa (crore of minor sacrifices). आत्मसुतकोशवाहनपुरदारपुरोहितेषु लोके च । पाकमुपयाति दैवं परिकल्पितमष्टधा नृपतेः ॥७॥ Sloka 7.—A celestial portent wields adverse influ- ence on the King in 8 ways, viz., on himself, his children, treasury, vehicles, his town, consorts, preceptors and subjects. तथा च गर्गः । पुरे जनपदे कोशे वाहनेऽथ पुरोहिते । पुत्रेष्वात्मनि भृत्येषु पद्यते देवमष्टधा ॥ (I) Portents through idols or statues of the Devas in Temples. अनिमित्तभङ्गचलनस्वेदाश्रुनिपातजल्पनाद्यानि । लिङ्गार्चायतनानां नाशाय नरेशदेशानाम् ॥८॥ Sloka 8.—The breaking, moving, sweating, shedding tears, falling, muttering, etc., of Siva lingas (Siva's em- blems), Idols of Gods and Temples, without any cause, fore-bode the ruin of Kings and their lands. तथा च गर्गः । देवतार्चाः प्रनृत्यन्ति वेपन्ते प्रज्वलन्ति वा । मुहुर्नृत्यन्ति रोदन्ति प्रस्विद्यन्ति हसन्ति वा ॥ उत्तिष्ठन्ति निषीदन्ति प्रधावन्ति पतन्ति वा । कूजन्ति विक्षिपन्ते च गात्रप्रहरणध्वजान् ॥ अवाङ्मुखा वा तिष्ठन्ति स्थानात्स्थानं व्रजन्ति वा । वमन्त्यग्निं तथा धूमं स्नेहं रक्तं पयो जलम् ॥

342 बृहत्संहितायाम् [Adh. XLVI. St. 9-14. प्रनृत्यन्ति च जल्पन्ति वा वेपन्ते श्वसन्ति वा । समन्ताद्वाऽथ दृश्यन्ते गान्धर्वापि विचेष्टितैः ॥ दैवतयात्राशकटाक्षचक्रयुगकेतुभङ्गपतनानि । सम्पर्यासिनसादनसङ्गश्च न देशतृपशुभदाः ॥९॥ Sloka 9.—The breaking or falling down of the axle, wheel, yoke and flag of the car during a temple-festival or the being twisted, the destruction and the entangle- ment of the above things, do not lead to the well-being of the King as well as of his country. ऋषिधर्मपितृब्रह्मप्रोद्भूतं वैकृतं द्विजातीनाम् । यद्रुद्रलोकपालोद्भवं पशूनामनिष्टं तत् ॥१०॥ गुरुसितशनैश्चरोत्थं पुरोधसं विष्णुजं च लोकानाम् । स्कन्दविशाखसमुत्थं माण्डलिकानां नरेन्द्राणाम् ॥११॥ वेदव्यासे मन्त्रिणि विनायके वैकृतं चमूनाथे । धातरि सविश्वकर्मणि लोकानामवाध निर्दिष्टम् ॥१२॥ देवकुमारकुमार्योरावन्तिताम्रेशेषु वैकृतं यत्स्यात् । तन्नरपतेः कुमारस्तरुण्यपरिकारस्त्रीपरिजनानाम् ॥१३॥ रक्षःपिशाचगुह्यकनागानामेवमेव निर्दिष्टम् । मासैश्चाप्यष्टाभिः सर्वेषामेव फलपाकः ॥१४॥ Slokas 10-14.—Any unnatural behaviour observed in the images of sages, Yama, Manes and Brahman foreshadows evil to the Brahmins; one in the images of Siva and the protectors of the quarters, to the cattle; one in the images of Jupiter, Venus and Saturn, to the priests; of Vishnu, to the people; of Skanda and Visakha, to the potentates of principalities; of Sage Vyasa, to the minister; of Lord Ganapati, to the Com- mander of the army; of the Creator and Viswakarman,

Adh. XLVI, Sl. 15-17.] षट्चत्वारिंशोऽध्यायः 349 betokens the destruction of the people. Any unnatural feature seen in the idols of Gods, in the figures of boys, girls, women and servants indicates the ruin of the King’s sons, daughters, harem and servants. Similarly one seen in the idols of demons, goblins, Yakshas, and serpents, leads to the same result. All these portents produce their effects in eight months. बुद्ध्वा देवविकारं शुचिः पुरोधास्त्र्यहोषितः स्नातः । स्नानकुसुमानुलेपनवस्त्रैरभ्यर्चयेत्प्रतिमाम् ॥१५॥ मधुपर्केण पुरोधा भक्ष्यैर्बलिभिश्च विधिवदुपतिष्ठेत् । स्थालीपाकं जुहुयाद्विधिवन्मन्त्रैश्च तल्लिङ्गैः ॥१६॥ Slokas 15-16.—On seeing portents in the idols of Gods, the priest, being clean after a bath, and fasting for three days, should worship them (idols) with ablutions, flowers, pastes and garments. He should also propitiate them with the offerings of Madhuparka, (a mixture of five ingredients), eatables and other presents, and offer into the Sacred fire, cooked rice according to rules, with the hymns addressed to the deities. इति विबुधविकारे शान्तयः सप्तरात्रं द्विजविबुधगणार्था गीतनृत्योत्सवाश्च । विधिवदवनिपालैर्यैः प्रयुक्ता न तेषां भवति दुरितपाको दक्षिणाभिश्च रुद्धः ॥१७॥ Sloka 17.—If kings perform properly the expiatory rites for 7 nights along with worship and Dakshina to Brahmins and Gods, and also with songs, dance and festivities, whenever they see a portent of Gods, they will not experience the evil effects of the portents.