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

12 बृहत्संहितायाम् [Adh. II. 14
The revered Vishnugupta says :
Sloka 4.—It may be possible for a man trying to
cross the ocean even to reach the other shore through
the force of the wind. But it is not at all possible for
a person who is not a sage to reach even mentally
the other shore of the vast ocean of Kalapurusha, i. e.,
Astrology.
१४. होराशास्त्रेऽपि च राशिहोराद्रेष्काणनवांशकद्वादशभागत्रिं-
शद्भागबलाबलपरिग्रहो ग्रहाणां दिक्स्थानकालचेष्टाभिरनेकप्रकार-
बलनिर्धारणं प्रकृतिधातुद्रव्यजातिचेष्टादिपरिग्रहो निषेकजन्मकाल-
विस्सापनप्रत्ययादेशसद्योमरणायुर्दायदशान्तर्दशाष्टकवर्गराजयोगच-
न्द्रयोगद्विग्रहादियोगानां नाभसादीनां च योगानां फलान्याश्रय-
भावावलोकननिर्याणगत्यनूकानि तत्कालप्रश्नशुभाशुभनिमित्तानि
विवाहादीनां च कर्मणां करणम् ।
14. And the science of horoscopy comprises the
following : the several divisions, viz., Rasi, Hora, Drek-
kana, Navamsa, Dwadasamsa, Trimsamsa, the ascertain-
ment of their strength or weakness, the calculation of the
Balas of the planets due to दिक्, स्थान, काल, and चेष्टा in
their various (Vargas) divisions, the humours of the
planets, the constituent elements of the body represented
by them, the substances pertaining to them, their castes,
their characteristics, etc., the time of Nisheka (impreg-
nation) and actual birth, extraordinary cases of birth
and their prediction, the time of one's immediate death,
the years contributed by the planets for one's life, the
Dasa and its sub-divisions, Ashtakavarga, Raja yogas,
the Chandra or lunar yogas, conjunctions of two or
more planets, Nabhasa and other yogas and their effects,
the effects of planets due to their occupation of

Adh. II. 15] द्वितीयाऽध्यायः 13
a Rasi, Bhava, etc., and the effects of their aspects on
them, one's exit from the world, the region to which
the deceased had belonged in his previous birth and
the region to which he goes, the effects on queries—
good or bad—at any time, good or bad omens, the
performance of marriage and other rituals.
All the above subjects are treated of in Brihat Jataka and
Vivaha Patala—विवाहपटल. This latter work is not by Varaha-
mihira but by one author called विन्ध्यवासि, another great astro-
loger, who has written on Muhurta for marriage and so on. [See
Adhyaya 103 infra]
१५. यात्रायां तु तिथिदिवसकरणनक्षत्रमुहूर्तविलग्नयोगदेहस्प-
न्दनस्वप्नविजयस्नानग्रहयज्ञगणयागाग्निलिङ्गहस्त्यश्वेङ्गितसेनाप्रवाद-
चेष्टादिग्रहषाड्गुण्योपायमङ्गलामङ्गलशकुनसैन्यनिवेशभूमयोऽग्निवर्णा-
मन्त्रचरदूत्राटविकानां यथाकालं प्रयोगाः परदुर्गोपलम्भोपायश्चे-
त्युक्तं चाचार्यैः।
15. And in the work यात्रा too, the seers have declared
all about Tithis, week days, Karanas, asterisms, Muhurta
(48'), Lagna, Yoga, the throbbing of the body, dreams,
baths for success in battle, sacrifices performed for the
propitiation of planets, the worship of the Yakshas
7 days prior to the day of starting on a journey, prognosis
through the movement—clockwise or otherwise—of the
flame of the Sacrificial fire, the correct understanding
of the feelings of the elephants and horses through the
movements of their limbs, military proclamations and
tendencies, omens, etc., the suitability through the help
of the planets of any of the six expedients in foreign
politics, viz., (1) सन्धि-peace or alliance (2) विग्रह-war
(3) यान-march or expedition (4) स्थान or आसन-halt (5)
संश्रय-seeking shelter and (6) द्वैध-duplicity; the four

14 बृहत्संहितायाम् [Adh. II. Sl. 5. 16-18
means of success against an enemy. viz., (1) सामन्-conci-
liation or negotiation (2) दान-bribery (3) भेद-sowing dis-
sensions and (4) दण्ड-punishment (open attack)—to be
judged by the omens (good or bad) when setting out
on a journey ; nature of the camping ground—lands
for the location of the army—, the colors of (ceremonial)
fires, the procedure of employing at the proper time
ministers, spies, envoys, foresters, instructions for besieg-
ing and capture of fortresses belonging to others.
जगति प्रसारितमिवालिखितमिव मतौ निषिक्तमिव हृदये ।
शास्त्रं यस्य सभगणं नादेशा निष्फलास्तस्य ॥५॥
Sloka 5.—He who has got a clear grasp of the
astrological science inclusive of the mathematical portion
as if it were spread before his eyes in the world and
engraved in his intellect and imbedded in his heart, the
predictions made by him will never prove ineffective.
१६. संहितापारगश्च दैवचिन्तको भवति ।
16. It is only he who has made a complete and
thorough study of the Samhita that becomes fit to divine
the past, present and future—a true Astrologer.
१७. यत्रैते संहितापदार्थाः ।
17. The undermentioned subjects are treated
of in the Samhita.
१८. दिनकरादीनां ग्रहाणां चारास्तेषु च तेषां प्रकृतिविकृति-
प्रमाणवर्णकिरणद्युतिसंस्थानास्तमनोदयमार्गामार्गान्तरवक्रानुवक्रर्क्षग्र-
हसमागमचारादिभिः फलानि, नक्षत्रकूर्मविभागेन देशेष्वगस्त्य-
चारः। सप्तर्षिचारः। ग्रहभक्तयो नक्षत्रव्यूहग्रहशृङ्गाटकग्रहयुद्धग्रह-
समागमग्रहवर्षफलगर्भलक्षणरोहिणीस्वात्याषाढीयोगाः सद्योवर्षकुसु-

मलतापरिधिपरिवेषपरिघपवनोल्कादिग्दाहक्षितिचलनसन्ध्यारागग-
न्धर्वनगररजोनिर्घाताऽर्घकाण्डसस्यजन्मेन्द्रध्वजेन्द्रचापवास्तुविद्याङ्ग-
विद्यावायसविद्यान्तरचक्रमृगचक्रश्वचक्रवातचक्रप्रासादलक्षणप्रतिमा-
लक्षणप्रतिष्ठापनवृक्षायुर्वेदोदकार्गलनीराजनखञ्जनकोत्पातशान्तिम-
यूरचित्रकघृतकम्बलखड्गपट्टकुकुक्कु कूर्मंगोजाश्वेभपुरुषस्त्रीलक्षणान्य-
न्तःपुरचिन्ता पिटकलक्षणोपानच्छेदवस्त्रच्छेदचामरदण्डशयनाऽऽसन-
लक्षणरत्नपरीक्षा दीपलक्षणं दन्तकाष्ठाद्याश्रितानि शुभाऽशुभानि
निमित्तानि सामान्यानि च जगतः प्रतिपुरुषं पार्थिवे च प्रतिक्षण-
मनन्यकर्माभियुक्तेन दैवज्ञेन चिन्तयितव्यानि । न चैकाकिना
शक्यन्तेऽहर्निशमवधारयितुं निमित्तानि । तस्मात्सुभृतेनैव दैवज्ञे-
नान्येऽपि तद्विदश्चत्वारः कर्तव्याः । तत्रैकेनैन्द्री चाग्नेयी च दिगव-
लोकयितव्या । याम्या नैर्ऋती चान्येनैव वारुणी वायव्या चोत्तरा
चैशानी चेति । यस्मादुल्कापातादीनि शीघ्रमपगच्छन्तीति । तस्या-
श्चाकारवर्णस्नेहप्रमाणादिग्रहर्क्षोपघातादिभिः फलानि भवन्ति ।

18. The movements of the Sun and other planets,
    their nature and extent of change if any, their magnitude,
    color, rays, brilliancy, their form or figure, their setting
    and rising, their route, the nature of their motion on
    the way, retrograde and direct, upwards and downwards,
    conjunction with a star or planet and of their course
    among the stars and the like, their effects, the nine triads
    of stars (divided like a tortoise) and their effects in the
    countries, the Agasthya Chara (the course of Canopus),
    the time of its rise (which ushers the Sarat Season when
    every thing on earth assumes a lively appearance),
    the course of the seven (sages मरीचि, अत्रि, अङ्गिरस्, पुलस्त्य,
    पुलह, क्रतु and वसिष्ठ) stars, the constellation called Ursa
    Major and their effects, the assignment of countries,
    substances and living beings to the planets and also to

16 बृहत्संहितायाम् Adh. II. 18]
the stars, the ascertainment of the good effects resulting
from planets occupying all the three houses, viz.,
1st, 5th and 9th, effect of planets being at war,
their conjunction with the Moon, the planet presiding
over the year and the effect caused thereby, monsoonish
indications of the weather, the Moon's conjunction with
the stars, Rohini, Swati, Purvashadha and Uttarashadha,
symptoms for immediate rain, predicting good or bad
effects through the growth of flowers and fruits,
the misty halo round the Sun and the Moon, line of
clouds crossing the Sun at Sunrise or Sunset, of the
winds, fall of meteors, apparent outbreak of fire in the
quarters, earthquakes, redness of the sky just before
Sunrise or after Sunset, clouds taking the appearance
of a City, of dust-storms, portent of thunderbolts, vari-
ation in value of commodities, the growing of corn,
fruits, etc., Indradhwaja or banner worshipped by kings,
rainbow, architecture, the science of foretelling good
or evil by the movements of limbs, or by the
cawing of crows, Antarachakra omens, phenomena
connected with the deer, dogs, winds blowing in
the 8 directions, royal mansions, construction of temples,
casting of images, installation or consecration of an idol,
herbalistic treatment, finding of sources of water,
ceremony of general purification by water (done by
kings, etc.), flight of the Khanjana (wagtail), expiation
of evil caused by unusual phenomena boding calamity,
Mayura Chitraka घृतकंबळ or पुष्यस्नान (coronation cere-
mony when the Moon is in पुष्य), of swords, tiara or
diadem, all about the features, etc. of कृकवाकु-a cock,
tortoise, cow, rain, horse, elephant, a man and a
woman, about the harem, breaking out of boils, injuries
to shoes and clothes, on chowries, staffs, beds and

Adh. II.] द्वितीयोऽध्यायः 17
seats, examination of gems and precious stones, lamps,
materials derived from tusks, wood, etc., good and bad
omens which are common to all the people of the world
inclusive of the King and the ordinary individual. And
all the above should be divined by an astrologer every
moment with a single-minded devotion. And it is not
possible for a single person to comprehend all these
occurring day and night. Hence an astrologer in the
employ of a king should engage four efficient assistants
for the task, each to be in charge of two directions, thus:
one to observe east, and south-east, a second for the
south and south-west, a third for the west and north-west,
and the fourth for the north and north-east. By this, it
will be possible for noting clearly the fall of meteors and
the like which is sudden in its nature and one's good and
bad effects have to be predicted through the form, color,
viscidity, size, etc., of these falling bodies and as to how
they dash or strike against the other planets and stars.
शृङ्गाटक (Sringataka) yoga. If at a birth all the three houses
viz., 1st, 5th and 9th are occupied by planets, Sringataka yoga
is formed. The yoga and its effect are thus described by Varaha-
mihira in his Brihatjataka :
शृङ्गाटकं नवमपञ्चमलग्नसंस्थैः" also “शृङ्गाटके चिरसुखी”
Cf. also सारावली
उदयान्त्यगैस्त्रिकोणे ह्यल इति शृङ्गाटकं सलग्ने तत् ॥
प्रियकलहसमरसाहससुखिनो नृपतेः प्रियाः सुभगकान्ताः ।
आढ्या युवतिद्वेष्याः शृङ्गाटकसंभवा मनुजाः ॥
Also गुणाकार
सुतोदयधर्मगैरभिदधुः खलु शृङ्गाटकम् ॥
शृङ्गाटके साहससङ्गराढ्यः क्ष्माभृत्प्रियः सौख्ययुतो धनी च ॥
बृ. सं. 3

18 बृहत्संहितायाम् [Adh. II. Sl. 6-10
कृत्स्नाङ्गोपाङ्गकुशलं होरागणितनैष्ठिकम् ।
यो न पूजयते राजा स नाशमुपगच्छति ॥६॥
Sloka 6.—A king who does not patronise an
astrologer who is thoroughly proficient in the science
with all minute details and who is an expert in Astronomy
and Horoscopy will surely come to grief.
वनं समाश्रिता येऽपि निर्ममा निष्परिग्रहाः ।
अपि ते परिपृच्छन्ति ज्योतिषां गतिकोविदम् ॥७॥
Sloka 7.—Even sages who have selected forests
as their dwelling place, who are free from pride or
arrogance and who are without family ties begin to take
interest in the science, when they meet an astrological
expert.
अप्रदीपा यथा रात्रिरनादित्यं यथा नभः ।
तथाऽसांवत्सरो राजा भ्रमत्यन्ध इवाध्वनि ॥८॥
Sloka 8.—Just as the night does not shine without
a lamp, and the sky without the Sun, so will a king have
pitfalls like a blind person, if he has no astrologer to
guide him.
मुहूर्ततिथिनक्षत्रमृतवश्चायने तथा ।
सर्वाण्येवाकुलानि स्युर्न स्यात्सांवत्सरो यदि ॥९॥
Sloka 9.—A Muhurta, a Tithi, a Star, a Ritu, an
Ayana, all these will be a confusion to a king, if there be
no astrologer to guide him.
तस्माद्राज्ञाधिगन्तव्यो विद्वान् सांवत्सरोऽग्रणीः ।
जयं यशः श्रियं भोगान् श्रेयश्च समभीप्सता ॥१०॥
Sloka 10. — Therefore should a king who is desirous
of success, fame, wealth, all kinds of enjoyments and

(Adh. II. Sl. 11-14] द्वितीयोऽध्यायः 19
happiness secure the services of a leading astrologer who
is well-read, clever and proficient in the science.
नासांवत्सरिके देशे वस्तव्यं भूतिमिच्छता ।
चक्षुर्भूतो हि यत्रैष पापं तत्र न विद्यते ॥११॥
Sloka 11.—One desirous of prosperity should there-
fore avoid residing in a place where there is no astrologer.
For, the astrologer is, as it were, an eye, and no sin will
creep in there.
न सांवत्सरपाठी च नरकेषूपपद्यते ।
ब्रह्मलोकप्रतिष्ठां च लभते दैवचिन्तकः ॥१२॥
Sloka 12.—No person who studies astrology and
divines the course of destiny will ever be seen in hell. He
will have his permanent residence in the Brahmaloka.
ग्रन्थतश्चार्थतश्चैतत्कृत्स्नं जानाति यो द्विजः ।
अग्रभुक् स भवेच्छ्राद्धे पूजितः पङ्क्तिपावनः ॥१३॥
Sloka 13.—That Brahmin who has studied and
understood completely the Samhita with the commentary
is fit to be honoured with the role of chief guest in a
Sraddha and the dinner is sanctified by his company.
म्लेच्छा हि यवनास्तेषु सम्यक् शास्त्रमिदं स्थितम् ।
ऋषिवत्तेऽपि पूज्यन्ते किं पुनर्देवविद्द्विजः ॥१४॥
Sloka 14.—The Yavanas are of low origin. When
this science has come to stay with them and when such
astrologers are worshipped as sages, how much more
should an astrologer of the Brahmin origin be ?
Cf.
यद्दानवेन्द्राय मयाय सूर्यः शास्त्रं ददौ सम्प्रणताय पूर्वम् ।
विष्णोर्वसिष्ठश्च महर्षिमुख्यो ज्ञानामृतं यत्परमाससाद ॥

20 बृहत्संहितायाम् [Adh. II. 15-19
पराशरश्चाप्यधिगम्य सोमाद्रहस्यं सुराणां परमाद्भुतं यत् ।
प्रकाशयांचक्रुरनुक्रमेण महर्षिमन्तो यवनेषु तत्ते ॥ इति
कुहकावेशपिहितकर्णोपश्रुतिहेतुभिः ।
कृतादेशो न सर्वत्र प्रष्टव्यो न स दैववित् ॥१५॥
Sloka 15.—Prediction made by people who are
sorcerers, who are possessed by deities and who learn
something about the subject in question by eaves-drop-
ping and by hearsay should on no account be con-
sidered, for they are no astrologers.
अविदित्त्वैव यः शास्त्रं दैवज्ञत्वं प्रपद्यते ।
स पङ्क्तिदूषकः पापो ज्ञेयो नक्षत्रसूचकः ॥१६॥
Sloka 16.—He who poses himself as an astrologer
by his knowledge of merely locating the stars, without
having actually studied and understood the science is
reckoned as a sinner and a blot to the society.
नगरद्वारलोष्टस्य यद्वत्स्यादुपयाचितम् ।
आदेशस्तद्वदज्ञानां यः सत्यः स विभाव्यते ॥१७॥
Sloka 17.—Just as a prayer addressed to the clod of
earth at the gate of a city for a boon is fulfilled through
blind chance, even so is considered the prophecy made by
the ignorant which sometimes comes out true.
सम्पत्त्या योजितादेशस्तद्विच्छिन्नकथाप्रियः ।
मत्तः शास्त्रैकदेशेन त्याज्यस्तादृङ् महीक्षिता ॥१८॥
Sloka 18.—A king ought to shun a Jyautishika who
justifies the occurrence of an event as a result of his
original prediction, who has become arrogant by dabbling
in astrology and who introduces irrelevant matters.
यस्तु सम्यग्विजानाति होरागणितसंहिताः ।
अभ्यर्च्यः स नरेन्द्रेण स्वीकर्तव्यो जयैषिणा ॥१९॥

Adh. II. 20-22] द्वितीयोऽध्यायः 21
Sloka 19.—He who is well-versed in Horoscopy,
Astronomy and Samhita should be honoured by the
sovereign and kept near him with a view to secure pros-
perity.
न तत्सहस्रं करिणां वाजिनां च चतुर्गुणम् ।
करोति देशकालज्ञो यथैको दैवचिन्तकः ॥२०॥
Sloka 20.—Neither a thousand elephants, nor even
four times that number of horses will be able to accom-
plish what a single Jyautishika who knows the time and
clime can do.
दुःस्वप्नदुर्विचिन्तितदुष्प्रेक्षितदुष्कृतानि कर्माणि ।
क्षिप्रं प्रयान्ति नाशं शशिनः श्रुत्वा भसंवादम् ॥२१॥
Sloka 21.—The effect of all bad dreams, bad
thoughts, bad sights and wicked actions will vanish away
immediately, when one hears about the Moon's passage
over the stars.
तथा चोक्तम् ।
श्रुत्वा तिथिं भग्रहवासरं च प्राप्नोति धर्मार्थयशांसि सौख्यम् ।
आरोग्यमायुर्विजयं सुतांश्च दुःस्वप्नघातं प्रियतां च लोके ॥ इति.
न तथेच्छति भूपतेः पिता जननी वा स्वजनोऽथवा सुहृत् ।
स्वयशोऽभिविवृद्धये यथा हितमाप्तः सबलस्य दैववित् ॥२२॥
Sloka 22.—No one, may it be the father, mother, a
relative or a friend, will so well be solicitous for the wel-
fare of the king and his retinue as a trust-worthy astro-
loger employed in his court, seeking merely unsullied
fame.
Thus ends the Second Adhyaya on the Aphorisms
about the Astrologer.

22 बृहत्संहितायाम् [Adh. III. Sl. 1-4
आदित्यचारः ॥३॥ The Sun.
आश्लेषार्द्धाद्दक्षिणमुत्तरमयनं रवेर्धनिष्ठाद्यम् ।
नूनं कदाचिदासीद्येनोक्तं पूर्वशास्त्रेषु ॥१॥
Sloka 1.—The Sun’s southern course began at one
time from the latter half of Aslesha and the northern,
from the beginning of Dhanishta. This must indeed have
been the case as it is so recorded in our ancient Sastras.
साम्प्रतमयनं सवितुः कर्कटकाद्यं मृगादितश्चान्यत् ।
उक्ताभावो विकृतिः प्रत्यक्षपरीक्षणैर्व्यक्तिः ॥२॥
दूरस्थचिह्नवेधादुदयेऽस्तमयेऽपि वा सहस्रांशोः ।
छायाप्रवेशनिर्गमचिह्नैर्वा मण्डले महति । ३॥
Slokas 2-3.—At present, one course of the Sun begins
from the commencement of Karkataka and the other from
the beginning of Makara. That it is different from what
has been stated above can easily be ascertained by direct
observation.
By marking every day the position of an object situ-
ated at a distance at the time of the rising or setting of
the Sun, or watching the entry and exit of the brim of
the shadow of a stick placed at the centre of a big circle
drawn on the Earth, the difference in the Sun’s course
may be detected.
अप्राप्य मकरमर्को विनिवृत्तो हन्ति सापरां याम्याम् ।
कर्कटकमसम्प्राप्तो विनिवृत्तश्चोत्तरां सैन्द्रीम् ॥४॥
Sloka 4.—When the Sun retraces his steps before he
has reached Makara and changes his direction, he destroys
the West and the South. When he similarly changes his
course without reaching Karkataka, he brings evil to the
North and the East.

Adh. III. Sl. 5-7] तृतीयोऽध्यायः 23
Cf. गर्गः
यदा निवर्ततेऽप्राप्तो धानिष्ठामुत्तरायणे ।
आश्लेषां दक्षिणेऽप्राप्तस्तदा विन्द्यान्महद्भयम् ॥ इति ॥
पराशरः
यद्यप्राप्तो वैष्णवमुदग्मार्गं प्रपद्यते ।
दक्षिणमाश्लेषां वा महाभयाय - इति ॥
उत्तरमयनमतीत्य व्यावृतः क्षेमसस्यवृद्धिकरः ।
प्रकृतिस्थश्चाप्येवं विकृतगतिर्भयकृदुष्णांशुः ॥५॥
Sloka 5.—When the Sun changes his course after
staying a little longer in his northern course, there will be
prosperity all over and increase of crops. The same result
will accrue when he is in his natural course. But if there
should be any change or alteration in his gait, he will
cause fear to the whole mankind.
प्रकृति is interpreted by Bhattotpala as agreement between cal-
culation and actual observation in the Sun's change of course.
सतमस्कं पर्व विना त्वष्टा नामार्कमण्डलं कुरुते ।
स निहन्ति सप्त भूपान् जनांश्च शस्त्राग्निदुर्भिक्षैः ॥६॥
Sloka 6.—On days other than Parva (= the 8th, 14th
of each half lunar month and the days of the full and
New Moon), the planet त्वष्टा—Thwashta trims off a part of
the Sun's brightness and darkens his disc. Then seven
kings along with their subjects will meet with their end
through weapons, fire and famine.
Cf. पराशर
अपर्वणि शशाङ्कार्कौ त्वष्टा नाम महाग्रहः ।
आवृणोति तमःश्यामः सर्वलोकविपत्तये ॥
तामसकीलकसंज्ञा राहुसुताः केतवस्त्रयस्त्रिंशत् ।
वर्णस्थानाकारैस्तान् दृष्ट्वार्के फलं ब्रूयात् ॥७॥

24 बृहत्संहितायाम् [Adh. III. Sl. 8-11
Sloka 7.—There are 33 Ketus, the sons of Rahu, and
are named Thamasa Keelakas. When they appear in the
Sun’s disc, their effects should be predicted according to
their colour, position and form.
ते चार्कमण्डलगताः पापफलाश्चन्द्रमण्डले सौम्याः ।
ध्वाङ्क्षकबन्धप्रहरणरूपाः पापाः शशाङ्केऽपि ॥८॥
Sloka 8.—And these Thamasakeelakas when they
enter the Sun’s disc produce malefic effects. The effects
will be auspicious when they enter the Moon’s orb. When
they assume the forms of a crow, a truncated body, a
sword, etc., they produce inauspicious effects even in the
Moon’s disc. Much worse will be the effect they produce
when they are in the Sun’s disc.
तेषामुदये रूपाण्यम्भः कलुषं रजोवृतं व्योम ।
नगतरुशिखरमर्दी सशर्करो मारुतश्चण्डः ॥९॥
ऋतुविपरीतास्तरवो दीप्ता मृगपक्षिणो दिशां दाहाः ।
निर्घातमहीकम्पादयोभवन्त्यत्र चोत्पाताः ॥१०॥
Slokas 9-10.—When they become visible, the follow-
ing indications appear : the water will become muddy
and foul ; the sky will be filled with dust ; there will
arise storms carrying sand with them and crushing tops of
mountains and trees ; the trees and creepers will reveal
effects contrary to the seasons ; the animals and birds
will become heated by the Sun ; there will be false fires
in all the directions ; there will be thunderbolts, earth-
quakes and such unusual phenomena boding calamity.
• न पृथक् फलानि तेषां शिखिकीलकराहुदर्शनानि यदि ।
तदुदयकारणमेषां केत्वादीनां फलं ब्रूयात् ॥११॥
Sloka 11.—The effects described above, viz., water
becoming turbid, etc. are not to be attributed to the

Adh. III. Sl. 12-16] तृतीयाऽध्यायः 25
appearance of the Thamasa Keelakas at the time of the
eclipse of the Sun or the Moon. The effects due to the
appearance of the Thamasa Keelakas, etc. should be dec-
lared only when they become visible at other times and
not otherwise.
यस्मिन् यस्मिन् देशे दर्शनमायान्ति सूर्यबिम्बस्थाः ।
तस्मिंस्तस्मिन् व्यसनं महीपतीनां परिज्ञेयम् ॥१२॥
क्षुत्प्रम्लानशरीरा मुनयोऽप्युत्सृष्टधर्मसच्चरिताः ।
निर्मांसबालहस्ताः कृच्छ्रेणायान्ति परदेशम् ॥१३॥
तस्करविलुप्तवित्ताः प्रदीर्घनिःश्वासमुकुलिताक्षिपुटाः ।
सन्तः सन्नशरीराः शोकोद्भवबाष्परुद्धदृशः ॥१४॥
क्षामा जुगुप्समानाः स्वनृपतिपरचक्रपीडिता मनुजाः ।
स्वनृपतिचरितं कर्म न पुराकृतं प्रब्रुवन्त्यन्ये ॥१५॥
गर्भेष्वपि निष्पन्ना वारिमुचो न प्रभूतवारिमुचः ।
सरितो यान्ति तनुत्वं क्वचित्क्वचिज्जायते सस्यम् ॥१६॥
Slokas 12-16.—Wherever these Thamasa Keelakas
show themselves in the Sun's disc, there will be distress
and misery to the kings ruling over these countries. And
even sages, emaciated being stricken with hunger, for-
saking their usual religious duties and good conduct will be
emigrating with great difficulty to other countries, having
in their arms infants—mere skeletons—without flesh due
to want of food. Good men will be robbed of their entire
wealth by thieves and will be heaving long sighs ; and
their eye-lids will be drooping and bodies, languid ; and
their eyes will be obstructed by tears due to sorrow.
Feeling weak and disgusted on account of trouble caused
not only by their own Government but also by other
(bordering) kings, people will begin to speak in disdain
बृ. सं. 4

26 वृहत्संहितायाम् [Adh. III. Sl. 17-19
about the behaviour of their own kings and will not
attribute their suffering to their previous Karma. Clouds
though thick with full quantity of water will not let loose
the same to fall on the earth. Rivers will become atten-
uated and crops will be found only here and there (only
in a few places).
Now the author speaks of the effect of the several shapes
of these portents.
दण्डे नरेन्द्रमृत्युर्व्याधिभयं स्यात्कबन्धसंस्थाने ।
ध्वाङ्क्षे च तस्करभयं दुर्भिक्षं कीलकेऽर्कस्थे ॥१७॥
Sloka 17.—If there should appear in the Sun's disc
Thamasakeelaka in the form of a stick, it portends the
death of the sovereign ; if the object appear like a body
without the head (headless), there will be outbreak of
diseases ; if the form be that of a crow, there will be
danger from thieves, and if the form be that of a Keelaka
(wedge), there will be famine.
राजोपकरणरूपैश्छत्रध्वजचामरादिभिर्विद्धः ।
राजान्यत्वकृदर्कः स्फुलिङ्गधूमादिभिर्जनहा ॥१८॥
Sloka 18.—If the Sun's disc be obscured by
obstacles in the form of a king's paraphernalia such as
umbrella, chowrie, banner, etc., it indicates a change of a
sovereign. If the Sun be hidden by sparks of fire, smoke,
etc., it forebodes the destruction of people.
एको दुर्भिक्षकरो द्व्याद्याः स्युर्नरपतेर्विनाशाय ।
सितरक्तपीतकृष्णैस्तैर्विद्धोऽर्कोऽनुवर्णघ्नः ॥१९॥
Sloka 19.—If there should be one single object in
the Sun's disc, it denotes the advent of famine. If
there be two or more, it indicates the destruction of the
sovereign. And should the objects referred to above be

Adh. III. Sl. 20-24] तृतीयोऽध्यायः 27
of the colours, white, red, yellow and black, the destruc-
tion of the following classes in their order, viz., Brahmins,
Kshatriyas, Vaisyas and Sudras is indicated.
दृश्यन्ते च यतस्ते रविबिम्बस्थोत्थिता महोत्पाताः ।
आगच्छति लोकानां तेनैव भयं प्रदेशेन ॥२०॥
Sloka 20.—And these portents appearing on the
Sun’s disc bring danger from these directions to the
people that behold them. People will get troubles from
that very quarter in which these portents make their
appearance on the Sun's disc.
ऊर्ध्वकरो दिवसकरस्ताम्रः सेनापतिं विनाशयति ।
पीतो नरेन्द्रपुत्रं श्वेतस्तु पुरोहितं हन्ति ॥२१॥
चित्रोऽथवापि धूम्रो रविरश्मिर्व्याकुलं करोत्यूर्ध्वम् ।
तस्करशस्त्रनिपातैर्यदि सलिलं नाशु पातयति ॥२२॥
Slokas 21-22.—If the Sun be with upward rays of
copper (red) colour, it denotes the ruin of the commander.
If the colour be yellow, it betokens the destruction of the
king’s son ; if it be white, the preceptor will die. If the
colour of the Sun's upward rays be variegated or misty
and if there should be no immediate rain following, it
causes chaos and disaster to the country through thieves,
clash of weapons, etc.
Now he speaks of the Sun’s colour in the different seasons :
ताम्रः कपिलो वार्कः शिशिरे हरिकुङ्कुमच्छविश्च मधौ ।
आपाण्डुकनकवर्णो ग्रीष्मे वर्षासु शुक्लश्च ॥२३॥
शरदि कमलोदराभो हेमन्ते रुधिरसंनिभः शस्तः ।
प्रावृट्काले स्निग्धः सर्वर्तुनिभोऽपि शुभदायी ॥२४॥

28 वृहत्संहितायाम् [Adh. III. Sl. 25
Slokas 23-24.—During the Sisira Ritu, the colour of
the Sun will be like that of copper or tawny; it will be
of greenish yellow or saffron colour in the Vasantha Ritu.
In Greeshma Ritu, it will be almost pale or golden. In
the Varsha Ritu, it will be whitish; in Sarad Ritu, the
colour will be that of the interior of the lotus; and in the
Hemanta Ritu, it will be blood-red, and the effect on
mankind will be all auspicious. In the rainy season the
Sun being glossy or showing the colours of other seasons
a so is auspicious.
Cf. समाससंहिता
ताम्रघृतकनकमुक्ताकमलासृक्संनिभः शुभः सविता ।
शिशिरादिषु षट्सु ऋतुषु प्रावृषि सर्वर्तुसंनिभः स्निग्धः ॥
Also वृद्धगर्गः
शिशिरे ताम्रसंकाशः कपिलो वापि भास्करः ।
वसन्ते कुङ्कुमप्रख्यो हरितो वापि शस्यते ॥
ग्रीष्मे कनकवैडूर्यं सर्वरूपो जलागमे ।
शस्तः शरदि पद्माभो हेमन्ते लोहितप्रभः ॥
एतत्स्वरूपं सवितुर्विपरीतमतोऽन्यथा ।
रूक्षः श्वेतो विप्रान् रक्ताभः क्षत्रियान् विनाशयति ।
पीतो वैश्यान् कृष्णस्ततोऽपरान् शुभकरः स्निग्धः ॥२५॥
Sloka 25.—If during the Varsha Ritu, the rays of
the Sun be sharp and whitish in colour, the destruction of
the Brahmins is indicated; when the colour is blood-red,
the Kshatriyas will be ruined; if the colour be yellow, it
indicates evil to the Vaisyas; and lastly, if it be black, the
ruin of the last class should be expected. But if the rays
be soft in the cases above mentioned, everything will
prove auspicious.

Adh. III. Sl. 26-29] तृतीयोऽध्यायः 29
ग्रीष्मे रक्तो भयकृद्वर्षास्वसितः करोत्यनावृष्टिम् ।
हेमन्ते पीतोऽर्कः करोति न चिरेण रोगभयम् ॥२६॥
Sloka 26.—If the Sun in Grishma Ritu be blood-red
in colour, it causes fear in the minds of the people ; if
during Varsha Ritu the Sun be dark, there will be drought
in the country. In the Hemanta Ritu, if the Sun be
yellowish, diseases will spring up very soon.
सुरचापपाटिततनुर्नृपतिविरोधप्रदः सहस्रांशुः ।
प्रावृट्काले सद्यः करोति विमलद्युतिर्वृष्टिम् ॥२७॥
वर्षाकाले वृष्टिं करोति सद्यः शिरीषपुष्पाभः ।
शिखिपत्रनिभः सलिलं न करोति द्वादशाब्दानि ॥२८॥
Slokas 27-28—If the solar disc be cut across by a
rainbow, it indicates something untoward to the ruling
chief of the country. During the rainy season, if the Sun
has a bright appearance, it indicates immediate rain. If
during the Varsha Ritu the Sun be of the colour of the
Sirisha flower, there will be immediate downpour of rain.
If the colour be of the peacock's plume, there will be no
rain for 12 years to come.
तथा च वृद्धगर्गः ।
मयूरचन्द्रिकाभो वा यदा दृश्येत भास्करः ।
पूर्णे तु द्वादशे वर्षे तदा देवः प्रवर्षति ॥
श्यामेऽर्के कीटभयं भस्मनिभे भयमुशन्ति परचक्रात् ।
यस्यांशे सच्छिद्रस्तस्य विनाशः क्षितीशस्य ॥२९॥
Sloka 29.—When the Sun is dark in colour, there
will be danger to crops from insects and reptiles. If the
colour be ashy, there will be fear to be apprehended from
other kings. If the Sun should have a slit in his disc, it

30 बृहत्संहितायाम् [Adh. III. Sl. 30-33
indicates the destruction of the king who has the star
occupied by the Sun at the time as his natal asterism.
शशरुधिरनिभे भानौ नभस्तलस्थे भवन्ति सङ्ग्रामाः ।
शशिसदृशो नृपतिवधः क्षिप्रं चान्यो नृपो भवति ॥३०॥
Sloka 30.—If the Sun, while in the upper regions of
the sky be red in colour similar to the blood of the hare,
there will be war in the land. If he should appear cool
like the Moon without rays, the king will be killed and
another will soon occupy his place.
तथा च गर्गः ।
शशलोहितवर्णाभो यदा भवति भास्करः ।
तदा भवन्ति सङ्ग्रामा घोरा रुधिरकर्दमाः ॥ इति-
क्षुन्मारकृद्धटनिभः खण्डो जनहा विदीधितिर्भयदः ।
तोरणरूपः पुरहा छत्रनिभो देशनाशाय ॥३१॥
Sloka 31.—If the Sun should appear like a pot,
people would suffer hunger and death. If he should ap-
pear broken, people will die. If he should be without
rays, it indicates fear ; if he assumes the form of an arch,
the chief city will be ruined ; if he appears like an
umbrella, it indicates the destruction of the whole country.
ध्वजचापनिभे युद्धानि भास्करे वेपने च रूक्षे च ।
कृष्णा रेखा सवितरि यदि हन्ति ततो नृपं सचिवः ॥३२॥
Sloka 32.—When the Sun appears in the form of a
flag-staff or a bow, there will be war ; the same will be
the case when he is quivering or of sharp rays. If there
should be any black streak in his disc, the king ruling at
the time will be killed by his own minister.
In the 4th पाद, नृप सचिवम् is another reading.
दिवसकरमुदयसंस्थितमुल्काशानिविद्युतो यदा हन्युः ।
नरपतिमरणं विद्यात्तदान्यराजप्रतिष्ठा च ॥३३॥

Adh. III. Sl. 34-36] तृतीयोऽध्यायः 31
Sloka 33.—During Sunrise (or Sunset) when a
meteor, lightning or a thunderbolt strikes the Sun, it
indicates the death of the ruling king and the installation
of a foreigner on the throne.
तथा च पराशरः
उदयास्तमये भानुमुल्का हन्यात्समुत्थिता ।
प्रज्वलन्ति तदा राजा क्षिप्रं शस्त्रेण वध्यते ॥
प्रतिदिवसमहिमकिरणः परिवेषी सन्ध्ययोर्द्वयोरथवा ।
रक्तोऽस्तमेति रक्तोदितश्च भूपं करोत्यन्यम् ॥३४॥
Sloka 34.—If the Sun should be encircled by Pari-
vesha every day or during the two twilights or be red in
colour during the times of setting and rising, it indicates a
change in the sovereign.
प्रहरणसदृशैर्जलदैः स्थगितः सन्ध्याद्वयेऽपि रणकारी ।
मृगमहिषविहगखरकरभसदृशरूपैश्च भयदायी ॥३५॥
Sloka 35.—If during Sunrise or Sunset the Sun be
concealed by clouds in the form of weapons, it indicates
that fighting is imminent. If the clouds in question take
the form of a deer, a buffalo, a bird, an ass, a camel and
the like, there will be fear infused among the people.
दिनकरकराभितापादक्षमवाप्नोति सुमहतीं पीडाम् ।
भवति तु पश्चाच्छुद्धं कनकमिव हुताशपरितापात् ॥३६॥
Sloka 36.—When an asterism on account of its con-
junction with the Sun is subjected to a good deal of
torture by the Sun's rays, it emerges out all the more
pure and clean as gold after its purification through fire.
तथा च पराशरः
ग्रहोपसृष्टं नक्षत्रं सवितुर्योगामागतम् ।
विशोधयति तत्पापं तुषाग्निरिव काञ्चनम् ॥