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

612 बृहत्संहितायाम् [Adh. LXXVII. Sl. 33-36.
जातीफलपत्रैलाकपूरैः कृतयमैकाशिखिभागैः ।
अवचूर्णितानि भानोर्मरीचिभिः शोषणीयानि ॥३३॥
Slokas 31-33.—Put tooth-sticks for a week in cow's
urine mixed with the powder of Haritaki and then taking
them out, dip them again in scented water, which is to be
prepared from small cardamoms, Twak, Patra, Anjana,
honey, pepper, Nagakesara and costus. Keep the sticks
in this for some time (half a night); then powder them
with a mixture of four parts of nutmeg, two of Patra,
one of small cardamoms and three of camphor, and let
them dry in the Sun's rays.
For tooth sticks, see Chap. 85 infra.
वर्णप्रसादं वदनस्य कान्तिं वैशद्यमास्यस्य सुगन्धितां च ।
संसेवितुः श्रोत्रसुखां च वाचं कुर्वन्ति काष्ठान्यसकृत्प्लवानाम् ॥
Sloka 34.—Such tooth-sticks give the user freshness
of colour, facial lustre, cleanliness of the mouth, fine
smell and an agreeable voice.
कामं प्रदीपयति रूपमभिव्यनक्ति
सौभाग्यमावहति वक्त्रसुगन्धितां च ।
ऊर्जं करोति कफजांश्च निहन्ति रोगां-
स्ताम्बूलमेवमपरांश्च गुणान् करोति ॥३५॥
Sloka 35.—Betel stimulates love, sets off the phy-
sical charm, creates popularity, gives good smell to the
mouth, strengthens the body, and dispels diseases arising
from phlegm. It also bestows many other benefits.
युक्तेन चूर्णेन करोति रागं रागक्षयं पूगफलातिरिक्तम् ।
चूर्णाधिकं वक्त्रविगन्धकारि पत्राधिकं साधु करोति गन्धम् ॥३६॥
Sloka 36.—A moderate dose of lime used with betel-
leaves gives good colour; an extra quantity of areca-nut

LXXVII. 37, LXXVIII. 1-2.] अष्टसप्ततितमोऽध्यायः 613
spoils the colour ; excessive lime produces bad smell in
the mouth, but an extra quantity of betel-leaf, pleasant
smell.
पत्राधिकं निशि हितं सफलं दिवा च
प्रोक्तान्यथाकरणमस्य विडम्बनैव ।
ककोलपूगलवलीफलपारिजातै-
रामोदित मदमुदा मुदितं करोति ॥३७॥
Sloka 37.—At night it is beneficial to have an over-
dose of betel-leaf, while by day, of areca-nut. To
change this order is a mere farce of betel-chewing.
When betel-leaf is made fragrant by Kakkola, areca-nut,
clove and Jatee, it makes one happy with the joy of
amorous intoxication.
Thus ends the 77th Adhyaya on "the Preparation of Perfumes."
पुंस्त्रीसमायोगः ॥७८॥ Union of Man and Woman.
शस्त्रेण वेणीविनिगूहितेन विदूरथं स्वा महिषी जघान ।
विषप्रदिग्धेन च नूपुरेण देवी विरक्ता किल काशिराजम् ॥१॥
एवं विरक्ता जनयन्ति दोषान् प्राणच्छिदोऽन्यैरनुकीर्तितैः किम् ।
रक्ता विरक्ताः पुरुषैरतोऽर्थात् परीक्षिताव्याः प्रमदाः प्रयत्नात् ॥२॥
Slokas 1-2.—They say that king Viduratha was
murdered by his own queen with a weapon concealed in
her tresses, and the king of Kasi by his disaffected queen
by means of her anklet smeared with poison. Thus wo-
men, when they are disgusted with one, bring about
calamities amounting to danger to life. What is the
use of enumerating other troubles ? Hence, men ought
to examine carefully whether the damsels are really at-
tached to or disgusted with them.

614 बृहत्संहितायाम् [Adh. LXXVIII. Sl. 3-6.
स्नेहं मनोभवकृतं कथयन्ति भावा
नाभीभुजस्तनविभूषणदर्शनानि ।
वस्त्राभिसंयमनकेशविमोक्षणानि
भ्रूक्षेपकम्पितकटाक्षनिरीक्षणानि ॥३॥
Sloka 3.—Love springing from sexual desire is in-
dicated by tell-tale blush, etc., by exposing the navel,
arms, bosoms and ornaments, by re-tying the garments,
by loosening the locks, by twitches and tremblings of the
eye-brows and by side-long glances.
उच्चैः ष्ठीवनमुत्कटप्रहसितं शय्यासनोत्सर्पणं
गात्रास्फोटनजृम्भणानि सुलभद्रव्याल्पसम्प्रार्थना ।
बालालिङ्गनचुम्बनान्यभिमुखे सख्याः समालोकनं
दृक्पाताश्च पराङ्मुखे गुणकथा कर्णस्य कण्डूयनम् ॥४॥
इमां च विन्द्यादनुरक्तचेष्टां प्रियाणि वक्ति स्वधनं ददाति ।
विलोक्य संहृष्यति वीतरोषा प्रमार्ष्टि दोषान् गुणकीर्त्तनेन ॥५॥
तन्मित्रपूजा तदरिद्विषत्वं कृतस्मृतिः प्रोषितदौर्मनस्यम् ।
स्तनौष्ठदानान्युपगूहनं च खेदोऽथ चुम्बाप्रथमाभियोगः ॥६॥
Slokas 4-6.—Other tokens of love are : loud clearing
of the throat and spitting, loud laughter in the presence
of the lover, rising towards him from couch or seat, pro-
ducing sounds with limbs, yawning, asking for trivial and
easily available things, embracing and kissing a child,
looking significantly at a female companion, casting
glances at him when he looks elsewhere, enumerating his
virtues, and scratching the ears. A damsel who speaks
sweetly, spends her own money (for his sake), feels de-
lighted at his sight, forgets her anger, drowns his faults
by extolling his virtues, honours his friends, hates his
enemies, feels grateful to him for his good turns, feels

Adh. LXXVIII. Sl. 7-11] अष्टसप्ततितमोऽध्यायः 615
miserable when he is away, offers her bosoms and lips,
embraces him, perspires, and kisses him first, is also to be
understood as one affectionately attached through her
actions.
विरक्तचेष्टा भ्रुकुटीमुखत्वं पराङ्मुखत्वं कृतविस्मृतिश्च ।
असम्भ्रमो दुष्परितोषता च तद्विष्टमैत्री परुषं च वाक्यम् ॥७॥
स्पृष्टाथवालोक्य धुनोति गात्रं करोति गर्वं न रुणद्धि यान्तम् ।
चुम्बाविरामे वदनं प्रमार्ष्टि पश्चात्समुत्तिष्ठति पूर्वसुप्ता ॥८॥
Slokas 7-8.—The following are the indications of the
disaffection of a woman :—A frowning face, turning away
the face (from the lover), forgetting the good done by
him, lack of interest in his presence, fretfulness, kindness
towards his enemies, harsh words, shuddering on touch-
ing or seeing him, assuming arrogance, not preventing
him from going away, wiping off the mouth after a kiss,
getting up last and going to bed first.
भिक्षुणिका प्रव्रजिता दासी धात्री कुमारिका रजिका ।
मालाकारी दुष्टाङ्गना सखी नापिती दूत्यः ॥९॥
कुलजनविनाशहेतुर्दूत्यो यस्मादतः प्रयत्नेन ।
ताभ्यः स्त्रियोऽभिरक्ष्या वंशयशोमानवृद्ध्यर्थम् ॥१०॥
Slokas 9-10.—Buddhistic nuns, female ascetics,
hand-maids, nurses, virgins, washer-women, flower-sellers,
corrupt women, female companions and barbers' wives
serve as go-betweens. As these are the causes of the
ruin of respectable families, one should carefully protect
one's women from them in order to enhance the reputa-
tion and honour of the family.
रात्रीविहारजागररोगव्यपदेशपरगृहेक्षणिकाः ।
व्यसनोत्सवाश्च सङ्केतहेतवस्तेषु रक्ष्याश्च ॥११॥

616 बृहत्संहितायाम् [Adh. LXXVIII. Sl. 12-14.
Sloka 11.—Nocturnal recreations, vigils, professions
of illness, staying in another's house, consultations with
sooth-sayers, taking part in congregational mournings,
and festivals are occasions when women come in contact
with men. Hence they should be guarded on such
occasions.
आदौ नेच्छति नोज्झति सरकथां व्रीडाविमिश्रालसा
मध्ये ह्रीपरिवर्जिताभ्युपरमे लज्जाविनम्रानना ।
भावैर्नैकविधैः करोत्यभिनयं भूयश्च या सादरा
बुद्ध्वा पुंप्रकृतिं च यानुचरति ग्लानेतरैश्चेष्टितैः ॥१२॥
Sloka 12.—A loving damsel will at first show no
desire, but will not leave off amorous talk ; in the be-
ginning of the sexual act, she will be bashful and languid;
in the middle, she will be devoid of bashfulness, and on
the close, bashfully drop her face. Then again she will
show, during coitus, various graceful expressions of senti-
ment, and perceiving the disposition of her lover atten-
tively adapt herself to him in movements indicative of
weariness or otherwise as the case may be.
स्त्रीणां गुणा यौवनरूपवेषदाक्षिण्यविज्ञानविलासपूर्वाः ।
स्त्री रत्नसंज्ञा च गुणान्वितासु स्त्रीव्याधयोऽन्याश्चतुरस्य पुंसः ॥१३॥
Sloka 13.—The excellences of women are youth,
beauty, charming dress, favourableness, knowledge of the
arts of winning man's affection, graceful gait, etc. The
best of those, possessed of the above excellences are
termed 'Gems of women', whereas others, for a cultured
man, are only 'Feminine Diseases.'
न ग्राम्यवर्णैर्मलदिग्धकाया निन्द्याङ्गसम्बन्धिकथां च कुर्यात् ।
न चान्यकार्यस्मरणं रहःस्था मनो हि मूलं हरदग्धमूर्तेः ॥१४॥

Adh. LXXVIII. Sl. 15-18.] अष्टसप्ततितमोऽध्यायः 617
Sloka 14.—A woman in the company of her lover
in privacy should not indulge in boorish talk (or decorate
herself with rustic colours), not be unclean in body, not
speak of unseemly parts of the body, nor mention other
subjects; for mind is the birth-place of Love whose body
was burnt by Hara.
श्वासं मनुष्येण समं त्यजन्ती बाहूपधानस्तनदानदक्षा ।
सुगन्धकेशा सुसमीपरागा सुप्तेऽनुसुप्ता प्रथमं विबुद्धा ॥१५॥
Sloka 15.—A woman who breathes in unison with
her lover, is ready to make her arms a pillow for him,
offers skilfully her breasts to him, has her hair finely
scented, goes to sleep after he has fallen asleep and
wakes up before him, has sincere and abiding love for
him.
दुष्टस्वभावाः परिवर्जनीया विमर्दकालेषु च न क्षमा याः ।
यासामसृग्वासितनीलपीतमाताम्रवर्णं च न ताः प्रशस्ताः ॥१६॥
या स्वप्नशीला बहुरक्तपित्ता प्रवाहिनी वातकफातिरक्ता ।
महाशना खेदयुताङ्गदुष्टा या ह्रस्वकेशी पलितान्विता वा ॥१७॥
मांसानि यस्याश्च चलन्ति नार्या महोदरा खिखिमिनी च या स्यात्
स्त्रीलक्षणे याः कथिताश्च पापास्ताभिर्न कुर्यात्सह कामधर्मम् ॥१८॥
Slokas 16-18.—Those women who have a wicked
nature, and who are impatient during coitus, ought to be
shunned. Inauspicious are those whose blood is dark, blue,
yellow, or slightly copper-red. A woman that is sleepy,
has too much blood and bile, has a dripping (burning)
organ, is of a rheumatic and phlegmatic constitution,
gluttonous, sweaty, with deformed limbs, short-haired,
and with (prematurely) grey hair; further, one whose
muscles are flaccid, who has a pot-belly and who pro-
बृ० सं० 78

618 बृहत्संहितायाम् [Adh. LXXVIII. Sl. 19-23.
duces indistinct sounds, besides those who in the Chap-
ter on the signs of women have been declared sinful :
with none of the above women should a man play the
act of Cupid.
From the above remarks, it is quite clear that this is meant
only for kings to follow.
शशशोणितसङ्काशं लाक्षारससन्निकाशमथवा यत् ।
प्रक्षालितं विरज्यति यच्चासृक् तद्भवेच्छुद्धम् ॥१९॥
यच्छब्दवेदनावर्र्जितं त्र्यहात् संनिवर्त्तते रक्तम् ।
तत्पुरुषसम्प्रयोगादविचारं गर्भतां याति ॥२०॥
Slokas 19-20.—The menstrual blood is sound if
it is tinged like hare's blood, or lac, and fades after wash-
ing. (That is, fit for impregnation). Such blood not
attended with noise and pain, and ceasing to flow after
three days, will undoubtedly develop into an embryo
after union with man.
न दिनत्रयं निषेव्यं स्नानं माल्यानुलेपनं स्त्रीभिः ।
स्नायाच्चतुर्थदिवसे शास्त्रोक्तेनोपदेशेन ॥२१॥
पुण्यस्नानौषधयो याः कथितास्ताभिरम्बुमिश्राभिः ।
स्नायात्तथात्र मन्त्रः स एव यस्तत्र निर्दिष्टः ॥२२॥
Slokas 21-22.—A woman in menses should not bathe,
not wear wreaths of flowers, nor anoint her body. She
should bathe on the fourth day according to the man-
dates of the Sastras. She should use for her bath the
herbs enumerated in the Chapter on 'Royal ablutions'
(Ch. 48) mixed with water, and the same hymn men-
tioned there will have to be used here too.
युग्मासु किल मनुष्या निशासु नार्यो भवन्ति विषमासु ।
दीर्घायुषः सुरूपाः सुखिनश्च विकृष्टयुग्मासु ॥२३॥

Adh. LXXVIII. Sl. 24-26.] अष्टसप्ततितमोऽध्यायः 619
Sloka 23.—They say that sexual union on even
nights (after menses) procreates males, while on odd
nights, females. On distant even nights, it leads to the
birth of children who will be long-lived, handsome and
happy.
Probably the second half gives the author's own opinion in
which distant even nights are good for future issue.
दक्षिणपार्श्वे पुरुषो वामे नारी यमावुभयसंस्थौ ॥
यदुदरमध्योपगतं नपुंसकं तन्निबोद्धव्यम् ॥२४॥
Sloka 24.—A foetus situated in the right side of the
womb will be a male; while one on the left, a female.
One situated on both the sides will be twins and one in
the middle is to be understood to be a eunuch.
केन्द्रत्रिकोणेषु शुभस्थितेषु लग्ने शशाङ्के च शुभैः समेते ।
पापैस्त्रिलाभारिगतैश्च यायात्पुंजन्यमयोगेषु च सम्प्रयोगम् ॥२५॥
Sloka 25.—A man ought to have sexual union with
his wife when the Kendras and the Trikona houses are
occupied by benefics, when the Moon and the Lagna are
conjoined with benefics, when malefics are posited in the
3rd, 6th and 11th houses and when there are planetary
combinations ensuring the birth of a male.
For पुंजन्यमयोग, vide बृ. जा. IV-11.
न नखदशनविक्षतानि कुर्यादृत्तुसमये पुरुषः स्त्रियाः कथञ्चित ।
ऋतुरपि दश षट् च वासराणि प्रथमानिशात्रितयं न तत्र गम्यम् ॥
Sloka 26.—A man should on no account make
marks on his wife's body with his nails and teeth during
her period of impregnation. Such a period lasts for
sixteen days, of which the first three nights are unfit
for union.

620 बृहत्संहितायाम् [Adh. LXXIX. Sl. 1-4.
These ideas are described at length in works on Ayurveda
such as अष्टाङ्गहृदय.
Thus ends the 78th Adhyaya on "the Union of Man and
Woman."
—————
शय्यासनलक्षणम् ॥७९॥ Signs of Couches and Seats.
सर्वस्य सर्वकालं यस्मादुपयोगमेति शास्त्रमिदम् ।
राज्ञां विशेषतोऽतः शयनासनलक्षणं वक्ष्ये ॥१॥
Sloka 1.—Since this science dealing with the signs
of couches and seats is useful for all persons at all times,
especially for kings, I shall now expound it.
असनस्पन्दनचन्दनहरिद्रुसुरदारुतिन्दुकिाशालाः ।
कश्मर्यञ्जनपद्मकशाका वा शिंशपा च शुभाः ॥२॥
Sloka 2.—Trees recommended for the construction
of beds and seats are Asana, Spandana, Sandal-tree,
Haridra, Deodar, Tinduka, Sal, Kasmari, Arjuna, Pad-
maka, Saka and Simsapa.
अशनिजलानिलहस्तिप्रपातिता मधुविहङ्गकृतनिलयाः ।
चैत्यश्मशानपथिजोर्ध्वशुष्कवल्लीनिबद्धाश्च ॥३॥
कण्टकिनो ये च स्युर्महानदीसङ्गमोद्भवा ये च ।
सुरभवनजाश्च न शुभा ये चापरयाम्यदिक्पतिताः ॥४॥
Slokas 3-4.—Inauspicious are those trees that are
thrown down by thunder-bolts, water; wind and ele-
phants; those in which bees and birds have taken up
their abode; those growing in sacred spots, burial grounds
or roads; those that are withered at the top, and those
that are entwined with creepers; so also are thorny
trees; those growing at the confluence of great rivers,

Adh. LXXIX. Sl. 5-8.] एकोनाशीतितमोऽध्यायः 621
or near temples and those that have fallen down in a
westerly or southerly direction.
प्रतिषिद्धवृक्षनिर्मितशयनासनसेवनात् कुलविनाशः ।
व्याधिभयव्ययकलहा भवन्त्यनर्था अनेकविधाः ॥५॥
Sloka 5.—From the use of couches and seats
constructed from forbidden trees ensue the ruin of the
family, diseases, danger, loss, quarrels and all sorts of
disasters.
पूर्वच्छिन्नं यदि वा दारु भवेत्तत्परीक्ष्यमारम्भे ।
यद्यारोहेत्तस्मिन् कुमारकः पुत्रपशुदं तत् ॥६॥
Sloka 6.—Or, if the timber had been cut formerly,
then it should be examined (if there be any signs of the
forbidden variety) at the commencement of the work.
Should a boy mount the timber, it will give sons and
cattle.
सितकुसुममत्तवारणदध्यक्षतपूर्णकुम्भरत्नानि ।
मङ्गल्यान्यन्यानि च दृष्ट्वारम्भे शुभं ज्ञेयम् ॥७॥
Sloka 7.—It should be known as a good token, if,
at the beginning of the work, one happens to see white
flowers, a rutting elephant, curds, coloured rice, full pot,
gems and other auspicious articles.
कर्माङ्गुलं यवाष्टकमुदरासक्तं तुषैः परित्यक्तम् ।
अङ्गुलशतं नृपाणां महती शय्या जयाय कृता ॥८॥
Sloka 8.—A practical digit is the distance covered
by eight husked barely grains touching one another.
A great couch of kings measuring one hundred digits is
made for (ensuring) victory.

622 बृहत्संहितायाम् [Adh. LXXIX. Sl. 9-14.
नवतिः सैव षडूना द्वादशहीना त्रिषट्कहीना च ।
नृपपुत्रमन्त्रिबलपतिपुरोधसां स्युर्यथासंख्यम् ॥९॥
Sloka 9.—The couches of the prince royal, minister,
commander-in-chief of the army and royal preceptor
measure in order 90 digits, 84, 78, and 72 digits.
अर्धमतोऽष्टांशोनं विष्कम्भो विश्वकर्मणा प्रोक्तः ।
आयामत्र्यंशसमः पादोच्छ्रायः सकुक्ष्यशिराः ॥१०॥
Sloka 10.—The width of a couch prescribed by
Viswakarman is ⅛th less than half the length (i. e., ⁷⁄₁₆ths
of the total length). The height of the legs including
the swelling part (middle) and top is equal to a third of
the length of the couch.
यः सर्वः श्रीपर्ण्या पर्यङ्को निर्मितः स धनदाता ।
असनकृतो रोगहरास्तिन्दुकसारेण वित्तकरः ॥११॥
यः केवलशिशपया विनिर्मितो बहुविधं स वृद्धिकरः ।
चन्दनमयो रिपुघ्नो धर्मयशोदीर्घजीवितकृत् ॥१२॥
यः पद्मकपर्यङ्कः स दीर्घमायुः श्रियं श्रुतं वित्तम् ।
कुरुते शालेन कृतः कल्याणं शाकरचितश्च ॥१३॥
केवलचन्दनरचितं काञ्चनगुप्तं विचित्ररत्नयुतम् ।
अध्यासन पर्यङ्कं विबुधैरपि पूज्यते नृपतिः ॥१४॥
Slokas 11-14.—A cot constructed wholly of Sri-
parni will bestow wealth; one of Asana, destroys diseases;
one of the pith of ebony, gives money; one of Simsapa
bestows all-round prosperity; one of Sandalwood des-
troys enemies and bestows religious merit, renown and
long life; one of Padmaka gives long life, prosperity,
learning and money; one of Sal tree or Saka gives
happiness. A king, reposing on a cot made entirely of
sandalwood and covered with gold and decked with
wonderful gems, will be honoured even by the Gods.

Adh. LXXIX. Sl. 15-20.] एकोनाशीतितमोऽध्यायः • 623
अन्येन समायुक्ता न तिन्दुको शिंशपा च शुभफलदा ।
न श्रीपर्णेन च देवदारुवृक्षो न चाप्यसनः ॥१५॥
शुभदौ तु शालशाकौ परस्परं संयुतौ पृथक् चैव ॥
तद्वत् पृथक् प्रशस्तौ सहितौ च हरिद्रककदम्बौ ॥१६॥
सर्वः स्पन्दनरचितो न शुभः प्राणान् हिनस्ति चाम्बकृतः ।
असनोऽन्यदारुसहितः क्षिप्रं दोषान् करोति बहून् ॥१७॥
अम्बस्पन्दनचन्दनवृक्षाणां स्पन्दनाच्छुभाः पादाः ।
फलतरुणा शयनासनमिष्टफलं भवति सर्वेण ॥१८॥
Slokas 15-18.—A couch made of Tinduki or Sim-
supa with some other timber will not yield good results ;
so too is one of Deodar or Asana with Sriparna. Sal
and Saka on the one hand and Haridraka and Kadamba
on the other, are good, whether used jointly or separately.
A cot wholly made of Spandana or Amba tree is not aus-
picious, since it destroys life ; one of Asana coupled with
other timber produces immediately various troubles.
It is beneficial to have the legs of Spandana tree for
couches made of Amba, Spandana and Chandana.
Couches and seats made of any fruit-tree will have
favourable effect.
गजदन्तः सर्वेषां प्रोक्ततरूणां प्रशस्यते योगे ।
कार्योंऽलङ्कारविधिर्गजदन्तेन प्रशस्तेन ॥१९॥
Sloka 19.—Elephant's tusk is highly commended
for use in the construction of couches, etc. in combina-
tion with any of the above trees ; so that decorations
may be made with good ivory.
दन्तस्य मूलपरिधिं द्विरायतं प्रोज्झ्य कल्पयेच्छेषम् ।
अधिकमनूपचराणां न्यूनं गिरिचारिणां किञ्चित् ॥२०॥

624 . बृहत्संहितायाम् [Adh. LXXIX. Sl. 21-25.
Sloka 20.—Cut off a length (from the bottom) equal
to twice the circumference of the tusk at the bottom and
use the remainder for purposes of embellishment. A
little more of it will have to be cut off in the case of
elephants haunting marshy places, and a little less in the
case of those haunting mountainous tracts.
श्रीवृक्षवर्धमानच्छत्रध्वजचामरानुरूपेषु ।
छेदे दृष्टेष्वारोग्यविजयधनवृद्धिसौख्यानि ॥२१॥
प्रहरणसदृशेषु जयो नन्द्यावर्त्ते प्रनष्टदेशाप्तिः ।
लोष्टे तु लब्धपूर्वस्य भवति देशस्य सम्प्राप्तिः ॥२२॥
स्त्रीरूपे धननाशो भृङ्गारेऽभ्युत्थिते सुतोत्पत्तिः ।
कुम्भेन निधिप्राप्तिर्यात्राविघ्नं च दण्डेन ॥२३॥
कृकलासकपिभुजङ्गेष्वसुभिक्षव्याधयो रिपुवशित्वम् ।
गृध्रोलूकध्वाङ्क्षश्येनाकारेषु जनमरकः ॥२४॥
पाशेऽथवा कबन्धे नृपमृत्युर्जनविपत् सुते रक्ते ।
कृष्णे श्यावे रूक्षे दुर्गन्धे चाशुभं भवति ॥२५॥
Slokas 21-25.—When cutting the tusk, if figures
resembling Bilwa trees, Vardhamana, umbre la, banner
and chowries appear, sound health, victory, increase of
wealth and happiness are to be expected. A figure simi-
lar to a weapon gives victory ; one like a spiral turning
to the right, recovery of lost lands ; one like a clod, com-
plete possession of a country conquered before ; one like
a woman, loss of wealth ; one like a vase, birth of a son;
one like a pot, acquisition of a treasure ; one like a rod,
obstacle to a journey ; those like chameleons, monkeys
and serpents, famine, disease, and oppression by a foe ;
those like eagles, owls, crows and hawks, pestilence ; one
like a noose or a truncated body, bodes the king's death,

Adh. LXXIX. Sl. 26-28.] एकोनाशीतितमोऽध्यायः 625
If blood comes out from the cut, there will be calamity
to the people; if the cut be dark, grey, rough and bad-
smelling, disaster is near.
शुक्लः समः सुगन्धिः स्निग्धश्च शुभावहो भवेच्छेदः ।
अशुभशुभच्छेदा ये शयनेष्वपि ते तथा फलदाः ॥२६॥
Sloka 26.—A cut that is white, even, fine-smelling,
and glossy leads to prosperity; just as auspicious and in-
auspicious cuts produce good and bad results, even so do
the trees used for couches.
ईषायोगे दारु प्रदक्षिणाग्रं प्रशस्तमाचार्यैः ।
अपसव्यैकदिगग्रे भवति भयं भूतसञ्जनितम् ॥२७॥
Sloka 27.—In fitting up the frame of the couch,
the tips of the beams should be laid in a direction from
left to right; so say the ancient seers. If they be laid
contrariwise, or all turned to one direction, there would
be danger from devils.
ईषा is the frame consisting of two short beams, one on the
headside, and the other on the footside, and two others on the
two sides. The side beams are fixed into the two other smaller
beams. In doing so take the head side where the foot of the beam
faces north and tip, the south, the foot of ths southern beam should
be fixed into the tip of the first beam, and so on, This is called
प्रदक्षिणाग्र. The tips of both the beams should not be put together.
एकेनावाक्शिरसा भवति हि पादेन पादवैकल्यम् ।
द्वाभ्यां न जीर्यतेऽन्नं त्रिचतुर्भिः क्लेशवधबन्धाः ॥२८॥
Sloka 28.—If one of the legs is put topsy-turvy, the
owner will have one of his feet crippled; If two, he can-
not digest his food; and if three or four, he will have
misery, death and captivity,
Here 'topsy-turvy' is used in respect of the timber and not
the leg as such.
बृ सं 79

626 बृहत्संहितायाम् [Adh. LXXIX. Sl. 29-35.
सुषिरेंऽथवा विवर्णे ग्रन्थौ पादस्य शीर्षगे व्याधिः ।
पादे कुम्भो यश्च ग्रन्थौ तस्मिन्नुदररोगः ॥२९॥
कुम्भाधस्ताज्जङ्घा तत्र कृतो जङ्घयोः करोति भयम् ।
तस्याश्चाधारोऽधः क्षयकृद्द्रव्यस्य तत्र कृतः ॥३०॥
खुरदेशे यो ग्रन्थिः खुरिणां पीडाकरः स निर्दिष्टः ।
ईषाशीर्षण्योश्च त्रिभागसंस्थो भवेन्न शुभः ॥३१॥
Slokas 29-31.—If there is a hollow or a discoloured
knot in the upper part of the leg, the owner will have
cerebral disease. If there is such a knot in its pot, he
will have stomach trouble; if in the shank-like part be-
low the pot, danger to his shanks; if in the support be-
neath that, loss of wealth; if in the hoof, trouble to the
hoofed animals. Inauspicious also is a knot occurring at
a third of the length of the side-beams and cross-beams.
निष्कुटमथ कोलाक्षं सूकरनयनं च वत्सनाभं च ।
कालकमन्यद्धुन्धुकमिति कथितश्छिद्रसङ्क्षेपः ॥३२॥
Sloka 32.—The different kinds of blemishes (holes)
in the wood may be summed up in the following list :—
Nishkuta (cavity), Kolaksha (boar's eye), Sukaranayana
(hog's eye), Vatsanabha (calf's navel), Kalaka (dark
spot) and Dhundhuka (cut dark spot).
घटवत् सुषिरं मध्ये सङ्कटमास्ये च निष्कुटं छिद्रम् ।
निष्पावमाषमात्रं नीलं छिद्रं च कोलाक्षम् ॥३३॥
सूकरनयनं विषमं विवर्णमध्यर्धपर्वदीर्घं च ।
वामावर्त्तं भिन्नं पर्वमितं वत्सनाभाख्यम् ॥३४॥
कालकसञ्ज्ञं कृष्णं धुन्धुकमिति यद्भवद्विधिनिर्मुक्तम् ।
दारुसवर्णं छिद्रं न तथा पापं समुद्दिष्टम् ॥३५॥

Adh. LXXIX. Sl. 36-39.] एकोनाशीतितमोऽध्यायः 627
Slokas 33-35.—The blemish called Nishkuta (cavity)
is like a pot, hollow in the middle and narrow at the
mouth ; the second, Kolaksha is blue and like a grain of
black gram ; the third, Sukaranayana, is uneven, dis-
coloured and extending over one joint and a half ; the
fourth—Vatsanabha—is a spot running from left to right,
broken and extending over one joint; the fifth, Kalaka,
is a black spot ; and the sixth (धुन्धुक) is also dark, but cut.
A faulty spot having the same colour as the wood itself
is not deemed so harmful.
निष्कुटसञ्ज्ञे द्रव्यक्षयस्तु कोलेक्षणे कुलध्वंसः ।
शस्त्रभयं सूकरके रोगभयं वत्सनाभाख्ये ॥३६॥
कालकधुन्धुकसञ्ज्ञं कीटैर्विद्धं च न शुभदं छिद्रम् ।
सर्वं ग्रन्थिप्रचुरं सर्वत्र न शोभनं दारु ॥३७॥
Slokas 36-37.—The blemish going by the name of
Nishkuta causes loss of wealth ; Kolaksha, ruin of the
family ; Sukara, danger from weapons ; Vatsanabha,
danger from disease. The last two blemishes and a spot
bored by insects are not auspicious. In general, timber
full of knots is never good.
एकद्रुमेण धन्यं वृक्षद्वयनिर्मितं च धन्यतरम् ।
त्रिभिरात्मजवृद्धिकरं चतुर्भिरर्थं यशश्चाग्र्यम् ॥३८॥
पञ्चवनस्पतिरचिते पञ्चत्वं याति तत्र यः शेते ।
षट्सप्ताष्टतरूणां काष्ठैर्घटिते कुलविनाशः ॥३९॥
Slokas 38-39.—A couch or seat made from one
kind of timber is blessed ; more blessed is the one made
from two kinds of timber ; one of three kinds leads to
the prosperity of one's children ; one of four kinds, to
wealth and foremost renown. One made from five kinds

628 बृहत्संहितायाम् [Adh. LXXX. Sl. 1-4.
of timber causes the death of the person who sleeps on it ;
and one of six, seven or eight kinds, the ruin of the
family.
Thus ends the 79th Adhyaya on " Signs of Couches and Seats.'
रत्नपरीक्षा ॥८०॥ Examination Of Gems.
रत्नेन शुभेन शुभं भवति नृपाणामनिष्टमशुभेन ।
यस्मादतः परीक्ष्यं दैवं रत्नाश्रितं तज्ज्ञैः ॥१॥
Sloka 1.—A jewel endowed with good characteris-
tics ensures good luck to kings ; and one with bad ones,
disaster. Hence the connoisseurs should examine their
fortune as connected with jewels.
द्विपहयवनितादीनां स्वगुणविशेषेण रत्नशब्दोऽस्ति ।
इह तूपलरत्नानामधिकारो वज्रपूर्वाणाम् ॥२॥
Sloka 2.—The word gem is applied to elephants,
horses, women and so on, on account of the excellence
of their intrinsic merits ; but here are dealt with precious
stones, such as diamonds.
रत्नानि बलाद्दैत्यादृषीचितोऽन्ये वदन्ति जातानि ।
केचिद्भूवः स्वभावाद्वैचित्र्यं प्राहुरुपलानाम् ॥३॥
Sloka 3.—Gems, they say, were born of the bones
of the demon Bala ; while others state that they were
born of sage Dadheechi ; yet others there are who say
that the wonderful variety of gems is caused by the cha-
racteristic qualities of the earth.
वज्रेन्द्रनीलमरकतकेंकेतरपद्मरागरुधिराख्याः ।
वैडूर्यपुलकविमलकराजमणिस्फटिकशशिकान्ताः ॥४॥

Adh. LXXX. Sl. 5-10 ] अशीतितमोऽध्यायः 629
सौगन्धिकगोमेदकशङ्खमहानीलपुष्परागाख्याः ।
ब्रह्ममणिज्योतीरससस्यकमुक्ताप्रवालानि ॥५॥
Slokas 4-5.—The following are the gems :--Dia-
mond, Sapphire, Emerald, Agate, Ruby, Blood-stone,
Beryl, Amethyst, Vimalaka, Royal gem (quartz ?), crys-
tal, Moon-gem, Saugandhika, Opal, Conch, Azure-stone,
Topaz, Brahma-gem, Jyoteerasa, Sasyaka, Pearl and
Coral.
वेणातटे विशुद्धं शिरीषकुसुमप्रभं च कौशालकम् ।
सौराष्ट्रकमाताम्रं कृष्णं सौर्पारकं वज्रम् ॥६॥
ईषत्ताम्रं हिमवति मातङ्गं वल्लपुष्पसङ्काशम् ।
आपीतं च कलिङ्गे श्यामं पौण्ड्रेषु सम्भूतम् ॥७॥
Slokas 6-7.—Diamonds got from the banks of the
Vena river are of the purest kind ; those of Kosala, have
the lustre of the Sirisha flower (i. e. whitish yellow)
those of Surashtra, a reddish lustre; those of Saurpara
country are dark in colour ; those of the Himalayas,
slightly reddish ; those of Matanga country have the
colour (grey) of Valla blossoms ; those of Kalinga are
yellowish, and those of Paundra, black (blue ?)
ऐन्द्रं षडश्रि शुक्लं याम्यं सर्पास्यरूपमसितं च ।
कदलीकाण्डनिकाशं वैष्णवमिति सर्वसंस्थानम् ॥८॥
वारुणमबलागुह्योपमं भवेत् कर्णिकारपुष्पनिभम् ।
शृङ्गाटकसंस्थानं व्याघ्राक्षिनिभं च हौतभुजम् ॥९॥
वायव्यं च यवोपममशोककुसुमप्रभं समुद्दिष्टम् ।
स्रोतः खनिः प्रकीर्णकमित्याकरसम्भवस्त्रिविधः ॥१०॥
Slokas 8-10.—A hexagonal white diamond is presi-
ded over by Indra; a dark one of the shape of a snake's

630 बृहत्संहितायाम् [Adh. LXXX. Sl. 11-14.
mouth, by Yama ; one coloured like a plantain tree, and
of any shape, by Vishnu ; one coloured like a Karnikara
flower and shaped like the female genital organ, by Varu-
na ; a triangular one of the colour of a tiger’s eye (bluish-
red), by fire ; one having the form of a barley corn and
the hue of Asoka flower, by Vayu. Diamonds have three
different sources, viz., rivers, mines and other places
where gems are found.
रक्तं पीतं च शुभं राजन्यानां सितं द्विजातीनाम् ।
शैरीषं वैश्यानां शूद्राणां शस्यतेऽसिनिभम् ॥११॥
Sloka 11.—Red and yellow diamonds are auspicious
for Kshatriyas ; white ones, for Brahmins ; those of the
hue of Sirisha flower, for Vaisyas ; and those resembling
swords in colour (dark), for Sudras.
सितसर्षपाष्टकं तण्डुलो भवेत्तण्डुलैस्तु विंशत्या ।
तुलितस्य द्वे लक्षे मूल्यं द्विघ्नोनिते चैनत् ॥१२॥
पादत्र्यंशाधोनं त्रिभागपञ्चांशषोडशांशाश्च ।
भागश्च पञ्चविंशः शतिकः साहसिकश्चेति ॥१३॥
Slokas 12-13.—Eight seeds of white mustard make
one rice-grain. The price of a diamond weighing twenty
grains is two lakhs (Karsapanas) ; One weighing 18
grains is worth a lakh and a half Karshas silver ; one of
16 grains 133,333⅓ ; one of 14 grains, one lakh ; one of
12 grains, 66,666⅔ ; one of ten grains 40,000 ; one of
eight grains, 12,500 ; one of six grains, 8,000 ; one of
four grains 2,000 ; one of two grains, 200 Karshas of
silver.
80 silver coins make one Pana. 20 Panas make one Karsha-
pana.
सर्वद्रव्याभेद्यं लध्वम्भसि तरति रश्मिवत् स्निग्धम् ।
तडिदनलशक्रचापोपमं च वज्रं हितायोक्तम् ॥१४॥

Adh. LXXX. Sl. 15-18.] अशीतितमोऽध्यायः 631
Sloka 14.—A diamond is said to be beneficial to the
owner ; it cannot be pierced by any other substance, is
light, cleaves through water like a ray, is glossy and
similar to lightning, fire or the rain-bow.
The commentator interprets “अम्भसि तरति रश्मिवत्” as sinks in
water and is full of rays : but तरति generally means 'floats.’
काकपदमक्षिकाकेशधातुयुक्तानि शर्करैर्विद्धम् ।
द्विगुणाश्रि दग्धकलुषत्रस्तविशीर्णानि न शुभानि ॥१५॥
Sloka 15.—Diamonds that show scratches like crow-
feet, bees or hair, are mixed with coloured mineral sub-
stances or gravel, have double facets, are burnt, dis-
coloured, lustreless or perforated, are inauspicious.
यानि च बुद्बुददलिताग्रचिपिटवासीफलप्रदीर्घाणि ।
सर्वेषां चैतेषां मूल्याद्भागोऽष्टमो हानिः ॥१६॥
Sloka 16.—So also are those that are covered with
bubbles, split at the points, flattened, or oblong like the
Vasi fruit. The price of all such is one-eighth less than
that above specified.
वज्रं न किञ्चिदपि धारयितव्यमेके
पुत्रार्थिनीभिरबलाभिरुशन्ति तज्ज्ञाः ।
शृङ्गाटकत्रिपुटधान्यकवत् स्थितं य-
च्छ्रोणीनिभं च शुभदं तनयार्थिनीनाम् ॥१७॥
Sloka 17.—Some authorities opine that women
wishing to beget sons should never wear diamonds ; but
(in our opinion) diamonds that are triangular, trigonal
and like the coriander seed, or the buttocks, are product-
ive of good results to ladies desiring male offspring.
स्वजनविभवजीवितक्षयं जनयति वज्रमनिष्टलक्षणम् ।
अशनेर्विषमयरिनाशनं शुभमुपभोगकरं च भूपताम् ॥१८॥