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

688 बृहत्संहितायाम् [Adh. LXXXVIII. Sl. 34-36. all other sounds are said to be “Burning”; those that are 'full' are auspicious, while the “Burning” ones are of evil consequences. भीता रुवन्ति कुकुकुकिति ताम्रचूडा- स्त्यक्त्वा रुतानि भयदान्यपराणि रात्रौ । स्वस्थैः स्वभावविरुतानि निशावसाने ताराणि राष्ट्रपुरपार्थिववृद्धिदानि ॥३४॥ Sloka 34.—The cocks crow as कुकुकुकु when they are frightened; all sounds barring the above at night produce fear; the high-pitched and natural sounds pro- duced by them free from illness towards the end of the night, bestow prosperity on the realm, city and sovereign. नानाविधानि विरुतानि हि छिप्पिकाया- स्तस्याः शुभाः कुलुकुलुर्न शुभास्तु शेषाः । यातुर्बिडालविरुतं न शुभं सदैव गोस्तु क्षुतं मरणमेव करोति यातुः ॥३५॥ Sloka 35.—The Chippika sounds in many ways, but its “Kulukulu” sound alone is favourable; and the rest are harmful. Never is the mewing of a cat favoura- ble to a traveller. The sneezing of a cow certainly brings about the death of the traveller. हुंहुं गुग्लुगिति प्रियामभिलषन् क्रोशत्युलूको मुदा ॰ पूर्णं स्याद्गुरुक्लु प्रदीप्तमपि च ज्ञेयं सदा किस्किसि । विक्षेपः कलहो यदा बलबलं तस्याः सकृद्भाषितं दोषायैव टटहुटेति न शुभाः शेषाश्च दीप्ताः खराः ॥३६॥ Sloka 36 ---When the owl wishes for mating, it cries joyously as “हुंहुं गुग्लुक्”. Its गुरुक्लु sound is “full”, while the “किस्किसि” sound is always “Burning”. When

Adh. LXXXVIII. Sl. 37-41.] अष्टाशीतितमोऽध्यायः 689 it cries repeatedly as “ बकबक ”, it indicates quarrel ; the “ Tatattata ” sound leads only to sufferings ; and the rest being “ Burning ” are not favourable. सारसकूजितमिष्टफलं तद्युगपद्विरुतं मिथुनस्य । एकरुतं न शुभं यदि वा स्यादेकरुते प्रतिरौति चिरेण ॥३७॥ Sloka 37.—The simultaneous cries of a pair of cranes are of favourable effects ; but when one alone cries, or when the other follows the cry after a long time, it is inauspicious. चिरिलिविरिलिविति स्वनैः शुभं करोति पिङ्गला । अतोऽपरे तु ये स्वराः प्रदीप्तसञ्ज्ञितास्तु ते ॥३८॥ Sloka 38.—The Pingala bird brings luck with its sound चिरिलिविरिलि; all other sounds of it are termed ‘Burn- ing,” i. e., malefic. इशिविरुतं गमनप्रतिषेधि कुशुकुशु चेत् कलहं प्रकरोति । अभिमतकार्यगतिं च यथा सा कथयति तं च विधिं कथयामि ॥ Sloka 39.—If it produces an ‘ Isi ” sound, then the journey will not be a success ; if a “ Kusu kusu ” sound, it creates quarrel. I am now going to tell you the way in which the bird indicates the fulfilment of one’s che- rished objects. दिनान्तसन्ध्यासमये निवासमागम्य तस्याः प्रयतश्च वृक्षम् । देवान् समभ्यर्च्य पितामहादीन् नवाम्बरस्तं च तरुं सुगन्धैः ॥४०॥ एको निशीथेऽनलदिक्स्थितश्च दिव्यैतरैस्तां शपथैर्नियोज्य । पृच्छेद्यथाचिन्तितमर्थमेवमनेन मन्त्रेण यथा शृणोति ॥४१॥ Slokas 40-41.—Being pure and clad in new clothes, one should approach in the evening the tree which is the abode of the Pingala, and worship Brahman and other बृ. सं 87.

690 बृहत्संहितायाम् [Adh. LXXXVIII. Sl. 42-46. Gods and also the tree with fine perfumes; then one should station one-self alone in the S. E. corner at mid- night, convince her (the bird) by oaths, referring to both Gods and men, and consult her about the contemplated object in this manner with the following hymn so that she might hear it well. विद्धि भद्रे मया यत्त्वमिममर्थं प्रचोदिता । कल्याणि सर्ववचसां वेदित्री त्वं प्रकीर्त्यसे ॥४२॥ आपृच्छेऽद्य गमिष्यामि विदितश्च पुनस्त्वहम् । प्रातरागम्य पृच्छे त्वामाग्नेयीं दिशमाश्रितः ॥४३॥ प्रचोदयाम्यहं यत् त्वां तन्मे व्याख्यातुमर्हसि । स्वचेष्टितेन कल्याणि यथा वेद्मि निराकुलम् ॥४४॥ Slokas 42-44.—“ O auspicious one, kindly divine the object about which I am consulting you, for, you are praised as the knower of all languages. I shall take leave of you, being informed of it by you, but I shall come back in the morning and question you, stationing myself in the S. E. corner. I call upon you to explain to me through your activities the object I have in view, so that I may understand it without any ambiguity.” इत्येवमुक्ते तरुमूर्धगायाञ्चिरिल्विरिल्वीति रुतेऽर्थसिद्धिः । अत्याकुलत्वं दिशिकारशब्दे कुचाकुचेत्येवमुदाहृते वा ॥४५॥ अवाक्प्रदानेऽपि हितार्थसिद्धिः पूर्वोक्तदिक्‌चक्रफलरतोऽन्यत् । वाच्यं फलं चोत्तममध्यनीचशाखास्थितायां वरमध्यनीचम् ॥४६॥ Slokas 45-46.—If on being addressed the above words she cries ‘चिरिल्विरिल्वि’ from the top of the tree there will be success of the undertaking; but if she cries ‘दिशिकार’ or ‘कुचाकुचा’, there will be great mental suffering. When she does not cry at all, even then, there

LXXXVIII. 47, LXXXIX 1 (a)] एकोननवतितमोऽध्यायः 691 will be the accomplishment of the object. Other effects will have to be deduced from the ' Circle of Quarters' mentioned above. If she be perched on a high, middle or low branch, the effect will, in order, be very good, medium or bad. दिङ्मण्डलेऽभ्यन्तरबाह्यभागे फलानि विन्द्याद्गृहगोधिकायाः । छुच्छुन्दरी चिच्चिडिति प्रदीप्ता पूर्णा तु सा तिन्तिडिति स्वनेन ॥४७ Sloka 47.—The effects of the house-lizard will have to be deduced from its cry and position in the circle of Quarters whether in any of the spokes or of the 32 divi- sions. The Chuchchundari (rabbit or squirrel) is malig- nant with the cry 'चिच्चिट्', while it is full (auspicious) with 'तिन्तिड्' Thus ends the 88th Adhyaya on "the Cries of Birds and Beasts" Omens—Section IV. श्वचक्रम् ॥८९॥ The Circle of Dogs. नृतुरगकरिकुंभपर्याणसक्षीरवृक्षेष्टकासञ्चयच्छत्रशय्यासनालूखलानि ध्वजं चामरं शाद्वलं पुष्पितं वा प्रदेशं यदा श्वावमूत्याग्रतो याति यातुस्तदा कार्यसिद्धिर्भवेदाईके गोमये मिष्टभोज्यागमः शुष्कस- म्मूत्रणे शुष्कमन्नं गुडो मोदकावाप्तिरेवाथवा । Dandaka 1 (a).—If a dog passes urine on a man, horse, elephant, pot, saddle, milky tree, heap of bricks, umbrella, bed, seat, mortar, banner, chowrie or a piece of ground covered with green grass or flowers, and goes in front of a traveller, then there will be success of his un- dertaking ; if it urinates on wet cow dung, he will get a

692 बृहत्संहितायाम् [Adh. LXXXIX. Sl. 1 (b)-1 (c). sumptuous meal ; if on dry cow-dung, dry food, jaggery or sweets. अथ विषतरुकण्टकीकाष्ठपाषाणशुष्कद्रुमास्थिश्मशानानि मू- त्र्यावहत्याथवा यायिनोऽग्रेसरोऽनिष्टमारुयाति शय्याकुलालादि भाण्डान्यभुक्तान्यभिन्नानि वा मूत्रयन्कन्यकादोषकृद्भुज्यमानानि चेद्दुष्टतां तद्गृहिण्यास्तथा स्यादुपानत्फलं गोस्तु सम्मूत्रणेऽवर्णजः सङ्करः। Dandaka 1 (b).—Again if the dog passes urine on or kicks a poisonous or thorny tree, fire-wood, stone, withered tree, bones or cremation ground, and goes in advance of a traveller, it indicates dire consequences to him ; if it urinates on couches or vessels made by potters and the like, unused and unbroken, the virgins in his house will be spoiled ; if on those being used, his wife's character will be besmirched ; the same refers to sandals also. If it urinates on a cow, there will be an admixture of blood in his family by its contact with low-class people. गमनमुखमुपानहं सम्प्रगृह्योपतिष्ठेद्यदा स्यात्तदासिद्धये मांस- पूर्णाननेऽर्थाप्तिरार्द्रेण चास्थ्ना शुभं साग्न्यलातेन शुष्केण चास्थ्ना गृहितेन मृत्युः प्रशान्तोल्मुकेनाभिघातोऽथ पुंसः शिरोहस्तपादादि- वक्त्रे भुवोऽभ्यागमो वस्त्रचीरादिभिर्व्यापदः केचिदाहुः सवस्त्रे शुभम्। Dandaka 1 (c).—When a dog comes towards a tra- veller with a slipper in its mouth, he will achieve success ; with meat, he will gain wealth ; with a wet bone, happi- ness ; with a burning stick or dry bone, he will meet with his end ; with an extinguished stick, he will get blows ; with a human head, hand, foot or smaller limb, he will get lands ; with a cloth, tree-bark (rags) or

Adh. LXXXIX. Sl. 1-3.] एकोननवतितमोऽध्यायः 693 the like, miseries ; but according to some, good results will accrue, when it carries a cloth. प्रविशति तु गृहं सशुष्कास्थिवक्त्रे प्रधानस्य तस्मिन् वधः शृङ्खलाशीर्णवल्लीवरत्रादि वा बन्धनं चोपगृह्योपतिष्ठेद्यदा स्यात् तदा बन्धनं लेढि पादौ विधुन्वन् स्वकर्णावुपर्याक्रमंश्चापि विघ्नाय यातु- र्विरोधे विरोधस्तथा स्वाङ्गकण्डूयने स्यात् स्वपंश्चोर्ध्वपादः सदा दोषकृत् ॥१॥ Dandaka 1 (d).—When a dog enters a house with a dry bone in its mouth, there will be the death of the head of the family living in it ; when it comes towards a traveller with a chain, shrivelled creeper, thong or other means of tying in its mouth, he will suffer imprisonment ; if it licks his feet or, shaking its ears, gets upon him, there will be obstacles to him ; when it obstructs him or scratches its own limbs, he will have impediments ; when it sleeps with its legs raised, there will be evil to all persons. सूर्योदयेऽर्काभिमुखो विरौति ग्रामस्य मध्ये यदि सारमेयः । एको यदा वा बहवः समेताः शंसन्ति देशाधिपमन्यमाशु ॥२॥ Sloka 2.—If one or more dogs bark at the Sun at Sun-rise from the middle of a village, it is an indica- tion of the immediate change of rulers. सूर्योन्मुखः श्वानलदिक्स्थितश्च चौरानलत्रासकरोऽचिरेण । मध्याह्नकालेऽनलमृत्युशंसी संशोणितः स्यात् कलहोऽपराह्ने ॥३॥ Sloka 3.—If a dog barks standing in the S. E. cor- ner and facing the Sun, there will erelong be danger from thieves and fire ; if at mid-day, outbreak of fire and death (or death from fire) ; if in the afternoon, a sanguinary feud.

694 बृहत्संहितायाम् [Adh. LXXXIX. Sl. 4-8. रुवन् दिनेशाभिमुखोऽस्तकाले कृषीवलानां भयमाशु दत्ते । प्रदोषकालेऽनिलदिङ्मुखश्च दत्ते भयं मारुततस्करोत्थम् ॥४॥ Sloka 4.—A dog barking at the Sun at Sunset indi- cates immediate danger to agriculturists; one barking towards the northwest in the evening, produces danger arising from wind and thieves. उदङ्मुखश्चापि निशार्धकाले विप्रव्यथां गोहरणं च शास्ति । निशान्तसाने शिवदिङ्मुखश्च कन्याभिदूषानलगर्भपातान् ॥५॥ Sloka 5.—A dog barking at the North at midnight foretells trouble to Brahmins, and cattle-lifting ; one facing the N. E. towards the dawn, scandal about virgins, outbreak of fire and miscarriage of foetus. उच्चैःस्वराः स्युस्तृणकूटसंस्थाः प्रासादवेश्मोत्तमसंस्थिता वा । वर्षासु वृष्टिं कथयन्ति तीव्रामन्यत्र मृत्युं दहनं रुजश्च ॥६॥ Sloka 6.—If dogs standing on heaps of straw or on the tops of palaces (temples) or mansions, bark very loud in the monsoon, they indicate very severe rain; in other seasons, death, fire or diseases. प्रावृट्कालेऽवग्रहेऽम्भोऽवगाह्य प्रत्यावृत्तै रेचकैश्चाप्यभीक्ष्णम् । आधुन्वन्तो वा पिबन्तश्च तोयं वृष्टिं कुर्वन्त्यन्तरे द्वादशाहात् ॥७॥ Sloka 7.—If during a drought in the rainy season, dogs plunge in water, and then turning round and round shake off the water from their sides repeatedly, or stir, or drink the water, there will be rain within 12 days. द्वारे शिरो न्यस्य बहिः शरीरं रोरूयते श्वा गृहिणीं विलोक्य । रोगप्रदः स्यादथ मन्दिरान्तर्बहिर्मुखो वक्ति च बन्धकीं ताम् ॥८॥ Sloka 8.—If a dog barks looking at the lady of the house and placing its head on the threshold and body

Adh. LXXXIX. Sl. 9-12] एकोननवतितमोऽध्यायः 695 outside, there will be illness in the house; if, on the other hand, it stands inside the house and barks facing (her in) the yard outside, the lady, it is to be noted, would be an adulteress. कुड्यमुत्किरति वेश्मनो यदा तत्र खानकभयं भवेत्तदा। गोष्ठमुत्किरति गोग्रहं वदेद्धान्यलब्धिमपि धान्यभूमिषु ॥९॥ Sloka 9.—When a dog scratches the wall of a house, there will be danger of burglary in it; when the ground in a cow-shed, cattle-lifting; when corn-fields or granaries, gain of corn. एकेनाक्ष्णा साश्रुणा दीनदृष्टिर्मन्दाहारो दुःखकृत् तद्गृहस्य । गोभिः साकं क्रीडमाणः सुभिक्षं क्षेमारोग्यं चाभिदत्ते मुदं च ॥१०॥ Sloka 10.—A dog having tears in one eye, looking pitiable and eating very little causes misery in the house; one sporting with cows indicates plenty of food- grains, happiness, sound health and joy. वामं जिघ्रेज्जानु वित्तागमाय स्त्रीभिः साकं विग्रहो दक्षिणं चेत्। ऊरुं वामं चेन्द्रियार्थोपभोगः सव्यं जिघ्रेदिष्टमित्रैर्विरोधः ॥११॥ Sloka 11.—If a dog smells the left knee of a tra- veller, he will get money; if the right knee, there will be quarrel with women; if the left thigh, enjoyment of sen- sual pleasures; if the right thigh, dissensions with beloved persons and friends. पादौ जिघ्रेद्यायिनश्चेद्यात्रां प्राहार्थाप्तिं वाञ्छितां निश्चलस्य । स्थानस्थस्योपानहौ चेद्विजिघ्रेत् क्षिप्रं यात्रां सारमेयः करोति ॥१२॥ Sloka 12.—If a dog smell the feet of a traveller, it forbids the journey; if those of one standing still, it indicates the acquisition of the desired amount of

696 वृहत्संहितायाम् [Adh. LXXXIX. Sl. 13-16. wealth ; if the slippers of one in his own place, an immediate journey. उभयोरपि जिघ्रणे हि बाह्वोर्विज्ञेयो रिपुचौरसम्प्रयोगः । अथ भस्मनि गोपयीत भक्ष्यान्मांसास्थीनि च शीघ्रमग्निकोपः ॥१३॥ Sloka 13.—If it smells both the arms, it would bring about the person's association with his enemies and thieves ; it it hide eatables, flesh or bones inside ashes, there would be shortly an out-break of fire. ग्रामे भषित्वा च बहिः श्मशाने भषन्ति चेदुत्तमपुंविनाशः । यियासतश्चाभिमुखो विरौति यदा तदा श्वा निरुणद्धि यात्राम् ॥ Sloka 14.—When dogs after barking in the village go out to the cemetery and bark there, a prominent per- son of the village will die. When a dog barks facing a person desiring to undertake a journey, it forbids the journey. उकारवर्णे विरुतेऽर्थसिद्धिारोकारवर्णेन च वामपार्श्वे । व्याक्षेपमौकाररुतेन विन्द्यान्निषेधकृत्सर्व्रुतैश्च पश्चात् ॥१५॥ Sloka 15.—When a dog howls producing the sound of " U " or " O " to the left of a traveller, he will achieve his objects (or get wealth); the sound of "Au" indicates distress ; and all kinds of cries behind him forbid the journey. खंखेति चोच्चैश्च मुहुर्मुहुर्ये रुवन्ति दण्डैरिव ताड्यमानाः । ' श्वानोऽभिधावन्ति च मण्डलेन ते शून्यतां मृत्युभयं च कुर्युः ॥१६॥ Sloka 16.—The dogs that produce repeatedly the sound " Kham kham " in a loud voice as if they are beaten with clubs, or run in a circular group towards a traveller indicate barrenness of his journey and fear of death.

Adh. LXXXIX. Sl. 17-20.] एकोननवतितमोऽध्यायः 697 प्रकाश्य दन्तान् यदि लेढि सृक्किणी तदाशनं मृष्टमुशन्ति तद्विदः। यदाननं लेढि पुनर्ने सृक्किणी प्रवृत्तभोज्येऽपि तदान्नविघ्नकृत् ॥१७॥ Sloka 17.—If a dog showing its teeth licks the cor- ners of its mouth, the traveller will get a sumptuous meal, so opine those well-versed in the science; but if it licks its mouth (face) and not the corners of the mouth, there will be obstacle to his eating food, though he may have begun to eat it. ग्रामस्य मध्ये यदि वा पुरस्य भषन्ति संहत्य मुहुर्मुहुर्ये । ते क्लेशमाख्यान्ति तदीश्वरस्य श्वारण्यसंस्थो मृगवद्विचिन्त्यः ॥१८॥ Sloka 18. — If dogs bark repeatedly in a group in the middle of a village or town, its lord will get into trouble; a wild dog shall be treated just like a deer. वृक्षोपगे क्रोशति तोयपातः स्यादिन्द्रकीले सचिवस्य पीडा । वायोर्गृहे सस्यभयं गृहान्तः पीडा पुरस्यैव च गोपुरस्थे ॥१९॥ भयं च शय्यासु तदीश्वराणां याने भषन्तो भयदाश्च पश्चात् । अथापसव्या जनसन्निवेशे भयं भषन्तः कथयन्त्यरीणाम् ॥२०॥ Slokas 19-20.—If a dog barks standing near a tree, there will be rain; if near Indra's bolt (?), there will be trouble to the king's minister; if in the N. W. corner inside a house, danger to the crops; if in the city-gate, suffering in the city; if on beds, peril to their owners; dogs barking behind a traveller cause danger to him; those barking to the left of men indicate peril from their enemies. Thus ends the 89th Adhyaya on "The Circle of Dogs". वृ० सं 88

698 बृहत्संहितायाम् [Adh. XC. Sl. 1-5. Omens:- Section V शिवारुतम् ॥९०॥ On the Cries of Jackals. श्वभिः शृगालाः सदृशाः फलेन विशेष एषां शिशिरे मदाप्तिः । हूहूरुतान्ते परतश्च टाटा पूर्णः स्वरोऽन्ये कथिताः प्रदीप्ताः ॥१॥ Sloka 1.—Jackals are similar to dogs in effect with the difference that the former get passion for mating in the 'Sisira' season (months of Magha and Phalguna). The sounds 'हूहू' at the end of their howling and 'टाटा' at other times are 'full'; all other sounds are said to be 'Burning'. [Since Sisira is the season for the jackals to be intoxicated, their cries then are of no value.] लोमाशिकायाः खलु ककशब्दः पूर्णः स्वभावप्रभवः स तस्याः । येऽन्ये स्वरास्ते प्रकृतेरपेताः सर्वे च दीप्ता इति सम्प्रदिष्टाः ॥२॥ Sloka 2.—And the sound "Kakka" of the Loma- sika (Hair-eater) is 'Full', for, that is its natural cry; all other sounds being opposed to the natural one are termed "Burning." पूर्वोदीच्योः शिवा शस्ता शान्ता सर्वत्र पूजिता । धूमिताभिमुखी हन्ति स्वरदीप्ता दिगीश्वरान् ॥३॥ Sloka 3.—The jackal is commendable in the east and the north; one stationed in a 'Tranquil' quarter and having a pleasant sound is always highly favourable; one facing the 'Smoking' quarter and 'Burning' in res- pect of voice destroys the rulers of that direction. राजा कुमारो नेता च....॥४॥ This is merely a repetition of Sloka 34 of Adhyaya LXXXVI. सर्वदिक्ष्वशुभा दीप्ता विशेषेणाह्वयशोभना । पुरे सैन्येऽपसव्या च कष्टा सूर्योन्मुखी शिवा ॥५॥

Adh. XC. Sl. 6-10.] नवतितमोऽध्यायः 699 Sloka 5.—In all quarters, a 'Burning' jackal is of evil consequences especially in the day-time ; one going from right to left of a town or army and facing the Sun is harmful. याहीत्यग्निभयं शास्ति टाटेति मृतवेदिका । धिग्धिग्दुष्कृतिमाचष्टे सज्वला देशनाशिनी ॥६॥ Sloka 6.—If its cry is like 'याहि', there will be danger from fire ; if like 'टाटा', the news of somebody's death ; if like 'धिक् धिक्', great calamity ; if it is flam- ing in the mouth, the country will be destroyed. नैव दारुणतामेके सज्वलायाः प्रचक्षते । अर्कानलवत् तस्या वक्त्रं लालास्वभावतः ॥७॥ Sloka 7.—Some sages (such as Kasyapa) do not declare the dreadful nature of the flaming jackal. For; on account of the intrinsic nature of its saliva, its mouth is fiery like the Sun and other luminaries. Another reading is आक्रान्तानलवत्-like a burning log or like the circle of fire caused by the revolution of a burning stick. अन्यप्रतिरुता याम्या सोद्बन्धमृतशंसिनी । वारुण्यनुरुता सैव शंसते सलिले मृतम् ॥८॥ Sloka 8.—The cry of a jackal stationed in the South being re-echoed by another, indicates the death of a relative by hanging ; but in the West, by drowning. अक्षोभः श्रवणं चेष्टं धनप्राप्तिः प्रियागमः । क्षोभः प्रधानभेदश्च वाहनानां च सम्पदः ॥९॥ फलमासप्तमादेतदग्राह्यं परतो रुतम् । याम्यायां तद्विपर्यस्तं फलं षट्पञ्चमाहते ॥१०॥ Slokas 9-10—When a jackal howls once, twice, thrice, four times, five times, six times or seven times, the

700 बृहत्संहितायाम् [Adh. XC. Sl. 11-14. effects will severally be freedom from distress, hearing pleasant news gain of wealth, arrival of a beloved person, turmoil, dissension among the king's ministers (or break- ing of a valuable article ?) or prosperity of vehicles. If it cries more times, no heed is to be given to that; but if it cries in the South, the above effects of the frequency will be just the contrary, save for the fifth or the sixth. (The respective effects in the South will be—distress, hearing unpleasant news, loss of wealth, separation from a beloved person, turmoil, dissension and loss of vehicles.) या रोमाञ्चं मनुष्याणां शकृन्मूत्रं च वाजिनाम् । रावात् त्रासं च जनयेत् सा शिवा न शिवप्रदा ॥११॥ Sloka 11.—A jackal that produces horripilation in men, makes horses pass dung and urine and frightens people through its howl, leads to dire results. मौनं गता प्रतिरुते नरद्विरदवाजिभिः । या शिवा सा शिवं सैन्ये पुरे वा सम्प्रयच्छति ॥१२॥ Sloka 12.—When a jackal keeps quiet on its cry being reached by men, elephants or horses, whether in a town or military camp, prosperity will accrue to it therefrom. मेभेति शिवा भयङ्करी भोभो व्यापदमादिशेच्च सा । मृतिबन्धनिवेदिनी फिफे हुहू चात्महितां शिवा स्वरे॥१३॥ Sloka 13.—If the jackal's cry sounds like ‘मेभे’ the effect is dreadful; if like ‘भोभो’, there will be great misery; if like ‘फिफे’, death or imprisonment; and if like ‘हुहू’, benefit will accrue to the person. शान्ता त्ववर्णात् परमारुवन्ती टाटामुदीर्णामिति वाश्यमाना । टेटे च पूर्वं परतश्च थे थे तस्याः स्वतृष्टिप्रभवं रुतं तत् ॥१४॥

XC. 15, XCI. 1-2.] एकनवतितमोऽध्यायः 701 Sloka 14.—If a jackal standing in a 'Tranquill' direction and having pleasant voice produces any sound beginning with अ or the harsh sound 'टाटा', or first sound- ing like 'टेटेडे' produces 'थेये' sound at the end, it is aus- picious For all these sounds are born of its heart's joy. उच्चैर्घोरं वर्णमुच्चार्य पूर्वं पश्चात् क्रोशेत् क्रोष्टुकस्यानुरूपम्। या सा क्षेमं प्राह वित्तस्य चाप्तिं संयोगं वा प्रोषितेन प्रियेण ॥१५॥ Sloka 15.—If a jackal at first cries producing some harsh sound in a very high pitch and then howls in its natural fashion, it indicates preservation and acquisition of wealth and union with a beloved person who had gone abroad. Thus ends the 90th Adhyaya on "The cries of Jackals". Omens : Section VI मृगचेष्टितम् ॥९१॥ Omens connected with the Movements of Wild Animals. सीमागता वन्यमृगा रुवन्तः स्थिता व्रजन्तोऽथ समापतन्तः। सम्प्रत्यतीष्यभयानि दीप्ताः कुर्वन्ति शून्यं परितो भ्रमन्तः ॥१॥ Sloka 1.—Wild animals standing in a 'Burning' quarter at the border of a town or village and crying in- dicate danger during the same day; those going away from the border in the same circumstance, danger that is over; and those coming towards it, danger that is impending. If they go round it, the town or village will become a void. ते ग्राम्यसत्त्वैरनुवाश्यमानां भयाय रोधाय भवन्ति वन्यैः। द्वाभ्यामपि प्रत्यनुवाशितास्ते बन्दिग्रहायै च मृगा रुवन्ति ॥२॥

702 बृहत्संहितायाम् [XCI. 3, XCII. 1-2. Sloka 2.—If the wild animals standing in the border of a town cry and are re-echoed by domestic rural animals, peril to the town is indicated ; if by other wild animals, siege ; and if by both domestic and wild animals, kidnapping of women. वन्ये सत्त्वे द्वारसंस्थे पुरस्य रोधो वाच्यः सम्प्रविष्टे विनाशः । सूते मृत्युः स्याद्भयं संस्थिते च गेहं याते बन्धनं सम्प्रदिष्टम् ॥३॥ Sloka 3.—When a wild animal stands at the town- gate, the town will be besieged ; when the animal enters it, it will be destroyed ; when it brings forth a young one, there will be death ; when it dies, danger ; when it enters a home, its owner will be imprisoned. Thus ends the 91st Adhyaya on " Omens connected with Wild Animals. Omens :—Section VII. गवेङ्गितम् ॥९२॥ The Intention of Cows. गावो दीनाः पार्थिवस्याशिवाय पादैर्भूमिं कुट्टयन्त्यश्च रोगान् । मृत्युं कुर्वन्त्यश्रुपूर्णायताक्ष्यः पत्युर्भीतास्तस्करानांरुवन्त्यः ॥१॥ Sloka 1.—Cows looking jaded or pitiable indicate misery to the king ; burrowing the earth with their hoofs, diseases ; having eyes filled with tears, owner's death ; bellowing in panic, trouble from thieves. अकारणे क्रोशति चेदनर्थो भयाय रात्रौ वृषभः शिवाय । भृशं निरुद्धा यदि मक्षिकामिस्तदाशु वृष्टिं सरमात्मजैर्वा ॥२॥ Sloka 2.—If a cow cries without any reason, there will be calamity ; if at night, fear ; but if a bull, happi- ness ; if a cow is completely swarmed in front with flies, or obstructed by dogs, there will be rain very soon.

XCII. 3, XCIII. 1-3.] त्रिनवतितमोऽध्यायः 703 आगच्छन्त्यो वेश्मबम्भारवेण संसेवन्त्यो गोष्ठवृद्धौ गवां गाः । आर्द्र्राङ्गयो वा हृष्टरोम्ण्यः प्रहृष्टा धन्या गावः स्युर्महिष्योऽपि चैवम् Sloka 3.—If cows while coming home with the cry of बम्भा follow other cows (fondling them), there will be increase of cows in the cow-shed; if they are wet in body, happy or have the hair standing on ends, they bring fortune to their owner. The same remarks apply to she-buffaloes as well. Thus ends the 92nd Adhyaya on "The Intention of Cows". Omens :—Section VIII. अश्वेङ्गितम् ॥९३॥ The Intention of Horses. उत्सर्गान् न शुभदमासनात्परस्थं वामे च ज्वलनमतोऽपरं प्रशस्तम् । सर्वाङ्गज्वलनमवृद्धिदं हयानां द्वे वर्षे दहनकणाश्च धूपनं वा ॥१॥ Sloka 1.—It is a general rule that a flame behind and to the left of a horse's back (when saddle is put), is not beneficial; elsewhere it is favourable. Flaming all over the body of horses leads to loss; so do sparks or smoke on their body, for two years continuously. अन्तः पुरं नाशमुपैति मेढ्रे कोशः क्षयं यात्युदरे प्रदीप्ते । पायौ च पुच्छे च पराजयः स्याद्वक्त्रोत्तमाङ्गज्वलने जयश्च ॥२॥ Sloka 2.—The flame appearing in a horse's penis causes the ruin of the King's harem; in the stomach, of his treasure; in the anus and the tail, leads to the King's defeat; in the face and head, to victory. स्कन्धासनांसज्वलनं जयाय बन्धाय पादज्वलनं प्रदिष्टम् । ललाटवक्षोऽक्षिभुजे च धूमः पराभवाय ज्वलनं जयाय ॥३॥ Sloka 3.—The flaming of a horse's shoulders, back or sides of the neck leads to the owner's victory; the

704 बृहत्संहितायाम् [Adh. XCIII. Sl. 4-7 flaming of the hind legs, to his imprisonment; smoke in its forehead, breast, eyes or fore-legs, to defeat, while flame in the above limbs leads to victory. नासापुटप्रोथशिरोऽश्रुपातनेत्रे च रात्रौ ज्वलनं जयाय । पलाशताम्रासितकर्बुराणां नित्यं शुकाभस्य सितस्य चेष्टम् ॥ Sloka 4—The flaming at night of the snout, middle of the nose, head, the lower part of the cheeks and eyes of horses that are green, copper-hued, dark or variegated confers success; it is always (both by day and night) auspicious with those that are white or have the hue of parrots. प्रद्वेषो यवसाम्भसां प्रपतनं खेदो निमित्ताद्विना कम्पा वा वदनाच्च रक्तपतनं धूमस्य वा सम्भवः । अस्वप्नश्च विरोधिनां निशि दिवा निद्रालसध्यानता सादोऽधोमुखता विचेष्टितमिदं नेष्टं स्मृतं वाजिनाम् ॥५॥ Sloka 5.—Antipathy to grass and water, falling down, sweating, convulsion without any cause, falling of blood from or appearing of smoke in the mouth, keep- ing vigil at night through hatred (or quarrel), drowsiness and pensive mood by day, languor and down-cast face— none of these activities of horses is said to be favourable. आरोहणमन्यवाजिनां पर्याणादियुतस्य वाजिनः उपवाह्यतुरङ्गमस्य वा कल्पस्यैव विपन्नशोभना ॥६॥ Sloka 6.—If a horse carrying a saddle and a rider gets upon another horse, or if the royal horse that is quite fit meets with some disaster, there will be misery. क्रौञ्चवद्रिपुवधाय ह्रेषितं ग्रीवया त्वचलया च सोन्मुखम् । स्निग्धमुच्चमनुनादि हृष्टवद्वक्त्रास्रुद्धैवदनैश्च वाजिभिः ॥७॥ Sloka 7.—If a horse neighs like the Krauncha bird, or does with its face raised and neck motionless, or has

Adh. XCIII. Sl. 8-11] त्रिनवतितमोऽध्यायः 705 a sweet loud and resonant neigh, or neighs with its mouth full of grass, the enemy will be killed. पूर्णपात्रदधिविप्रदेवतागन्धपुष्पफलकाञ्चनादि वा । द्रव्यमिष्टमथवा परं भवेद्द्वेषतां यदि समीपतो जयः ॥८॥ Sloka 8.—If in the neighbourhood of a horse that neighs there is a full pot (one filled with auspicious sub- stances), curds, a Brahmin, a deity, perfumes, flowers, fruits, gold, etc. or some other desirable article, there will be victory. भक्ष्यपानखलिनाभिनन्दिनः पत्युरौपयिकनन्दिनोऽथवा । सव्यपार्श्वगतदृष्टयोऽथवा वाञ्छितार्थफलदास्तुरङ्गमाः ॥९॥ Sloka 9.—Horses that willingly take to their fodder, drink and bit or other accoutrements, or cast glances at their right side, bestow all desired objects on their masters. वामैश्च पादैरभिताडयन्तो महीं प्रवासाय भवन्ति भर्तुः । सन्ध्यासु दीप्तामवलोकयन्तो हेषन्ति चेद्बन्धपराजयाय ॥१०॥ Sloka 10.—If horses stamp the earth with their left hoofs, their master will go abroad ; if they neigh facing the 'Burning' quarter at any juncture (morning, evening, midday or midnight), he will suffer imprisonment or defeat. अतीव हेषन्ति किरन्ति बालान् निद्रारताश्च प्रवदन्ति यात्राम् । रोमत्यजो दीनखरखराश्च पांसून् ग्रसन्तश्च भयाय दृष्टाः ॥११॥ Sloka 11.—If they neigh too much (too frequently), shake their tails or are sleepy, their master will go on a journey ; if they drop hair, have feeble or harsh sound, or eat the dust of the earth, they indicate danger to their master. बृ० सं 89

706 बृहत्संहितायाम् [Adh. XCIII. Sl. 12-15. समुद्गवद्दक्षिणपार्श्वशायिनः पदं समुत्क्षिप्य च दक्षिणं स्थिताः । जयाय शेषेष्वपि वाहनेष्विदं फलं यथासम्भवमादिशेद्बुधः ॥१२॥ Sloka 12.—If horses lie on their right side like a box or stand on the ground with their right leg raised, there will be success. The same effects as given above will have to be applied by a wise man to other vehicles (animals such as elephants and camels) as well according to the circumstances. आरोहति क्षितिपतौ विनयोपपन्नो यात्रानुगोऽन्यतुरगं प्रतिह्रेषते च । वक्त्रेण वा स्पृशति दक्षिणमात्मपार्श्वं योऽश्वः स भर्तुरचिरात् प्रचिनोति लक्ष्मीम् ॥१३॥ Sloka 13.—The horse that is very subservient, when the king mounts it, goes in the direction to which the king is bound (or follows the party of sojourners), and reciprocates when others neigh, or touches its right side with its mouth, enhances erelong its master's wealth. मुहुर्मुहुर्मूत्रशकृत्करोति न ताड्यमानोऽप्यनुलोमयायी । अकार्यभीतोऽश्रुविलोचनश्च शिवं न भर्तुस्तुरगोऽभिधत्ते ॥१४॥ Sloka 14.—The horse that passes urine and dung too frequently, does not go along the proper direction though beaten, shows fright without any cause, and has tears in its eyes, does not indicate prosperity to its master. उक्तमिदं हयचेष्टितमत ऊर्ध्वं दन्तिनां प्रवक्ष्यामि । तेषां तु दन्तकल्पनभङ्गम्लानादिचेष्टाभिः ॥१५॥ Sloka 15.—Thus have I expounded the activities of horses. Hereafter I shall describe those of elephants. Their effects—good or bad—will have to be judged from

Adh. XCIV. Sl. 1-8. ] चतुर्णवतितमोऽध्यायः 707 the cuttings, breaks, faded appearance, etc. of their tusks and other features. Thus ends the 93rd Adhyaya on the "Intention of Horses". Omens :—Section IX. हस्तिचेष्टितम् ॥९४॥ The Attitude of Elephants. दन्तस्य मूलपरिधिं द्विरायतं प्रोज्झ्य कल्पयेच्छेषम् । अधिकमनूपचराणां न्यूनं गिरिचारिणां किञ्चित् ॥१॥ Sloka 1.—The elephant's tusk should be cut off at a height that is equal to twice its girth at the root (or leave off a length equal to twice the circumference of the elephant's tusk at the root and cut off the rest) ; but in the case of elephants roaming about marshy places a little more than the above should be left off; and in the case of those 'of mountains, a little less. This and the next five slokas are mere repetitions of Adh. LXXIX.—Slokas 20 to 25. supra. शुक्लः समः सुगन्धिः स्निग्धश्च शुभावहो भवेच्छेदः । गलनम्लानफलानि च दन्तस्य समानि भङ्गेन ॥७॥ Sloka 7.—The cutting of the tusk being white, even, of good smell and glossy bestows prosperity. The effects of the dropping down and the fading of colour of the tusk are similar to those of its breaking. मूलमध्यदशनाग्रसंस्थिता देवदैत्यमनुजाः क्रमात्ततः । स्फीतमध्यपरिपेलवं फलं शीघ्रमध्यचिरकालसम्भवम् ॥८॥ Sloka 8.—The Gods, demons and men reside in the root, middle part and tip respectively of the elephant's