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

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॥

412 बृहत्संहितायाम् [Adh. LI. Sl. 23-26.
Sloka 22.-When he looks at an ascetic, a toddy-
seller or one engaged in gleaning corn, his thought is
severally about some body who has gone abroad, tending
cattle or one that has come to grief.
इच्छामि प्रष्टुं भण पश्यत्वार्यः समादिशेत्युक्ते ।
संयोगकु टुम्बो थ लाभैश्वर्योद्गता चिन्ता ॥२३॥
Sloka 23.-If the querist uses the expressions, viz.,
"I should like to ask", "please tell", "your honour
may see" and "kindly predict", his thoughts are about
some meeting, his family, profit and lordship (authority)
respectively.
निर्दिशेति गदिते जयाध्वजा प्रत्यवेक्ष्य मम चिन्तितं वद ।
आशु सर्वजनमध्यगं त्वया दृश्यतामिति च बन्धुचौरजा ॥२४॥
Sloka 24.-If he says 'Predict', he thinks of
victory or travelling. If he says 'Think and tell my
thoughts', his thought is about a relative; and, if he
runs to the astrologer in the midst of a crowd and tells
"Find out quickly", it is about a thief.
अन्तःस्थेऽङ्गे स्वजन उदितो बाह्यजे बाह्य एव
पादाङ्गुष्ठाङ्गुलिकलनया दासदासीजनः स्यात् ।
जङ्घे प्रेष्यो भवति भगिनी नामितो हृत्स्वभार्या
पाण्यङ्गुष्ठाङ्गुलिचयकृतस्पर्शने पुत्रकन्ये ॥२५॥
मातरं जठरे मूर्ध्नि गुरुं दक्षिणवामकौ ।
बाहू भ्राताऽथ तत्पत्नी स्पृष्ट्वैवं चौरमादिशेत् ॥२६॥
Slokas 25-26.-If the questioner touches an internal
part of the body, the thief is one belonging or related to
the family; if an external part, it is an outsider; if a big
toe, a man-servant; if a toe, a maid-servant; if the

Adh. LI. Sl. 27-29.] एकपञ्चाशत्तमोऽध्यायः 418
shanks, a labourer (messenger); if the navel, his own
sister; if the heart, his own wife; if a thumb, his son;
if the fingers, his daughter; if he touches his stomach,
the thief is to be found in his mother; if the head, in his
father (or teacher); and if the right and left arms, in his
brother and brother's wife respectively. Thus prediction
of theft has to be made from the touch of the limbs.
अन्तरङ्गमवमुच्य बाह्यगस्पर्शनं यदि करोति पृच्छकः ।
श्लेष्ममूत्रशकृतस्त्यजत्यथो पातयेत्करतलस्थवस्तु चेत् ॥२७॥
भृशमवनामिताङ्गपरिमोटनतोऽप्यथवा
जनधृतरिक्तभाण्डमवलोक्य च चौरजनम् ।
हृतपतितक्षतास्मृतविनष्टविभग्नगतो-
न्मुषितमृताद्यनिष्ठरवतो लभते न हृतम् ॥२८॥
Slokas 27-28.—The following are the indications
for the non-recovery of the stolen properties: The
querist touches an external part of the body after an
internal one; or spits phlegm, passes urine or evacuates
the bowels; or drops something from his hand; or bends
some limb extremely and cracks it; or beholds empty
pots carried by people or thieves; or hears ominous words
such as "taken away, fallen, injured, forgotten, lost,
broken, gone, stolen, dead" and the like.
निगदितमिदं यत्तत्सर्वं तुषास्थिविषादिकैः
सह मृतिकरं पीडार्त्तानां समं रुदितक्षुतैः ।
अवयवमपि स्पृष्ट्वान्तःस्थं दृढं मरुदाहरे
दतिबहु तदा भुक्त्वाऽन्नं संस्थितः सुहितो वदेत् ॥२९॥
Sloka 29.—All the signs mentioned above when
coupled with the sight of husks, bones, poison, etc., or
with the sound of weeping and sneezing (or injury?),

414 बृहत्संहितायाम् [Adh. LI. Sl. 30-33.
forebode death to men attacked by illness. If the que-
rist touches an internal limb, belches aloud, it is to be
guessed that he is quite happy after a sumptuous feast.
ललाटस्पर्शनाच्छूकदर्शनाच्छालीजौदनम् ।
उरःस्पर्शात् षष्टिकारूयं ग्रीवास्पर्शे च यावकम् ॥३०॥
Sloka 30.—If he touches his fore-head or sees corn
with thorns, it is to be inferred that he has eaten boiled
rice ; if he touches his breast, food consisting of षष्टिक
corn ; and if he touches the neck, his food has been of
barley.
कुक्षिकुचजठरजानुस्पर्शे माषाः पयस्तिलयवाग्वः ।
आस्वादयते चोष्ठौ लिहते मधुरं रसं ज्ञेयम् ॥३१॥
Sloka 31.— If he touches the abdomen, paps, stomach
or knee, he must have eaten black gram, milk, sesamum
or rice gruel ; if he smaks or licks his lips, he must have
tasted sweet dishes.
विसृके स्फोटयेज्जिह्वामाम्ले वक्त्रं विकूणयेत् ।
कटुकेऽथ कषायेऽथ हिक्केत् ष्ठीवेच्च सैन्धवे ॥३२॥
Sloka 32.—If he strikes his tongue against the cor-
ner of the mouth, it is to be inferred that he has eaten
something sour ; if he makes his mouth wry, something
pungent ; if he hiccoughs, something astringent ; and
if he spits, something salt.
श्लेष्मत्यागे शुष्कतिक्तं तदल्पं वा क्रव्यादं प्रेक्ष्य वा मांसमिश्रम्।
भ्रूगण्डौष्ठस्पर्शने शाकुनं तद्भुक्तं तेनेत्युक्तमेतन्निमित्तम् ॥३३॥
Sloka 33.—If he spits phlegm, it is clear that he has
eaten a small quantity of something dry and bitter ; if
there is the sight of a carnivorous animal, something
mixed with meat ; if he touches the brows, cheeks

Adh. LI. Sl. 34-37.] एकपञ्चाशत्तमोऽध्यायः 415
or lips, food consisting of bird's meat. Thus, the signs
for predicting food eaten have been stated.
मूर्धगलकेशहनुशङ्खकर्णजङ्घं वस्तिं च स्पृष्ट्वा ।
गजमहिषमेषशूकरगोशशमृगमाहिषमांसयुग्भुक्तम् ॥३४॥
Sloka 34.—If the person touches the head, throat,
hair, chin, frontal bone, ear, shank [or anus, he must
have eaten the flesh of elephant, buffalo, sheep, hog,
cow, hare, deer, or buffaloe's meat mixed with others,
in order.
दृष्टे श्रुतेऽप्यशकुने गोधामत्स्यामिषं वदेद्भुक्तम् ।
गर्भिण्या गर्भस्य च निपतनमेवं प्रकल्पयेत्प्रश्ने ॥३५॥
Sloka 35.— When an evil omen is seen or heard, it
is to be predicted that the man has eaten the flesh of
lizards or fish. In a similar manner, the prognostication
of abortion of a pregnant woman should be made at a
query ; i. e., if there are evil omens at the time of con-
sultation, there will be miscarriage.
पुंस्त्रीनपुंसकाख्ये दृष्टेऽनुमिते पुरःस्थिते स्पृष्टे ।
तज्जन्म भवति पानान्नपुष्पफलदर्शने च शुभम् ॥३६॥
Sloka 36.—At a query as to what would be the sex
of the child to be born, if a man is seen, inferred, present
or touched, the birth of a boy is to be predicted ; if it is a
woman that is seen, etc., a girl ; and if it is a eunuch, a
eunuch will be born. The child-birth will be easy and
happy if drink, food, fruits and flowers are sighted at the
time.
अङ्गुष्ठेन श्रूदरं वाङ्गुलिं वा स्पृष्ट्वा पृच्छेद्गर्भचिन्ता तदा स्यात् ।
मध्वाज्याद्यैर्हेमरत्नप्रवालैरग्र्यैर्वस्त्रैर्वा मातृधात्र्यात्मजैश्च ॥३७॥

416 बृहत्संहितायाम् [Adh. Sl. LI. 38-40.
Sloka 37.—When a woman touches with the thumb
her eye-brow, stomach or finger at a query, she must
then be thinking of the child in the womb. The same
prediction should be made when honey, ghee and such
other things or gold, gems and corals, or her mother,
nurse and children are in front of her.
गर्भयुता जठरे करगे स्याद्दुष्टनिमित्तवशात्तदुदासः ।
कर्षति तज्जठरं यदि पीठोत्पीडनतः करगे च करेऽपि ॥३८॥
Sloka 38.—If, at a query, a woman touches the belly
with her hand, it may be predicted that she is pregnant ;
but if there should be evil omens at the time, she may
have abortion. The same will take place when she pulls
out her belly owing to the pain given by her seat. or puts
one hand over the other.
घ्राणाया दक्षिणे द्वारे स्पृष्टे मासोत्तरं वदेत् ।
वामेऽब्दौ कर्ण एवं मा द्विचतुर्मः श्रुतिस्तने ॥३९॥
Sloka 39.—When she touches the right nostril, she
may conceive a month hence ; when the left nostrial or
the left year, two years hence ; when the right ear or the
breasts, two months or four months hence respectively.
वेणीमूले त्रीन् सुतान् कन्यके द्वे कर्णे पुत्रान् पञ्च हस्ते त्रयं च ।
अङ्गुष्ठान्ते पञ्चकं चानुपूर्व्या पादाङ्गुष्ठे पार्ष्णियुग्मेऽपि कन्याम् ॥४०॥
Sloka 40.—If she touches the root of her braid, she
will give birth to three sons and two daughters ; if the
ears, five sons ; if the hands, three sons ; if the little
finger, one son ; if the ring finger, two sons ; if the
middle, three sons ; if the fore-finger, four sons ; and if
the thumb, five sons. If she touches the big toes or the
heels, she will give birth to a daughter.

Adh. LI. Sl. 41-44.] एकपञ्चाशत्तमोऽध्यायः 417
सव्यासव्योरुसंस्पर्शे सूते कन्यासुतद्वयम् ।
स्पृष्टे ललाटमध्यान्ते चतुस्त्रितनया भवेत् ॥४१॥
Sloka 41.—If she touches her right thigh, she will
give birth to two girls; if the left thigh, to two boys; if
the middle of the forehead, to four sons, and if the end
of the fore-head, to three sons.
शिरोललाटभ्रूकर्णगण्डं हनुरदा गलम् ।
सव्यापसव्यस्कन्धश्च हस्तौ चिबुकनालकम् ॥४२॥
उरः कुचं दक्षिणमप्यसव्यं हृत्पार्श्वमेवं जठरं कटिश्च ।
स्फिक्पायुसन्ध्यूरयुगं च जानू जङ्गेऽथ पादाविति कृत्तिकादौ ॥४३॥
Slokas 42-43.—When the pregnant woman touches the
head, fore-head, brows, ears, cheeks, lower part of chin,
teeth, neck, right shoulder, left shoulder, hands, chin,
pipe of the neck, breast, right bosom, left bosom, heart,
right side, left side, belly, hip, joint of buttocks and anus,
right thigh, left thigh, knees, shanks or feet, she will give
birth to a child in any of the asterisms in their order com-
mencing from Krittika.
इति निगदितमेतद्गात्रसंस्पर्शलक्ष्म
प्रकटमभिमताप्त्यै वीक्ष्य शास्त्राणि सम्यक् ।
विपुलमतिरुदारो वेत्ति यः सर्वमेत-
न्नरपतिजनताभिः पूज्यतेऽसौ सदैव ॥४४॥
Sloka 44.—Thus have I explained in clear terms
the prognostics of touching the limbs, after carefully exa-
mining the treatises on this science, for enabling people
to attain their cherished desires. An astrologer, who
knows all this and is endowed with high intelligence and
a large heart, will always be honoured by kings as well as
peoples.
Thus ends the 51st Adhyaya on “Prediction through limbs.”
बृ. सं. 53

418 बृहत्संहितायाम् [Adh. LII. Sl. 1-3.
पिटकलक्षणम् ॥५२॥ Characteristics of Pimples.
This chapter also is declared to be spurious although this
subject has been referred to by the author previously.
सितरक्तपीतकृष्णा विप्रादीनां क्रमेण पिटका ये ।
ते क्रमशः प्रोक्तफला वर्णानां नाग्रजातानाम् ॥१॥
Sloka 1.—The pimples of the people of the four
classes beginning with Brahmins are white, red, yellow
and dark respectively; and the respective colours are
auspicious only for the particular classes and those below
them and not for those above them. The idea is that
white is good for Brahmins; white and red for Ksha-
triyas; white, red and yellow for Vaisyas; and white,
red, yellow and dark for Sudras.
सुस्निग्धव्यक्तशोभाः शिरसि धनचयं मूर्ध्नि सौभाग्यमारा-
द्दौर्भाग्यं भ्रूयुगोत्थाः प्रियजनघटनामाशु दुःशीलतां च ।
तन्मध्योत्थाश्च शोकं नयनपुटगता नेत्रयोरिष्टदृष्टिं
प्रव्रज्यां शङ्खदेशेऽश्रुजलनिपतनस्थानगा रान्ति चिन्ताम् ॥२॥
Sloka 2.—Pimples, glossy and clear in lustre, on the
head indicate a great deal of wealth; on the back of the
face, immediate happiness or fortune; on the two eye-
brows, misfortune; in the middle of the brows, meeting
with beloved persons very soon and wickedness; on the
eye-lids, grief; on the eyes, sight of friends; on the
frontal bone, renunciation; and in the places through
which tears fall down, worries.
घ्राणागण्डे वसनसुतदांश्चौष्ठयोरन्नलाभं
कुर्युस्तद्वच्चिबुकतलगा भूरि वित्तं ललाटे ।
हन्वोरेवं गलकृतपदा भूषणान्यन्नपाने
श्रोत्रे तद्भूषणगणमपि ज्ञानमात्मस्वरूपम् ॥३॥

द्विपञ्चाशोऽध्यायः
शिरःसन्धिग्रीवाहृदयकुचपार्श्वोरसि गता
अयोघातं घातं सुततनयलाभं शुचमपि ।
प्रियप्राप्तिं स्कन्धेऽप्यटनमथ भिक्षार्थमसकृ-
द्विनाशं कक्षोत्था विदधति धनानां बहुमुखम् ॥४॥
दुःखशत्रुनिचयस्य विनाशं पृष्ठबाहुयुगजा रचयन्ति ।
संयमं च मणिबन्धनजाता भूषणाद्यमुपबाहुयुगोत्थाः ॥५॥
विघातं is another reading for विनाशं.
धनानि सौभाग्यं शुचमपि कराङ्गुल्युदरगाः
सुपानान्नं नाभौ तदध इह चौरैर्धनहतिम् ।
धनं धान्यं वस्तौ युवतिमथ मेढ्रे सुतनयान्
धनं सौभाग्यं वा गुदवृषणजाता विदधति ॥६॥

420 बृहत्संहितायाम् [Adh. LII. Sl. 7-10.
Sloka 6.—Pimples appearing on the hands, fingers
and belly lead to the acquisition of wealth, fortune and
grief respectively; on the navel, to fine food and drink;
those beneath the navel, to loss of wealth through theft;
on the pelvis, to wealth and corn; on the penis, to the
acquisition of a young wife and good sons; on the anus,
to wealth; and on the testicles, to fortune and happiness.
ऊर्वोर्यानाङ्गनालाभं जान्वोः शत्रुजनात् क्षतिम् ।
शस्त्रेण जङ्घयोर्गुल्फेऽध्वबन्धक्लेशदायिनः ॥७॥
Sloka 7.—Those on the thighs indicate the obtain-
ing of vehicles and a wife; on the knees, loss on account
of enemies; on the shanks, trouble from weapons; and
on the ankles, troubles through travelling and confinement.
स्फिक्पाष्णिपादजाता धननाशागम्यगमनमध्वानम् ।
बन्धनमङ्गुलिनिचयेऽङ्गुष्ठे च ज्ञातिलोकतः पूजाम् ॥८॥
Sloka 8.—Those on the buttocks, heels and feet
cause in their order loss of wealth, illicit cohabitation,
and travelling; and on the fingers, imprisonment; and on
the thumb, respect from relatives.
उत्पातगण्डपिटका दक्षिणतो वामतस्त्वभीघाताः ।
धन्या भवन्ति पुंसां तद्विपरीताश्च नारीणाम् ॥९॥
Sloka 9.—Throbbing, inflammation (tumour) and
boils on the right half of the body and hits on the left
half are favourable to men, while they are auspicious for
women in the other side, i.e., throbbing, etc. on the left
side and hits on the right.
इति पिटकविभागः प्रोक्त आमूर्धतोऽयं
व्रणतिलकविभागोऽप्येवमेव प्रकल्प्यः ।
भवति मशकलक्ष्मावर्तजन्मापि तद्व-
द्दिगादितफलकारि प्राणिनां देहसंस्थम् ॥१०॥

Adh. LIII. Sl. 1.] त्रिपञ्चाशोऽध्यायः 421
Sloka 10.—Thus have I given an analysis of the
pimples from head to foot; in the same manner, ulcers
and marks may be classified. The existence, on the
bodies of living beings, of moles, special marks and hairy
circles also produce similarly the effects enumerated
above.
Thus ends the 52nd Adhyaya on the "Characteristics of
Pimples."
वास्तुविद्या ॥५३॥ House-building.
वास्तुज्ञानमथातः कमलभवान्मुनिपरम्परायातम् ।
क्रियतेऽधुना मयेदं विदग्धसांवत्सरप्रीत्यै ॥१॥
Sloka 1.—I shall now expound for the delectation of
learned astrologers the science of building houses, handed
down by the creator through an unbroken succession of
sages.
Dr. Kern remarks as follows :
“According to Utpala, Garga, etc., more explicit is the state-
ment in a work bearing the title of श्री ब्रह्मोक्तविश्वकर्मप्रकाशिका, where we
read,
इति प्रोक्तं वास्तुशास्त्रं पूर्वं गर्गाय धीमते ।
गर्गात्पराशरः प्राप तस्मात्प्राप बृहद्रथः ॥
बृहद्रथाद्विश्वकर्मा प्राप्तवान्वास्तुशास्त्रकम् ।
स विश्वकर्मा जगतो हितायाकथयत्पुनः ॥
वासुदेवादिषु पुनर्भूर्लोकं भक्तितोऽब्रवीत् ।
.... .... ....
अथ स विमलविद्यो विश्वकर्मा महात्मा सकलगुणवरिष्ठः सर्वशास्त्रार्थवेत्ता ।
सकलसुरगणानां सूत्रधारः कृतात्मा भवननिवसतां सच्छास्त्रमेतच्चकार ॥
This passage, with many others, shows that Garga, Parasara,
and the like, are mere mythological beings, of exactly the same

422 बृहत्संहितायाम् [Adh. LIII. Sl. 2, 3.
historical value with Brahman, Viswakarman, Vasudeva. In the
opening stanzas of the विश्वक, we find,
यदुक्तं शम्भुना पूर्वं वास्तुशास्त्रं पुरातनम् ॥
पराशरः प्राह बृहद्रथाय बृहद्रथः प्राह च विश्वकर्मणे ।
स विश्वकर्मा जगतां हिताय प्रोवाच शास्त्रं बहुभेदयुक्तम् ॥
विश्वकर्मोवाच ।
वास्तुशास्त्रं प्रवक्ष्यामि लोकानां हितकाम्यया ।
The Viswak seems to be a compilation, for most of the pas-
sages quoted by Utpala, either from what he terms किरणाख्यतन्त्र
or from Garga, from Brihaspati, Viswakarman himself, Kasyapa
etc., recur in the Viswak, a copy of which is in the translator's
possession."
किमपि किल भूतमभवद्रुन्धानं रोदसी शरीरेण ।
तदमरगणेन सहसा विनिगृह्याधोमुखं न्यस्तम् ॥२॥
यत्र च येन गृहीतं विबुधेनाधिष्ठितः स तत्रैव ।
तदमरमयं विधाता वास्तुनरं कल्पयामास ॥३॥
Slokas 2-3—There was, it is said, some Being that
obstructed the Earth and the Sky with its body. That
was suddenly caught hold of and placed topsy-turvy by
the multitude of Gods, who became the presiding deities
of the several limbs of the Being that were touched by
them. The creator ordained that Being to be the House-
God of the nature of Gods.
तथा च बृहस्पतिः ।
पुरा कृतयुगे ह्यासीन्महद्भूतं समुत्थितम् ।
व्याप्यमानं शरीरेण सकलं भुवनं ततः ॥
तद्दृष्ट्वा विस्मयं देवा गताः सेन्द्रा भयावृताः ।
ततस्तैः क्रोधसन्तप्तैर्गृहीत्वा तमथासुरम् ॥
विनिक्षिप्तमधोवक्त्रं स्थितास्तत्रैव ते सुराः ।
तमेव वास्तुपुरुषं ब्रह्मा समभिकल्पयेत् ॥

Adh. LIII. Sl. 4-7.] त्रिपञ्चाशोऽध्यायः 423
उत्तममष्टाभ्यधिकं हस्तशतं नृपगृहं पृथुत्वेन ।
अष्टाष्टोनान्येवं पञ्च सपादानि दैर्घ्येण ॥४॥
Sloka 4.—The King's house is one of five kinds.
The best of them is 108 cubits in width and the other
four are 100, 92, 84, and 76 cubits respectively. Their
length is greater than the breadth by a quarter (i. e.,
135, 125, 115, 105 and 95).
तथा च काश्यपः ।
अष्टोत्तरं हस्तशतं विस्तारान्नृपमन्दिरम् ।
कार्यं प्रधानमन्यानि तथाष्टाष्टोनितानि तु ॥
विस्तारं पादसंयुक्तं दैर्घ्यं तेषां प्रकल्पयेत् ।
एवं पञ्च नृपः कुर्याद्गृहाणां च पृथक् पृथक् ॥
षड्भिः षड्भिर्हीना सेनापतिसद्मनां चतुःषष्टिः ।
एवं पञ्चगृहाणि षड्भागसमन्विता दैर्घ्यम् ॥५॥
Sloka 5. —The five houses of a commander-in-chief
are in order 64, 58, 52, 46 and 40 cubits in width, and
their length exceeds the breadth by a sixth.
षष्टिश्चतुश्चतुर्भिर्हीना वेश्मानि पञ्च सचिवस्य ।
स्वांशाष्टयुतो दैर्घ्यं तदर्धतो राजमहिषीणाम् ॥६॥
Sloka 6.—The houses of ministers are 60, 56, 52,
48 and 44 cubits in breadth and their length exceeds
their breadth by an eighth. The houses of queens have
half the dimensions of the above ones.
षड्भिः षड्भिश्चैवं युवराजस्यापवर्जिताऽशीतिः ।
त्र्यंशान्विता च दैर्घ्यं पञ्च तदधैस्तदनुजानाम् ॥७॥
Sloka 7.—The width of the houses of the Yuvaraja is
80, 74, 68, 62 and 56 cubits respectively and their length
exceeds the breadth by a third. The dimensions of the

424 बृहत्संहितायाम् [Adh. LIII. Sl. 8-11.
houses of the younger princes are half of those of the
Yuvaraja's.
नृपसचिवान्तरतुल्यं सामन्तप्रवरराजपुरुषाणाम् ।
नृपयुवराजविशेषः कञ्चुकिवेश्याकलाज्ञानाम् ॥८॥
Sloka 8.—The measure for the houses of feudatory
chiefs, nobles and king's officers is equal to the differ-
ence between the measurements of King's houses and
those of the minister's. The dimensions of the houses of
chamberlains, courtesans and artistes are equal to the
difference between the measurements of the houses of
the King and the Yuvaraja.
अध्यक्षाधिकृतानां सर्वेषामेव कोशरतितुल्यम् ।
युवराजमन्त्रिविवरं कर्मान्ताध्यक्षदूतानाम् ॥९॥
Sloka 9.—The houses of all directors and officers
(of stables, elephant-yards, dairies, royal kitchens, etc.)
should be of the dimensions of treasure-houses and plea-
sure-houses ; the difference between the measurements of
the houses of Yuvaraja and minister gives the measure of
the houses of heads of industrial workshops and of envoys.
चत्वारिंशद्धीना चतुश्चतुर्भिस्तु पञ्च यावदिति ।
षड्भागयुता दैर्घ्यं दैवज्ञपुरोधसोर्भिषजः ॥१०॥
Sloka 10.—The five sorts of houses of royal astrolo-
gers, preceptors and physicians measure 40, 36, 32, 28,
and 24 cubits in breadth and their length exceeds the
breadth by a sixth.
वास्तुनि यो विस्तारः स एव चोच्छ्रायनिश्चयः शुभदः ।
शालैकेषु गृहेष्वपि विस्ताराद्द्विगुणितं दैर्घ्यम् ॥११॥
Sloka 11.—It is auspicious for a house to have the
same height as its breadth. The length of houses con-
sisting of single halls should be double their breadth.

Adh. LIII. Sl. 12-14.] त्रिपञ्चाशोऽध्यायः 425
तथा च काश्यपः
चतुःशालगृहेष्वेवमुच्छ्रायो व्याससम्मितः ।
विस्तारं द्विगुणं दैर्ध्यमेकशालयुकस्य च ॥
चातुर्वर्ण्यव्यासो द्वात्रिंशत् सा चतुश्चतुर्हीना ।
आषोडशादितिपरं न्यूनतरमतीव हीनानाम् ॥१२॥
सदशांशं विप्राणां क्षत्रस्याष्टांशसंयुतं दैर्घ्यम् ।
षड्भागयुतं वैश्यस्य भवति शूद्रस्य पादयुतम् ॥१३॥
Slokas 12-13 —The breadth of the houses of Brah-
mins and other four classes range from 32 cubits to 16,
each being diminished by 4; i. e., Brahmins have five
houses with the above measurements ; Kshatriyas have
four with 28, 24, 20 and 16 cubits for their breadth ;
Vaisyas, three with 24, 20 and 16 and Sudras two with
20 and 16. The lowest class of people (Pariahs, etc.)
must have houses with smaller dimensions than these.
The length of the houses of the four classes exceeds the
breadth by a tenth, eighth, sixth and fourth respectively.
नृपसेनापतिगृहयोरन्तरमानेन कोशरतिभवने ।
सेनापतिचातुर्वर्ण्यविवरतो राजपुरुषाणाम् ॥१४॥
Sloka 14.—The treasury and pleasure-house must
have the dimensions equal to the difference between
those of the King’s and Commander-in-Chief’s houses.
The measure for the houses of King’s officers is equal to
the difference between those of the houses of Comman-
der-in-chief and one of the four classes. That is, if an
officer belongs to the Brahmin class, the difference
referred to is one between the measure of the Command-
er-in-chief’s house and an ordinary Brahmin mentioned
in the previous two slokas; if the officer is a Kshatriya,
we have to subtract the measure for a Kshatriya’s house ;
बृ. सं. 54