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

v written Samhitas. He refers to them and sometimes quotes them and gives his views in addition, for the benefit of mankind (vide I-5). The पराशरतन्त्र (Parasara Tantra) is partly in prose and partly in verse of अनुष्टुभ् (Anushtub) and आर्या (Arya) type. The geographical details given in Chapter XIV are taken with slight changes from this तन्त्र (Tantra). So, it can be said to be the geography of India at the time of Parasara. According to tradition, it was Varahamihira that fixed the sphere at the beginning of Aswini (Cf. III-1). His style, though at times archaic, is simple, grace- ful and pithy, bearing the stamp of individuality and affinity to सुश्रुत (Susruta) and Kalidasa. That is the reason why he was ranked among the nine gems of the Court of Vikrama.) The author was the son of आदित्यदास (Adityadasa) of Ujjain (बृ. जा. XXVIII-9). The Astronomers of Ujjain have held that वराह (Varaha) belonged to the 427th year of Saka era or 505 A. D. This date is confirmed by Albi- runi also as that of the composition of his पञ्चसिद्धान्तिका (Pancha Siddhantika). But Dr. Bhau Daji declares that वराह (Varaha) died in 587 A. D. Hence it should be concluded that 505 A. D. is the date of his birth and not of his composition. Scholars hold that वराह (Varaha) quotes आर्यभट (Aryabhata) who was born in 476 A. D. This also points to the above conclusion regarding the date of his birth. About the statement made in the ज्योतिर्विदाभरण (Jyotirvidabharana) we can only say that it was not written by Kalidasa, the author of Raghu- vamsa, etc. Probably there were many Kalidasas and one such was the one belonging to the 6th century A. D.

VI For, the शत्रुञ्जयमाहात्म्य (Satrunjayamahatmya) mentions a king विक्रमादित्य (Vikramaditya) as having ascended the throne in 544 A. D. Probably वराह (Varaha) and this neo Kalidasa were contemporaries of this Vikrama. Similarly अमरसिंह (Amarasimha) who is identified with अमरदेव (Amaradeva) that built the Buddha Gaya temple in about 500 A. D. is said to be a contemporary of our author. This too will lead to the above conclusion of his date. Many scholars from the days of Colebrook, Davis, Sir William Jones, Weber and Lassen have done much research work on Varahamihira. (According to Sage Garga, the Science of Astronomy- cum-Astrology was created by the creator himself for the sake of the twice-born as ancillary to the Vedas. It was handed down to Garga by Brahman, and from him, other sages got it and thus its knowledge was dissem- nated throughout the world ) It is but right that we draw here the attention of the readers to the erroneous judgment of many a wes- tern orientalist regarding Astrology and Greek influence. On the other hand, (it is the Greeks who freely borrowed or learnt the various scientific truths from the Aryans of' India. Clement of Alexandria calls Pythagoras, the celebrated Greek, a pupil of the Brahmanas. The Swami Vivekananda, the great spiritual and intellectual giant of modern India, has ably refuted the false theories of the Western Orientalists. He says :— “ There may be, it is true some similarity between the Greek and Indian terms in astronomy and so forth, but the westerners have ignored the direct Sanskrit etymology and . . sought for some far-fetched etymology from the Greek. That

vii such shallow and biased learning has been manifested by many orientalists in the West is deplorable. From a single Sanskrit Sloka that reads, 'The Yavanas are Mlechchas; in them, this Science is established; therefore, even they deserve worship like Rishis.........' in the west, they have gone so far as to declare that all Indian sciences are but echoes of the Greek; whereas a true reading of the Sloka may show that the Mlechcha disciples of the Aryans are herein praised in order to encourage them to a further study of the Aryan Sciences.........". Only a sage can comprehened this Science, says our author (II-4). The present author does pay homage to the ancient authorities on this subject. He also just alludes to the various theories regarding creation pro- pounded by the Sankhyas, Vaiseshikas, Meemamsakas and others and passes on to the subject on hand. The Science consists of three Skandhas or branches, viz. Ganita, Hora and Sakha (vide I-9). The treatment of the whole subject in all its details is said to be संहिता (Samhita) which itself means a collection. Accordingly Garga says that the Great Brahman who is well-versed in these three branches is said to be an expert in Sam- hita. But our author points out that he has already done justice to two of the branches, viz., Ganita (गणित) and Jataka (जातक) in his पञ्चसिद्धान्तिका (Panchasiddhantika) and बृहज्जातक (Brihat Jataka) respectively (vide I-10). He gives in the 2nd Chapter the details of the संहिता (Sam- hita) thereby indicating that the term Samhita is inde- pendently used for the Sakha also by itself. But he gives a resume of the first two Skandhas also. It has been stated (CVII-13) that this work consists of 100 Adhyayas, in Slokas 3900 when converted into

VIII

अनुष्टुभ् (Anushtub) metre.) Out of the 107 Adhyayas now printed in this book, the chapters on (1) वातचक्र, (2) रजो- लक्षण, (3) अङ्गविद्या, (4) पिटकलक्षणं, (5) विवाहपटल (6) नक्षत्र जातक and (7) शास्त्रानुक्रमणी are apparently not his. These have been noted in their respective places. The qualifications of an astrologer (Adh. II) are really very high and not within easy reach of ordinary mortals. The author says that a king should employ a chief astrologer assisted by 4 others. He is of opinion that no good people should live in a country where there are no good astrologers. The esteem in which the author holds them is indeed very great. He is equally strong in condemning pseudo-astrologers. The chapters on Omens give a great deal of useful information. If man is careful in noting them when he goes out, he will be forewarned about the results of his efforts. The author says that (XLVI-2) the evil omens are the results of man's Karma in previous births and that they are intended to warn him. There is a whole chapter giving various types of the आर्या (Arya) metre containing their Ganas and Yatis and also many varieties of Dandakas. Verse (LXVIII-112) is an example of good poetry. The verse आसन्मघासु मुनयः is very useful in finding the time that has elapsed since the reign of the Pandavas. But here there is a doubt in the next line of the verse, where he says so many years intervene between Yudhi- shtira and the commencement of the Saka era. Some hold different views regarding this शक. Some say that it

IX refers to the विक्रमशक and others to the शालिवाहनशक. But in our opinion, it points to the latter. The chapter entitled विवाहपटल was composed by one विन्ध्यवासी. दकार्गल forms part of the मनुसंहिता. Manu is said to be one of the 18 ancient authors of Samhita. In गर्गसंहिता itself, Manu's authority is recognised. This shows that Manu was a very ancient sage. The author quotes a number of authorities in this Science: Parasara, Garga, Vriddha Garga, Kasyapa, Narada, Pitamaha Siddhanta, Saura Siddhanta, Paulisa Siddhanta, Vasishta Siddhanta, Romaka Siddhanta, Vishnugupta, Asita, Devala, Rishiputra, Sukra (Bhrigu or Usanas), Maya, Brihaspati, Saka, Garutman, Saptarshi, Badarayana, Nagnajit, Saraswata, Savitra (a work), Shashtyabda (a work ?), Manu, Viswakarman, Vajra, Sri Dravyavardhana, Bharadwaja, Kapila and Kanabhuk. In other works of his, the author quotes the following : Satyacharya or Bhadatta, Manittha, Devaswamin, Sid- dhasena, Yavanacharya, Jeevasarman, Latacharya, Sim- hacharya; and Aryabhata. 'Some hold the view that Garga and Vriddha Garga are one and the same person. But in XIII-2 and XLVIII-2, he mentions Vriddha Garga by name. The quotations of Bhattopala, the commentator, also prove that they are different persons. Cf. XXXI. Vriddha Garga is referred to in the Mahabharata also. We are of opinion that they are different. The गर्गसंहिता which is otherwise known as वृद्धगार्गीय contains almost the same chapters with the same titles. In this work, there is a chapter entitled युगपुराण dealing with the Yugas. Asita R

x who was a great astronomer cast the horoscope of the Buddha according to Hieuntsang. Kasyapa also was a very ancient sage, who does not mention the Romakas at all. From this work, it appears quite clear that वराह had already written his पञ्चसिद्धान्तिका and the बृहज्जातक (I-10) According to him, the होरा (Hora) should treat of horo- scopy, questions about journey and marriage. The पञ्च- सिद्धान्तिका which is based on the five Siddhantas has been . published with an English translation by G. Thibut in 1888 He seems to have written two other big works, namely Brihat Yatra and Brihat Vivahapatala. He has also written three smaller editions of these, viz (लघु ?) स्वल्पजातक, लघुयात्रा and लघुविवाहपटल. The Brihat Jataka is very famous. Bhattotpala has commented upon it. One महीधर also seems to have written a commentary on it. Albiruni speaks of a commentary on it by बलभद्र (Balabhadra). This Balabhadra has written an inde- pendent astrological work from which extracts are quoted in the pages of Jatakaparijata. The लघुजातक which is also commented upon by Bhattotpala has been trans- lated into Arabic by Albiruni as already stated above. Only two chapters of this लघुजातक are now available. The यात्रा according to Utpala cantains 14 chapters. Dr. Kern has said that a manuscript copy of this work was with him. The copy now available has only 7 chapters and goes under the name of योगयात्रा. It is not complete either. Hence we may conclude that it might be the लघुयात्रा. We know nothing about the author's विवाहपटल. Owing to its utter absence, the commentator has probably in-

XI troduced a chapter by विन्ध्यवासी*. The author has writ- ten a समाससंहिता which is known to us only from the quotations of the learned commentator. The author’s son पृथुयशस् (Prithuyasas) was also a great astrologer. He has written the षट्पञ्चाशिका and होरासार as far as we know. The latter is a very useful work giving many new ideas and has been utilised by Mantreswara in his Phaladeepika especially in respect of Ashtaka Varga (vide page 265 of that work). The present work has the commentary of Bhattat- pala which is very exhaustive and helpful. It gives valuable quotations from many ancient authorities and the other works of the author. At the end of his com- mentary on the Brihat Jataka, he says that he finished his commentary on Thursday, the 5th day of the Bright half of the month of Chaitra in 888 of the Saka era-956 A. D. He has commented upon the योगयात्रा and also the षट्पञ्चाशिका of पृथुयशस्. His scholarship was deep and vast. He seems to have written a work भट्टोत्पलहोराशास्त्रम् in 75 stanzas. He has also written a work-वास्तुविद्या (see P. 439). He was well acquainted with all the ancient works on Astrology, Astronomy, Poetics, etc He is very frank. Where he is ignorant, he openly owns that. For example, in perfumery, he says his knowledge is very meagre. He holds our author in the highest esteem. Scholars all over the world should be grateful to this commentator for his having preserved by his quotations *According to one tradition, this is Varahamihira, himself as he was living in the Vindhyas before he went to the Royal Court.

xii many authors in this field whose works are now lost. We are not pioneers in presenting an English translation of this great work. Before us, Dr. Kern and Chidam- bara Iyer have translated it. But those editions are not available now. Moreover, they are deficient in some respects. They do not also give the translation by the side of the text. We too might have nodded in certain places in spite of our care and scrutiny ; for, we are also human beings and this is a very big work whose publication has necessarily extended over a long period. We have given notes under the translation wherever necessary and not grouped the notes in an appendix to avoid the reader being put to inconvenience by referring to the concerned pages. The author says at the end of the work, the course of the work and the Slokas it contains. Here Sloka means a ग्रन्थ or 32 syllables. It may not be out of place here if we tell the readers that in spite of the heavy cost of printing and paper, the price of this book has been kept sufficiently low in order to enable all classes of readers to have easy access to it. We take this opportunity to record our heartfelt thank- fulness to Mr. V. B. Srikantaiya, Proprietor, Messrs. V. B. Soobiah & Sons, Printers, for printing this huge work promptly in a spirit of cordial co-operation and service to the Goddess of Learning, in spite of the scarcity of labour and consequent hardships. BANGALORE, } V. SUBRAHMANYA SASTRI. 27th December 1946. } M. RAMAKRISHNA BHAT.

CONTENTS. — Adhyaya Page I उपनयनाध्यायः—Introductory .... 1 II. सांवत्सरसूत्राध्यायः—The Astrologer .... 6 III. आदित्यचारः—The Sun .... 22 IV. चन्द्रचारः—The Moon .... 33 V. राहुचारः—Rahu .... 44 VI. भौमचारः—Mars .... 75 VII. बुधचारः—Mercury .... 80 VIII: बृहस्पतिचारः—Jupiter .... 87 IX. शुक्रचारः—Venus .... 105 X. शनैश्चरचारः—Saturn .... 121 XI. केतुचारः—Ketu .... 127 XII. अगस्त्यचारः—Agasthya .... 146 XIII. सप्तर्षिचारः—The Seven Sages .... 155 XIV. कूर्म्मविभागः—Kurma Vibhaga .... 159 XV. नक्षत्रव्यूहः—Allotment of animate and inanimate objects to the several asterisms .... 166 XVI. ग्रहभक्तियोगः—Countries, People and Things belonging to the domain of each Planet .... 173 XVII. ग्रहयुद्धाध्यायः—Planetary Conflicts .... 184 XVIII. शशिग्रहसमागमाध्यायः—Conjunction of the Moon with Planets or Stars.... 192 XIX. ग्रहवर्षफलाध्यायः—The years presided over by each of the planets and their results .... 195 XX. ग्रहशृङ्गाटकाध्यायः—The Planetary tri- angle .... 204

XIV Adhyaya Page XXI. गर्भलक्षणम्-Pregnancy of Clouds - .... 207 XXII. गर्भधारणाध्यायः-Pregnancy of the Air 219 XXIII. प्रवर्षणाध्यायः-The Quantity of Rainfall 221 XXIV. रोहिणीयोगाध्यायः-Moon's conjunction with Rohini .... 224 XXV. स्वातियोगाध्यायः-The Moon's conjunc- tion with Swati .... 237 XXVI. आषाढीयोगाध्यायः-The Moon's con- junction with Ashadha .... 239 XXVII. वातचक्रम्-The Wind Circle .... 244 XXVIII. सद्योवर्षणाध्यायः-Signs of Immediate Rain .... 247 XXIX. कुसुमलताध्यायः-Prognostics from Flowers and Creepers .... 255 XXX. सन्ध्यालक्षणाध्यायः-The Indications at Dawn and Twilight .... 259 XXXI. दिग्दाहलक्षणाध्यायः-The Glow at the Horizon .... 269 XXXII. भूकम्पलक्षणाध्यायः-Signs of an Earth- quake .... 270 XXXIII. उल्कालक्षणम्-Ulkas or Meteors .... 280 XXXIV. परिवेषलक्षणाध्यायः-Halos .... 288 XXXV. इन्द्रायुधलक्षणाध्यायः-Signs of Rain- bows .... 295 XXXVI. गन्धर्वनगरलक्षणाध्यायः-An Aerial City .... 298 XXXVII. प्रतिसूर्यलक्षणाध्यायः-Mock Suns .... 299 XXXVIII. रजोलक्षणम्-Haze .... 300 XXXIX. निर्घातलक्षणाध्यायः-Hurricane .... 302 XL. सस्यजातकम्-Growth of Crops .... 304 XLI. द्रव्यनिश्चयाध्यायः-Classification of Substances .... 308

xv Adhyaya Page XLII. अर्घकाण्डाध्यायः-Fluctuation of Prices.... 312 XLIII. इन्द्रध्वजसम्पद्-The Glory of Indra's Banner .... 316 XLIV. नीराजनविधिः-Lustration Ceremony .... 333 XLV. खञ्जनकलक्षणाध्यायः-Wagtail .... 340 XLVI. उत्पाताध्यायः-Portentous Phenomena.... 344 XLVII. मयूरचित्रकम्-Motley Miscellany .... 369 XLVIII. पुष्यस्नानम्-Royal Ablution .... 379 XLIX. पट्टलक्षणम्-Royal Crowns .... 397 L. खड्गलक्षणम्-Signs of Swords .... 396 LI. अङ्गविद्या-Prediction through Limbs .... 406 LII. पिटकलक्षणम्-Characteristics of Pim- ples .... 418 LIII. वास्तुविद्या-House-Building .... 421 LIV. दकार्गलम्-On the Exploration of Water Springs .... 458 LV. वृक्षायुर्वेदाध्यायः-Treatment of Trees .... 483 LVI. प्रासादलक्षणाध्यायः-Description of Temples ... 491 LVII. वज्रलेपलक्षणाध्यायः-On the Adaman- tine Glue .... 501 LVIII. प्रतिमालक्षणाध्यायः-Description of Idols .... 503 LIX. वनसम्प्रवेशाध्यायः-Ingress into the forest 518 LX. प्रतिमाप्रतिष्ठापनाध्यायः-Installation of Idols 521 LXI. गोलक्षणम्-Signs of Cows .... 526 LXII. श्वलक्षणम्-Signs of Dogs .... 531 LXIII. कुक्कुटलक्षणम्-Signs of Cocks .... 532 LXIV. कूर्मलक्षणम्-Signs of Tortoises .... 533 LXV. छागलक्षणम्-Signs of Goats .... 535

xvi Adhyaya Page LXVI. अश्वलक्षणम्—Signs of Horses .... 538 LXVII. हस्तिलक्षणम्—Signs of Elephants .... 539 LXVIII. पुरुषलक्षणम्—Signs of Men .... 542 LXIX. पञ्चमहापुरुषलक्षणम्—Signs of the Five Great men .... 567 LXX. कन्यालक्षणम्—Characteristics of Maidens .... 578 LXXI. वस्त्रच्छेदलक्षणम्—Omens from Slits of Garments .... 585 LXXII. चामरलक्षणम्—Signs of Chowries .... 588 LXXIII. छत्रलक्षणम्—Signs of Umbrellas .... 589 LXXIV. स्त्रीप्रशंसाध्यायः—Praise of Women .... 591 LXXV. सौभाग्यकरणम्—Winning of Affection .... 597 LXXVI. कान्दर्पिकम्—Erotic Remedies .... 600 LXXVII. गन्धयुक्तिः—Preparation of Perfumes.... 603 LXXVIII. पुंस्त्रीसमायोगः—Union of Man and Woman .... 613 LXXIX. शय्यासनलक्षणम्—Signs of Couches and Seats .... 620 LXXX. रत्नपरीक्षा—Examination of Gems .... 628 LXXXI. मुक्तालक्षणम्—Signs of Pearls .... 632 LXXXII. पद्मरागलक्षणम्—Signs of Rubies .... 639 LXXXIII. मरकतलक्षणम्—Signs of Emeralds .... 641 LXXXIV. दीपलक्षणम्—Signs of Lamps .... 641 LXXXV. दन्तकाष्ठलक्षणम्—Tokens of Tooth- Sticks .... 642 Omens : Section I LXXXVI. शाकुनम्—Omens through Birds and Beasts .... 645

xvii Adhyaya Page Omens : Section II LXXXVII. अन्तरचक्रम्-The Circle of Quarters .... 669 Omens : Section III LXXXVIII विरुतम्-On the cries of Birds and Beasts 680 Omens : Section IV LXXXIX श्वचक्रम्-The Circle of Dogs .... 691 Omens : Section V XC. शिवारुतम्-On the cries of Jackals .... 698 Omens : Section VI XCI. मृगचेष्टितम्-Omens connected with the movements of Wild Animals 701 Omens : Section VII XCII. गवेङ्गितम्-The Intention of Cows .... 702 Omens : Section VIII XCIII. अश्वेङ्गितम्-The Intention of Horses .... 703 Omens : Section IX XCIV. हस्तिचेष्टितम्-The Attitude of Elephants 707 Omens : Section X XCV. वायसविरुतम्-On the cries of Crows.... 710 Omens : Section XI XCVI. शाकुनोत्तरम्-Further Omens .... 724 XCVII. पाकाध्यायः-On the time of Fruition of Effects .... 738 XCVIII. नक्षत्रकर्मगुणम्-On the Functions and Properties of the Asterisms .... 742 XCIX. तिथिकर्मगुणम्-On the Functions and Properties of Tithis or Lunar Days .... 746

xviii Adhyaya Page C. करणगुणम्-On the Qualities of the Karanas .... 748 CI. नक्षत्रजातकम्-On the Effects of Birth in the Asterisms .... 753 CII. राशिविभागाध्यायः-Division of the Zo- diac into Signs .... 762 CIII. विवाहपटलाध्यायः-(of Vindhyavasin) Effects of Planetary Combina- tion on Marriage. .... 764 CIV. ग्रहगोचराध्यायः-On the Transits of Planets .... 768 CV. रूपसत्राध्यायः On the Worship of the Stellar Deity .... 794 CVI. उपसंहाराध्यायः-Conclusion .... 798 CVII. शास्त्रानुक्रमणी-Table of Contents in this Science .... 800 श्लोकानुक्रमणिका-Slokanukramanika .... 1-48 मुख्यविषयपदानामकरादिकोशः-Sanskrit Index .... 49-68 English Index ....

xix ERRATA. Page. Line. For. Read. 36 17 culturists. .... culturists, 33 20 willbecome .... will become 64 14 प्रबलाह्वति .... प्रबलाह्वयति 58 6 destrution .... destruction 69 3 Vaugas .... Vangas 80 19 मध्य फलदो .... मध्यफलदो 103 last चतुर्थ .... चतुर्थं 104 28 सङ्गेपः ज्ञ .... सङ्क्षेपः 133 20 काकुम .... कौङ्कुम 165 20 Abhitaras .... Abhisaras 173 16 कृषिकरनृपहिंस .... कृषिकरान्नृपहिंस 185 10 eyest o .... eyes to 208 2 र्जितानि .... रचितानि 8 मिथ्याम्बु नेर्द्देशो .... मिथ्याम्बुनिर्द्देशो 15 Snperior ... superior 214 2 Kamala .... Tamala 216 last ighting .... lighting 224 7 नक्षत्र .... नक्षत्रे 'last but one, o .... of 237 23 ............ .... During 283 14 couch .... conch 316 20 theirh ead .... their head 354 26 िवपर्यासो .... विपर्यासो 406 12 thel imbs .... the limbs 407 top एकपञ्चाप्तमो .... एकपञ्चाशत्तमो

xx 446 16 Sloka 83 ... Slokas 83—84 496 2 शुमैर्गेहे .... शुभैर्गेहे 505 22 तत्रिभागिका .... तस्त्रिभागिका 509 15 मूर्त्तिभिः .... मूर्तिभिः 510 13 कण्ठाच्चाहृदयं .... कण्ठाच्च हृदयं 512 2 couch .... conch 582 23 Sloka 16 .... Sloka 17 628 last but one मरकतैंककतर .... मरकतकर्केतर 629 15 yellow) .... yellow), 637 Transpose 'vessel' in the 3rd line as the first word in the 2nd 646 line 23 For mangooses .... Read mongooses. 656 27 Sloka 31 .... Sloka 37 677 Top Adh. LXXXVI .... Adh. LXXXVII 686 12 Sloka 62 .... Sloka 26 665 6 विदिकस्थः .... विदिकूस्थः 668 26 राचा .... राजा 725 Top षट्नवति .... षण्णवति 731 8 वी र्यभागी .... वीर्यभागी 748 13 रोहिणा .... रोहिणी

॥ श्री गणेशाय नमः ॥ ॥ बृहत्संहिता ॥ BRIHAT SAMHITA उपनयनाध्यायः ॥१॥ Introductory. जयति जगतः प्रसूतिर्विश्वात्मा सहजभूषणं नभसः । द्रुतकनकसदृशदशशतमयूखमालार्चितः सविता ॥१॥ Sloka 1.—The Sun who is the procreator of the Universe, who is the supreme being (soul of the Universe), who is the natural ornament of the sky and who is adorned with rows of thousands of rays that resemble molten gold, is flourishing supreme. प्रथममुनिकथितमवितथमवलोक्य ग्रन्थविस्तरस्यार्थम् । नातिलघुविपुलरचनाभिरुद्यतः स्पष्टमभिधातुम् ॥२॥ Sloka 2.—Being convinced of the correctness and truth of the voluminous science expounded by Brahma (the first sage), I now begin to write this scientific work explaining clearly its ideas in a way which is neither too brief, nor too copious. मुनिविरचितमिदमिति यच्चिरन्तनं साधु न मनुजग्रथितम् । तुल्येऽर्थेऽक्षरभेदादमन्त्रके का विशेषोक्तिः ॥३॥ Sloka 3.—Simply because this ancient work was composed by a sage, it should be good, while that written by an ordinary man of the present day could not be so. When the sense conveyed in both the cases is the same, while the words used alone are different, why should

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