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

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॥

बृहत्संहितायाम्
मुक्तालक्षणम् ॥८१॥
द्विपभुजगशुक्तिशङ्खाभ्रवेणुतिमिसूकरप्रसूतानि ।
मुक्ताफलानि तेषां बहुसाधु च शुक्तिजं भवति ॥१॥
सिंहलकपारलौकिकसौराष्ट्रकताम्रपर्णिपारशवाः ।
कौबेरपाण्ड्यवाटकहैमा इत्याकरास्त्वष्टौ ॥२॥
बहुसंस्थानाः स्निग्धा हंसाभाः सिंहलाकराः स्थूलाः ।
ईषत्ताम्राः श्वेतास्तमोवियुक्ताश्च ताम्राख्याः ॥३॥
कृष्णाः श्वेताः पीताः सशर्कराः पारलौकिका विषमाः ।
न स्थूला नात्यल्पा नवनीतनिभाश्च सौराष्ट्राः ॥४॥
ज्योतिष्मत्यः शुभ्रा गुरवोऽतिमहागुणाश्च पारशवाः ।
लघु जर्जरं दधिनिभं बृहद्विसंस्थानमपि हैमम् ॥५॥
विषमं कुंब्भश्वेतं लघु कौबेरं प्रमाणतेजोवत् ।
निम्बफलत्रिपुटधान्यकचूर्णाः स्युः पाण्ड्यवाटकभवाः ॥६॥

Adh. LXXXI. Sl. 7-12.] एकाशीतितमोऽध्यायः 633
Slokas 3-6.---The pearls got from Ceylon are multi-
shaped, glossy, swan-white and large; those from the
Tamraparni are white with a slight red tinge and bright;
those from Paraloka are blackish, white or yellow, min-
gled with gravel and uneven; those from Surashtra are
neither too big, nor too small, and hued like butter; those
from Persia are brilliant, clear, heavy and very valuable;
those from the Himalayas are light, broken, hued like
curds, large and double-shaped; those from the North
country are rough, black or white, light, of good size and
brilliancy: and those from Pandya Vata are like the
neem fruit, or coriander seed, trigonal and very minute.
अतसीकुसुमश्यामं वैष्णवमैन्द्रं शशाङ्कसङ्काशम् ।
हरितालनिभं वारुणमसितं यमदैवतं भवति ॥७॥
परिणतदाडिमगुलिकागुञ्जाताम्रं च वायुदैवत्यम् ।
निर्धूममानलकमलप्रभं च विज्ञेयमाग्नेयम् ॥८॥
Slokas 7-8—A pearl dark like the Atasee flower is
presided over by Vishnu; one like the Moon, by Indra;
one having the hue of orpiment, by Varuna; a dark one,
by Yama; one red like the seed of a ripe pomegranate
or a Gunja, by Vayu; one having the brilliance of
smokeless fire or the lustre of lotus, by Fire.
माषकचतुष्टयधृतस्यैकस्य शताहता त्रिपञ्चाशत् ।
. कार्षापणा निगदिता मूल्यं तेजोगुणयुतस्य ॥९॥
माषकदलहान्यातो द्वात्रिंशद्विंशतिस्त्रयोदश च ।
अष्टौ च शतानि शतत्रयं त्रिपञ्चाशता सहितम् ॥१०॥
पञ्चत्रिंशं शतमिति चत्वारः कृष्णला नवतिमूल्याः ।
सार्धास्तिस्रो गुञ्जाः सप्ततिमूल्यं धृतं रूपम् ॥११॥
गुञ्जात्रयस्य मूल्यं पञ्चाशद्रूपका गुणयुतस्य ।
• रूपकपञ्चत्रिंशत्त्रयस्य गुञ्जार्धहीनस्य ॥१२॥
बृ. सं 80.

634 बृहत्संहितायाम् [Adh. LXXXI. Sl. 13-17.
Slokas 9-12.—The price set down for a pearl of
good lustre and quality, weighing four Mashakas is 5300
Karshas silver. The prices for pearls weighing 3½, 3,
2½, 2 and 1½ Mashakas in order are 3200, 2000, 1300,
800 and 353 K. Silver. A pearl weighing one Mashaka is
worth 135 K; one weighing four Rettis is worth90 K;
one of 3½ Rettis, 70 K; a good one of 3 Rettis, 50 silver
pieces (Karshas); one of 2½ Gunjas, 35 silver pieces.
One Retti (Gunja Krishnala) = ⅕ Mashaka.
पलदशभागो धरणं तद्यदि मुक्तास्त्रयोदश सुरूपाः ।
त्रिशती सपञ्चविंशा रूपकसं ख्या कृतं मूल्यम् ॥१३॥
षोडशकस्य द्विशती विंशतिरूपस्य सप्ततिः सशता ।
यत्पञ्चविंशतिधृतं तस्य शतं त्रिंशता सहितम् ॥१४॥
त्रिंशत्सप्ततिमूल्यं चत्वारिंशच्छतार्धमूल्यं च ।
षष्टिः पञ्चोना वा धरणं पञ्चाष्टकं मूल्यम् ॥१५॥
मुक्ताशीत्या त्रिंशच्छतस्य सा पञ्चरूपकविहीना ।
द्वित्रिचतुःपञ्चशता द्वादशषट्पञ्चकीत्रितयम् ॥१६॥
Slokas 13-16.—The 10th part of a Pala is called
one Dharana. If thirteen good pearls together weigh
one Dharana, their price is fixed at 325 K. Silver. Six-
teen pearls weighing so much are worth 200 K; twenty
pearls, 170 K; twenty-five pearls, 130 K; 30 pearls,
70 K; 40 pearls, 50 K.; 60 or 55 pearls, 40 K.; 80
pearls, 30 K.; 100 pearls, 25 K.; 200, 300, 400 and
500 pearls weighing together one Dharana are worth
sucessively 12, 6, 5 and 3 silver pieces.
Five Gunjas make one Masha; 16 Mashas make one Suvarna;
4 Suvarnas make one Pala. So a Dharana= ⅖ of a Suvarna.
पिकापिच्छार्धार्धा रत्नकः सिक्थं त्रयोदशाद्यानाम् ।
सञ्ज्ञाः परतो निगराश्चूर्णाश्चाशीतिपूर्वाणाम् ॥१७॥

Adh. LXXXI. Sl. 18-22.] एकाशीतितमोऽध्यायः 635
Sloka 17.—The term to denote a collection of 13
pearls that together weigh one Dharana is Pikka ; a col-
lection of 16 is known as Pichcha; those of 20, 25, 30,
40, 55, and 80 and so forth are respectively Argha,
Ardha, Ravaka, Siktha, Nigara, and Churna (or dust).
एतद्गुणयुक्तानां धरणधृतानां प्रकीर्तितं मूल्यम् ।
परिकल्प्यमन्तराले हीनगुणानां क्षयः कार्यः ॥१८॥
कृष्णश्वेतकपीतकताम्राणामीषदपि च विषमाणाम् ।
त्र्यंशोनं विषमकपीतयोश्च षड्भागदलहीनम् ॥१९॥
Slokas 18-19.—The above is the price fixed for the
various collections of pearls of good quality, weighing
one Dharana. The price of intermediate groups of
pearls will have to be found out proportionately; but
suitable reductions in the prices of inferior pearls are to
be made as given below :—The price of pearls that are
slightly black, white, yellowish or copper-hued or slightly
uneven (rough), is that given above reduced by a third;
whereas that of utterly rough and yellow pearls is less by
a sixth and a half respectively.
ऐरावतकुलजानां पुष्यश्रवणेन्दुसूर्यदिवसेषु ।
ये चोत्तरायणभवा ग्रहणेऽर्केन्द्वोश्च भद्रेभाः ॥२०॥
तेषां किल जायन्ते मुक्ताः कुम्भेषु सरदकोशेषु ।
बहवो बृहत्प्रमाणा बहुसंस्थानाः प्रभायुक्ताः ॥२१॥
नैषामर्षः कार्यो न च वेधोऽतीव ते प्रभायुक्ताः ।
सुतविजयारोग्यकरा महापवित्रा धृता राज्ञाम् ॥२२॥
Slokas 20-22.—It is said that pearls are produced in
the heads and the places where the tusks meet, of the
elephants of Airavata's family at the Moon's conjunction
with Pushya and Sravana synchronous with a Sunday or

636 बृहत्संहितायाम् [Adh. LXXXI. Sl. 23-26.
a Monday ; of the Bhadra (happy) elephants born during
the Sun's Northern course, at an eclipse of the Sun or
the Moon. These pearls are plentiful, large, brilliant
and of various shapes. These are beyond any estimate
and should not be perforated, being too brilliant. When
worn by kings, they will prove highly sanctifying and
bestow children, victory and good health.
दंष्ट्रामूले शशिकान्तिसप्रभं च बहुगुणं वाराहम् ।
तिमिजं मत्स्याक्षिनिभं बृहत्पवित्रं बहुगुणं च ॥२३॥
Sloka 23.—Very valuable and lustrous like the
Moon is the pearl born of the root of the boar's tusks ;
the pearl got from whales resembles a fish's eye, is large,
purifying and of great value.
वर्षोपलवज्जातं वायुस्कन्धाच्च सप्तमाद्भ्रष्टम् ।
ह्रियते किल खाद्दिव्यैस्तडित्प्रभं मेघसम्भूतम् ॥२४॥
Sloka 24.—They say that pearl is produced in the
clouds of the seventh layer of wind in the sky in the
manner of hail-stones. It falls therefrom with the brilli-
ance of lightning and is taken away by the denizens of
heaven.
The 7 layers of wind are : आवहः, प्रवहः, संवहः, उद्वहः, विवहः, परिवहः
and परावहः.
तक्षकवासुकिकुलजाः कामगमा ये च पन्नगास्तेषाम् ।
स्निग्धा नीलद्युतयो भवन्ति मुक्ताः फणस्यान्ते ॥२५॥
शस्तेऽवनिप्रदेशे रजतमये भाजने स्थिते च यदि ।
वर्षति देवोऽकस्मात्तज्ज्ञेयं नागसम्भूतम् ॥२६॥
Slokas 25-26.—The snakes of the lineage of Taksha
and Vasuki and those that move at will, have bright,
blue-tinged pearls on their hoods. If Indra suddenly

Adh. LXXXI. Sl. 27-30 ] एकाशीतितमोऽध्यायः 637
rains on a blessed spot of the earth and into a silver
one may understand it to be a pearl coming from the
vessel, snakes.
अपहरति विषमलक्ष्मीं क्षपयति शत्रून् यशो विकासयति ।
भौजङ्गं नृपतीनां धृतमकृतार्थं विजयदं च ॥२७॥
Sloka 27.—A pearl born of the snakes, worn by
kings will prove invaluable to them, destroy their mis-
fortune and enemies, enhance their reputation and bes-
tow victory.
कर्पूरस्फटिकनिभं चिपिटं विषमं च वेणुजं ज्ञेयम् ।
शङ्खोद्भवं शशिनिभं वृत्तं भ्राजिष्णु रुचिरं च ॥२८॥
Sloka 28.—A pearl is to be known to have sprung
from bamboo by its resembling camphor or crystal, and
by its being flat and rough. The pearl born of conch
shell is round, lustrous, beautiful and moon-like.
शङ्खतिमिवेणुवारणवराहभुजगाभ्रजान्यवेद्या(ध्या)नि ।
अमितगुणत्वाच्चैषामर्घः शास्त्रे न निर्दिष्टः ॥२९॥
Sloka 29.—The pearls got from conch-shells, whales,
bamboos, elephants, boars, snakes and clouds cannot be
easily recognised (should not be perforated) ; and as
they are of immense value, no price has been fixed upon
them by the authorities
एतानि सर्वाणि महागुणानि सुतार्थसौभाग्ययशस्कराणि ।
रुक्शोकहन्तॄणि च पार्थिवानां मुक्ताफलानीप्सितकामदानि ॥३०॥
Sloka 30.—All the above categories of pearls are
extremely valuable ; they bestow on kings, sons, wealth,
popularity, renown and desired objects and dispel
diseases and grief.

638 : बृहत्संहितायाम् [Adh. LXXXI. Sl. 31-36.
सुरभूषणं लतानां सहस्रमष्टोत्तरं चतुर्हस्तम् ।
इन्दुच्छन्दो नाम्ना विजयच्छन्दस्तदर्धेन ॥३१॥
शतमष्टयुतं हारो देवच्छन्दो ह्यशीतिरेकयुता ।
अष्टाष्टकोऽर्धहारो रश्मिकलापश्च नवषट्कः ॥३२॥
द्वात्रिंशता तु गुच्छो विंशत्या कीर्तितोऽर्धगुच्छाख्यः ।
षोडशभिर्माणवको द्वादशभिश्चार्धमाणवकः ॥३३॥
मन्दरसंज्ञोऽष्टाभिः पञ्चलता हारफलकमित्युक्तम् ।
सप्तविंशतिमुक्ता हस्तो नक्षत्रमालेति ॥३४॥
अन्तरमणिसंयुक्ता मणिसोपानं सुवर्णगुलिकैर्वा ।
तरलकमणिमध्यं तद्विज्ञेयं चाटुकारमिति ॥३५॥
एकावली नाम यथेष्टसंख्या हस्तप्रमाणा मणिविप्रयुक्ता ।
संयोजिता या मणिना तु मध्ये यष्टीति सा भूषणविद्भिरुक्ता ॥३६॥
Slokas 31-36.—A pearl-necklace composed of 1008
strings and four cubits long, is used as an ornament for
Gods and is termed "Induchchanda". Half the above
(i.e, 504 strings and 2 cubits) is termed 'Vijayachchanda'.
A necklace of 108 strings and 2 cubits long is called
"Hara"; one of 81, "Devachchanda"; one of 64,
"Ardha Hara"; one of 54, "Rasmikalapa"; one of 32,
"Guchcha"; one of 20, "Ardha Guchcha"; one of 16,
"Manavaka"; one of 12, "Ardha Manavaka"; one of
8, "Mandara"; one of 5 strings, "Haraphalaka".. A
necklace of 27 pearls and of one cubit's length is called
"Nakshatramala" (a cluster of stars); the same is
called "Mani Sopana" if it has other gems or gold
beads inserted; it is called "Chatukara" (coaxer), when
it has a central gem set in gold. An Ekavali (single
string) containing any number of pearls, measures one
cubit and is devoid of other gems; but when it is adorned

Adh. LXXXII. Sl. 1-4.] द्व्यशीतितमोऽध्यायः 639
with a gem in the middle, it is designated as a "Yashti'
(stick) by the examiners of ornaments.
Thus ends the 81st Adhyaya on "Signs of Pearls".
पद्मरागलक्षणम् ॥८२॥ Signs of Rubies.
सौगन्धिककुरुविन्दस्फटिकेभ्यः पद्मरागसम्भूतिः ।
सौगन्धिकजा भ्रमराञ्जनाब्जजम्बूरसद्युतयः ॥१॥
कुरुविन्दभवाः शबला मन्दद्युतयश्च धातुभिर्विद्धाः ।
स्फटिकभवा द्युतिमन्तो नानावर्णा विशुद्धाश्च ॥२॥
Slokas 1-2.—Rubies are born of sulphur, Kuruvinda
and crystal. Those produced from sulphur show the lustre
of bees, antimony, lily, rose-apple or Rasa (myrrh).
Those that arise from Kuruvinda are grey, of pale lustre
and mixed with mineral substances; those coming from
crystal are lustrous, multi-coloured and pure.
स्निग्धः प्रभानुलेपी स्वच्छोऽर्चिष्मान् गुरुः सुसंस्थानः ।
अन्तःप्रभोऽतिरागो मणिरत्नगुणाः समस्तानाम् ॥३॥
Sloka 3.—Smooth, illuminating with rays, very
pure, sparkling, heavy, of good shape, brilliant within
and bright-red—such are the good qualities of these
precious stones in general.
कलुषा मन्दद्युतयो लेखाकीर्णाः सधातवः खण्डाः ।
दुर्विद्धा न मनोज्ञाः सशर्कराश्चेति मणिदोषाः ॥४॥
Sloka 4.—Stones are defective, if they are impure,
of dull lustre, full of scratches, mixed with mineral sub-
stances, broken, ill-perforated, not attractive and mixed
with gravel.

640 बृहत्संहितायाम् [Adh. LXXXII. Sl. 5-11.
भ्रमरशिखिकण्ठवर्णो दीपशिखासप्रभो भुजङ्गानाम् ।
भवति मणिः किल मूर्धनि योऽनर्घेयः स विज्ञेयः ॥५॥
Sloka 5.—They affirm that on the head of snakes
there is a gem, hued like a bee or peacock's tail, and
shining like the flame of a lamp. Such a one is to be
known as of inestimable value.
यस्तं बिभर्ति मनुजाधिपतिर्न तस्य
दोषा भवन्ति विषरोगकृताः कदाचित् ।
राष्ट्रे च नित्यमभिवर्षति तस्य देवः
शत्रूंश्च नाशयति तस्य मणेः प्रभावात् ॥६॥
Sloka 6.—A king wearing such a snake-gem will
never be subjected to the sufferings arising from poison
and disease; Indra will always be pouring rain in his
realm; and by the power of the gem, the king will ex-
tirpate his enemies.
षड्विंशतिः सहस्राण्येकस्य मणेः पलप्रमाणस्य ।
कर्षत्रयस्य विंशतिरूपदिष्टा पद्मरागस्य ॥७॥
अर्धपलस्य द्वादश कर्षस्यैकस्य षट्सहस्राणि ।
यच्चाष्टमाषकधृतं तस्य सहस्रत्रयं मूल्यम् ॥८॥
माषकचतुष्टयं दशशतक्रयं द्वौ तु पञ्चशतमूल्यौ ।
परिकल्प्यमन्तराले मूल्यं हीनाधिकगुणानाम् ॥९॥
वर्णन्यूनस्यार्धं तेजोहीनस्य मूल्यमष्टांशम् ।
अल्पगुणो बहुदोषो मूल्यात् प्राप्नोति विंशांशम् ॥१०॥
आधूम्रं व्रणबहुलं स्वल्पगुणं चाप्नुयाद्द्विशतभागम् ।
इति पद्मरागमूल्यं पूर्वाचार्यैः समुद्दिष्टम् ॥११॥
Slokas 7-11.—The price of a single ruby weighing
a Pala (=4 Karshas) is, we are taught, 26,000 silver

Adh. LXXXIII. Sl. 1.] त्र्यशीतितमोऽध्यायः 641
pieces (i. e., Karsha panas); one of three Karshas is worth
20,000 pieces silver ; one of half a Pala, 12,000 pieces sil-
ver; one of one Karsha, 6,000 pieces silver; one of eight
Retties, 3,000 pieces silver; one of four Retties, 1,000
pieces silver; one of two Retties, 500 pieces silver. The
price of rubies of intermediate weight must be calculated
proportionally, and with due regard to their being of
inferior or superior quality. A stone deficient in colour
fetches half the usual price; one lacking brilliance, an
eighth part; one with few good and many bad qualities
fetches 1/20th of the standard price. A stone somewhat
dusky, with many scratches and few good features will
fetch 1/200. Such is the price of rubies as stated by the
ancient seers.
Thus ends the 82nd Adhyaya on "Signs of Rubies."
मरकतलक्षणम् ॥८३॥ Signs of Emeralds.
शुकवंशपत्रकदलीशिरीषकुसुमप्रभं गुणोपेतम्।
सुरपितृकार्ये मरकतमतीव शुभदं नृणां विहितम् ॥१॥
Sloka 1.—An emerald of the hue of parrots, bam-
boo-leaves, plantain tree (greyish-yellow) or Sirisha-
blossom (whitish-yellow) and of good qualities is ex-
tremely beneficial to every man when worn at ceremo-
nies in honour of Gods and the Manes.
Thus ends the 83rd Adhyaya on "Signs of Emeralds."
दीपलक्षणम् ॥८४॥ Signs of Lamps.
वामावर्त्तो मलिनकिरणः सस्फुलिङ्गोऽल्पमूर्तिः
क्षिप्रं नाशं व्रजति विमलस्नेहवर्त्यन्वितोऽपि ।
बृ. सं 81.

642 बृहत्संहितायाम् [LXXXIV. 1-2., LXXXV. 1.
दीपः पापं कथयति फलं शब्दवान् वेपनश्च
व्याकीर्णार्चिर्विशलभमरुद्यश्च नाशं प्रयाति ॥१॥
Sloka 1.—A lamp, whose flame is turned leftwards,
shows dull rays, sputters sparks, is of little bulk, goes out
soon, although furnished with pure oil and wick, crackles,
quivers, is diffused and gets extinguished without the
agency of grasshoppers or wind.
दीपः संहतमूर्त्तिरायततनुर्निर्वेपनो दीप्तिमा-
निःशब्दो रुचिरः प्रदक्षिणगतिर्वैदूर्यहेमद्युतिः ।
लक्ष्मीं क्षिप्रमभिव्यनक्ति सुचिरं यश्चोद्यतं दीप्यते
शेषं लक्षणमग्निलक्षणसमं योज्यं यथायुक्तितः ॥२॥
Sloka 2.—A light of compact form, long-sized,
quiet, brilliant, noiseless, beautiful, turned to the right,
of the lustre of beryl or gold, reveals immediate influx of
wealth ; so does one that shines long and brilliant. The
other symptoms are similar to those of fire (vide Adhyaya
XLIII, Slokas 32, 33 and 35 supra.) and apply to this
mutatis mutandis.
Thus ends the 84th Adhyaya on "the Signs of Lamps".
दन्तकाष्ठलक्षणम् । ८५॥ Tokens of Tooth-Sticks.
वल्लीलतागुल्मतरुप्रभेदैः स्युर्दन्तकाष्ठानि सहस्रशो यैः ।
फलानि वाच्यान्यथ तत्प्रसङ्गो मा भूदतो वच्म्यथ कामिकानि ॥
Sloka 1.—Sticks for cleansing the teeth may be
made from thousands of varieties of creepers, spreading
plants, shrubs and trees, and their effects may be ex-
pounded ; but in order not to indulge in much prolixity,
I shall only delineate those of favourable consequences

Adh. LXXXV. Sl. 2-5] पञ्चाशीतितमोऽध्यायः 643
अज्ञातपूर्वाणि न दन्तकाष्ठान्यद्यान्न पत्त्रैश्च समन्वितानि ।
न युग्मपर्वाणि न पाटितानि न चोर्ध्वशुष्काणि विना त्वचा च ॥२॥
Sloka 2.—One ought not to use the following tooth
sticks : those that have not been tried so far; those
that have leaves; those that have an even number of
joints ; those that are split; those that are withered at
the top ; and those that are without bark.
वैकङ्कतश्रीफलकाश्मरीषु ब्राह्मी द्युतिः क्षेमतरौ सुदाराः ।
वृद्धिर्वटेऽर्के प्रचुरं च तेजः पुत्रा मधूके सगुणाः प्रियत्वम् ॥३॥
Sloka 3.—Vaikankata, Bilwa and Kasmari being
used as tooth-sticks tend to Brahminical splendour ; the
Kshema tree (milky tree ?) bestows a good wife; the
banyan tree, prosperity ; Arka, great brilliance ; Madhuka
virtuous sons and popularity.
ककुभे is another reading for सगुणाः
लक्ष्मीः शिरीषे च तथा करञ्जे प्लक्षेऽर्थसिद्धिः समभीप्सिता स्यात् ।
मान्यत्वमायाति जनस्य जात्यां प्राधान्यमश्वत्थतरौ वदन्ति ॥४॥
Sloka 4.—Fortune is ensured by the use of Sirisha
and Karanja ; acquisition of abundant wealth wished
for, by the Indian fig tree. By the use of the jasmine
wood, man acquires honour and respect; and by the
sacred tree (Aswattha) it is said, one comes to prominence,
आरोग्यमायुर्बदरीबृहत्योरैश्वर्यवृद्धिः खदिरे सबिल्वे ।
द्रव्याणि चेष्टान्यतिमुक्तके स्युः प्राप्नोति तान्येव पुनः कदम्बे ॥५॥
Sloka 5.—Good health and long life may be ex-
pected from Jujube and Brihati ; increase of wealth (or
lordship) from Khadira and Bilwa (or authority and pro-
fit from Khadira and Bilwa); desired objects from

644 बृहत्संहितायाम् [Adh. LXXXV. Sl. 6-9.
Atimuktaka (a kind of Jesamine); and the same from
Kadamba.
नीपेऽर्थाप्तिः करवीरे ऽन्नलब्धिर्भाण्डीरे स्यादन्नमेवं प्रभूतम् ।
शम्यां शत्रूनपहन्त्यर्जुने च श्यामायां च द्विषतामेव नाशः ॥६॥
Sloka 6.—From Nipa one may expect acquisition of
wealth; from Karavira, eating of good food; from
Bhandira tree, a sumptuous feast. Sami and Arjuna
destroy one's enemies; Syama too brings about the
annihilation of one's foes.
शालेऽश्वकर्णे च वदन्ति गौरवं सभद्रदारावपि चाटरूषके ।
वाल्लभ्यमायाति जनस्य सर्वतः प्रियङ्गपामार्गसजम्बुदाडिमैः ॥७॥
Sloka 7.—Dignity, they say, will result from the use
of Sala and Aswakarna, as well as of Deodar and
Vasaka. By using the twigs of Priyangu, Apamarga
(உத்தரணை), Jambu and pomegranate, one becomes the
favourite of every body.
उदङ्मुखः प्राङ्मुख एव वाब्दं कामं यथेष्टं हृदये निवेश्य ।
अद्यादानिन्दन् च सुखोपविष्टः प्रक्षाल्य जह्याच्च शुचिप्रदेशे ॥८॥
Sloka 8.—One should after cherishing in the heart,
any desire whatsoever for the coming year, use a good
tooth-stick, sitting at ease, facing the north or the east
without any resentment; and then after washing it, he
should leave it in a clean place.
अभिमुखपतितं प्रशान्तदिक्स्थं शुभमतिशोभनमूर्ध्वसंस्थितं यत् ।
अशुभकरमतोऽन्यथा प्रदिष्टं स्थितपतितं च करोति मृष्टमन्नम् ॥९॥
Sloka 9.—Auspicious is a tooth-stick that falls,
when thrown away, towards the user and in a tranquil
(unscorched) direction; it is especially good, if it occu-

Adh. LXXXVI. Sl. 1-4.] षडशीतितमोऽध्यायः 645
pies an elevated place. One contrary to the above is
declared to be inauspicious; whereas one that falls down
after standing erect for awhile, brings sumptuous food.
Thus ends the 85th Adhyaya on " Tokens of Tooth-sticks ".
शाकुनम् ॥८६॥ Omens through Birds and Beasts.
यच्छक्रशुक्रवागीशकपिष्ठलगरुत्मताम् ।
मतेभ्यः प्राह ऋषभो भागुरेर्देवलस्य च ॥१॥
भारद्वाजमतं दृष्ट्वा यच्च श्रीद्रव्यवर्धनः ।
आवन्तिकः प्राह नृपो महाराजाधिराजकः ॥२॥
सप्तर्षीणां मतं यच्च संस्कृतं प्राकृतं च यत् ।
यानि चोक्तानि गर्गाद्यैर्यात्राकारैश्च भूरिभिः ॥३॥
तानि दृष्ट्वा चकोरमं सर्वशाकुनसङ्ग्रहम् ।
वराहमिहिरः प्रीत्या शिष्याणां ज्ञानमुत्तमम् ॥४॥
Slokas 1-4.―For the delectation of his disciples has
Varahamihira written this science, the source of super
knowledge abridging all the existing works on this science
of Omens, having read the works of Rishabha who incor-
porated in his work the teachings of Indra, Sukra, Briha-
spati, Sage Kapisthala and Garuda, of Bhaguri, of
Devala, of the blessed king Dravyavardhana, ruler of
Avanti, and born of the family of great emperors who
followed the work of Sage Bharadwaja, of the seven
Seers, of Garga and other sages, of several authors on
the subject of 'Journey' and other works in Sanskrit
and Prakrit.
.. Who is this king Sri Dravyavardhana ? Was he a descend-
ant of Harsha Vardhana ? Was he a Buddhist ? Was Avanti

646 बृहत्संहितायाम् [Adh. LXXXVI. Sl. 5-7.
included in the Kingdom of Magadha? For, the Commentator
says that Varahamihira was a Magadha Brahmana.
शाकुन is the adjectival form of शकुन = Omen. This शकुन is
based upon the word शकुनि, a bird. This chapter should not be
confounded with the one on “Portents.”
अन्यजन्मान्तरकृतं कर्म पुंसां शुभाशुभम् ।
यत्तत्तस्यशकुनः पाकं निवेदयतिगच्छताम् ॥५॥
Sloka 5.—During a man's journey, an omen reveals
the fruition of his deeds, good and bad, done in a pre-
vious birth.
This shows that the omens are not superstitious beliefs. They
indicate one’s belief in the rebirth of the soul and thus reveal
effects of past deeds, good or bad.
ग्राम्यारण्याम्बुभूव्योमद्युनिशोभयचारिणः ।
रुतयातेक्षितोक्तेषु ग्राह्याः पुंस्त्रीनपुंसकाः ॥६॥
Sloka 6.— Omens are of various kinds, as those
through beings that are rural, wild, aquatic, terrestrial,
heavenly, diurnal, nocturnal and diurnal-nocturnal. The
sex of the creatures is to be determined from their cry,
gait, look and speech.
Rural beings are men, horses, elephants and dogs; wild
ones, lions, tigers, boars, deer, etc.; aquatic ones, swans and the
like; terrestrial ones, dogs and the like, mangooses, serpents, etc.
For the explanation of diurnal, etc., cf. Chap. 88 infra. According
to the Commentator when there is a doubt as to whether a certain
bird crying is male, female or eunuch, it is to be guessed from the
sex of a person talking near by.
पृथग्जात्यनवस्थानादेषां व्यक्तिर्न लक्ष्यते ।
सामान्यलक्षणोद्देशे श्लोकावृषिकृताबिमौ ॥७॥
Sloka 7.—Since it is very difficult to distinguish
their sex owing to the multiplicity of their genera and the

Adh. LXXXVI. Sl. 8-11.] षडशीतितमोऽध्यायः 647
absence of a fixed habitat, Sage Garga, the senior, has
written the following two verses explaining their general
characteristics.
पीनोन्नतविकृतांसाः पृथुग्रीवाः सुवक्षसः ।
स्वल्पगम्भीरविरुताः पुमांसः स्थिरविक्रमाः ॥८॥
तनूरस्कशिरोग्रीवाः सूक्ष्मास्यपदविक्रमाः ।
प्रसक्तमृदुभाषिण्यः स्त्रियोऽतोऽन्यन्नपुंसकम् ॥९॥
Slokas 8-9.—“The male creatures have fleshy, high
and large shoulders, broad necks, a fine breast, small but
deep sound and great valour (or firm gait ?); whereas the
female ones have slender breast, head and neck, small
face and feet, little courage and harmonious and melodi-
ous voice. Those that are possessed of characteristics
different from these are eunuchs.”
Eunuch will have masculine as well as feminine characte-
ristics combined in them.
ग्रामारण्यप्रचाराद्यं लोकादेवोपलक्षयेत् ।
सञ्चिक्षिप्तुरहं वच्मि यात्रामात्रप्रयोजनम् ॥१०॥
Sloka 10.—The creatures that live in villages, fo-
rests, etc., are to be understood only from conventional
knowledge. Here I should like to delineate in brief
only those that are relevant to journeys.
पंथ्यात्मानं नृपं सैन्ये पुरे चोद्दिश्य देवताम् ।
सार्थे प्रधानं साम्ये स्याज्जातिविद्यावयोऽधिकम् ॥११॥
Sloka 11.—A man going on a journey ought to con-
sider the omens, good or bad, as relating to his own
person; in a marching army, they relate to the sove-
reign; in a city, to the tutelary deity (or to the Mayor);
in an assembly, to the chieftain. When there are many

648 बृहत्संहितायाम् [Adh. LXXXVI. Sl. 12.
chieftains of the same rank in a concourse, they refer to
one who is seniormost; by virtue of his birth, learning
and age.
मुक्तप्राप्तैष्यदर्कासु फलं दिक्षु तथाविधम् ।
अङ्गारदीप्तधूमिन्यस्ताश्च शान्तास्ततोऽपराः ॥१२॥
Sloka 12.— For three hours after Sunrise the North-
east is called Mukta Surya (i. e., one that has aban-
doned the Sun), the East, Prapta-Surya (i.e., one that
has attained the Sun) and the South-east, Eshyat Surya
(one that is going to get the Sun) ; for the second watch
of the day, the East, South-east and South respectively
get those names ; for the third watch, the South-east,
South, and South-west ; for the fourth watch, South, South-
west and West ; for the first watch of the night, South-
west, West and North-west ; for the 2nd watch, West,
North-west and North ; for the third watch, North-west,
North and North-east ; and for the fourth watch, North,
North-east and East. The effects of omens in the res-
pective directions are as signified by their names given
above, i. e., in the Mukta-Surya quarter, the effect of the
omen is already spent up ; in the next quarter, it is to be
experienced the same day ; and in the next, it is impend-
ing. The three quarters named above, viz. Mukta, Prapta
and Eshya (abondoned, prevailing and coming) are
severally termed Angara (charcoal), Deepta (burning) and
Dhumini (smoking), and the remaining quarters, tranquil.
The commentator refutes the statement of some scholars who
hold that the East is प्राप्तसूर्य or दीप्त during the three hours made
up of the last half watch of the night and the first half-watch of
the day, and quotes Garga in support of his contention.
N. B.—In the light of this view, we have to make some

Adh. LXXXVI. Sl. 13.] षडशीतितमोऽध्यायः 649
addtions in some previous chapters. We have to refer to this Sloka
while commenting upon the term दीप्त occurring previously.
तत्पञ्चमदिशां तुल्यं शुभं त्रैकाल्यमादिशेत् ।
परिशेषदिशोर्वाच्यं यथासन्नं शुभाशुभम् ॥१३॥
Sloka 13 ---Omens occurring in the 5th directions
from these three—Charcoal, Burning and Smoking—augur
well equally for the past, present and future. The good
or bad effects of omens occurring in the remaining two
quarters will have to be judged from their proximity to
the particular Tranquil quarter.
To make this clear :-It has been already stated that 3 quar-
ters at a time get the appellations of Charcoal, Burning and Smok-
ing and that the remaining 5, of Tranquil. Here the author speaks
of the 5th quarter counted from any one of these three. If we
take the first triad N. E., E and S. E. (Charcoal, Burning and
Smoking) we get as the 5th ones to these : S. W., W and N. W.
respectively. Similarly in the case of other triads. So of these
5 Tranquil quarters, only one is very beneficial to the particular
member of the triad ; e. g., a good omen in the 5th quarter from
'Charcoal' indicates some good thing that has already occurred ;
from the 'Burning', a good thing that takes place the same day ;
and from the 'Smoking' a good thing that is going to take place
in the near future. Similarly a bad omen in these indicates only
very slight harm. Suppose an omen takes place not in the 5th
quarter from any member of the triad, but one place this side or
that ; then we will have to see to which of the Tranquil quarters
it is proximate and then predict the results; e. g., let us take the
'Burning' direction. Suppose an evil omen occurs not in the 5th
from this, but near the 5th from 'Charcoal'; then the bad
effect which had been already felt was slight ; similarly, if a good
omen takes place, there was some good effect : but if there is a
good omen near the 5th from 'Smoking', the evil effect in the
future will be moderate ; if it is a bad one, the same in the future
will be very great.
बृ. सं 82.

650 बृहत्संहितायाम् [Adh. LXXXVI. Sl. 14-15.
शीघ्रमासन्ननिम्नस्थैश्चिरादुन्नतदूरगैः ।
स्थानवृद्धयुपघाताच तद्वद्ब्रूयात्फलं पुनः ॥१४॥
Sloka 14.—Omens occurring near by and at a lower
level bear fruit (good or bad) immediately ; whereas those
far off and at a higher place, in distant future. Moreover
the predictions will have to be made suitably after a
consideration of the growing or diminishing nature of the
place on which the omen is perched.
Suppose a bad omen is seen on a growing thing (say, a tree);
then the malefic effect will not be excessive ; similarly, if there is
a good one there, the beneficial effect will be very great and in-
creasing gradually. Suppose there is a bad omen in a dying tree ;
the bad effects will be extreme ; so also a good one there will pro-
duce very little good effect. Parasara gives another set
of दीप्त and शान्त objects as omens.
क्षणातिथ्युडुवाताकैर्देवदीप्तो यथोत्तरम् ।
क्रियादीप्तो गतिस्थानभावस्वरविचेष्टितैः ॥१५॥
Slokas 15.—An omen is said to be blasted by a
divine agency when it occurs in a malefic Muhurta, lunar
day and lunar mansion, when the wind blows foul and
the Sun is in opposition ; whereas it is blasted by action,
when it has untoward gait, position, disposition,
sound and movements of limbs. In both the sets, the
power of each element is greater than its predecessor.
In the Muhurtas of dreadful and cruel asterisms an omen is
'blasted'; so too in the 4th, 6th, 8th, 9th and 14th lunar days ; in the
stars Mula, Jyeshta, Aslesha, Ardra ,Bharani, Visakha, Magha,
Krittika and Purvaphalguni (and other Parvas); during the wind
which is fierce, rough, strong and unfavourable; in a direction op-
posite the Sun, and in one where there is such a wind as given
above. Thus there are five varieties of Blasting an omen through
a divine agency. There are five other varieties called 'Blasting of