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

580 बृहत्संहितायाम् [Adh. LXX. Sl. 8-10. Sloka 7.—Their speech being full of courtesy, free from roguery, sweet like the notes of the cuckoo or the swan, and not abject, women get very great happiness. Auspicious is the nose that is straight, handsome and having equal slopes. So also is the eye that defeats the lustre of the petal of a blue lily. नो सङ्गते नाति पृथू न लम्बे शस्ते भ्रुवौ बालशशाङ्कवक्त्रे । अर्धेन्दुसंस्थानमरोमशं च शस्तं ललाटं न नतं न तुङ्गम् ॥८॥ Sloka 8.—Blessed are the brows that are not actu- ally joined together, not very broad (thick), not very long, and curved (arched) like the crescent. So is the fore- head that is neither sunken, nor arched, without hair, and shaped like the half Moon. कर्णयुग्ममपि युक्तमांसलं शस्यते मृदु समाहितं समम् । स्निग्धनीलमृदुकुञ्चितैकजा मूर्धजाः सुखकराः समं शिरः ॥९॥ Sloka 9.—Laudable are the ears that are properly fleshy, soft, equal and close to the head. The hair being glossy, blue, soft, curled and single in each pore, lead to happiness. So does the head which is even, i. e., neither depressed, nor raised. भृङ्गारासनवाजिकुञ्जररथश्रीवृक्षयूपेषुभि- र्मालाकुण्डलचामराङ्कुशयवैः शैलैर्ध्वजैस्तोरणैः । मत्स्यस्वस्तिकवेदिकाव्यजनकैः शङ्खातपत्राम्बुजैः पादे पाणितलेऽथवा युवतयो गच्छन्ति राज्ञीपदम् ॥१०॥ Sloka 10.—Damsels that have the marks of the following things on their soles or palms attain to the status of queens, viz., water-pot, seat, horse, elephant, chariot, Bilwa tree, sacrificial post, arrow, garland, ear- ring, chowry, goad, barley corn, mountain, banner,

Adh. LXX. Sl. 11-13.] सप्ततितमोऽध्यायः 581 arch, fish, Swastika, altar, fan, conch shell, umbrella and lotus. निगूढमणिबन्धौ तरुणपद्मगर्भोपमौ करौ नृपतियोषितस्तनुविकृष्टपर्वाङ्गुली । न निम्नमति नोन्नतं करतलं सुरेखान्वितं करोत्यविधवां चिरं सुतसुखार्थसम्भोगिनीम् ॥११॥ Sloka 11.—The hands that have the wrist-joints hidden, are similar to the interior of a full-blown lotus, have the fingers slender and the knuckles far removed, give a damsel the status of a queen. A lady whose palm is neither depressed, nor raised, and bears fine lines (fi- gures of auspicious objects) lives with her husband for a long time enjoying wealth and the happiness of sons. मध्याङ्गुलिं या मणिबन्धनोत्था रेखा गता पाणितलेऽङ्गनायाः । ऊर्ध्वस्थिता पादतलेऽथवा या पुंसोऽथवा राज्यसुखाय सा स्यात् ॥१२॥ Sloka 12.—A line on the palm rising from the wrist and touching the middle finger of a woman, or one run- ning from the heel up to the foot of the toes of a man leads them to the happiness of kingship. Another interpretation: A line rising...........from wrist or one from heel.........of a man or woman. कनिष्ठिकामूलभवा गता या प्रदेशिनीमध्यमिकान्तरालम् । करोति रेखा परमायुषः सा प्रमाणमूना तु तदूनमायुः ॥१३॥ Sloka 13.—A line rising from the foot of the little finger and going to the space between the fore and mid- dle fingers bestows the maximum span of life, i. e., 120 years. If the line is shorter, proportionate reduction in the span will have to be made.

582 बृहत्संहितायाम् [Adh LXX. Sl. 14-18. अङ्गुष्ठमूले प्रसवस्य रेखाः पुत्रा बृहत्यः प्रमदास्तु तन्व्यः । अच्छिन्नमध्या बृहदायुषस्ताः स्वल्पायुषां भिन्नलघुप्रमाणाः ॥१४॥ Sloka 14.—The lines at the foot of the thumb indi- cate the number of one's children. Big ones are those of sons, whereas slender ones, of daughters. If these lines are not cut in the middle (at the root), the children will be long-lived ; and if these are broken and short, they are short-lived. In the 3rd पाद, अच्छिन्नमूला is another reading. इतीदमुक्तं शुभमङ्गनानामतो विपर्यस्तमनिष्टमुक्तम् । विशेषतोऽनिष्टफलानि यानि समासतस्तान्यनुकीर्त्तयामि ॥१५॥ Sloka 15.—Thus have the auspicious features of damsels been described ; those contrary to the above are said to be inauspicious. I shall now briefly enunciate the features that are especially of harmful effects. कनिष्ठिका वा तदनन्तरा वा महीं न यस्याः स्पृशति स्त्रियाः स्यात् । गताथवाङ्गुष्ठमतीत्य यस्याः प्रदेशिनी सा कुलटाऽतिपापा ॥१६॥ Sloka 16.—A woman whose little toe or one next to it does not touch the earth, or whose fore-toe is longer than the big one, is the most sinful prostitute. उद्बद्धाभ्यां पिण्डिकाभ्यां शिराले शुष्के जङ्घे लोमशे चातिमांसे । वामावर्त्तं निम्नमल्पं च गुह्यं कुम्भाकारं चोदरं दुःखितानाम् ॥१७॥ Sloka 16.—Miserable are the women whose shanks are full of veins, lean or very fleshy, hairy and whose calf-muscles are drawn up ; so also are those whose geni- tal organ has hairy circles turned to the left, is low and narrow (small) and who have a pot-like belly. ह्रस्वयाऽतिनिःस्वता दीर्घया कुलक्षयः । ग्रीवया पृथुत्थया योषितः प्रचण्डता ॥१८॥

Adh. LXX. Sl. 19-22.] सप्ततितमोऽध्यायः 583 Sloka 18.—The neck of a woman being too short leads to utter penury ; being too long, to the annihilation of the family ; and being too broad and flat (prominent ?), to her cruelty. नेत्रे यस्याः केकरे पिङ्गले वा सा दुःशीला श्यावलोलेक्षणा च । कूपौ यस्या गण्डयोश्च स्मितेषु निःसन्दिग्धं बन्धकीं तां वदन्ति ॥१९॥ Sloka 19.—She who has squint (tremulous) or tawny or grey and fickle eyes, will be of a bad character ; and she who, when smiling, shows dimples in her cheeks, is declared undoubtedly an unchaste woman. प्रलम्बिनि देवरं ललाटे श्वशुरं हन्त्युदरे स्फिजोः पतिं च । अतिरोमचयान्वितोत्तरोष्ठी न शुभा भर्तुरतीव या च दीर्घा ॥२०॥ Sloka 20.—A woman whose fore-head is hanging over, will kill her husband's brother ; if the belly is hang- ing, she will kill her father-in-law ; if the buttocks, her own husband. A woman that is too tall, as well as one whose upper lip is covered with too much hair, is harmful to her husband. स्तनौ सरोमौ मलिनोल्बणौ च क्लेशं दधाते विषमौ च कर्णौ । स्थूलाः कराला विषमाश्च दन्ताः क्लेशाय चौर्याय च कृष्णमांसाः ॥ Sloka 21.—Hairy, dark or unclean and too big breasts, and unequal ears produce misery. Big, protrud- ing and unequal teeth lead to sufferings ; and black gums to thievishness. क्रव्यादरूक्षैर्वृककाककङ्कसरिसृपोलूकसमानचिह्नैः । शुष्कैः शिरालैर्विषमैश्च हस्तैर्भवन्ति नार्यः सुखवित्तहीनाः ॥२२॥ Sloka 22. — Hands that are dry (without flesh), full of veins, unequal and marked with the figures of beasts of prey, wolves, crows, herons, worms and owls make women unhappy and poor.

584 बृहत्संहितायाम् [Adh. LXX. Sl. 23-26. या तूत्तरोष्ठेन समुन्नतेन रूक्षाग्रकेशी कलहप्रिया सा । प्रायो विरूपासु भवन्ति दोषा यत्राकृतिस्तत्र गुणा वसन्ति ॥२३॥ Sloka 23.—A woman whose upper lip is very high, and the hair rough at the tips, is fond of quarrel. Gene- rally, blemishes exist in those that are ugly or deformed ; and virtues dwell in those that have a pleasant appear- ance or form. Kalidasa in Kumarasambhava says in Canto V— यदुच्यते पार्वति पापवृत्तये न रूपमित्यव्यभिचारि तद्वचः । तथा हि ते रूपं The last quarter is suggested by Kalidasa and is worth its weight in gold. पादौ सगुल्फौ प्रथमं प्रदिष्टौ जङ्घे द्वितीयं तु सजानुचक्रे । मेढ्रोरुमुष्कं च ततस्तृतीयं नाभिः कटिश्चैव चतुर्थमाहुः ॥२४॥ उदरं कथयन्ति पञ्चमं हृदयं षष्ठमतः स्तनान्वितम् । अथ सप्तममंसजत्रुणी कथयन्त्यष्टममोष्ठकन्धरे ॥२५॥ नवमं नयने च सुभ्रूणी संललाटं दशमं शिरस्तथा । अशुभेष्वशुभं दशाफलं चरणाद्येषु शुभेषु शोभनम् ॥२६॥ Slokas 24-26.—The feet with the ankle-joints are said to represent the first stage of life ; the shanks with the knees, the second ; the genital organ, thighs and tes- ticles, the third ; the navel and the hips, the fourth ; the stomach, the fifth ; the heart and the breasts, the sixth ; the shoulders and the collar-bones, the seventh ; the lips and the neck, the eighth ; the eyes and the brows, the ninth ; and the head and the forehead, the tenth. When the feet and other limbs are inauspicious, the effects of the particular stages of life will be harmful ; and good, when they are auspicious. If a limb is lean and lank or full of veins, it is inauspicious ; otherwise, good. The particular period of life denoted by a limb that is inauspicious will be miserable, etc. Thus ends the 70th Adhyaya on 'the Characteristics of Maidens.'

Adh. LXXI. Sl. 1-7.] एकसप्ततितमोऽध्यायः 585 वस्त्रच्छेदलक्षणम् ॥७१॥ Omens from Slits of Garments. प्रभूतवस्त्रदाश्विनी भरण्याथापहारिणी । प्रदह्यतेऽग्निदैवते प्रजेश्वरेऽर्थसिद्धयः ॥१॥ मृगे तु मूषकाद्भयं व्यसुत्वमेव शाङ्करे । पुनर्वसौ शुभागमस्तदग्रभे धनैर्युतिः ॥२॥ भुजङ्गभे विलुप्यते मघासु मृत्युमादिशेत् । भगाह्वये नृपाद्भयं धनागमाय चोत्तरा ॥३॥ करेण कर्मसिद्धयः शुभागमस्तु चित्रया । शुभं च भोज्यमानिले द्विदैवते जनप्रियः ॥४॥ सुहृद्युतिश्च मित्रभे तदग्रभेऽम्बरक्षयः । जलप्लुतिश्च नैर्ऋते रुजो जलाधिदैवते ॥५॥ मिष्टमन्नमपि वैश्वदेवते वैष्णवे भवति नेत्ररोगता । धान्यलब्धिरपि वासवे विदुर्व्वारुणे विषकृतं महद्भयम् ॥६॥ भद्रपदासु भयं सलिलोत्थं तत्परतश्च भवेत्सुतलब्धिः । रत्नयुतिं कथयन्ति च पौष्णे योऽभिनवाम्बरमिच्छति भोक्तुम् ॥७॥ Slokas 1-7.—If one wears a new cloth in Aswini, he will get plenty of good cloths; if in Bharani, the cloth will be stolen; if in Krittika, they will be burnt; if in Rohini, there will be acquisition of wealth; if in Mrigasira, fear of mice; if in Ardra, poverty; if in Pu- narvasu, performance of auspicious ceremonies; if in Pushya, acquisition of wealth; if in Aslesha, the cloth is destroyed; if in Magha, death should be predicted; if in Purvaphalguni, there will be fear from the King; if in Uttaraphalguni, acquisition of money; if in Hasta, ac- complishment of undertakings; if in Chittra, there will be auspicious functions; if in Swati, eating of delicious बृ. सं. 74

586 बृहत्संहितायाम् [Adh. LXXI. Sl. 8-10. food ; if in Viṣakha, the person will be popular ; if in Anuradha, there will be meeting of friends ; if in Jyeshtha, there will be loss of cloths ; if in Moola, loss of cloths in water ; if in Purvashadha, there will be diseases ; if in Uttarashadha, there will be sumptuous feast ; if in Sra- vana, there will be eye disease ; if in Dhanishtha, there will be gain of corn ; if in Satabhishak, there will arise great danger from poison ; if in Purvabhadrapada, there will be danger through water ; if in Uttarabhadrapada, a son will be born ; and in Revati, there will be acquisi- tion of gems. भोक्तुं नवाम्बरं शस्तमृक्षेऽपि गुणवर्जिते । विवाहे राजसम्माने ब्राह्मणानां च सम्मते ॥८॥ Sloka 8.—It is advisable to wear new cloths even in an asterism which is devoid of good qualities, provided it is an occasion of a marriage, reception of a sovereign, and honouring of Brahmins. वस्त्रस्य कोणेषु वसन्ति देवा नराश्च पार्श्वान्तदशान्तमध्ये । शेषास्त्रयश्चात्र निशाचरांशास्तथैव शय्यासनपादुक...षु ॥९॥ Sloka 9.—In the four corners of a cloth, dwell Gods ; in the middle part of the broad sides, men ; and the re- maining three divisions belong to the devils. The same rule applies to couches, seats and sandals.

लिप्ते मषीगोमयकर्दमाद्यैश्छिन्ने प्रदग्धे स्फुटिते च विन्द्यात् । पुष्टं नवेऽल्पाल्पतरं च भुक्ते पापं शुभं चाधिकमुत्तरीये ॥१०॥ Sloka 10.—When a cloth is stained with ink (soot), cowdung, mud and the like, when it is cut (slit), singed

Adh. LXXI. Sl. 11-14.] एकसप्ततितमोऽध्यायः 587 or torn, one ought to know that the effects, good or bad, will be full, when it is new; middling, when used for a short time; and almost nil, when it is old. These effects are greater in the case of upper cloths. रुग्राक्षसांशेष्वथवापि मृत्युः पुंजन्मतेजश्च मनुष्यभागे । भागेऽमराणामथ भोगवृद्धिः प्रान्तेषु सर्वत्र वदन्त्यनिष्टम् ॥११॥ Sloka 11.—A slit, etc., in the divisions of devils bode disease or death of the wearer; in those of men, birth of a son and power; in those of Gods, increase of enjoy- ments; and in the borders, it is said to be invariably harmful. कङ्कप्लवोलूककपोतकाकक्रव्यादगोमायुखरोष्ट्रसर्पैः । छेदाकृतिर्दैवतभागगापि पुंसां भयं मृत्युसमं करोति ॥१२॥ Sloka 12.—A slit in the form of a heron, pelican (?), owl, pigeon, crow, bird of prey, jackal, donkey, camel or snake, though happening in a division belonging to Gods, causes among men a danger amounting to death. छत्रध्वजस्वस्तिकवर्धमानश्रीवृक्षकुम्भाम्बुजतोरणाद्यैः । छेदाकृतिर्नैर्ऋतभागगापि पुंसां विधत्ते न चिरेण लक्ष्मीम् ॥१३॥ Sloka 13.—A slit of the shape of an umbrella, ban- ner, Swasthika, Vardhamana, Bilwa tree, water-pot, lotus, arch-way, etc., though found in a division of devils, brings fortune immediately to men. विप्रमतादथ भूपतिदत्तं यच्च विवाहविधावभिलब्धम् । तेषु गुणै रहितेष्वपि भोक्तुं नूतनमम्बरमिष्टफलं स्यात् ॥१४॥ . Sloka 14.—A new cloth, even at an unlucky aste- rism, will give good effects, when it is worn with the

588 बृहत्संहितायाम् [Adh. LXXII. Sl. 1-3. permission of Brahmins, or when it is a gift from the king or when it is presented at a marriage occasion. The idea is the same as in Sloka 8 supra. Thus ends the 71st Adhyaya on "Omens from Slits of Garments." चामरलक्षणम् ॥७२॥ Signs of Chowries. देवैश्चमर्यः किल बालहेतोः सृष्टा हिमक्ष्माधरकन्दरेषु । आपीतवर्णाश्च भवन्ति तासां कृष्णाश्च लाङ्गूलभवाः सिताश्च ॥१॥ Sloka 1.—They say that the Gods created the Cha- mara deer in the caves of the Himalayas for the sake of their hair (tails). The hairs growing on their tails are some yellowish, some black, and some white. स्नेहो मृदुत्वं बहुवालता च वैशद्यमल्पास्थिनिबन्धनत्वम् । शौक्ल्यं च तासां गुणसम्पदुक्ता विद्धाल्यलुप्तानि न शोभनानि ॥ Sloka 2.—The excellences of the chowries are de- clared to be glossiness (gloss), tenderness, density of the hair, brightness, being connected with a slender bone and whiteness. Those that are piecred, small or broken off, are inauspicious. अध्यर्धहस्तप्रमितोऽस्य दण्डो हस्तोऽथवा रत्निसमोऽथवान्यः । काष्ठाच्छुभात्काञ्चनरूप्यगुप्ताद्रत्नैश्च सर्वैश्च हिताय राज्ञाम् ॥३॥ Sloka 3.—The handle of the chowrie must measure one cubit, or one and a half, or even smaller cubit, (with the fist closed). One made of auspicious wood, decked with gold or silver, and set with all kinds of gems, is favourable to kings.

त्रिसप्ततितमोऽध्यायः यष्टचातपत्राङ्कुशवेत्रचापवितानकुन्तध्वजचामराणाम् । व्यापीततन्त्रीमधुकृष्णवर्णा वर्णक्रमेणैव हिताय दण्डाः ॥४॥ मातृभूधनकुलक्षयावहा रोगमृत्युजननाश्च पर्व्वभिः । द्व्यादिभिर्द्विकविवर्धितैः क्रमात् द्वादशान्तविरतैः समैः फलम् ॥५॥ यात्राप्रसिद्धिर्द्विषतां विनाशो लाभाः प्रभूता वसुधागमश्च । वृद्धिः पशूनामभिवाञ्छिताप्तिस्त्र्याद्येष्वयुग्मेषु तदीश्वराणाम् ॥६॥ छत्रलक्षणम् ॥७३॥ निचितं तु हंसपक्षैः कृकवाकुमयूरसारसानां वा । दौकूल्येन नवेन तु समन्ततश्छादितं शुक्लम् ॥१॥

590 बृहत्संहितायाम् [Adh. LXXIII. Sl. 2-6. मुक्ताफलैरुपचितं प्रलम्बमालाविलं स्फटिकमूलम् । षड्ढस्तशुद्धहेमं नवपर्वनगैकदण्डं तु ॥२॥ दण्डार्धविस्तृतं तत् समावृतं रत्नभूषितमुदग्रम् । नृपतेस्तदातपत्रं कल्याणपरं विजयदं च ॥३॥ Slokas 1-3—A white umbrella of the following des- cription brings all round happiness and victory to a king. It is to be made of the feathers of swans, cocks, peacocks or cranes ; it must be covered all round with a fresh, white silken cloth. It must be adorned with pearls and have garlands of pearls suspended all round from its edges ; its handle is made of crystal ; the rod of a single wood is six cubits in length, covered with pure gold and having seven or nine joints. The extent or diameter is 3 cubits. It should be well-knit all over and adorned with gems. युवराजनृपतिपत्न्योः सेनापतिदण्डनायकानां च । दण्डोऽर्धपञ्चहस्तः समपञ्चकृतोऽर्धविस्तारः ॥४॥ Sloka 4—The rod of the umbrella of a Yuvaraja, Queen, Commandant of the army and a General is 4½ cubits in height and 2¼ cubits in extent or diameter. अन्येषामुष्णघ्नं प्रसादपट्टैर्विभूषिताशिरस्कम् । व्यालम्बिरत्नमालं छत्रं कार्यं तु मायूरम् ॥५॥ Sloka 5.—The umbrella of other officers of the state should be formed with pea-cock feathers so as to ward off the Sun's heat and having wreaths of gems hanging all round ; its top being adorned with gold fillets as a token of royal favour. अन्येषां तु नराणां शीतातपवारणं तु चतुरस्रम् । समवृत्तदण्डयुक्तं छत्रं कार्यं तु विप्राणाम् ॥६॥

Adh. LXXIV. Sl. 1-2.] चतुःसप्ततितमोऽध्यायः 591 Sloka 6.—The umbrella of ordinary persons should be of a square form, capable of warding off cold and heat. That of Brahmins should be circular and have a cylindrical rod. Probably the author means that the rod of private persons' umbrellas should be square and that for Brahmins, cylindrical. Thus ends the 73rd Adhyaya on the "Signs of Umbrellas." स्त्रीप्रशंसाध्यायः ॥७४॥ Praise Of Women. जये धरित्र्याः पुरमेव सारं पुरे गृहं सद्मनि चैकदेशः । तत्रापि शय्या शयने वरा स्त्री रत्नोज्ज्वला राज्यसुखस्य सारः ॥१॥ Sloka 1.—When a country is conquered, the most important thing there is only a city whereof the essen- tial part is a mansion, and in this the most desirable portion is only a room ; and even here the most beauti- ful thing is a couch, whereon an excellent damsel, ador- ned with gems and gold ornaments, is the pith and essence of the happiness accruing from the possession of a king- dom. This reminds one of Valmiki's statement "त्रैलोक्यराज्यं सकलं सीताया नाप्नुयात् कलाम् ।" This chapter is on a par with Bhartri- hari's Sringara Sataka (शृङ्गारशतक) and will have great attraction for people of widely differing tastes as "नाट्यं भिन्नरुचेर्जनस्य बहुधाप्येकं समाराधनम्." Some of the statements in this chapter sound rather frivolous and light-hearted. The purpose is most probably to please the patron-sovereign of the author, who requires the plea- sure of the company of a sweet-heart after a strenuous career of wars of conquest. रत्नानि विभूषयन्ति योषा भूष्यन्ते वनिता न रत्नकान्त्या । चेतो वनिता हरन्त्यरत्ना नो रत्नानि विनाङ्गनाङ्गसङ्गम् ॥२॥

592 बृहत्संहितायाम् [Adh. LXXIV. Sl. 3-4. Sloka 2.—Damsels beautify gems and they are not adorned by the lustre of the latter ; for they captivate the heart even without the aid of gems ; but the gems do not without their association with beautiful maidens. The last quarter can be interpreted as —What are gems (the greatest things) but union with damsels ? आकारं विनिगूहतां रिपुबलं जेतुं समुत्तिष्ठतां तन्त्रं चिन्तयतां कृताकृतशतव्यापारशाखाकुलम् । मन्त्रिप्रोक्तनिषेविणां क्षितिभुजामाशाङ्किनां सर्वतो दुःखाम्भोनिधिवर्त्तिनां सुखलवः कान्तासमालिङ्गनम् ॥३॥ Sloka 3.—The embrace of a sweet-heart affords a bit (an iota) of pleasure to the kings who have to sup- press their feelings, who strive to vanquish the forces of their foes, who deeply ponder over diplomatic methods that are replete with the ramifications of hundreds of things that are done and not done, who act upon the advice given by their ministers, who apprehend danger from every quarter (suspect every body) and who are consequently plunged, so to say, in the ocean of misery. "Uneasy lies the head that wears a crown' ; so in the midst of his miserable and care-worn life, the company of a sweet partner gives a king at least some pleasure for some time. This of course for the poor soul should not be grudged by the people, lest his life should be a burden and a liability. श्रुतं दृष्टं स्पृष्टं स्मृतमपि नृणां ह्लादजननं न रत्नं स्त्रीभ्योऽन्यत् क्वचिदपि कृतं लोकपतिना । तदर्थं धमार्थौ सुतविषयसौख्यानि च ततो गृहे लक्ष्म्यो मान्याः सततमबला मानविभवैः ॥४॥ Sloka 4.—Nowhere has the creator designed any gem other than women ; for, this gem gives delight

Adh. LXXIV. Sl. 5-7.] चतुःसप्ततितमोऽध्यायः 593 to men, when heard of, seen, touched or even remem- bered ; for its sake are done righteous deeds and wealth amassed ; from that do men derive worldly pleasures and offspring. Such damsels are the goddesses of fortune. Hence they should always be honoured at home with respect and wealth. This reminds one of Manu's dictum “ यत्र नार्यस्तु पूज्यन्ते रमन्त तत्र देवताः " i e., Gods dwell with pleasure in a house where ladies are treated with respect. येऽप्यङ्गनानां प्रवदन्ति दोषान् वैराग्यमार्गेण गुणान् विहाय । ते दुर्जना मे मनसो वितर्कः सद्भाववाक्यानि न तानि तेषाम् ॥५॥ Sloka 5.—It is my conviction that those who, follow- ing the path of renunciation or detachment, overlook the virtues of and traduce ladies, are indeed wicked and cynical. For they do not mean what they say. प्रब्रूत सत्यं कतरोऽङ्गनानां दोषोऽस्ति यो नाचरितो मनुष्यैः । धाष्टर्येन पुम्भिः प्रमदा निरस्ता गुणाधिकास्ता मनुनात्र चोक्तम् ॥ Sloka 6.—Tell me the truth, what fault is there in women that is not committed by men ? Men have traduced women as being impudent (or men have out- done women in impudence). They are indeed superior to men in respect of merits. And the following are the statements of Manu on this point. सोमस्तासामदाच्छौचं गन्धर्वः शिक्षितां गिरम् । अग्निश्च सर्वभक्षित्वं तस्मान्निष्कसमाः स्त्रियः ॥७॥ Sloka 7.—The Moon gave them (women) purity (cleanliness); Gandharva, cultured and sweet speech; the Fire, the capacity to eat all sorts of food. Hence women are like unto pure gold. बृ सं 75

594 बृहत्संहितायाम् [Adh. LXXIV. Sl. 8-12. ब्राह्मणाः पादतो मेध्या गावो मेध्याश्च पृष्ठतः । अजाश्वा मुखतो मेध्याः स्त्रियो मेध्यास्तु सर्वतः ॥८॥ Sloka 8.—Brahmins are pure at the feet ; cows at the back ; goats and horses, at the face (mouth) ; and women are pure all over. स्त्रियः पवित्रमतुलं नैता दुष्यन्ति कर्हिचित् । मासि मासि रजो ह्यासां दुष्कृतान्यपकर्षति ॥९॥ Sloka 9.—Being objects of matchless purity, never are women defiled. For the menses remove their ble- mishes every month. जामयो यानि गेहानि शपन्त्यप्रतिपूजिताः । तानि कृत्याहतानीव विनश्यन्ति समन्ततः ॥१०॥ Sloka 10.—Those houses that are cursed by res- pectable ladies (daughters-in-law) being not properly treated, will totally perish, as if destroyed by which-craft. जाया वा स्याज्जनित्री वा सम्भवः स्त्रीकृतो नृणाम् । हे कृतघ्नास्तयोर्निन्दां कुर्वतां वः कुतः शुभम् ॥११॥ Sloka 11.—Whether it is the wife or the mother, men are brought into being only by women. What good can you expect, O ungrateful men, from censuring them? तज्जाया भवति यस्यां जायते पुनरितिश्रुतिः । जाया स्त्री माता। स्त्रीकृतः सम्भवः । अङ्गात्सम्भवति हृदयादभिजायते । आत्मा वै पुत्रनामासि त्वं जीव शरदं शतमिति श्रुतिः । दम्पत्योर्व्युत्क्रमे दोषः समः शास्त्रे प्रतिष्ठितः । नरा न तमवेक्षन्ते तेनात्र वरमङ्गनाः ॥१२॥ Sloka 12.—It has been established in the moral code that the guilt of husband and wife will be equal, if both

Adh. LXXIV. Sl. 13-16 ] चतुःसप्ततितमोऽध्यायः 595 go astray. But men do not pay any heed to their sins. Hence women are better in this respect. बहिर्लोम्ना तु षण्मासान् वेष्टितः खरचर्मणा । दारातिक्रमणे भिक्षां देहीत्युक्त्वा विशुध्यति ॥१३॥ Sloka 13.—A man guilty of going astray in matters sexual will be absolved of the sin by begging alms for six months, wearing a donkey's hide with its hair exposed. न शतेनापि वर्षाणामपैति मदनाशयः । तत्राशक्त्या निवर्तन्ते नरा धैर्येण योषितः ॥१४॥ Sloka 14.—Even when men complete a centum of years, their sexual craving does not subside; but they refrain from the act only through incapacity, whereas women do so by conviction and courage. अहो धार्ष्ट्यमसाधूनां निन्दतामनघाः स्त्रियः । मुष्णतामिव चौराणां तिष्ठ चौरेति जल्पताम् ॥१५॥ Sloka 15.—How impudent are the immoral fellows that slander blameless women ! They are like the thieves actually found stealing and yet crying—“Thief, stop !” The aforesaid quotations amply prove Manu's great regard for women and how they were treated in ancient India, where there was no necessity for women to fight for equality. पुरुषश्चटुलानि कामिनीनां कुरुते यानि रहो न तानि पश्चात् । सुकृतज्ञतयाङ्गना गतासूनवगृह्य प्रविशन्ति सप्तजिह्वम् ॥१६॥ Sloka 16.—A man does not resort subsequently to the same coaxing words and actions as done in privacy with his sweet-hearts ; whereas the latter embrace their dead husbands out of gratitude for the good turns done unto them, and enter their funeral pyre.

596 बृहत्संहितायाम् [Adh. LXXIV. Sl. 17-20. In the days of Varahamihira, Suttee must have been in great vogue. But Bana, the great poet, expresses his antipathy to this custom. स्त्रीरत्नभोगोऽस्ति नरस्य यस्य निःस्वोऽपि सम्प्रत्यवनीश्वरोऽसौ । राज्यस्य सारोऽशनमङ्गनाश्च तृष्णानलोद्दीपनदारु शेषम् ॥१७॥ Sloka 17.—A man who enjoys the gem of a damsel is for the time being, (to me) a king, though he is penni- less. For the quint-essence of a kingdom consists of dainty food and damsels ; and all the rest is only fuel for kindling the fire of appetite. कामिनीं प्रथमयौवनान्वितां मन्दवल्गुमृदुपीडितस्वनाम् । उत्स्तनीं समवलम्ब्य या रतिः सा न धातृभवनेऽस्ति मे मतिः ॥१८॥ Sloka 18.—It is my firm conviction that the erotic bliss that is enjoyed by one's embracing a loving damsel in the prime of youth, with swelling bosoms, and mur- muring sounds, gentle, sweet, tender and suppressed, cannot be had even in the Creator's Heaven (Brahma- loka. This reminds one of Bhartrihari's—अधरमधु वधूनां भाग्यवन्तः पिबन्तः तत्र देवमुनिसिद्धचारणैर्मान्यमानपितृसेव्यसेवनात् । ब्रूत धातृभवनेऽस्ति किं सुखं यद्रहः समवलम्ब्य न स्त्रियम् ॥१९॥ Sloka 19.—Tell me what pleasure is there in Brahma Loka, owing to the Gods, Sages, Siddhas and celestial bards attending upon the Manes and other Worshipful Beings, such as cannot be found in embracing a damsel in privacy. आब्रह्मकीटान्तमिदं निबद्धं पुंस्त्रीप्रयोगेण जगत् समस्तम् । व्रीडात्र का यत्र चतुर्मुखत्वमीशोऽपि लोभाद्गमितो युवत्याः ॥२०॥ Sloka 20.—The whole universe, from Brahman to the smallest worm, is based on the union of the male

Adh. LXXV. Sl. 1-2.] पञ्चसप्ततितमोऽध्यायः 597 and female. Why then should we feel ashamed of it, when even Lord Siva was forced to take four faces on account of his greed to have a look at a maiden ? The story alluded to here is that once the celestial courtezan Tilottama, was going round Lord Siva on whose lap was seated Parvati. The lord being afraid of offending Parvati created four faces for himself in order to look at the matchless beauty of the damsel. Thus ends the 74th Adhyaya on " the Praise of Women. " सौभाग्यकरणम् ॥७५॥ Winning of Affection. जात्यं मनोभवसुखं सुभगस्य सर्व- माभासमात्रमितरस्य मनोवियोगात् । चित्तेन भावयति दूरगतापि यं स्त्री गर्भं बिभर्ति सदृशं पुरुषस्य तस्य ॥१॥ Sloka 1.—The man who is loved by damsels en- joys all the sexual pleasures in the most excellent manner, while others enjoy only sham pleasures; because, the woman has her mind elsewhere. A woman develops a foetus similar to the man whom she thinks of at the time of coitus, though she be far off from him. भङ्क्त्वा काण्डं पादपस्योप्तमुर्व्यां बीजं वास्यां नान्यतामेति यद्वत् । एवं ह्यात्मा जायते स्त्रीषु भूयः कश्चित्तस्मिन् क्षेत्रयोगाद्विशेषः ॥२॥ Sloka 2.—Just as a branch cut off from a tree or a seed planted in the soil does not change its nature, i. e., does not grow into a different tree, even so is the soul re- born in women. But owing to the influence of the soil or mother, slight difference does occur.

598 बृहत्संहितायाम् [Adh. LXXV. Sl. 3-6. आत्मा सहैति मनसा मन इन्द्रियेण स्वार्थेन चेन्द्रियमिति क्रम एष शीघ्रः । योगोऽयमेव मनसः किमगम्यमस्ति यस्मिन्मनो व्रजति तत्र गतोऽयमात्मा ॥३॥ Sloka 3.—The soul combines with the mind, the mind with the senses, and the senses with their respec- tive objects. This takes place in quick succession. The connection being such, is there anything unattainable for the mind ? And whither the mind goes, thither goes the soul too ! आत्मायमात्मनि गतो हृदयेऽतिसूक्ष्मो ग्राह्योऽचलेन मनसा सतताभियोगात् । यो यं विचिन्तयति याति स तन्मयत्वं यस्मादतः सुभगमेव गता युवत्यः ॥४॥ Sloka 4.—The soul which is very subtle is immersed in the Supreme Soul in the region of the heart (हृत्पुण्डरीक). Such a soul should be comprehended by a steadfast mind through constant practice. Since every person at- tains the nature of one whom he constantly thinks of, young women mentally go only to their beloved ones. दाक्षिण्यमेकं सुभगत्वहेतुर्विद्वेषणं तद्विपरीतचेष्टा । मन्त्रौषधायैः कुहकप्रयोगैर्भवन्ति दोषा बहवो न शर्म ॥५॥ Sloka 5.—Favourableness or courtesy is the sole cause of winning the affection of the opposite sex ; a contrary conduct engenders aversion. Charms, potions and such other quack remedies produce only many harm- ful effects and not happiness. वाल्लभ्यमायाति विहाय मानं दौर्भाग्यमुपादयतेऽभिमानः । कृच्छ्रेण संसाधयतेऽभिमानी कार्याण्ययत्नेन वदन् प्रियाणि ॥६॥

Adh. LXXV. Sl. 7-10.] पञ्चसप्ततितमोऽध्यायः 599 Sloka 6.—Man becomes the idol of woman by for- saking pride; and arrogance produces repulsion. A haughty person accomplishes his objects with great diffi- culty, whereas one speaking sweetly does it easily. तेजो न तद्यत् प्रियसाहसत्वं वाक्यं न चानिष्टमसत्प्रणीतम् । कार्यस्य गत्वान्तमनुद्धता ये तेजस्विनस्ते न विकत्थना ये ॥७॥ Sloka 7.—It is not valour to be fond of rash deeds; nor to speak harsh words that are generally uttered by ruffians. Those who are not arrogant, nor boastful even after accomplishing their task, are valorous. यः सार्वजन्यं सुभगत्वमिच्छेद्गुणान् स सर्वस्य वदेत्परोक्षम् । प्राप्नोति दोषानसतोऽप्यनेकान् परस्य यो दोषकथां करोति ॥८॥ Sloka 8.—One wishing for universal love should ex- press others' virtues behind their back; while a person referring to the faults of others gets too many unmerited charges levelled against him. सर्वोपकारानुगतस्य लोकः सर्वोपकारानुगतो नरस्य । कृत्वोपकारं द्विषतां विपत्सु या कीर्तिरल्पेन न सा शुभेन ॥९॥ Sloka 9.—The whole world renders service to a man who is engaged in helping the people. The fame that is won by helping enemies in their distress cannot be had by a small measure of religious merit. तृणैरिवाग्निः सुतरां विशुद्धिमाञ्छाद्यमानोऽपि गुणोऽभ्युपैति । स केवलं दुर्जनभावमेति हन्तुं गुणान् वाञ्छति यः परस्य ॥१०॥ Sloka 10.—The virtues of the good, though sup- pressed by the wicked, attain great eminence, just as fire blazes forth, though covered with grass. The person who wishes to spoil another's virtues has his own wickedness proclaimed. Thus ends the 75 Adhyaya on the "Winning of Affection."