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

640 बृहत्संहितायाम् [Adh. LXXXII. Sl. 5-11. भ्रमरशिखिकण्ठवर्णो दीपशिखासप्रभो भुजङ्गानाम् । भवति मणिः किल मूर्धनि योऽनर्घेयः स विज्ञेयः ॥५॥ Sloka 5.—They affirm that on the head of snakes there is a gem, hued like a bee or peacock's tail, and shining like the flame of a lamp. Such a one is to be known as of inestimable value. यस्तं बिभर्ति मनुजाधिपतिर्न तस्य दोषा भवन्ति विषरोगकृताः कदाचित् । राष्ट्रे च नित्यमभिवर्षति तस्य देवः शत्रूंश्च नाशयति तस्य मणेः प्रभावात् ॥६॥ Sloka 6.—A king wearing such a snake-gem will never be subjected to the sufferings arising from poison and disease; Indra will always be pouring rain in his realm; and by the power of the gem, the king will ex- tirpate his enemies. षड्विंशतिः सहस्राण्येकस्य मणेः पलप्रमाणस्य । कर्षत्रयस्य विंशतिरूपदिष्टा पद्मरागस्य ॥७॥ अर्धपलस्य द्वादश कर्षस्यैकस्य षट्सहस्राणि । यच्चाष्टमाषकधृतं तस्य सहस्रत्रयं मूल्यम् ॥८॥ माषकचतुष्टयं दशशतक्रयं द्वौ तु पञ्चशतमूल्यौ । परिकल्प्यमन्तराले मूल्यं हीनाधिकगुणानाम् ॥९॥ वर्णन्यूनस्यार्धं तेजोहीनस्य मूल्यमष्टांशम् । अल्पगुणो बहुदोषो मूल्यात् प्राप्नोति विंशांशम् ॥१०॥ आधूम्रं व्रणबहुलं स्वल्पगुणं चाप्नुयाद्द्विशतभागम् । इति पद्मरागमूल्यं पूर्वाचार्यैः समुद्दिष्टम् ॥११॥ Slokas 7-11.—The price of a single ruby weighing a Pala (=4 Karshas) is, we are taught, 26,000 silver

Adh. LXXXIII. Sl. 1.] त्र्यशीतितमोऽध्यायः 641 pieces (i. e., Karsha panas); one of three Karshas is worth 20,000 pieces silver ; one of half a Pala, 12,000 pieces sil- ver; one of one Karsha, 6,000 pieces silver; one of eight Retties, 3,000 pieces silver; one of four Retties, 1,000 pieces silver; one of two Retties, 500 pieces silver. The price of rubies of intermediate weight must be calculated proportionally, and with due regard to their being of inferior or superior quality. A stone deficient in colour fetches half the usual price; one lacking brilliance, an eighth part; one with few good and many bad qualities fetches 1/20th of the standard price. A stone somewhat dusky, with many scratches and few good features will fetch 1/200. Such is the price of rubies as stated by the ancient seers. Thus ends the 82nd Adhyaya on "Signs of Rubies." मरकतलक्षणम् ॥८३॥ Signs of Emeralds. शुकवंशपत्रकदलीशिरीषकुसुमप्रभं गुणोपेतम्। सुरपितृकार्ये मरकतमतीव शुभदं नृणां विहितम् ॥१॥ Sloka 1.—An emerald of the hue of parrots, bam- boo-leaves, plantain tree (greyish-yellow) or Sirisha- blossom (whitish-yellow) and of good qualities is ex- tremely beneficial to every man when worn at ceremo- nies in honour of Gods and the Manes. Thus ends the 83rd Adhyaya on "Signs of Emeralds." दीपलक्षणम् ॥८४॥ Signs of Lamps. वामावर्त्तो मलिनकिरणः सस्फुलिङ्गोऽल्पमूर्तिः क्षिप्रं नाशं व्रजति विमलस्नेहवर्त्यन्वितोऽपि । बृ. सं 81.

642 बृहत्संहितायाम् [LXXXIV. 1-2., LXXXV. 1. दीपः पापं कथयति फलं शब्दवान् वेपनश्च व्याकीर्णार्चिर्विशलभमरुद्यश्च नाशं प्रयाति ॥१॥ Sloka 1.—A lamp, whose flame is turned leftwards, shows dull rays, sputters sparks, is of little bulk, goes out soon, although furnished with pure oil and wick, crackles, quivers, is diffused and gets extinguished without the agency of grasshoppers or wind. दीपः संहतमूर्त्तिरायततनुर्निर्वेपनो दीप्तिमा- निःशब्दो रुचिरः प्रदक्षिणगतिर्वैदूर्यहेमद्युतिः । लक्ष्मीं क्षिप्रमभिव्यनक्ति सुचिरं यश्चोद्यतं दीप्यते शेषं लक्षणमग्निलक्षणसमं योज्यं यथायुक्तितः ॥२॥ Sloka 2.—A light of compact form, long-sized, quiet, brilliant, noiseless, beautiful, turned to the right, of the lustre of beryl or gold, reveals immediate influx of wealth ; so does one that shines long and brilliant. The other symptoms are similar to those of fire (vide Adhyaya XLIII, Slokas 32, 33 and 35 supra.) and apply to this mutatis mutandis. Thus ends the 84th Adhyaya on "the Signs of Lamps". दन्तकाष्ठलक्षणम् । ८५॥ Tokens of Tooth-Sticks. वल्लीलतागुल्मतरुप्रभेदैः स्युर्दन्तकाष्ठानि सहस्रशो यैः । फलानि वाच्यान्यथ तत्प्रसङ्गो मा भूदतो वच्म्यथ कामिकानि ॥ Sloka 1.—Sticks for cleansing the teeth may be made from thousands of varieties of creepers, spreading plants, shrubs and trees, and their effects may be ex- pounded ; but in order not to indulge in much prolixity, I shall only delineate those of favourable consequences

Adh. LXXXV. Sl. 2-5] पञ्चाशीतितमोऽध्यायः 643 अज्ञातपूर्वाणि न दन्तकाष्ठान्यद्यान्न पत्त्रैश्च समन्वितानि । न युग्मपर्वाणि न पाटितानि न चोर्ध्वशुष्काणि विना त्वचा च ॥२॥ Sloka 2.—One ought not to use the following tooth sticks : those that have not been tried so far; those that have leaves; those that have an even number of joints ; those that are split; those that are withered at the top ; and those that are without bark. वैकङ्कतश्रीफलकाश्मरीषु ब्राह्मी द्युतिः क्षेमतरौ सुदाराः । वृद्धिर्वटेऽर्के प्रचुरं च तेजः पुत्रा मधूके सगुणाः प्रियत्वम् ॥३॥ Sloka 3.—Vaikankata, Bilwa and Kasmari being used as tooth-sticks tend to Brahminical splendour ; the Kshema tree (milky tree ?) bestows a good wife; the banyan tree, prosperity ; Arka, great brilliance ; Madhuka virtuous sons and popularity. ककुभे is another reading for सगुणाः लक्ष्मीः शिरीषे च तथा करञ्जे प्लक्षेऽर्थसिद्धिः समभीप्सिता स्यात् । मान्यत्वमायाति जनस्य जात्यां प्राधान्यमश्वत्थतरौ वदन्ति ॥४॥ Sloka 4.—Fortune is ensured by the use of Sirisha and Karanja ; acquisition of abundant wealth wished for, by the Indian fig tree. By the use of the jasmine wood, man acquires honour and respect; and by the sacred tree (Aswattha) it is said, one comes to prominence, आरोग्यमायुर्बदरीबृहत्योरैश्वर्यवृद्धिः खदिरे सबिल्वे । द्रव्याणि चेष्टान्यतिमुक्तके स्युः प्राप्नोति तान्येव पुनः कदम्बे ॥५॥ Sloka 5.—Good health and long life may be ex- pected from Jujube and Brihati ; increase of wealth (or lordship) from Khadira and Bilwa (or authority and pro- fit from Khadira and Bilwa); desired objects from

644 बृहत्संहितायाम् [Adh. LXXXV. Sl. 6-9. Atimuktaka (a kind of Jesamine); and the same from Kadamba. नीपेऽर्थाप्तिः करवीरे ऽन्नलब्धिर्भाण्डीरे स्यादन्नमेवं प्रभूतम् । शम्यां शत्रूनपहन्त्यर्जुने च श्यामायां च द्विषतामेव नाशः ॥६॥ Sloka 6.—From Nipa one may expect acquisition of wealth; from Karavira, eating of good food; from Bhandira tree, a sumptuous feast. Sami and Arjuna destroy one's enemies; Syama too brings about the annihilation of one's foes. शालेऽश्वकर्णे च वदन्ति गौरवं सभद्रदारावपि चाटरूषके । वाल्लभ्यमायाति जनस्य सर्वतः प्रियङ्गपामार्गसजम्बुदाडिमैः ॥७॥ Sloka 7.—Dignity, they say, will result from the use of Sala and Aswakarna, as well as of Deodar and Vasaka. By using the twigs of Priyangu, Apamarga (உத்தரணை), Jambu and pomegranate, one becomes the favourite of every body. उदङ्मुखः प्राङ्मुख एव वाब्दं कामं यथेष्टं हृदये निवेश्य । अद्यादानिन्दन् च सुखोपविष्टः प्रक्षाल्य जह्याच्च शुचिप्रदेशे ॥८॥ Sloka 8.—One should after cherishing in the heart, any desire whatsoever for the coming year, use a good tooth-stick, sitting at ease, facing the north or the east without any resentment; and then after washing it, he should leave it in a clean place. अभिमुखपतितं प्रशान्तदिक्स्थं शुभमतिशोभनमूर्ध्वसंस्थितं यत् । अशुभकरमतोऽन्यथा प्रदिष्टं स्थितपतितं च करोति मृष्टमन्नम् ॥९॥ Sloka 9.—Auspicious is a tooth-stick that falls, when thrown away, towards the user and in a tranquil (unscorched) direction; it is especially good, if it occu-

Adh. LXXXVI. Sl. 1-4.] षडशीतितमोऽध्यायः 645 pies an elevated place. One contrary to the above is declared to be inauspicious; whereas one that falls down after standing erect for awhile, brings sumptuous food. Thus ends the 85th Adhyaya on " Tokens of Tooth-sticks ". शाकुनम् ॥८६॥ Omens through Birds and Beasts. यच्छक्रशुक्रवागीशकपिष्ठलगरुत्मताम् । मतेभ्यः प्राह ऋषभो भागुरेर्देवलस्य च ॥१॥ भारद्वाजमतं दृष्ट्वा यच्च श्रीद्रव्यवर्धनः । आवन्तिकः प्राह नृपो महाराजाधिराजकः ॥२॥ सप्तर्षीणां मतं यच्च संस्कृतं प्राकृतं च यत् । यानि चोक्तानि गर्गाद्यैर्यात्राकारैश्च भूरिभिः ॥३॥ तानि दृष्ट्वा चकोरमं सर्वशाकुनसङ्ग्रहम् । वराहमिहिरः प्रीत्या शिष्याणां ज्ञानमुत्तमम् ॥४॥ Slokas 1-4.―For the delectation of his disciples has Varahamihira written this science, the source of super knowledge abridging all the existing works on this science of Omens, having read the works of Rishabha who incor- porated in his work the teachings of Indra, Sukra, Briha- spati, Sage Kapisthala and Garuda, of Bhaguri, of Devala, of the blessed king Dravyavardhana, ruler of Avanti, and born of the family of great emperors who followed the work of Sage Bharadwaja, of the seven Seers, of Garga and other sages, of several authors on the subject of 'Journey' and other works in Sanskrit and Prakrit. .. Who is this king Sri Dravyavardhana ? Was he a descend- ant of Harsha Vardhana ? Was he a Buddhist ? Was Avanti

646 बृहत्संहितायाम् [Adh. LXXXVI. Sl. 5-7. included in the Kingdom of Magadha? For, the Commentator says that Varahamihira was a Magadha Brahmana. शाकुन is the adjectival form of शकुन = Omen. This शकुन is based upon the word शकुनि, a bird. This chapter should not be confounded with the one on “Portents.” अन्यजन्मान्तरकृतं कर्म पुंसां शुभाशुभम् । यत्तत्तस्यशकुनः पाकं निवेदयतिगच्छताम् ॥५॥ Sloka 5.—During a man's journey, an omen reveals the fruition of his deeds, good and bad, done in a pre- vious birth. This shows that the omens are not superstitious beliefs. They indicate one’s belief in the rebirth of the soul and thus reveal effects of past deeds, good or bad. ग्राम्यारण्याम्बुभूव्योमद्युनिशोभयचारिणः । रुतयातेक्षितोक्तेषु ग्राह्याः पुंस्त्रीनपुंसकाः ॥६॥ Sloka 6.— Omens are of various kinds, as those through beings that are rural, wild, aquatic, terrestrial, heavenly, diurnal, nocturnal and diurnal-nocturnal. The sex of the creatures is to be determined from their cry, gait, look and speech. Rural beings are men, horses, elephants and dogs; wild ones, lions, tigers, boars, deer, etc.; aquatic ones, swans and the like; terrestrial ones, dogs and the like, mangooses, serpents, etc. For the explanation of diurnal, etc., cf. Chap. 88 infra. According to the Commentator when there is a doubt as to whether a certain bird crying is male, female or eunuch, it is to be guessed from the sex of a person talking near by. पृथग्जात्यनवस्थानादेषां व्यक्तिर्न लक्ष्यते । सामान्यलक्षणोद्देशे श्लोकावृषिकृताबिमौ ॥७॥ Sloka 7.—Since it is very difficult to distinguish their sex owing to the multiplicity of their genera and the

Adh. LXXXVI. Sl. 8-11.] षडशीतितमोऽध्यायः 647 absence of a fixed habitat, Sage Garga, the senior, has written the following two verses explaining their general characteristics. पीनोन्नतविकृतांसाः पृथुग्रीवाः सुवक्षसः । स्वल्पगम्भीरविरुताः पुमांसः स्थिरविक्रमाः ॥८॥ तनूरस्कशिरोग्रीवाः सूक्ष्मास्यपदविक्रमाः । प्रसक्तमृदुभाषिण्यः स्त्रियोऽतोऽन्यन्नपुंसकम् ॥९॥ Slokas 8-9.—“The male creatures have fleshy, high and large shoulders, broad necks, a fine breast, small but deep sound and great valour (or firm gait ?); whereas the female ones have slender breast, head and neck, small face and feet, little courage and harmonious and melodi- ous voice. Those that are possessed of characteristics different from these are eunuchs.” Eunuch will have masculine as well as feminine characte- ristics combined in them. ग्रामारण्यप्रचाराद्यं लोकादेवोपलक्षयेत् । सञ्चिक्षिप्तुरहं वच्मि यात्रामात्रप्रयोजनम् ॥१०॥ Sloka 10.—The creatures that live in villages, fo- rests, etc., are to be understood only from conventional knowledge. Here I should like to delineate in brief only those that are relevant to journeys. पंथ्यात्मानं नृपं सैन्ये पुरे चोद्दिश्य देवताम् । सार्थे प्रधानं साम्ये स्याज्जातिविद्यावयोऽधिकम् ॥११॥ Sloka 11.—A man going on a journey ought to con- sider the omens, good or bad, as relating to his own person; in a marching army, they relate to the sove- reign; in a city, to the tutelary deity (or to the Mayor); in an assembly, to the chieftain. When there are many

648 बृहत्संहितायाम् [Adh. LXXXVI. Sl. 12. chieftains of the same rank in a concourse, they refer to one who is seniormost; by virtue of his birth, learning and age. मुक्तप्राप्तैष्यदर्कासु फलं दिक्षु तथाविधम् । अङ्गारदीप्तधूमिन्यस्ताश्च शान्तास्ततोऽपराः ॥१२॥ Sloka 12.— For three hours after Sunrise the North- east is called Mukta Surya (i. e., one that has aban- doned the Sun), the East, Prapta-Surya (i.e., one that has attained the Sun) and the South-east, Eshyat Surya (one that is going to get the Sun) ; for the second watch of the day, the East, South-east and South respectively get those names ; for the third watch, the South-east, South, and South-west ; for the fourth watch, South, South- west and West ; for the first watch of the night, South- west, West and North-west ; for the 2nd watch, West, North-west and North ; for the third watch, North-west, North and North-east ; and for the fourth watch, North, North-east and East. The effects of omens in the res- pective directions are as signified by their names given above, i. e., in the Mukta-Surya quarter, the effect of the omen is already spent up ; in the next quarter, it is to be experienced the same day ; and in the next, it is impend- ing. The three quarters named above, viz. Mukta, Prapta and Eshya (abondoned, prevailing and coming) are severally termed Angara (charcoal), Deepta (burning) and Dhumini (smoking), and the remaining quarters, tranquil. The commentator refutes the statement of some scholars who hold that the East is प्राप्तसूर्य or दीप्त during the three hours made up of the last half watch of the night and the first half-watch of the day, and quotes Garga in support of his contention. N. B.—In the light of this view, we have to make some

Adh. LXXXVI. Sl. 13.] षडशीतितमोऽध्यायः 649 addtions in some previous chapters. We have to refer to this Sloka while commenting upon the term दीप्त occurring previously. तत्पञ्चमदिशां तुल्यं शुभं त्रैकाल्यमादिशेत् । परिशेषदिशोर्वाच्यं यथासन्नं शुभाशुभम् ॥१३॥ Sloka 13 ---Omens occurring in the 5th directions from these three—Charcoal, Burning and Smoking—augur well equally for the past, present and future. The good or bad effects of omens occurring in the remaining two quarters will have to be judged from their proximity to the particular Tranquil quarter. To make this clear :-It has been already stated that 3 quar- ters at a time get the appellations of Charcoal, Burning and Smok- ing and that the remaining 5, of Tranquil. Here the author speaks of the 5th quarter counted from any one of these three. If we take the first triad N. E., E and S. E. (Charcoal, Burning and Smoking) we get as the 5th ones to these : S. W., W and N. W. respectively. Similarly in the case of other triads. So of these 5 Tranquil quarters, only one is very beneficial to the particular member of the triad ; e. g., a good omen in the 5th quarter from 'Charcoal' indicates some good thing that has already occurred ; from the 'Burning', a good thing that takes place the same day ; and from the 'Smoking' a good thing that is going to take place in the near future. Similarly a bad omen in these indicates only very slight harm. Suppose an omen takes place not in the 5th quarter from any member of the triad, but one place this side or that ; then we will have to see to which of the Tranquil quarters it is proximate and then predict the results; e. g., let us take the 'Burning' direction. Suppose an evil omen occurs not in the 5th from this, but near the 5th from 'Charcoal'; then the bad effect which had been already felt was slight ; similarly, if a good omen takes place, there was some good effect : but if there is a good omen near the 5th from 'Smoking', the evil effect in the future will be moderate ; if it is a bad one, the same in the future will be very great. बृ. सं 82.

650 बृहत्संहितायाम् [Adh. LXXXVI. Sl. 14-15. शीघ्रमासन्ननिम्नस्थैश्चिरादुन्नतदूरगैः । स्थानवृद्धयुपघाताच तद्वद्ब्रूयात्फलं पुनः ॥१४॥ Sloka 14.—Omens occurring near by and at a lower level bear fruit (good or bad) immediately ; whereas those far off and at a higher place, in distant future. Moreover the predictions will have to be made suitably after a consideration of the growing or diminishing nature of the place on which the omen is perched. Suppose a bad omen is seen on a growing thing (say, a tree); then the malefic effect will not be excessive ; similarly, if there is a good one there, the beneficial effect will be very great and in- creasing gradually. Suppose there is a bad omen in a dying tree ; the bad effects will be extreme ; so also a good one there will pro- duce very little good effect. Parasara gives another set of दीप्त and शान्त objects as omens. क्षणातिथ्युडुवाताकैर्देवदीप्तो यथोत्तरम् । क्रियादीप्तो गतिस्थानभावस्वरविचेष्टितैः ॥१५॥ Slokas 15.—An omen is said to be blasted by a divine agency when it occurs in a malefic Muhurta, lunar day and lunar mansion, when the wind blows foul and the Sun is in opposition ; whereas it is blasted by action, when it has untoward gait, position, disposition, sound and movements of limbs. In both the sets, the power of each element is greater than its predecessor. In the Muhurtas of dreadful and cruel asterisms an omen is 'blasted'; so too in the 4th, 6th, 8th, 9th and 14th lunar days ; in the stars Mula, Jyeshta, Aslesha, Ardra ,Bharani, Visakha, Magha, Krittika and Purvaphalguni (and other Parvas); during the wind which is fierce, rough, strong and unfavourable; in a direction op- posite the Sun, and in one where there is such a wind as given above. Thus there are five varieties of Blasting an omen through a divine agency. There are five other varieties called 'Blasting of

Adh. LXXXVI. Sl. 16-18.] षडशीतितमोऽध्यायः 651 Action.’ When an omen runs against lightning, comet, the Sun or wind, it is Blasted by ‘Gait ;’ when it is stationed in a cut, broken, crooked, smeared पाणिजग्धा, dilapidated or withered, or dirty support, it is, by ‘position;’ an omen in the form of a lifeless or unconscious or partially conscious creature, is blasted in ‘feelings or life’; when it utters a word whose letters are ill-pronounced and lengthened, the voice being feeble and broken, it is called ‘blasted in voice’ : when a bird flaps its wings, shakes its beak, is about to fall down, cries hoarse and pecks at trees, it is ‘blasted by move- ment.’ (The commentator quotes Rishiputra who in his turn quotes Lord Indra). दशधैवं प्रशान्तोऽपि सौम्यस्तृणफलाशनः । मांसामेध्याशने रौद्रो विमिश्रोऽन्नाशनः स्मृतः ॥१६॥ Sloka 16 —In the same manner there are ten varie- ties of omens that are ‘Tranquil’. One eating grass and fruits is a ‘Tranquil’ or benefic omen, while one eating meat and ordure is ‘blasted’ (malefic). One eating cooked food is supposed to be of a mixed kind, i. e. “Tranquil cum blasted,” हर्म्यप्रासादमङ्गल्यमनोज्ञस्थानसंस्थिताः । श्रेष्ठा मधुरसक्षीरफलपुष्पद्रुमेषु च ॥१७॥ Sloka 17.—Most excellent are the omens that are situated in mansions, temples (or palaces), auspicious abodes (such as are occupied by Gods, Brahmins and cows), and places that please the heart (by cool shade and fine carpet of grass), as well as those perched on trees that are laden with sweet fruits, that are milky, that have flowers and fruits. स्वकाले गिरितोयस्था बलिनो द्युनेशाचराः । क्लीबस्त्रीपुरुषा ज्ञेया बलिनः स्युर्यथोत्तरम् ॥१८॥ Sloka 18.—Creatures that roam by day are strong

652 बृहत्संहितायाम् [Adh. LXXXVI. Sl. 19-23. during day time on mountains (elevated places); like- wise those that roam by night are strong on water at night time. Among hermaphrodite, female and male ones, each is stronger than its predecessor. जवजातिबलस्थानहर्षसत्त्वस्वरान्विताः । स्वभूमावनुलोमाश्च तदूनाः स्युर्विवर्जिताः ॥१९॥ Sloka 19.—Strong are creatures (omens) that pos- sess superior speed, species, strength, position, jolly mood, courage (fearlessness) and voice, and are in their respec- tive haunts, whereas those that are deficient in the above things are weak. कुक्कुटेभपिरिल्यश्च शिखिवञ्जुलछिक्कराः । बलिनः सिंहनादश्च कूटपूरी च पूर्वतः ॥२०॥ Sloka 20.—The cock, elephant, Pirili (a bird), peacock, Vanjula, musk-rat (or civet cat?), Simha- nada and Kutapuri are strong in the East. क्रोष्टुकोलूकहारीतकाककोकर्क्षपिङ्गलाः । कपोतरुदिताक्रन्दक्रूरशब्दाश्च याम्यतः ॥२१॥ Sloka 21.—The jackal, owl, Harita, crow, ruddy goose, bear, ichneumon, dove, as well as weeping, crying and cruel expressions are strong in the South. गोशशक्रौञ्चलोमाङ्गहंसोत्क्रोश कपिञ्जलाः । बिडालोत्सववादित्रगीतहासाश्च वारुणाः ॥२२॥ Sloka 22.—The cow, hare, Krauncha, hair-eater (jackal?), swan, osprey, Kapinjala, cat, as well as festivities, instrumental music, singing and laughter are strong in the West. शतपत्रकुरङ्गाखुमृगैकशफकोकिलाः । चाषशल्यकपुण्याहघण्टाशंखरवा उदक् ॥२३॥

Adh. LXXXVI. Sl. 24-27.] षडशीतितमोऽध्यायः 653 Sloka 23.—The wood-pecker, deer, rat, antelope, horse or donkey, cuckoo, blue jay, porcupine, as well as the sound of chanting Vedic hymns, of bells and of conch shells, are strong in the North. न ग्राम्योऽरण्यगो ग्राह्यो नारण्यो ग्राम्यसंस्थितः । दिवाचरो न शर्वर्यां न च नक्तंचरो दिवा ॥२४॥ Sloka 24.—Rural creatures should not be taken into consideration when they are found in forests, nor the wild ones, in villages. So too, a diurnal creature should not be considered when it is found at night and vice versa. द्वन्द्वरोगादितत्रस्ताः कलहामिषकाङ्क्षिणः । आपगान्तरिता मत्ता न ग्राह्याः शकुनाः क्वचित् ॥२५॥ Sloka 25.—Omens that are in pair, sickly, fright- ened, anxious for fight or meat, separated by a river and intoxicated (owing to the season) should never be taken into consideration. रोहिताश्वाजवालेयाः कुरङ्गोष्ट्रमृगाः शशः । निष्फलाः शिशिरे ज्ञेया वसन्ते काककोकिलौ ॥२६॥ Sloka 26.—The Rohita deer, horse, goat, donkey, deer, camel, antelope and hare are to be known as of no consequence in the winter season (Magha and Phalguna months); so also are the crow and the cuckoo in the vernal season. न तु भाद्रपदे ग्राह्याः सूकरश्ववृकादयः । शरद्धंसादगोक्रौञ्चाः श्रावणे हस्तिचातकौ ॥२७॥ Sloka 27.—The boar, dog, wolf and the like should not be considered in the month of Bhadrapada; likewise the swan, cow and Krauncha in autumn (Aswina and

554 बृहत्संहितायाम् [Adh. LXXXVI. Sl. 28-30. Kartika); and the elephant and the Chataka bird in the month of Sravana. व्याघ्रर्क्षवानरद्वीपिमहिषाः सबिलेशयाः । हेमन्ते निष्फला ज्ञेया बालाः सर्वे विमानुषाः ॥२८॥ Sloka 28.--Tigers, bears, monkeys, leopards, buffa- loes, burrow-dwellers (mongoose and the like) and all young animals are of no consequence in Hemanta (Mar- gasira and Pushya); but boys do influence. Sage Parasara enumerates the seasons in which different ani- mals get intoxicated owing to their sexual craving :-In the vernal season, the cuckoos, peacocks, parrots, frogs, crows, cocks, cranes, doves, and so on get intoxicated; in the monsoon, the bees, pea- cocks, cuckoos, cranes, Chatakas, Sarangas, etc.; in autumn, the Chakoras, Kadambas, mynas, parrots, Chatakas, swans, ruddy geese, cranes, ospreys, bees, etc.; in Hemanta and Sisira, the vul- tures, ospreys, Kraunchas, swans, etc. Among beasts the jackals, hares, foxes, Chamara deer, monkeys, cats, mongooses, elephants, yalks, lions, tigers, tortoises, boars, etc., have it in Greeshma; the antelopes, elephants, bulls, etc. in the monsoon; the bulls, bucks, buffaloes, yalks, Chamara, etc. in autumn; cows, yalks, bulls, etc. in Hemanta and Sisira. ऐन्द्रानलदिशोर्मध्ये त्रिभागेषु व्यवस्थिताः । कोशाध्यक्षानलाजीवितपोयुक्ताः प्रदक्षिणम् ॥२९॥ Sloka 29.--Divide the space between the East and the South-east into three equal parts so as to have three points in between these two extremities, and assign them from left to right in order to Kosadhyaksha (lord of the exchequer), Analajeevi (those that live by the fire, gold- smiths, etc.), and Tapasas (Hermits). शिल्पी भिक्षुर्विवस्त्रा स्त्री याम्यानलदिगन्तरे । परतश्चापि मातङ्गगोपधर्मसमाश्रयाः ॥३०॥

Adh. LXXXVI. Sl. 31-33] षडशीतितमोऽध्यायः 655 Sloka 30.—The three parts between the South-east and the South are occupied by Silpin (Artisan or artist), Bhikshu (a religious mendicant), and Nagna Stri (a nude woman); and those between the South and the South- west, by Matanga (elephant or a Pariah), Gopa (cowherd) and Dharmika (man engaged in righteous deeds). नैर्ऋतीवारुणीमध्ये प्रमदामूतितस्कराः । शौण्डिकः शाकुनी हिंस्रो वायव्यपश्चिमान्तरे ॥३१॥ Sloka 31—The three parts between the South-west and the West are assigned to Pramada (an intoxicated young woman), Suti (confinement or child birth) and Taskara (a thief); and those between the West and the North-west, to Saundika (toddy-wender), Sakuni (fowler) and Himsra (murderous fellow). विषघातकगोस्वामिकुहकज्ञास्ततः परम् । धनवार्नेक्षणिकाश्च मालाकारः परं ततः ॥३२॥ Sloka 32.—The parts between the North-west and North are occupied by Vishaghataka (one who murders by poison or removes the effect of poison), Goswami (owner of cattle), and Kuhakajna (a sorcerer); and those between the North and North-east by Dhanavan (wealthy person), Eekshanika (astrologer, diviner) and Malakara (a florist). वैष्णवश्चरकश्चैव वाजिनां रक्षणे रतः । द्वात्रिंशदेवं भेदाः स्युः पूर्वेदिग्भिः सहोदिताः ॥३३॥ Sloka 33.—The parts between the North-west and the East are occupied by Vaishnava (a devotee of Lord Vishnu) Charaka (a spy), and Aswarakshaka (a groom). In this manner, there are altogether 32 divisions enume- rated including the eight quarters beginning with the East.

656 बृहत्संहितायाम् [Adh. LXXXVI. Sl. 34-38. राजा कुमारो नेता च दूतः श्रेष्ठी चरो द्विजः । गजाध्यक्षश्च पूर्वाद्याः क्षत्रियाद्याश्चतुर्दिशम् ॥३४॥ Sloka 34.—The eight quarters beginning with the East are owned by the King, Prince, Commander of the army, envoy, merchant, spy, Brahmin and manager of the Elephant yard respectively. Similarly, the four quar- ters East, South, West and North belong to the Ksha- triyas, Vaisyas, Sudras and Brahmins in order. गच्छतस्तिष्ठतो वापि दिशि यस्यां व्यवस्थितः । विरौति शकुनो वाच्यस्तद्द्विजेन समागमः ॥३५॥ Sloka 35.—If an omen (bird or beast) stands in a particular division of the quarters and cries, when a per- son is standing still or is going on a journey, it should be declared that he will meet the individual occupying that division. For example, an omen occurring in the first point between East and South-east, he will meet the lord of the Exchequer. भिन्नभैरवदीनार्त्तपरुषक्षामजर्जराः । स्वना नेष्टाः शुभाः शान्तहृष्टप्रकृतिपूरिताः ॥३६॥ Sloka 36.—Sounds that are broken, harsh, piteous, distressed, rough, feeble or gruff—are unfavourable, whereas those that are serene, merry or natural are good. The commentator interprets शान्त as one produced in a ‘Tran- quil’ quarter, which is not quite appropriate. शिवा श्यामा रला छुच्छुः पिङ्गला गृहगोधिका । सूकरी परपुष्टा च पुन्नामानश्च वामतः । ३७॥ Sloka 31.—The jackal,, Syama, Rala, Chuchchu (a kind of rat, probably rabbit), ichneumon, lizard, sow, cuckoo and those that have male names are favourable, when they are on the left side of a traveller.

Adh. LXXXVI. Sl. 38-41.] षडशीतितमोऽध्यायः 657 स्त्रीसञ्ज्ञा भासभषककपिश्रीकर्णधिक्कराः । शिखिश्रीकण्ठपिप्पीकरुरुश्येनाश्च दक्षिणाः ॥३८॥ Sloka 38.—Birds or beasts that have female names, Bhasa, Bhashaka (dog ?), monkey, Srikarna, Dhikkara (a kind of deer), vulture, peacock, Srikantha, Pippika, Ruru deer and hawk are beneficial to the right of a traveller. क्ष्वेडास्फोटितपुण्याहगीतशङ्खाम्बुनिःस्वनाः । स तूर्याध्ययनाः पुंवत् स्त्रीवदन्या गिरः शुभाः ॥३९॥ Sloka 39.—The sounds of intoxicated beings (?), clapping, Vedic benediction, songs, conch shells, water, instrumental music and Vedic chanting are auspicious to the left of a traveller. All other kinds of auspicious sounds are favourable on the right side. ग्रामौ मध्यमषड्जौ तु गान्धारश्चेति शोभनाः । षड्जमध्यममान्धारा ऋषभश्च खरा हिताः ॥४०॥ Sloka 40.—The Madhyama (म) and Shadja (स) notes as well as Gandhara (ग) are auspicious ; but Shadja, Madhyama, Gandhara and Rishabha (रि) notes are prac- tically beneficial for a journey. The Gandhara note is sung only by the Gods. The notes other than those mentioned above are not commendable. रुतकीर्तनदृष्टेषु भारद्वाजाजबर्हिणः । धन्या नकुलचाषौ च सरटः पापदोऽग्रतः ॥४१॥ Sloka 41.—The Bharadwaja, goat and peacock as well as the mongoose and Chasha bring good luck through their cries, the mention of their names, and their sight ; whereas the sight of a blood-sucker in front is of harmful effect. . बृ. सं 83.

658 बृहत्संहितायाम् [Adh. LXXXVI. Sl. 42-45. जाहकाहिशशक्रोडगोधानां कीर्त्तनं शुभम् । रुतं सन्दर्शनं नेष्टं प्रतीपं वानरर्क्षयोः ॥४२॥ Sloka 42.—The mention of the names of the Jahaka (leech ?), serpent, hare, boar and the big lizard is favour- able, while their sight and cry are not good ; but it is the reverse, in the case of the monkey and the bear. Their cry and sight are good, but not the mention of their names. ओजाः प्रदक्षिणं शस्ता मृगाः सनकुलाण्डजाः । चाषः सनकुलो वामो भृगुराहापराह्नतः ॥४३॥ *Sloka 43.*—An odd number of deer, mongooses or birds moving from left to right of a traveller is commend- able, whereas the Chasha and mongoose are good in the afternoon, when they move from right to left of a tra- veller in the opinion of Sage Bhrigu. The jackal and the dog are good, if they move from left to right in the fore-noon. छिक्करः कूटपूरी च पिरिली चाह्नि दक्षिणाः । अपसव्याः सदा शस्ता दंष्ट्रिणः सबिलेशयाः ॥४४॥ *Sloka 44.*—The Chikkara (jackal ?), Kutapuri and Pirili (bird) are favourable in day-time when they move from left to right ; whereas tusked animals, and porcu- pines, mongooses and the like are always commendable when they move from right to left. श्रेष्ठे ह्यसिते प्राच्यां शवमांसे च दक्षिणे । कन्यकादधिनी पश्चादुदग्गोविप्रसाधवः ॥४५॥ *Sloka 45.*—The horse and any white object are very good in the east ; a dead body and flesh, in the South ; a virgin and curd, in the West ; a cow, a Brahmin and a pious man, in the North.

Adh. LXXXVI. Sl. 46-49.] षडशीतितमोऽध्यायः 659 द्रव्याणि श्वेतानि तुरङ्गमश्च पूर्वेण याम्येन शवं समांसम् । पश्चात् कुमारी दधि चातिशस्तं सौम्येन गोब्राह्मणसाधवश्च ॥ जालश्वचरणौ नेष्टौ प्राग्याम्यौ शस्त्रघातकौ । पश्चादासवरषण्ढौ च खलासनहलान्युदक् ॥४६॥ Sloka 46.—Hunters with nets and hounds are not desirable in the East ; (men armed with) weapons and butchers in the South ; wine and eunuch in the West ; a wicked fellow, a seat and a plough in the North. जालकरश्वकरौ न शुभौ प्राक् घातकशस्त्रकरौ यमदिक्स्थौ । षण्ढकमद्यकराश्चपि पश्चादासनशीरखलैः सह चोदक् ॥ From the quotation, it is quite clear that the author means not mere शस्त्र etc., but weapon-holders, men holding wine, carry- ing seats and ploughs. कर्मसङ्गमयुद्धेषु प्रवेशे नष्टमार्गणे । यानव्यस्तगता ग्राह्या विशेषश्चात्र वक्ष्यते ॥४७॥ Sloka 47.—In doings, meetings, wars, entering (a new house, etc.) and searching for a lost article, the re- verse of what has been laid down for journeys is to be taken. And the following are the special rules pertain- ing thereto. नष्टावलोकनसमागमयुद्धकर्मवेश्मप्रवेशमनुजेश्वरदर्शनेषु । यानप्रतीपविधिना शुभदा भवन्ति— If an omen is good to the right for a journey, then for doing some work, meeting some personage, beginning a battle, entering a new house, etc., it is good to the left. What is good to the East there is good in the West here, and so on. दिवा प्रस्थानवद्ग्राह्याः कुरङ्गरुरुवानराः । अहश्च प्रथमे भागे चाषवञ्जुलकुक्कुटाः ॥४८॥ पश्चिमे शर्वरीभागे नप्तृकोलूकपिङ्गलाः । ˙सर्व एव विपर्यस्ता ग्राह्याः सार्थेषु योषिताम् ॥४९॥