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

576 बृहत्संहितायाम् [Adh. LXIX. Sl. 33-36.
Sloka 32-Vamanaka is of full grown limbs hunch-
backed, and slightly undeveloped in the thighs, waist
and between the armpits. He is a famous servant of the
king of the Bhadra type. He is prosperous, powerful
and devoted to Lord Vasudeva.
मालव्यसेवी तु जघन्यनामा खण्डेन्दुतुल्यश्रवणः सुसन्धिः ।
शुक्रेण सारः पिशुनः कविश्च रूक्षच्छविः स्थूलकराङ्गुलीकः ॥३३॥
क्रूरो धनी स्थूलमतिः प्रतीतस्ताम्रच्छविः स्यात्परिहासशीलः ।
उरोऽङ्घ्रिहस्तेष्वसिशक्तिपाशपरश्वधाङ्कः स जघन्यनामा ॥३४॥
Slokas 33-34.—The one called Jaghanya is a ser-
vant of Malavya ; his ears are like the crescent; joints,
good; semen, thick; he is a tale-bearer and a poet.
His complexion is rough and fingers, thick. He is cruel,
wealthy, unintelligent, well-known, copper-coloured, of
jocular disposition and is marked with the figures of a
sword, Sakti, noose and axe in the thighs, feet and hands.
कुब्जो नाम्ना यः स शुद्धो ह्यधस्तात् क्षीणः किञ्चित्पूर्वकाये नतश्च ।
हंसासेवी नास्तिकोऽर्थैरुपतो विद्वान् शूरः सूचकः स्यात्कृतज्ञः ॥३५॥
कलास्वभिज्ञः कलहप्रियश्च प्रभूतभृत्यः प्रमदाजितश्च ।
सम्पूज्य लोकं प्रजहात्यकस्मात्कुब्जोऽद्यमुक्तः सततोद्यतश्च ॥३६॥
Slokas 35-36.—The one called Kubja has no defect
in the lower limbs. He is slightly weak and bent in the
upper part of the body. He is an attendant of Hamsa,
an athiest, wealthy, learned, heroic, grateful and a tale-
bearer. He is learned in fine arts, fond of quarrel, has
many servants, is conquered by women. He honours the
people and suddenly abandons them. He is ever ener-
getic.

Adh. LXIX; Sl. 37-40.] एकोनसप्ततितमोऽध्यायः 577
मण्डलकलक्षणमतो रुचकानुचरोऽभिचारवित् कुशलः ।
कृत्यावेतालादिषु कर्मसु विद्यासु चानुरतः ॥३७॥
वृद्धाकारः खरपरुषमूर्धर्जः शत्रुनाशने कुशलः ।
द्विजदेवयज्ञयोगप्रसक्तधीः स्त्रीजितो मतिमान् ॥३८॥
Slokas 37-38.—Now, I shall define the Mandalaka :
He is an attendant of रुचक, expert in black magic, clever,
adept in witchcraft, creating magical women and ghosts,
and in lores. He appears old ; his hairs are rough and
hard ; he is clever in killing his enemies ; he is devoted
to Brahmins, Gods, sacrifices, and Yoga (Meditation) ;
is defeated by women and is intelligent.
साचीति यः सोऽतिविरूपदेहः शशानुगामी खलु दुर्भगश्च ।
दाता महारम्भसमाप्तकार्यो गुणैः शशस्यैव भवेत् समानः ॥३९॥
Sloka 39.—One that is called साचिन् (Sachin) has a
very ugly and deformed body ; he is a follower of शश,
is disliked by people (or unfortunate) ; he is charitably dis-
posed. He undertakes great tasks and achieves them.
He is similar to शश in qualities.
सामीति is another reading for साचीति.
पुरुषलक्षणमुक्तमिदं मया मुनिमतानि निरीक्ष्य समासतः ।
इदमधीत्य नरो नृपसम्मतो भवति सर्वजनस्य च वल्लभः ॥४०॥
• Sloka 40.—Thus have I explained briefly the cha-
racteristics of men, after studying the opinions of the
Sages. By studying this, a man will become the favou-
rite of kings and a beloved of the people.
Thus ends the 69th Adhyaya on the "Five kinds of Great Men."
वृ सं 73

578 बृहत्संहितायाम् [Adh. LXX. Sl. 1-3.
कन्यालक्षणम् ॥७०॥ Characteristics of Maidens.
स्निग्धोन्नताग्रतनुताम्रनखौ कुमार्याः
पादौ समोपचितचारुनिगूढगुल्फौ ।
श्लिष्टाङ्गुली कमलकान्तितलौ च यस्या-
स्तामुद्वहेद्यदि भुवोऽधिपतित्वमिच्छेत् ॥१॥
Sloka 1.—One who wishes to become the lord of
the earth must marry a maiden, the nails of whose feet
are glossy, arched, pointed at the tip, and red, the ankle-
joints, equal, well-developed (fleshy), handsome and
hidden ; the toes, close-touching, and the soles as lustrous
as a lotus.
मत्स्याङ्कुशाब्जयववज्रहलासिचिह्ना-
वस्वेदनौ मृदुतलौ चरणौ प्रशस्तौ ।
जङ्घे च रोमरहिते विशिरे सुवृत्ते
जानुद्वयं सममनुल्बणसन्धिदेशम् ॥२॥
ऊरू घनौ करिकरप्रतिमावरोमा-
वश्वत्थपत्रसदृशं विपुलं च गुह्यम् ।
श्रोणीललाटमुरुकूर्म्मसमुन्नतं च
गूढो मणिश्च विपुलां श्रियमादधाति ॥३॥
Slokas 2-3.—Commendable are the feet with tender,
unsweating soles and with the marks of fish, goad, lotus,
barely, diamond, plough and sword. So also are the
shanks that are perfectly round and without hair and
veins. The two knees, being equal and without very
prominent joints, are good. The thighs, being plump,
without hair and similar to the trunks of elephants, the
genital organ being broad and similar to the leaf of the

Adh. LXX. Sl. 4-7.] सप्ततितमोऽध्यायः 579
Aswattha tree, the top of the thighs being large and
arched like the back of a tortoise, and the Mani (clitoris?)
being hidden—all these tend to great prosperity.
विस्तीर्णमांसोपचितो नितम्बोः गुरुश्च धत्ते रशनाकलापम् ।
नाभिर्गभीरा विपुलाङ्गनानां प्रदक्षिणावर्त्तगता च शस्ता ॥४॥
Sloka 4.—The hips being large, heavy and fleshy,
support girdles (and are auspicious) ; the navel, being
deep, broad, and turned from left to right, is laudable in
women.
मध्यं स्त्रियास्त्रिवलिनाथमरोमशं च
वृत्तौ घनावविषमौ कठिनावुरस्यौ ।
रोमप्रवर्जितमुरो मृदु चाङ्गनानां
ग्रीवा च कम्बुनिचितार्थसुखानि दत्ते ॥५॥
Sloka 5.—The waist of a woman being accompa-
nied by three folds and without hair ; the bosoms hard,
overlapping, round and equal ; the breast, tender and
without hair ; and the neck adorned with three lines—
all these, bestow wealth. and happiness.
बन्धुजीवकुसुमोपमोऽधरो मांसलो रुचिरबिम्बरूपभृत् ।
कुन्दकुड्मलनिभाः समा द्विजा योषितां पतिसुखामितार्थदाः ॥६॥
Sloka 6.—The lower lip being similar to the Bandhu-
jeeva flower, fleshy and shaped like a ripe beautiful Bim-
ba'fruit, and the teeth alike and similar to the Kunda
buds, bestow marital happiness and abundant wealth on
women.
दाक्षिण्ययुक्तमशठं परपुष्टहंस-
वल्गु प्रभाषितमदीनमनल्पसौख्यम् ।
नासा समा समंपुटा रुचिरा प्रशस्ता
दृन्नीलनीरजदलद्युतिहारिणी च ॥७॥

580 बृहत्संहितायाम् [Adh. LXX. Sl. 8-10.
Sloka 7.—Their speech being full of courtesy, free
from roguery, sweet like the notes of the cuckoo or the
swan, and not abject, women get very great happiness.
Auspicious is the nose that is straight, handsome and
having equal slopes. So also is the eye that defeats the
lustre of the petal of a blue lily.
नो सङ्गते नाति पृथू न लम्बे शस्ते भ्रुवौ बालशशाङ्कवक्त्रे ।
अर्धेन्दुसंस्थानमरोमशं च शस्तं ललाटं न नतं न तुङ्गम् ॥८॥
Sloka 8.—Blessed are the brows that are not actu-
ally joined together, not very broad (thick), not very long,
and curved (arched) like the crescent. So is the fore-
head that is neither sunken, nor arched, without hair,
and shaped like the half Moon.
कर्णयुग्ममपि युक्तमांसलं शस्यते मृदु समाहितं समम् ।
स्निग्धनीलमृदुकुञ्चितैकजा मूर्धजाः सुखकराः समं शिरः ॥९॥
Sloka 9.—Laudable are the ears that are properly
fleshy, soft, equal and close to the head. The hair being
glossy, blue, soft, curled and single in each pore, lead to
happiness. So does the head which is even, i. e., neither
depressed, nor raised.
भृङ्गारासनवाजिकुञ्जररथश्रीवृक्षयूपेषुभि-
र्मालाकुण्डलचामराङ्कुशयवैः शैलैर्ध्वजैस्तोरणैः ।
मत्स्यस्वस्तिकवेदिकाव्यजनकैः शङ्खातपत्राम्बुजैः
पादे पाणितलेऽथवा युवतयो गच्छन्ति राज्ञीपदम् ॥१०॥
Sloka 10.—Damsels that have the marks of the
following things on their soles or palms attain to the
status of queens, viz., water-pot, seat, horse, elephant,
chariot, Bilwa tree, sacrificial post, arrow, garland, ear-
ring, chowry, goad, barley corn, mountain, banner,

Adh. LXX. Sl. 11-13.] सप्ततितमोऽध्यायः 581
arch, fish, Swastika, altar, fan, conch shell, umbrella
and lotus.
निगूढमणिबन्धौ तरुणपद्मगर्भोपमौ
करौ नृपतियोषितस्तनुविकृष्टपर्वाङ्गुली ।
न निम्नमति नोन्नतं करतलं सुरेखान्वितं
करोत्यविधवां चिरं सुतसुखार्थसम्भोगिनीम् ॥११॥
Sloka 11.—The hands that have the wrist-joints
hidden, are similar to the interior of a full-blown lotus,
have the fingers slender and the knuckles far removed,
give a damsel the status of a queen. A lady whose palm
is neither depressed, nor raised, and bears fine lines (fi-
gures of auspicious objects) lives with her husband for a
long time enjoying wealth and the happiness of sons.
मध्याङ्गुलिं या मणिबन्धनोत्था रेखा गता पाणितलेऽङ्गनायाः ।
ऊर्ध्वस्थिता पादतलेऽथवा या पुंसोऽथवा राज्यसुखाय सा स्यात् ॥१२॥
Sloka 12.—A line on the palm rising from the wrist
and touching the middle finger of a woman, or one run-
ning from the heel up to the foot of the toes of a man
leads them to the happiness of kingship.
Another interpretation: A line rising...........from wrist or
one from heel.........of a man or woman.
कनिष्ठिकामूलभवा गता या प्रदेशिनीमध्यमिकान्तरालम् ।
करोति रेखा परमायुषः सा प्रमाणमूना तु तदूनमायुः ॥१३॥
Sloka 13.—A line rising from the foot of the little
finger and going to the space between the fore and mid-
dle fingers bestows the maximum span of life, i. e., 120
years. If the line is shorter, proportionate reduction in
the span will have to be made.

582 बृहत्संहितायाम् [Adh LXX. Sl. 14-18.
अङ्गुष्ठमूले प्रसवस्य रेखाः पुत्रा बृहत्यः प्रमदास्तु तन्व्यः ।
अच्छिन्नमध्या बृहदायुषस्ताः स्वल्पायुषां भिन्नलघुप्रमाणाः ॥१४॥
Sloka 14.—The lines at the foot of the thumb indi-
cate the number of one's children. Big ones are those
of sons, whereas slender ones, of daughters. If these
lines are not cut in the middle (at the root), the children
will be long-lived ; and if these are broken and short,
they are short-lived.
In the 3rd पाद, अच्छिन्नमूला is another reading.
इतीदमुक्तं शुभमङ्गनानामतो विपर्यस्तमनिष्टमुक्तम् ।
विशेषतोऽनिष्टफलानि यानि समासतस्तान्यनुकीर्त्तयामि ॥१५॥
Sloka 15.—Thus have the auspicious features of
damsels been described ; those contrary to the above are
said to be inauspicious. I shall now briefly enunciate the
features that are especially of harmful effects.
कनिष्ठिका वा तदनन्तरा वा महीं न यस्याः स्पृशति स्त्रियाः स्यात् ।
गताथवाङ्गुष्ठमतीत्य यस्याः प्रदेशिनी सा कुलटाऽतिपापा ॥१६॥
Sloka 16.—A woman whose little toe or one next to
it does not touch the earth, or whose fore-toe is longer
than the big one, is the most sinful prostitute.
उद्बद्धाभ्यां पिण्डिकाभ्यां शिराले शुष्के जङ्घे लोमशे चातिमांसे ।
वामावर्त्तं निम्नमल्पं च गुह्यं कुम्भाकारं चोदरं दुःखितानाम् ॥१७॥
Sloka 16.—Miserable are the women whose shanks
are full of veins, lean or very fleshy, hairy and whose
calf-muscles are drawn up ; so also are those whose geni-
tal organ has hairy circles turned to the left, is low and
narrow (small) and who have a pot-like belly.
ह्रस्वयाऽतिनिःस्वता दीर्घया कुलक्षयः ।
ग्रीवया पृथुत्थया योषितः प्रचण्डता ॥१८॥

Adh. LXX. Sl. 19-22.] सप्ततितमोऽध्यायः 583
Sloka 18.—The neck of a woman being too short
leads to utter penury ; being too long, to the annihilation
of the family ; and being too broad and flat (prominent ?),
to her cruelty.
नेत्रे यस्याः केकरे पिङ्गले वा सा दुःशीला श्यावलोलेक्षणा च ।
कूपौ यस्या गण्डयोश्च स्मितेषु निःसन्दिग्धं बन्धकीं तां वदन्ति ॥१९॥
Sloka 19.—She who has squint (tremulous) or tawny
or grey and fickle eyes, will be of a bad character ; and
she who, when smiling, shows dimples in her cheeks, is
declared undoubtedly an unchaste woman.
प्रलम्बिनि देवरं ललाटे श्वशुरं हन्त्युदरे स्फिजोः पतिं च ।
अतिरोमचयान्वितोत्तरोष्ठी न शुभा भर्तुरतीव या च दीर्घा ॥२०॥
Sloka 20.—A woman whose fore-head is hanging
over, will kill her husband's brother ; if the belly is hang-
ing, she will kill her father-in-law ; if the buttocks, her
own husband. A woman that is too tall, as well as one
whose upper lip is covered with too much hair, is harmful
to her husband.
स्तनौ सरोमौ मलिनोल्बणौ च क्लेशं दधाते विषमौ च कर्णौ ।
स्थूलाः कराला विषमाश्च दन्ताः क्लेशाय चौर्याय च कृष्णमांसाः ॥
Sloka 21.—Hairy, dark or unclean and too big
breasts, and unequal ears produce misery. Big, protrud-
ing and unequal teeth lead to sufferings ; and black gums
to thievishness.
क्रव्यादरूक्षैर्वृककाककङ्कसरिसृपोलूकसमानचिह्नैः ।
शुष्कैः शिरालैर्विषमैश्च हस्तैर्भवन्ति नार्यः सुखवित्तहीनाः ॥२२॥
Sloka 22. — Hands that are dry (without flesh), full
of veins, unequal and marked with the figures of beasts
of prey, wolves, crows, herons, worms and owls make
women unhappy and poor.

584 बृहत्संहितायाम् [Adh. LXX. Sl. 23-26.
या तूत्तरोष्ठेन समुन्नतेन रूक्षाग्रकेशी कलहप्रिया सा ।
प्रायो विरूपासु भवन्ति दोषा यत्राकृतिस्तत्र गुणा वसन्ति ॥२३॥
Sloka 23.—A woman whose upper lip is very high,
and the hair rough at the tips, is fond of quarrel. Gene-
rally, blemishes exist in those that are ugly or deformed ;
and virtues dwell in those that have a pleasant appear-
ance or form.
Kalidasa in Kumarasambhava says in Canto V—
यदुच्यते पार्वति पापवृत्तये न रूपमित्यव्यभिचारि तद्वचः । तथा हि ते रूपं
The last quarter is suggested by Kalidasa and is worth its
weight in gold.
पादौ सगुल्फौ प्रथमं प्रदिष्टौ जङ्घे द्वितीयं तु सजानुचक्रे ।
मेढ्रोरुमुष्कं च ततस्तृतीयं नाभिः कटिश्चैव चतुर्थमाहुः ॥२४॥
उदरं कथयन्ति पञ्चमं हृदयं षष्ठमतः स्तनान्वितम् ।
अथ सप्तममंसजत्रुणी कथयन्त्यष्टममोष्ठकन्धरे ॥२५॥
नवमं नयने च सुभ्रूणी संललाटं दशमं शिरस्तथा ।
अशुभेष्वशुभं दशाफलं चरणाद्येषु शुभेषु शोभनम् ॥२६॥
Slokas 24-26.—The feet with the ankle-joints are
said to represent the first stage of life ; the shanks with
the knees, the second ; the genital organ, thighs and tes-
ticles, the third ; the navel and the hips, the fourth ; the
stomach, the fifth ; the heart and the breasts, the sixth ;
the shoulders and the collar-bones, the seventh ; the lips
and the neck, the eighth ; the eyes and the brows, the
ninth ; and the head and the forehead, the tenth. When
the feet and other limbs are inauspicious, the effects of
the particular stages of life will be harmful ; and good,
when they are auspicious.
If a limb is lean and lank or full of veins, it is inauspicious ;
otherwise, good. The particular period of life denoted by a limb
that is inauspicious will be miserable, etc.
Thus ends the 70th Adhyaya on 'the Characteristics of Maidens.'

Adh. LXXI. Sl. 1-7.] एकसप्ततितमोऽध्यायः 585
वस्त्रच्छेदलक्षणम् ॥७१॥ Omens from Slits of Garments.
प्रभूतवस्त्रदाश्विनी भरण्याथापहारिणी ।
प्रदह्यतेऽग्निदैवते प्रजेश्वरेऽर्थसिद्धयः ॥१॥
मृगे तु मूषकाद्भयं व्यसुत्वमेव शाङ्करे ।
पुनर्वसौ शुभागमस्तदग्रभे धनैर्युतिः ॥२॥
भुजङ्गभे विलुप्यते मघासु मृत्युमादिशेत् ।
भगाह्वये नृपाद्भयं धनागमाय चोत्तरा ॥३॥
करेण कर्मसिद्धयः शुभागमस्तु चित्रया ।
शुभं च भोज्यमानिले द्विदैवते जनप्रियः ॥४॥
सुहृद्युतिश्च मित्रभे तदग्रभेऽम्बरक्षयः ।
जलप्लुतिश्च नैर्ऋते रुजो जलाधिदैवते ॥५॥
मिष्टमन्नमपि वैश्वदेवते वैष्णवे भवति नेत्ररोगता ।
धान्यलब्धिरपि वासवे विदुर्व्वारुणे विषकृतं महद्भयम् ॥६॥
भद्रपदासु भयं सलिलोत्थं तत्परतश्च भवेत्सुतलब्धिः ।
रत्नयुतिं कथयन्ति च पौष्णे योऽभिनवाम्बरमिच्छति भोक्तुम् ॥७॥
Slokas 1-7.—If one wears a new cloth in Aswini,
he will get plenty of good cloths; if in Bharani, the
cloth will be stolen; if in Krittika, they will be burnt;
if in Rohini, there will be acquisition of wealth; if in
Mrigasira, fear of mice; if in Ardra, poverty; if in Pu-
narvasu, performance of auspicious ceremonies; if in
Pushya, acquisition of wealth; if in Aslesha, the cloth is
destroyed; if in Magha, death should be predicted; if in
Purvaphalguni, there will be fear from the King; if in
Uttaraphalguni, acquisition of money; if in Hasta, ac-
complishment of undertakings; if in Chittra, there will
be auspicious functions; if in Swati, eating of delicious
बृ. सं. 74

586 बृहत्संहितायाम् [Adh. LXXI. Sl. 8-10.
food ; if in Viṣakha, the person will be popular ; if in
Anuradha, there will be meeting of friends ; if in Jyeshtha,
there will be loss of cloths ; if in Moola, loss of cloths in
water ; if in Purvashadha, there will be diseases ; if in
Uttarashadha, there will be sumptuous feast ; if in Sra-
vana, there will be eye disease ; if in Dhanishtha, there
will be gain of corn ; if in Satabhishak, there will arise
great danger from poison ; if in Purvabhadrapada, there
will be danger through water ; if in Uttarabhadrapada,
a son will be born ; and in Revati, there will be acquisi-
tion of gems.
भोक्तुं नवाम्बरं शस्तमृक्षेऽपि गुणवर्जिते ।
विवाहे राजसम्माने ब्राह्मणानां च सम्मते ॥८॥
Sloka 8.—It is advisable to wear new cloths even in
an asterism which is devoid of good qualities, provided
it is an occasion of a marriage, reception of a sovereign,
and honouring of Brahmins.
वस्त्रस्य कोणेषु वसन्ति देवा नराश्च पार्श्वान्तदशान्तमध्ये ।
शेषास्त्रयश्चात्र निशाचरांशास्तथैव शय्यासनपादुक...षु ॥९॥
Sloka 9.—In the four corners of a cloth, dwell
Gods ; in the middle part of the
broad sides, men ; and the re-
maining three divisions belong to
the devils. The same rule applies
to couches, seats and sandals.

लिप्ते मषीगोमयकर्दमाद्यैश्छिन्ने प्रदग्धे स्फुटिते च विन्द्यात् ।
पुष्टं नवेऽल्पाल्पतरं च भुक्ते पापं शुभं चाधिकमुत्तरीये ॥१०॥
Sloka 10.—When a cloth is stained with ink (soot),
cowdung, mud and the like, when it is cut (slit), singed

Adh. LXXI. Sl. 11-14.] एकसप्ततितमोऽध्यायः 587
or torn, one ought to know that the effects, good or bad,
will be full, when it is new; middling, when used for a
short time; and almost nil, when it is old. These effects
are greater in the case of upper cloths.
रुग्राक्षसांशेष्वथवापि मृत्युः पुंजन्मतेजश्च मनुष्यभागे ।
भागेऽमराणामथ भोगवृद्धिः प्रान्तेषु सर्वत्र वदन्त्यनिष्टम् ॥११॥
Sloka 11.—A slit, etc., in the divisions of devils bode
disease or death of the wearer; in those of men, birth of
a son and power; in those of Gods, increase of enjoy-
ments; and in the borders, it is said to be invariably
harmful.
कङ्कप्लवोलूककपोतकाकक्रव्यादगोमायुखरोष्ट्रसर्पैः ।
छेदाकृतिर्दैवतभागगापि पुंसां भयं मृत्युसमं करोति ॥१२॥
Sloka 12.—A slit in the form of a heron, pelican (?),
owl, pigeon, crow, bird of prey, jackal, donkey, camel or
snake, though happening in a division belonging to Gods,
causes among men a danger amounting to death.
छत्रध्वजस्वस्तिकवर्धमानश्रीवृक्षकुम्भाम्बुजतोरणाद्यैः ।
छेदाकृतिर्नैर्ऋतभागगापि पुंसां विधत्ते न चिरेण लक्ष्मीम् ॥१३॥
Sloka 13.—A slit of the shape of an umbrella, ban-
ner, Swasthika, Vardhamana, Bilwa tree, water-pot,
lotus, arch-way, etc., though found in a division of devils,
brings fortune immediately to men.
विप्रमतादथ भूपतिदत्तं यच्च विवाहविधावभिलब्धम् ।
तेषु गुणै रहितेष्वपि भोक्तुं नूतनमम्बरमिष्टफलं स्यात् ॥१४॥ .
Sloka 14.—A new cloth, even at an unlucky aste-
rism, will give good effects, when it is worn with the

588 बृहत्संहितायाम् [Adh. LXXII. Sl. 1-3.
permission of Brahmins, or when it is a gift from the
king or when it is presented at a marriage occasion.
The idea is the same as in Sloka 8 supra.
Thus ends the 71st Adhyaya on "Omens from Slits of
Garments."
चामरलक्षणम् ॥७२॥ Signs of Chowries.
देवैश्चमर्यः किल बालहेतोः सृष्टा हिमक्ष्माधरकन्दरेषु ।
आपीतवर्णाश्च भवन्ति तासां कृष्णाश्च लाङ्गूलभवाः सिताश्च ॥१॥
Sloka 1.—They say that the Gods created the Cha-
mara deer in the caves of the Himalayas for the sake of
their hair (tails). The hairs growing on their tails are
some yellowish, some black, and some white.
स्नेहो मृदुत्वं बहुवालता च वैशद्यमल्पास्थिनिबन्धनत्वम् ।
शौक्ल्यं च तासां गुणसम्पदुक्ता विद्धाल्यलुप्तानि न शोभनानि ॥
Sloka 2.—The excellences of the chowries are de-
clared to be glossiness (gloss), tenderness, density of
the hair, brightness, being connected with a slender bone
and whiteness. Those that are piecred, small or broken
off, are inauspicious.
अध्यर्धहस्तप्रमितोऽस्य दण्डो हस्तोऽथवा रत्निसमोऽथवान्यः ।
काष्ठाच्छुभात्काञ्चनरूप्यगुप्ताद्रत्नैश्च सर्वैश्च हिताय राज्ञाम् ॥३॥
Sloka 3.—The handle of the chowrie must measure
one cubit, or one and a half, or even smaller cubit, (with
the fist closed). One made of auspicious wood, decked
with gold or silver, and set with all kinds of gems, is
favourable to kings.

त्रिसप्ततितमोऽध्यायः
यष्टचातपत्राङ्कुशवेत्रचापवितानकुन्तध्वजचामराणाम् ।
व्यापीततन्त्रीमधुकृष्णवर्णा वर्णक्रमेणैव हिताय दण्डाः ॥४॥
मातृभूधनकुलक्षयावहा रोगमृत्युजननाश्च पर्व्वभिः ।
द्व्यादिभिर्द्विकविवर्धितैः क्रमात् द्वादशान्तविरतैः समैः फलम् ॥५॥
यात्राप्रसिद्धिर्द्विषतां विनाशो लाभाः प्रभूता वसुधागमश्च ।
वृद्धिः पशूनामभिवाञ्छिताप्तिस्त्र्याद्येष्वयुग्मेषु तदीश्वराणाम् ॥६॥
छत्रलक्षणम् ॥७३॥
निचितं तु हंसपक्षैः कृकवाकुमयूरसारसानां वा ।
दौकूल्येन नवेन तु समन्ततश्छादितं शुक्लम् ॥१॥

590 बृहत्संहितायाम् [Adh. LXXIII. Sl. 2-6.
मुक्ताफलैरुपचितं प्रलम्बमालाविलं स्फटिकमूलम् ।
षड्ढस्तशुद्धहेमं नवपर्वनगैकदण्डं तु ॥२॥
दण्डार्धविस्तृतं तत् समावृतं रत्नभूषितमुदग्रम् ।
नृपतेस्तदातपत्रं कल्याणपरं विजयदं च ॥३॥
Slokas 1-3—A white umbrella of the following des-
cription brings all round happiness and victory to a king.
It is to be made of the feathers of swans, cocks, peacocks
or cranes ; it must be covered all round with a fresh, white
silken cloth. It must be adorned with pearls and have
garlands of pearls suspended all round from its edges ;
its handle is made of crystal ; the rod of a single wood
is six cubits in length, covered with pure gold and having
seven or nine joints. The extent or diameter is 3 cubits.
It should be well-knit all over and adorned with gems.
युवराजनृपतिपत्न्योः सेनापतिदण्डनायकानां च ।
दण्डोऽर्धपञ्चहस्तः समपञ्चकृतोऽर्धविस्तारः ॥४॥
Sloka 4—The rod of the umbrella of a Yuvaraja,
Queen, Commandant of the army and a General is 4½
cubits in height and 2¼ cubits in extent or diameter.
अन्येषामुष्णघ्नं प्रसादपट्टैर्विभूषिताशिरस्कम् ।
व्यालम्बिरत्नमालं छत्रं कार्यं तु मायूरम् ॥५॥
Sloka 5.—The umbrella of other officers of the state
should be formed with pea-cock feathers so as to
ward off the Sun's heat and having wreaths of gems
hanging all round ; its top being adorned with gold fillets
as a token of royal favour.
अन्येषां तु नराणां शीतातपवारणं तु चतुरस्रम् ।
समवृत्तदण्डयुक्तं छत्रं कार्यं तु विप्राणाम् ॥६॥

Adh. LXXIV. Sl. 1-2.] चतुःसप्ततितमोऽध्यायः 591
Sloka 6.—The umbrella of ordinary persons should
be of a square form, capable of warding off cold and
heat. That of Brahmins should be circular and have a
cylindrical rod.
Probably the author means that the rod of private persons'
umbrellas should be square and that for Brahmins, cylindrical.
Thus ends the 73rd Adhyaya on the "Signs of Umbrellas."
स्त्रीप्रशंसाध्यायः ॥७४॥ Praise Of Women.
जये धरित्र्याः पुरमेव सारं पुरे गृहं सद्मनि चैकदेशः ।
तत्रापि शय्या शयने वरा स्त्री रत्नोज्ज्वला राज्यसुखस्य सारः ॥१॥
Sloka 1.—When a country is conquered, the most
important thing there is only a city whereof the essen-
tial part is a mansion, and in this the most desirable
portion is only a room ; and even here the most beauti-
ful thing is a couch, whereon an excellent damsel, ador-
ned with gems and gold ornaments, is the pith and essence
of the happiness accruing from the possession of a king-
dom.
This reminds one of Valmiki's statement "त्रैलोक्यराज्यं सकलं
सीताया नाप्नुयात् कलाम् ।" This chapter is on a par with Bhartri-
hari's Sringara Sataka (शृङ्गारशतक) and will have great attraction
for people of widely differing tastes as "नाट्यं भिन्नरुचेर्जनस्य बहुधाप्येकं
समाराधनम्." Some of the statements in this chapter sound rather
frivolous and light-hearted. The purpose is most probably to
please the patron-sovereign of the author, who requires the plea-
sure of the company of a sweet-heart after a strenuous career of
wars of conquest.
रत्नानि विभूषयन्ति योषा भूष्यन्ते वनिता न रत्नकान्त्या ।
चेतो वनिता हरन्त्यरत्ना नो रत्नानि विनाङ्गनाङ्गसङ्गम् ॥२॥

592 बृहत्संहितायाम् [Adh. LXXIV. Sl. 3-4.
Sloka 2.—Damsels beautify gems and they are not
adorned by the lustre of the latter ; for they captivate
the heart even without the aid of gems ; but the gems
do not without their association with beautiful maidens.
The last quarter can be interpreted as —What are gems (the
greatest things) but union with damsels ?
आकारं विनिगूहतां रिपुबलं जेतुं समुत्तिष्ठतां
तन्त्रं चिन्तयतां कृताकृतशतव्यापारशाखाकुलम् ।
मन्त्रिप्रोक्तनिषेविणां क्षितिभुजामाशाङ्किनां सर्वतो
दुःखाम्भोनिधिवर्त्तिनां सुखलवः कान्तासमालिङ्गनम् ॥३॥
Sloka 3.—The embrace of a sweet-heart affords a
bit (an iota) of pleasure to the kings who have to sup-
press their feelings, who strive to vanquish the forces of
their foes, who deeply ponder over diplomatic methods
that are replete with the ramifications of hundreds of
things that are done and not done, who act upon the
advice given by their ministers, who apprehend danger
from every quarter (suspect every body) and who are
consequently plunged, so to say, in the ocean of misery.
"Uneasy lies the head that wears a crown' ; so in the midst
of his miserable and care-worn life, the company of a sweet
partner gives a king at least some pleasure for some time. This
of course for the poor soul should not be grudged by the people,
lest his life should be a burden and a liability.
श्रुतं दृष्टं स्पृष्टं स्मृतमपि नृणां ह्लादजननं
न रत्नं स्त्रीभ्योऽन्यत् क्वचिदपि कृतं लोकपतिना ।
तदर्थं धमार्थौ सुतविषयसौख्यानि च ततो
गृहे लक्ष्म्यो मान्याः सततमबला मानविभवैः ॥४॥
Sloka 4.—Nowhere has the creator designed any
gem other than women ; for, this gem gives delight

Adh. LXXIV. Sl. 5-7.] चतुःसप्ततितमोऽध्यायः 593
to men, when heard of, seen, touched or even remem-
bered ; for its sake are done righteous deeds and wealth
amassed ; from that do men derive worldly pleasures and
offspring. Such damsels are the goddesses of fortune.
Hence they should always be honoured at home with
respect and wealth.
This reminds one of Manu's dictum “ यत्र नार्यस्तु पूज्यन्ते रमन्त तत्र
देवताः " i e., Gods dwell with pleasure in a house where ladies
are treated with respect.
येऽप्यङ्गनानां प्रवदन्ति दोषान् वैराग्यमार्गेण गुणान् विहाय ।
ते दुर्जना मे मनसो वितर्कः सद्भाववाक्यानि न तानि तेषाम् ॥५॥
Sloka 5.—It is my conviction that those who, follow-
ing the path of renunciation or detachment, overlook
the virtues of and traduce ladies, are indeed wicked and
cynical. For they do not mean what they say.
प्रब्रूत सत्यं कतरोऽङ्गनानां दोषोऽस्ति यो नाचरितो मनुष्यैः ।
धाष्टर्येन पुम्भिः प्रमदा निरस्ता गुणाधिकास्ता मनुनात्र चोक्तम् ॥
Sloka 6.—Tell me the truth, what fault is there
in women that is not committed by men ? Men have
traduced women as being impudent (or men have out-
done women in impudence). They are indeed superior
to men in respect of merits. And the following are the
statements of Manu on this point.
सोमस्तासामदाच्छौचं गन्धर्वः शिक्षितां गिरम् ।
अग्निश्च सर्वभक्षित्वं तस्मान्निष्कसमाः स्त्रियः ॥७॥
Sloka 7.—The Moon gave them (women) purity
(cleanliness); Gandharva, cultured and sweet speech;
the Fire, the capacity to eat all sorts of food. Hence
women are like unto pure gold.
बृ सं 75

594 बृहत्संहितायाम् [Adh. LXXIV. Sl. 8-12.
ब्राह्मणाः पादतो मेध्या गावो मेध्याश्च पृष्ठतः ।
अजाश्वा मुखतो मेध्याः स्त्रियो मेध्यास्तु सर्वतः ॥८॥
Sloka 8.—Brahmins are pure at the feet ; cows at
the back ; goats and horses, at the face (mouth) ; and
women are pure all over.
स्त्रियः पवित्रमतुलं नैता दुष्यन्ति कर्हिचित् ।
मासि मासि रजो ह्यासां दुष्कृतान्यपकर्षति ॥९॥
Sloka 9.—Being objects of matchless purity, never
are women defiled. For the menses remove their ble-
mishes every month.
जामयो यानि गेहानि शपन्त्यप्रतिपूजिताः ।
तानि कृत्याहतानीव विनश्यन्ति समन्ततः ॥१०॥
Sloka 10.—Those houses that are cursed by res-
pectable ladies (daughters-in-law) being not properly
treated, will totally perish, as if destroyed by which-craft.
जाया वा स्याज्जनित्री वा सम्भवः स्त्रीकृतो नृणाम् ।
हे कृतघ्नास्तयोर्निन्दां कुर्वतां वः कुतः शुभम् ॥११॥
Sloka 11.—Whether it is the wife or the mother,
men are brought into being only by women. What good
can you expect, O ungrateful men, from censuring them?
तज्जाया भवति यस्यां जायते पुनरितिश्रुतिः । जाया स्त्री माता। स्त्रीकृतः
सम्भवः । अङ्गात्सम्भवति हृदयादभिजायते । आत्मा वै पुत्रनामासि त्वं जीव
शरदं शतमिति श्रुतिः ।
दम्पत्योर्व्युत्क्रमे दोषः समः शास्त्रे प्रतिष्ठितः ।
नरा न तमवेक्षन्ते तेनात्र वरमङ्गनाः ॥१२॥
Sloka 12.—It has been established in the moral code
that the guilt of husband and wife will be equal, if both

Adh. LXXIV. Sl. 13-16 ] चतुःसप्ततितमोऽध्यायः 595
go astray. But men do not pay any heed to their sins.
Hence women are better in this respect.
बहिर्लोम्ना तु षण्मासान् वेष्टितः खरचर्मणा ।
दारातिक्रमणे भिक्षां देहीत्युक्त्वा विशुध्यति ॥१३॥
Sloka 13.—A man guilty of going astray in matters
sexual will be absolved of the sin by begging alms for
six months, wearing a donkey's hide with its hair exposed.
न शतेनापि वर्षाणामपैति मदनाशयः ।
तत्राशक्त्या निवर्तन्ते नरा धैर्येण योषितः ॥१४॥
Sloka 14.—Even when men complete a centum of
years, their sexual craving does not subside; but they
refrain from the act only through incapacity, whereas
women do so by conviction and courage.
अहो धार्ष्ट्यमसाधूनां निन्दतामनघाः स्त्रियः ।
मुष्णतामिव चौराणां तिष्ठ चौरेति जल्पताम् ॥१५॥
Sloka 15.—How impudent are the immoral fellows
that slander blameless women ! They are like the thieves
actually found stealing and yet crying—“Thief, stop !”
The aforesaid quotations amply prove Manu's great regard
for women and how they were treated in ancient India, where
there was no necessity for women to fight for equality.
पुरुषश्चटुलानि कामिनीनां कुरुते यानि रहो न तानि पश्चात् ।
सुकृतज्ञतयाङ्गना गतासूनवगृह्य प्रविशन्ति सप्तजिह्वम् ॥१६॥
Sloka 16.—A man does not resort subsequently to
the same coaxing words and actions as done in privacy
with his sweet-hearts ; whereas the latter embrace their
dead husbands out of gratitude for the good turns done
unto them, and enter their funeral pyre.