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

392 बृहत्संहितायाम् [Adh. XLVIII. 66-70.
मार्कण्डेयो दीर्घतपाः शुनःशेफो विदूरथः ।
ऊर्वः संवर्त्तकश्चैव च्यवनोऽत्रिः पराशरः ॥६६॥
द्वैपायनो यवक्रीतो देवराजः सहानुजः ।
पर्वतास्तरवो वल्ल्यः पुण्यान्यायतनानि च ॥६७॥
प्रजापतिर्दितिश्चैव गावो विश्वस्य मातरः ।
वाहनानि च दिव्यानि सर्वलोकाश्चराचराः ॥६८॥
अग्नयः पितरस्तारा जीमूताः खं दिशो जलम् ।
एते चान्ये च बहवः पुण्यसङ्कीर्त्तनाः शुभैः ॥६९॥
तोयैस्त्वामभिषिञ्चन्तु सर्वोत्पातनिवर्हणैः ।
यथामिषिक्तो मघवानेतैर्मुदितमानसैः ॥७०॥
Slokas 55-70.—May the Gods bathe you, and the
ancient Siddhas, Brahman, Vishnu, Rudra, Sadhyas,
groups of Maruts, the Suns, Vasus, Rudras, the great
celestial physicians, Aditi, the mother of the Gods, Svaha,
Siddhi, Saraswati, Kirti, Lakshmi, Dhriti, Sree, Sineevali,
Kuhu, Danu, Surasa, Vinata, Kadru, the consorts of Gods
that have not been mentioned so far, and also mothers
of Gods, may all these bathe you! The groups of divine
nymphs, the stars, Muhurtas, Fortnights, Days, Nights,
the three junctions, Years, the lords of Day (the Sun and
other planets), Minutes, Seconds Moments, Lavas (the
sixth part of a twinkling), all these, and other auspicious
divisions of Time, may they bathe you! Sages engaged
in the propogation of the Vedas, and hermits with their
wives and disciples bathe you! The Vaimanikas (owners
of aerial chariots), groups of Gods, Manus, Oceans
Rivers, the great Serpents, Kimpurushas, Vaikhanasas,
the great Brahmins, Vaihayasas, the seven seers with
their wives, the Fixed Places, Marichi, Atri, Pulaha,

Adh. XLVIII. Sl. 71-73.] अष्टाचत्वारिंशोऽध्यायः 398:
Pulasthya, Kratu, Angiras, Bhrigu, Sanatkumara, Sanaka,
Sanandana, Sanatana, Daksha, Jaigeeshavya, Bhagan-
dara, Ekata, Dwita, Trita, Jabali, Kasyapa, Durvasas,
Durvineeta, Kanwa, Katyayana, Markandeya, Deergha-
tapas, Sunassepha, Viduratha, Urva, Samvarthaka, Chya-
vana, Atri, Parasara, Dwaipayana, Yavakreeta, Deva-
raja and his younger brother, Mountains, Trees, Creep-
ers, Holy places, Prajapati, Diti, Cows, the Mothers of
the Universe, Divine Vehicles, all the Worlds, the Moving
and Stationary Beings, Fires, Manes, Stars, Clouds, Sky,
Quarters, Water, these and many others of auspicious
names bathe you with holy waters that destroy all the
portents, just as Indra was anointed by all these with
a happy mind !
इत्येतैश्चान्यैश्चाप्यथर्वकल्पाहितैः सरुद्रगणैः ।
कौष्माण्डमहारौहिणकुबेरहृद्यैः समृद्ध्या च ॥७१॥
Sloka 71.—With these hymns and others prescribed
in the books on rituals belonging to the Atharva Veda,
Rudragana (11 Anuvakas), Kausmanda (six anuvakas),
Maharauhina, Kubera Hridaya and the Samriddhi Rik,
the above anointing ceremony should be done.
आपोहिष्ठातिसृभिर्हिरण्यवर्णेति चतसृभिर्जप्तम् ।
कार्पासिकवस्त्रयुगं बिभृयात्स्नातो नराधिपतिः ॥७२॥
Sloka 72.—After a bath, the King should wear a
pair of cotton cloths, sanctified by the three verses of the
hymn commencing with आपोहिष्ठा and by the four be-
ginning with हिरण्यवर्णा.
पुण्याहशङ्खशब्दैराचान्तोऽभ्यर्च्य देवगुरुविप्रान् ।
छत्रध्वजायुधानि च ततः स्वपूजां प्रयुञ्जीत ॥ ॥७३॥
बृ. सं. 50

394 बृहत्संहितायां [Adh. XLVIII. Sl. 74-78.
Sloka 73.—Then the King sipping water, while the
sounds of conchs and chanting of Punyaha hymns flou-
rish, should worship Gods, Preceptors, Brahmins, his
royal umbrella, banner and weapons and lastly his own
guardian deity (or his usual worship to be done).
आयुष्यं वर्चस्यं रायस्पोषामिर्ऋग्भिरेताभिः ।
परिजप्तं वैजयिकं नवं विदध्यादलङ्कारम् ॥७४॥
Sloka 74.—Then the King should wear new orna-
ments conducive to victory, sanctified by the verses
आयुष्यं, वर्चस्यं, रायस्पोष, etc.
गत्वा द्वितीयवेदीं समुपविशेच्चर्मणामुपरि राजा ।
देयानि चैव चर्माप्युपर्युपर्य्येवमेतानि ॥७५॥
वृषस्य वृषदंशस्य रुरोश्च पृषतस्य च ।
तेषामुपरि सिंहस्य व्याघ्रस्य च ततः परम् ॥७६॥
Slokas 75-76.—Going to the second sacrificial altar,
the King should sit on the skins which are to be placed
one over another in this manner--first, the skin of a
bull is placed, over this, that of a cat, over this, that
of an antelope, over this, that of a spotted deer, over
these, the lion's, and lastly, the tiger's over them.
मुख्यस्थाने जुहुयात् पुरोहितोऽग्निं समिचित्लघृताद्यैः ।
त्रिनयनशक्रबृहस्पतिनारायणनित्यगतिऋग्भिः ॥७७॥
Sloka 77.—In the chief place (right side), the priest
should make offerings of sacrificial twigs, sesamum, ghee,
etc., into the fire with hymns addressed to Siva, Indra,
Brihaspati, Narayana and Vayu.
इन्द्रध्वजनिर्दिष्टान्यग्निनिमित्तानि दैवविद्ब्रूयात् ।
कृत्वाऽशेषसमाप्तिं पुरोहितः प्राञ्जलिर्ब्रूयात् ॥७८॥

Adh. XLVIII. Sl. 79-81.] अष्टाचत्वारिंशोऽध्यायः 395
Sloka 78.—The astrologer should tell the auguries,
of Fire, explained in the chapter on 'Indra's Banner'
(Adh. XLIII. P. 324, Supra). The priest having finished
all the rites, should recite the following with folded
palms :
यान्तु देवगणाः सर्वे पूजामादाय पार्थिवात् ।
सिद्धिं दत्वा तु विपुलां पुनरागमनाय च ॥७९॥
Sloka 79.—" May all the groups of Gods depart and
come back on another occasion, having now received
worship at the hands of the King, and bestowed great
success on him".
नृपतिरतो दैवज्ञं पुरोहितं चार्चयेद्धनैर्बहुभिः ।
अन्यांश्च दक्षिणीयान् यथोचितं श्रोत्रियप्रभृतीन् ॥८०॥
Sloka 80.—The King then should honour the astro-
loger, priest and others worthy of Dakshina such as
Vedic scholars, with large gifts of money according to
their merits.
तथा च गर्गः ।
दत्त्वा वित्तं ब्राह्मणेभ्यो गावो हेमपरिष्कृताः ।
वास्तु युग्मं महीं रूप्यं तेभ्यश्च बहुभोजनम् ॥
शङ्खभेरीस्वनैर्दिव्यैर्गीतैश्चैव मनोहरैः ।
सम्प्रविश्य ततो राजा सचिवैः परिवारितः ॥
श्वेतकुञ्जरमारूढः श्वेतमश्वमथापि वा ।
श्वेतचन्दनालिप्ताङ्गः श्वेताम्बरधरः शुभः ॥
पुरस्ताद्विकिरैर्दिष्ट्तमाशीर्वादैश्च पूजितः ।
दत्वाऽभयं प्रजानामाघातस्थानगान् विसृज्य पशून् ।
बन्धनमोक्षं कुर्यादभ्यन्तरदोषकृद्वर्जम् ॥८१॥
Sloka 81.—The King should please his subjects (by
a proclamation to the effect of protecting them against
all odds), release the animals from the hands of butchers,

398 बृहत्संहितायाम् [Adh. XLVIII. Sl. 82-85.
and order a general amnesty to prisoners except those
that threaten the internal peace of the country.
एतत्प्रयुज्यमानं प्रतिपुष्यं सुखयशोऽर्थवृद्धिकरम् ।
पुष्याद्दिनाधंफलदा पौषी शान्तिः परा प्रोक्ता ॥८२॥
Sloka 82.—Should the King perform this ceremony
every time the Moon is in Pushya, he would get increased
happiness, fame and wealth. If it be performed at any
other time, it would yield only half the benefits men-
tioned. For, the expiatory ceremony done during the
Full Moon in the month of Pushya is declared to be the
foremost.
राष्ट्रोत्पातोपसर्गेषु राहोः केतोश्च दर्शने ।
ग्रहावमर्दने चैव पुष्यस्नानं समाचरेत् ॥८३॥
Sloka 83.—The royal ablution should be performed
when a kingdom is afflicted with portents and disasters
(like epidemics), when there is an eclipse, when Ketu is
sighted and when there is a planetary war.
नास्ति लोके स उत्पातो यो ह्यनेन न शाम्यति ।
मङ्गल चापर नास्ति यदस्मादतिरिच्यते ॥८४॥
Sloka 84.—There is no portent in the world that is
not remedied by this ; and there is no auspicious rite that
surpasses this ceremony.
तथा च गर्गः ।
प्रतिपुष्येण यो राजा स्नायीत विधिपूर्वकम् ।
तस्य राष्ट्रे न सीदन्ति मर्त्या ये जन्तवो भुवि ॥
अधिराज्यार्थिनो राज्ञः पुत्रजन्म च काङ्क्षतः ।
तत्पूर्वमभिषेके च विधिरेश प्रशस्यते ॥८५॥
Sloka 85.—This ceremony is highly commendable
at a king's coronation, when he aspires for the sove-
reignty over an empire and longs for the birth of a son.

XLVIII. 86-87, XLIX. 1-3.] एकोनपञ्चाशोऽध्यायः 397
महेन्द्रार्थमुवाचेदं बृहत्कीर्तिर्बृहस्पतिः ।
स्नानमायुःप्रजावृद्धिसौभाग्यकरणं परम् ॥८६॥
Sloka 86.—For the sake of Indra, Brihaspati of
great renown taught this Ablution, which confers unique
longevity, increase of offspring and happiness.
अनेनैव विधानेन हस्त्यश्वं स्नापयेत्ततः ।
तस्यामयविनिर्मुक्तं परां सिद्धिमवाप्नुयात् ॥८७॥
Sloka 87.—The King who afterwards bathes his
horses and elephants in the same manner, will see them
free from illness and attain great success.
Thus ends the 48th Adhyaya on " Royal Ablution. "
पट्टलक्षणम् ॥४९॥ Royal Crowns·
विस्तरशो निर्दिष्टं पट्टानां लक्षणं यदाचार्यैः ।
तत्सङ्क्षेपः क्रियते मयाऽत्र सकलार्थसम्पन्नः ॥१॥
Sloka 1.—In this chapter, I am giving a summary
containing all the ideas of the characteristics of royal
diadems that have been treated of at length by the
ancient seers (such as Kasyapa).
पट्टः शुभदो राज्ञां मध्येऽष्टावङ्गुलानि विस्तीर्णः ।
सप्त नरेन्द्रमहिष्याः षड् युवराजस्य निर्दिष्टः ॥२॥
चतुरङ्गुलविस्तारः पट्टः सेनापतेर्भवति मध्ये ।
द्वे च प्रसादपट्टः पञ्चैते कीर्तिताः पट्टाः ॥३॥
Slokas 2-3.—The crown of a King, should, to be
auspicious, have an expansion of eight digits in the

398 बृहत्संहितायाम् [Adh. XLIX. Sl. 4-7.
middle ; that of the queen, of seven digits ; that of the
Yuvaraja, of six ; that of the commander of the army, of
four ; and that of the royal protege, of two digits. These
are the five kinds of crowns that have been mentioned.
सर्वे द्विगुणा यामा मध्यादर्धेन पार्श्वविस्तीर्णाः ।
सर्वे च शुद्धकाञ्चनविनिर्मिताः श्रेयसो वृद्धौ ॥४॥
Sloka 4.—All these crowns must have a length
double their respective expansion, while the expansion on
the sides is half that of the middle. All these made of
pure gold increase prosperity and happiness.
पञ्चशिखो भूमिपतेस्त्रिशिखो युवराजपार्थिवमहिष्योः ।
एकशिखः सैन्यपतेः प्रसादपट्टो विना शिखया ॥५॥
Sloka 5.—A royal crown has five crests ; that of the
Yuvaraja and the Queen, three ; that of the commander,
only one ; and that of the royal protege is without any
crest.
क्रियमाणं यदि पत्रं सुखेन विस्तारमेति पट्टस्य ।
वृद्धिजयौ भूमिपतेस्तथा प्रजानां च सुखसम्पत् ॥६॥
Sloka 6.—When the gold sheet for the crown ex-
pands easily while it is being prepared, it augurs pros-
perity and victory to the King and great happiness to
the subjects.
जीवितराज्यविनाशं करोति मध्ये व्रणः समुत्पन्नः ।
मध्ये स्फुटितस्त्याज्यो विघ्नकरः पार्श्वयोः स्फुटितः ॥७॥
Sloka 7.—A dent or hole in the middle of the
crown, when it is under preparation, produces loss of life
and kingdom. If it breaks in the middle, it should be
discarded. One that breaks in the sides produces
obstacles,

XLIX. 8, L. 1-3.] पञ्चाशोऽध्यायः 399
क्रियमाणं यदा पत्रं मध्ये स्फुटति भिद्यते ।
तदा नृपभयं प्रोक्तं यस्यार्थे वा प्रकल्पितम् ॥
सुलक्षणं प्रमाणस्थं सुकरं च हितावहम् ।
सुरूपं दर्शनीयं च प्रजानां वृद्धिदं स्मृतम् ॥
अशुभनिमित्तोत्पत्तौ शास्त्रज्ञः शान्तिमादिशेद्राज्ञः ।
शस्तनिमित्तः पट्टो नृपराष्ट्रविवृद्धये भवति ॥८॥
Sloka 8.—At the appearance of evil symptoms, a
man learned in this science should prescribe expiatory
rites to the king. A crown attended with commendable
signs tends to the prosperity of the King as well as of
the kingdom.
Thus ends the 49th Adhyaya on "Royal Crowns."
खड्गलक्षणम् ॥५०॥ Signs of Swords.
अङ्गुलशतार्धमुत्तम ऊनः स्यात्पञ्चविंशतिः खड्गः ।
अङ्गुलमानाज्ज्ञेयो व्रणोऽशुभो विषमपर्वस्थः ॥१॥
Sloka 1.—A sword of the best type measures fifty
inches, while one of the smallest type, twenty five. A
dent in an odd inch in the measurement of the sword is
to be considered as foreboding evil.
श्रीवृक्षवर्धमानातपत्रशिवलिङ्गकुण्डलाब्जानाम् ।
सदृशा व्रणाः प्रशस्ता ध्वजायुधस्वस्तिकानां च ॥२॥
Sloka 2.—Dents resembling in shape a Bilva tree,
Vardhamana figure, umbrella, Siva's emblem, ear-ring,
lotus, flag, weapon and Swastika mark are auspicious.
कुकलासकाककङ्कक्रव्यादकबन्घवॄश्चिकाकृतयः ।
खड्गे व्रणा न शुभदा वंशानुगताः प्रभूताश्च ॥३॥

400 बृहत्संहितायाम् [Adh. L. Sl. 4-7.
Sloka 3.—The dents resembling a lizard, crow,
heron, carcass-eating bird, truncated body and scorpion
and many dents in the upper part of the sword are not
auspicious.
स्फुटितो ह्रस्वः कुण्ठो वंशच्छिन्नो न दृङ्मनोऽनुगतः ।
अस्वन इति चानिष्टः प्रोक्तविपर्यस्त इष्टफलः ॥४॥
Sloka 4.—A sword that has a breach, is too short,
blunt, cut at the top, not appealing to the eye and the
mind, and without resonance betokens misery ; whereas
one with characteristics contrary to the above will yield
good results.
क्वणितं मरणायोक्तं पराजयाय प्रवर्तनं कोशात् ।
स्वयमुद्गीर्णे युद्धं ज्वलिते विजयो भवति खङ्गे ॥५॥
Sloka 5.—The sounding of a sword by itself fore-
bodes the owner's death ; its not coming out of its sheath,
defeat : its coming out of the sheath by itself indicates
war ; and its blazing leads to victory.
नाकारणं विवृणुयान्न विघट्टयेच्च
पश्येन्न तत्र वदनं न वदेच्च मूल्यम् ।
देशं न चास्य कथयेत् प्रतिमानयेन्न
नैव स्पृशेन्नृपतिरप्रयतोऽसियष्टिम् ॥६॥
Sloka 6.—The King should not unsheath the sword
without any reason, nor brandish it, nor see his own face
in it, nor mention its price, nor tell the place of its origin,
nor measure it, nor, without purity, touch the blade.
गोजिह्वासंस्थानो नीलोत्पलवंशपत्रसदृशश्च ।
करवीरपत्रशूलाग्रामण्डलाग्राः प्रशस्ताः स्युः ॥७॥
Sloka 7.—The best swords are those that are shaped
like a cow's tongue, blue-lily petal, bamboo-leaf, and

Adh. L. Sl. 8-10.] पञ्चाशोऽध्यायः 401
Karaveera leaf, as well as those that have a pointed and
round tip.
निष्पन्नो न च्छेद्यो निकषैः कार्यः प्रमाणयुक्तः सः।
मूले म्रियते स्वामी जननी तस्याग्रतश्छिन्ने ॥८॥
Sloka 8.—If a sword that has been made is too
long, the surplus length should not be cut off, but it should
be made to have the required length by rubbing it against
a file. If it is cut at the bottom, the owner will die;
and if at the tip, his mother.
तथा च काश्यपः ।
उत्पन्नो न पुनश्छेद्यो निष्पन्नो यः प्रमाणतः ।
मुष्ट्या भग्ने म्रियेत्स्वामी तदग्रे तस्य मातरम् ॥
तस्मान्न छेदयेत् खड्गमात्मनोऽशुभदं यतः ।
निघर्षणैः प्रमाणस्थः कार्यों येन शुभो भवेत् ॥
यस्मिन् त्सरुप्रदेशे व्रणो भवेत्तद्वदेव खड्गस्य ।
वनितानामिव तिलको गुह्ये वाच्यो मुखे दृष्ट्वा ॥९॥
Sloka 9.—An injury in a particular part of the hilt
shows a similar one in the corresponding part of the
sword, just as a mole on the face of ladies does the
existence of a similar one in their private parts.
अथवा स्पृशति यदङ्गं प्रष्टा निस्त्रिंशभृत्तदवधार्य ।
कोशस्थस्यादेश्यो व्रणोऽस्ति शास्त्रं विदित्वेदम् ॥१०॥
Sloka 10.—Noting the particular limb touched by
a swordsman who questions a diviner about injuries in
the sword, the latter should declare the injury to exist in
the particular part of the sword kept in the sheath, by
understanding the following rules thereon.
To find out if there are dents at all on the sword, one should
find out the Lagna at the time: if there are malefics in the
Kendras, surely there will be some flaw in the sword.
बृ. सं. 51

402 बृहत्संहितायाम् [Adh. L. Sl. 11-15.
शिरसि स्पृष्टे प्रथमेऽङ्गुले द्वितीये ललाटसंस्पर्शे ।
भ्रूमध्ये च तृतीये नेत्रे स्पृष्टे चतुर्थे च ॥११॥
नासौष्ठकपोलहनुश्रवणग्रीवांसके च पञ्चाद्याः ।
उरसि द्वादशसंस्थस्त्रयोदशे कक्षयोर्ज्ञेयः ॥१२॥
स्तनहृदयोदरकुक्षीनाभौ तु चतुर्दशादयो ज्ञेयाः ।
नाभिमूले कट्यां गुह्ये चैकोनविंशतितः ॥१३॥
ऊर्वोर्द्वाविंशे स्यादूर्वोर्मध्ये व्रणस्त्रयोविंशे ।
जानुनि च चतुर्विंशे जङ्घायां पञ्चविंशे च ॥१४॥
जङ्घामध्ये गुल्फे पाष्ण्यां पादे तदङ्गुलीष्वपि च ।
षड्विंशतिकाद्यावर्त्तिंत्रशदिति मतेन गर्गस्य ॥१५॥
Slokas 11-15.—When the querist touches his head,
the dent or injury will be in the first digit of the sword ;
when the forehead, in the second ; when the space be-
tween the brows, in the third ; when an eye, in the
fourth ; when the nose, in the fifth ; when the lip, in
the sixth ; when the cheek, in the seventh ; when the
chin, in the eighth ; when the ear, in the ninth ; when
the neck, in the tenth ; when the shoulder, in the ele-
venth ; when the chest, in the twelfth ; when the arm-
pits, in the thirteenth ; when the breast, heart, stomach,
abdomen and navel, in the fourteenth, fifteenth, six-
teenth, seventeenth and eighteenth respectively ; when
the bottom of the navel, in the nineteenth ; when the hips,
in the twentieth ; when the private parts, in the twenty-
first ; when the thighs, in the twenty second ; when be-
tween the thighs, in the twenty-third ; when the knee,
in the twenty-fourth ; when the shank, in the twenty-
fifth ; when between the shanks, ankles, heels, foot and
toes, in the twenty-sixth, twenty-seventh, twenty-eighth,

Adh. L. Sl. 16-19.] पञ्चाशोऽध्यायः 403
twenty-ninth and thirtieth respectively, according to the
authority of sage Garga.
तथा च गर्गः ।
शिरो ललाटं भ्रूमध्यं नेत्रघ्राणकपोलकम् ।
हनुश्रोत्रं तथा ग्रीवा स्कन्धां वक्षश्च कक्षकम् ॥
स्तनौ हृत्क्रोडकुक्षी च नाभिस्तन्मूलमेव च ।
कटिगुह्योरुमध्यं च जानुजङ्घे तयोरधः ॥
गुल्फं पार्णिस्तथापादमङ्गुलिस्पर्शनं ध्रुवम् ।
मूलात्प्रभृति खड्गेऽपि व्रणं त्रिंशाङ्गुलं वदेत् ॥
पुत्रमरणं धनाप्तिर्धनहानिः सम्पदश्च बन्धश्च ।
एकाद्यङ्गुलसंस्थैर्व्रणैः फलं निर्दिशेत्क्रमशः ॥१६॥
सुतलाभः कलहो हस्तिलब्धयः पुत्रमरणधनलाभौ ।
क्रमशो विनाशवनिताऽऽप्तिचित्तदुःखानि षट्प्रभृति ॥१७॥
लब्धिर्हानिःस्त्रीलब्धयो वधो वृद्धिरमरपरितोषाः ।
ज्ञेयाश्चतुर्दशादिषु धनहानिश्चैकविंशे स्यात् ॥१८॥
वित्ताप्तिर्निर्वाणं धनागमो मृत्युसम्पदोऽस्वत्वम् ।
ऐश्वर्यमृत्युराज्यानि च क्रमात्त्रिंशदिति यावत् ॥१९॥
Slokas 16-19.—The effects that have to be predicted
of the dents in the first five digits of the sword are seve-
rally, death of sons, acquisition of wealth, loss of wealth,
all round prosperity and confinement; in the next eight
digits (up to 13th) severally, birth of sons, quarrel, acqui-
sition of elephants, death of sons, incoming of wealth,
death, acquisition of wives and mental affliction : in the
next eight ( from 14th to 21st) severally, (14) acquisition
of wealth, (15) loss of money, (16) acquisition of women,
(17) death, (18) increase of wealth, happiness, etc., (19)
death, (20) happiness and (21) loss of money; and in
the last nine (21 to 30), they are respectively (22) getting

404 वृहत्संहितायाम् [Adh. L. Sl. 20-22.
money, (23) death, without salvation, (24) obtaining of
wealth, (25) death, (26) prosperity, (27) penury, (28)
lordship, (29) death and (30) kingdom.
परतो न विशेषफलं विषमसमस्तास्तु पापशुभफलदाः ।
कैश्चिदफलाः प्रदिष्टास्त्रिंशत्परतोऽग्रमिति यावत् ॥२०॥
Sloka 20.—If there be defects beyond the thirtieth
digit, the effects thereof are negligible; but in the odd
and even digits, they prove auspicious and harmful respec-
tively; while according to some sages (e. g. Parasara)
the injuries beyond the thirtieth inch up to the end have
no effects whatsoever.
तथा च गर्गः ।
अङ्गुलानि च पञ्चाशत्प्रधानः खड्ग उच्यते ।
तदर्धेको निकृष्टः स्यात्तन्मध्ये मध्यमः स्मृतः ॥
विषमाङ्गुलसंस्थो यो व्रणः सोऽनिष्टदः स्मृतः ।
शुभः समाङ्गुलस्थस्तु मध्यगो मध्यमः स्मृतः ॥
त्रिंशद्यावद्विनिर्दिष्टमङ्गुलानां फलं ततः ।
षोडशाङ्गुलगो ज्ञेयो व्रणो मध्य फलप्रदः ॥
करवीरोत्पलगजमदघृतकुङ्कुमकुन्दचम्पकसगन्धः ।
शुभदोऽनिष्टो गोमूत्रपङ्कमेदःसदृशगन्धः ॥२१॥
कूर्मवसासृक्क्षारोपमश्च भयदुःखदो भवति गन्धः ।
वैडूर्यकनकविद्युत्प्रभो जयारोग्यवृद्धिकरः ॥२२॥
Slokas 21-22.—A sword having the smell of the Kara-
veera flower, the blue-lily, elephant's ichor, ghee, saffron,
round jasmine or Champaka, indicates prosperity, where-
as one with the smell of cow's urine, salt or fat bodes
evil. Similarly, one with the smell of tortoise, marrow,
blood or salt produces danger and misery, and one with
the lustre of beryl, gold or lightning leads to victory,
health and prosperity.

Adh. L. Sl. 23-26.] पञ्चाशोऽध्यायः 405
इदमौशनसं च शस्त्रपानं रुधिरेण श्रियमिच्छतः प्रदीताम् ।
हविषा गुणवत्सुताभिलिप्सोः सलिलेनाक्षयमिच्छतश्च वित्तम् ॥२३॥
वडवोष्ट्रकरेणुदुग्धपानं यदि पापेन समीहतेऽर्थसिद्धिम् ।
झषपित्तमृगाश्वबस्तदुग्धैः करिहस्ताच्छिदये सतालमद्यैः ॥२४॥
Slokas 23-24.—The following are the drinks pre-
scribed by sage Usanas for the sword : one wishing for
very great wealth should give a drink of blood by the
sword ; for begetting a virtuous son, a drink of ghee ;
for inexhaustible wealth, one of water ; for the acquisi-
tion of money by sinful means, one of the milk of
mare, camel or elephant ; and for cutting the trunks
of elephants, one of fish-bile, deer-milk, horse-milk, and
goat-milk, mixed with the toddy of palm trees.
आर्के पयो हुडुविषाणमषीसमेतं
पारावताखुशकृता च युतः प्रलेपः ।
शस्त्रस्य तैलमथितस्य ततोऽस्य पानं
पश्चाच्छितस्य न शिलासु भवेद्विघातः ॥२५॥
Sloka 25.—A sword rubbed with gingelly oil and
then smeared with an unguent prepared with the milky
juice of Arka plant, the cleaned powder of goat’s horn and
the excreta of doves and mice must be given any of the
drinks mentioned in the previous two verses, and after-
wards whetted; such a sword will not break against stones.
क्षारे कदल्या मथितेन युक्ते दिनोषिते पायितमायसं यत् ।
सम्यक् शितं चाश्मनि नैति भङ्गं न चान्यलोहेष्वपि तस्य कौण्ठ्यम्
Sloka 26.—An iron weapon treated with a day-old
drink made of the burnt powder of plantains (or its rib)
mixed with butter-milk, and then sharpened properly,
will not break on stones, nor become blunt on other iron
instruments.
Thus ends the 50th Adhyaya on "Signs of Swords."

406 ' बृहत्संहितायाम् [Adh. LI. 1-2.
अङ्गविद्या ॥५१॥ Prediction through Limbs.
This chapter is probably spurious. So says Bhattotpala..
But it will be seen that the author has himself referred to this
subject, viz, Anga Vidya, in Adhyaya II supra (P. 15, lines 2, 3).
दैवज्ञेन शुभाशुभं दिगुदितस्थानाहतानीक्षता
वाच्यं प्रष्टृनिजापराङ्गघटनां चालोक्य कालं धिया ।
सर्वज्ञो हि चराचरात्मकतयाऽसौ सर्वदर्शी विभु-
श्चेष्टाव्याहृतिभिः शुभाशुभफलं सन्दर्शयत्यर्थिनाम् ॥१॥
Sloka 1.—An astrologer should predict good and
bad effects on observing carefully the direction, speech,
place and articles brought at the time, also taking into
consideration the behaviour of the limbs of the questioner
with reference to himself or to another person and the
particular time of his query. For, Time which is Om-
niscient, All-powerful, and All-seeing, on account of its
being the Soul (sustainer) of all beings—moveable and
stationary—shows good and bad effects through the
bodily movements and utterances of the querists.
स्थानं पुष्पसुहासिभूरिफलभृत्सुस्निग्धकृत्तिच्छदा-
सत्पक्षिच्युतशस्तसंज्ञिततरुच्छायोपगूढं समम् ।
देवर्षिद्विजसाधुसिद्धनिलयं सत्पुष्पसस्योक्षितं
सत्स्वादूदकनिर्मलत्वजनिताह्लादं च सच्छाद्वलम् ॥२॥
Sloka 2.—The place favourable for a query is one
which is even (without depressions and elevations),
covered with the shade of trees that smile with flowers,
are laden with fruits, have glossy barks and leaves, are
devoid of ill-omened birds and bear auspicious names;
which is the abode of Gods, sages, Brahmins, virtuous
men and Siddhas, which is endowed with fragrant

Adh. LI. Sl. 3-6.] एकपञ्चाशत्तमोऽध्यायः 407
flowers and crops, which pleases the heart through the
limpidity of its sweet water and which is covered with
beautiful green grass.
छिन्नभिन्नकृमिखातकण्टकिप्लुष्टरूक्षकुटिलैर्न सत्कुजैः ।
क्रूरपक्षियुतनिन्द्यनामभिः शुष्कशीर्णबहुपर्णचर्मभिः ॥३॥
Sloka 3.—Inauspicious is a place abounding in trees
which are cut, split, worm-eaten, thorny, scorched, coarse,
crooked, inhabited by ill-omened birds, bearing censu-
rable names and having many withered leaves and barks
fallen.
श्मशानशून्यायतनं चतुष्पथं तथाऽमनोज्ञं विषमं सदोषरम् ।
अवस्कराङ्गारकपालभस्ममिश्रितं तुषैः शुष्कतृणैर्न शोभनम् ॥४॥
Sloka 4.—Equally inauspicious is a place such as
the burial ground, a desolate shrine, a place where four
roads meet, one that does not appeal to the heart, rugged
ground, a sandy place, one that is covered with rubbish,
charcoal, potsherds, ashes, husks and dry grass.
प्रव्रजितनग्ननापितरिपुबन्धनसौनिकैस्तथा श्वपचैः ।
कितवयतिपीडितैर्युतमायुधमाध्वीकविक्रयैर्न शुभम् ॥५॥
Sloka 5.—Similarly unfavourable will be places that
are occupied by ascetics, naked persons, barbers, enemies,
butchers, dog-eaters, gamblers, hermits, sick persons as
well as a prison, armoury, apiary or shops where honey'
is sold.
प्रागुत्तरेशाश्च दिशः प्रशस्ताः प्रष्टुर्न वाय्वम्बुयमाग्निरक्षः ।
पूर्वाह्नकालेऽस्ति शुभं न रात्रौ सन्ध्याद्वये प्रश्नकृतोऽपराह्ने ॥६॥
Sloka 6.—The best directions for a query are the
East, North and North-east ; North-west, West, South
and South-east and South-west are unfavourable for the

408 बृहत्संहितायाम् [Adh. LI. Sl. 7-10.
querist. The morning time is beneficial, while the night
and the two twilights and the afternoon are not favour-
able.
Cf. पराशरः ।
वेलाः सर्वाः प्रशस्यन्ते पूर्वाह्ने परिपृच्छताम् ।
सन्ध्ययोरपराह्ने तु क्षपायां तु विगर्हिताः ॥
यात्राविधाने हि शुभाशुभं यत् प्रोक्तं निमित्तं तदिहापि वाच्यम् ।
दृष्ट्वा पुरो वा जनताहृतं वा प्रष्टुः स्थितं पाणितलेऽथ वस्त्रे ॥७॥
Sloka 7.—The same good and bad effects as well as
fore-tokens as were given in connection with the march-
ing of a sovereign (Vide sloka 12 of Ch. XLIII. supra)
should be taken into consideration here also. The pre-
diction may also be made by observing the articles
brought at the time by others, what is in front of the
querist, or what is in his hand or on his clothes.
अथाङ्गान्यूर्व्वोष्ठस्तनवृषणपादं च दशना
भुजौ हस्तौ गण्डौ कचगलनखाङ्गुष्ठमपि यत् ।
सशङ्खं कक्षांसं श्रवणगुदसंधीति पुरुषे
स्त्रियां भ्रूनासास्फिग्वलिकटिसुलेखाङ्गुलिचयम् ॥८॥
जिह्वा ग्रीवा पिण्डिके पाष्णियुग्मं जङ्गे नाभिः कर्णपाली कृकाटी ।
वक्त्रं पृष्ठं जत्रुजान्वस्थिपार्श्वं हृत्ताल्वक्षी मेहनोरस्त्रिकं च ॥९॥
नपुंसकाख्यं च शिरो ललाटमाश्वाद्यसङ्गैरपरैश्चिरेण ।
सिद्धिर्भवेज्जातु नपुंसकैर्नो रूक्षक्षतैर्भग्नकृशैश्च पूर्वैः ॥१०॥
Slokas 8-10.—The following are the masculine
limbs: thighs, lips, breasts, testicles, feet, teeth, arms,
hands, cheeks, hairs, throat, nails, thumbs, the frontal
bone, armpits, shoulders, the ears, the anus and the joints.
The feminine limbs are the brows, nose, buttocks, folds

Adh. LI. Sl. 11-13.] एकपञ्चाशत्तमोऽध्यायः 409
in the belly, hips, the lines on the palm, fingers, the
tongue, neck, the hind parts of the shanks, the heels, the
shanks, the navel, the ear-lobes, the outer-edge of the
ear and the nape of the neck ; and the following are the
neuter limbs : the face, back, collar bone, the knees,
bones, the sides, the heart, the palate, the eyes, the male
genital organ, the chest, the end of the spine, the head
and forehead. If the querist should touch a limb of the
first group, the success of the task should be achieved
immediately ; if a limb of the second group, the success
will be delayed, while in the last group, it is improbable,
Even in the case of the limbs of the first two groups, if
they are coarse, injured, cut or lean, success will not be
achieved.
स्पृष्टे वा चालिते वाऽपि पादाङ्गुष्ठेऽक्षिरुग्भवेत् ।
अङ्गुल्यां दुहितुः शोकं शिरोघाते नृपाद्भयम् ॥११॥
Sloka 11.—When the big toe is touched or shaken,
the querist will suffer from eye-disease. When a finger
is touched, trouble for his daughter will arise. When
he strikes the head, there will be trouble from the King.
विप्रयोगमुरसि स्वगात्रतः कर्पटाहृतिरनर्थदा भवेत् ।
स्यात्प्रियाप्तिरभिगृह्य कर्पटं पृच्छतश्चरणपादयोजितुः ॥१२॥
Sloka 12.—When the querist touches the chest, he
will suffer separation; leaving off his cloth from his
body denotes the befalling of a dire calamity. If he
draws a piece of cloth towards himself and joins his feet
together, he will achieve his cherished object.
पादाङ्गुष्ठेन विलिखेद्भूमिं क्षेत्रोत्थचिन्तया ।
हस्तेन पादौ कण्डूयेत्तस्य दासीमयी च सा ॥१३॥
बृ. सं. 52

410 बृहत्संहितायाम् [Adh. LI. Sl. 14-17]
Sloka 13.—If he scratches the earth with his big
toe, his thoughts will be about lands. If he scratches the
feet with his hand, they are about a maid servant.
तालभूर्जपटदर्शनेऽशुकं चिन्तयेत्कचतुषास्थिभस्मगम् ।
व्याधिराश्रयति रज्जुजालकं वल्कलं च समवेक्ष्य बन्धनम् ॥१४॥
Sloka 14.—When the querist is looking at palm-
leaves or birch-bark, his thoughts are about garments;
when he is standing on hair, husk, bone or ashes, he will
be afflicted with disease; and when he stands on or looks
at ropes, nets or barks, he will be imprisoned.
पिप्पलीमरिचशुण्ठिवारिदै रोध्रकुष्ठवसनाम्बुजीरकैः ।
गन्धमांसिशतपुष्पया वदेत्पृच्छतस्तगरकेण चिन्तयेत् ॥१५॥
स्त्रीपुरुषदोषपीडितसर्वाध्वसुतार्थधान्यतनयानाम् ।
द्विचतुष्पदक्षितीनां विनाशतः कीर्त्तितैर्वृष्टैः ॥१६॥
Slokas 15-16.—If long pepper (திப்பிலி), black pep-
per, dried ginger, cyperus grass, lodhra, costus, cloth,
water, cumin seeds, gandhamamsi, dill or Tagara be seen
or mentioned by the querist, his thoughts will be about a
woman's fault, a man's fault, a person in distress, loss of
everything, missing of the road, loss of children, loss of
money, destruction of corn, son's death, loss of bipeds
(beasts with cloven hoofs), loss of quadrupeds and des-
truction of lands respectively.
न्यग्रोधमधुकतिन्दुकजम्बूप्लक्षाम्रबदरजातिफलैः ।
धनकनकपुरुषलोहांशुक्यरूप्यौदुम्बराप्तिरपि करगैः ॥१७॥
Sloka 17.—When the querist holds in his hand the
fruits of Banyan tree, Madhuka, Tinduka, Jambu, Plak-
sha, mangoes, and Jujube, he will get respectively money,
gold, servants, iron, silken cloths, silver and copper.

Adh. LI. Sl. 18-22.] एकपञ्चाशत्तमोऽध्यायः 411
धान्यपरिपूर्णपात्रं कुम्भः पूर्णः कुटुम्बवृद्धिकरौ ।
गजगोशुनां पुरीषं धनयुवतिसुहृद्विनाशकरम् ॥१८॥
Sloka 18.—When he sees a vessel filled with corn
or a pot full of water, his family will prosper. The
sight of the dung of elephants, cows and dogs proves
severally destructive to wealth, young ladies and friends.
पशुहस्तिमहिषपङ्कजरजतव्याघ्रैर्लभेत सन्दृष्टैः ।
अविधननिवसनमलयजकौशेयाभरणसङ्घातम् ॥१९॥
Sloka 19.—When he sees a cow, elephant, buffalo,
lotus, silver or tiger, he will obtain woollen articles,
wealth, garments, sandal paste, silken cloths or collection
of ornaments respectively.
पृच्छा वृद्धश्रावकसुपरिव्राड्दर्शने नृभिर्विहिता ।
मित्रद्यूतार्थभवा गणिकानृपसूतिकाथकृता ॥२०॥
Sloka 20.—When the querist looks at an old Kapa-
lika (a Saiva monk wearing skulls), his enquiry is about
friends or gambling; when he looks at an ascetic of a
high order, it is about a courtesan, king or woman in
child-bed.
शाक्योपाध्यायार्हन्निर्ग्रन्थनिमित्तनिगमकैवर्तैः ।
चौरचमूपतिवणिजां दासीयोधापणस्थवध्यानाम् ॥२१॥
Sloka 21.—If he sees a Buddhist monk, a teacher,
a Jain monk, a naked fakir, a sooth-sayer, a trader of a
city or a fisherman, his thought concerns respectively
a thief, the commander of army, a merchant, a female
servant, a soldier, a shop-keeper or a condemned criminal.
तापसे शौण्डिके दृष्टे प्रोषितं पशुपालनम् ।
हृद्गतं पृच्छकस्य स्यादुञ्छवृत्तौ विपन्नता ॥२२॥