THE GARUDA PURANA 14 страница

46. If die marks of barley grain are at the root of the thumb, be will beget sons; if the joints of the fingers are well apart he will enjoy longevity and will be fortunate; if the fingers stand apart he will. be indigent.

47. If they are close together he will be rich. If three lines start from the wrist and go up to the palm he will become a king.

48. If pictures of a yoke or a fish are formed by the lines in the palm, the man will perform sacrifices; lines resembling thunderbolt indicate wealth; those like the tail of a fish indicate scholarship.

49. Lines resembling Saiikha, umbrella, tent, elephant oi lotus indicate royal glory; those resembling pot, goad, banner or lotus stalk indicate affluence.

50. Lines resembling rope indicate possession of cows and cattle; those like the Svastika indicate royalty and lordship and lines in the shape of a wheel, sword iron club, bow or lance indicate royalty.

51. Lines in the shape of a mortar indicate performance of sacrifices; those resembling altar indicate the performance of Agnihotra j 1 2 lines in th6 form of tank, temple or a triangle indicate virtuousness.

52. Lines at the foot of the thumb foretell happiness and birth of sons, small ones indicate wives. One starting from the foot of the little finger and going upto the index finger, 53. Indicates longevity for a hundred years; if it is broken in the middle the man over-comes danger. Having many lines indicates poverty. If the chin is thin the man becomes devoid of possessions.

54. If the chin is fleshy and plump the man becomes wealthy. If the lips are red the man becomes a king. The Ups of a king resemble the Bimba? fruit. If the lips are split, rough, 55. And uneven, the man becomes poor. Oily (smooth and shining) adjoining teeth are auspicious. Sharp teeth of equal size are good; tongue reddish in colour is auspicious.

1. Maintenance of the sacred fire and offering oblations to it. SSED p. 4.

2. Variant: chinnayd taruto bhayam.

The same as Cocdnia indica, (GVDB p. 274)

56. A long and fine tongue is also auspicious. A white palate indicates destruction of riches. If the palate is rough and dark in colour and if the mouth is finely shaped, 57-58. It indicates royalty; the opposite indicates misery.

A round face indicates prosperity; if it is of a lady she will beget a son; a long face indicates poverty, misfortune and great sorrow. A square face indicates that he is a coward, sinner and a rogue.

59-60. A depressed face indicates issuelessness; a short face indicates miserliness. Persons with shining moustache enjoy all luxuries; smooth soft thickly grown moustache is auspicious, if its tip is not broken. A man with a reddish moustache is a thief. Persons with slightly red rough moustache may be like Kama 1 (very liberal) but may have tragic sinful death.

61. If the ears are flat and less fleshy he will enjoy all luxuries; misers will have short ears; kings will have spearshaped ears; ears covered with hair indicate shortage of the span of life.

62. Persons with big ears become kings or rich men; ears smooth, hanging down, fleshy and not firm indicate royalty.

63. A man with depressed cheeks enjoys all luxuries;

well-formed plump cheeks indicate that the man will become a minister. A man with nose like that of a parrot is happy, a man of dry nose lives long.

64. A person with a nasal edge looking as if chiselled and deep nostrils will have intercourse with unworthy women.

Good luck is indicated by a long nose. A thief has a curved nose.

65. Flat nose indicates death and misfortune; a long straight nose with small nostrils and well defined curvature at the tip indicates royalty.

66. The nose bent towards the right indicates cruelty.

A sudden spasm of sneeze indicates strength; if it is continual it indicates delight and if resonant it indicates long life.

1. The well known character of the Mah& bharata. He was born to Kuntl before she was married to P& ^du - Indra, disguised as a br& hmapa, begged for his armour which he readily gave it to him. Hence he is known as a great donor.

67. If the eyes resemble petals of a lotus and are a little curved at the comers the men will be happy; A sinner has cat-like eyes and a wicked man has eyes tawny like honey.

68. Squint-eyed persons are ruthless; green-eyed men are sinful; valorous persons have oblique dim eyes and commanders of armies have eyes like those of an elephant.

69. Lordly persons have grave eyes, ministers have thick fleshy eyes; scholars have eyes like the blue lotus; good fortune is indicated by dark eyes.

70. Dark pupils and pupils protruding out and round eyes indicate a sinner, persons destined to be poor will have pitiable eyes.

71. Oily smooth skin indicates vast enjoyment of luxuries. 1 If the navel is elevated the man is short-lived. Persons having wide elevated eyebrows are happy; persons with uneven eyebrows are indigent.

72. Long unattached eyebrows indicate wealth, beautiful crescent-shaped eyebrows indicate richness; persons with broken eye-brows and with those depressed in the middle, 73. Are devoted to Unworthy women and become devoid of children and wealth. If the forehead is high, wide conchlike and rugged, 74. The man becomes poor and those with crescent shaped foreheads become wealthy. Persons with foreheads wide like oystershells become preceptors: those with sinewy foreheads are sinful.

75. Persons with. high foreheads with Svastika-shaped sinews become rich. Persons with depressed foreheads are fond of cruel deeds and deserve imprisonment.

76. Persons with foreheads covered (by hair on the head) are misers; high foreheads indicate royalty. Tearless gentle cry without piteous toes is auspicious.

77. Shrill cry with profuse perspiration is inauspicious.

Untrembling mild laughter is excellent; laughter with the eyes closed indicates sin.

78. Frequent laughter indicates defect and the onset of madness. Three lines along the forehead indicate longevity upto hundred years.

1. The second part is not very clear.

79. If there are four lines, the man will become a king and live upto ninety-five years. If there is no line on the forehead, the man lives upto ninety years. If the lines are broken, the man will be guilty of sodomy.

80. If the lines reach the hair on the head, the man lives upto eighty years. If there are five, six, seven or more lines, the span of life is fifty years.

81. If there are curved lines, the man lives upto forty years; if the lines go to the eyebrows the span of life is thirty years; if the lines are curved towards the left the span of life is for twenty years; if the lines are short the man is short-lived.

82. If the head is umbrella-shaped, the man becomes rich or a king. A flat head indicates father’s death; a circular head indicates richness.

83. A man having a pot-like head takes delight in sinful activities and is devoid of wealth. Black smooth slightly curled hairs, 84. Not too thickly grown with the ends, not snapped indicate royalty. Hairs having many roots, uneven in length,, with gross tips, tawny-coloured, 85. Thickly grown, bent down, dark-blue in colour, indicate poverty. Whatever may be the limb, if it is very rough, sinewy and lacks in flesh, 86. It is a very inauspicious sign; otherwise it is auspicious. Persons destined to be kings have three which shall be wide, grave and long; five which are very fine; six which shall be high; four which shall be short 9

87. Four which shall be red and seven which shall be even Navel, voice and understanding — these shall be deep and grave.

88. Forehead, face and chest — these three shall be wide for a man. Eyes, sides, teeth, nose, mouth and back of the neck — these six shall be elevated.

89. Calves, neck, penis and back— these four shall be short. The hand, palate, lips and nails — these four shall be red.

90. The corners of the eyes, feet, tongue and lips shall be short. There are five which shall be fine — teeth, knots of fingers, nail, hair and skin.

91. There shall be long — the space between the nipples, hands, teeth, eyes and nose. I have mentioned the characteristic signs of men. I shall now describe those of women.

92. The queen’s feet are smooth and even, the soles and nails are red; the toes are adjoining one another, the tips are raised; he who marries her shall surely be a king.

93. The heels shall be well hidden and plump. The soles shall have the lustre of lotus; they shall rarely perspire, are smooth and contain the lines of hsh, goad or banner.

94. Thunderbolt, lotus and ploughshare — these signs indicate that a woman is destined to be a queen; otherwise not. The calves are devoid of hair, well-rounded and devoid of sinews — these are auspicious.

95. The joints shall not be manifestly clear and the knees are even. The thighs resemble the trunk of an elephant and are devoid of hair.

96. The vagina is of the shape of the figleaf and is very wide. Loins, forehead and thigh shall be high and arched like the back of a tortoise.

97-98. The clitoris shall be hidden. The hips shall be big and heavy. All the above limbs shall be large. The navel shall be fleshy, and curling to the right. The middle portion shall be bedecked by three circular wrinkles. The breasts shall be equally developed, devoid of hair and well-grown and firm.

99. The neck shall be firm, overgrown with hair soft and resembling conch. Red lips are auspicious; so also a circular fleshy plump face, 100. Teeth like the Kunda-fiower (white) and a sweet voice like that of a cuckoo. Simplicity and consideration for others and absence of stubbornness in the speech pleasant to hear like that of a swan.

101. And a nose beautiful in appearance with symmetrical curves at the tip — all these are auspicious in women.

The eyes shall be like the blue lotus close to the nose.

102. The brows should not be very thick. They must resemble the crescent moon. The forehead shall not be high.

It should resemble the semi-circular moon and be devoid of hairs.

103. The ears shall not be fleshy. They must be smooth and of equal size. The hair shall be glossy, dark-blue and soft and slightly curling.

104. Symmetrical well-formed head is auspicious for women. The following marks should be present either in the palm or soles — horse, elephant, Srivrkfa (the Sacred fig tree), sacrificial pole, arrow, barley grain, iron club.

J 05. Banner, Chowri 1, garland, a mount, earring, altar, Sank ha, umbrella, lotus, fish, Svastika, a good chariot, 106. Goad etc. Women with these signs shall become consorts of princes. The wrists shall be well-formed and wellhidden (by flesh), the hands shall be soft like the inner part of a lotus.

107. The palms shall neither be depressed nor elevated.

Linear matks (as hereinafter mentioned) shall indicate continued matrimonial bliss in women. The line starting from the wrist and going upto the middle finger 108. Or in the palm or in the upper part of the instep is auspicious. The husband shall be very happy and even win a kingdom.

109. The line arising from the foot of the little finger shall make her live upto hundred years. If there is a line between the index finger and the middle finger it indicates chastity in women.

1 10. The line from the foot of the thumb, if short, makes the woman short-lived; if long, blesses the woman with sons;

if faded the woman shall be proud 111. If that line is broken in many places the woman is shortlived; if it is long and unbroken the woman enjoys longevity; all auspicious marks of woman have been mentioned; contrary signs are inauspicious.

1. Bushy tail of C& mara (Bos Grunniens) used as a fly-flap or fan, and reckoned as one of the insignia of royalty. USED p. 206.

112. If the palm is placed on the ground and the little finger and the ring finger do not touch the ground, she is surely a whore. If the thumb goes beyond the root of the index finger that too is inauspicious similarly.

113. If the calves are elevated or have protruding sinews and are hairy and fleshy; if the belly resembles a pot.

114. And the private parts are curved to the left and a bit depressed the woman becomes unhappy. If the neck is short it indicates poverty; if it is very long — destruction of the family.

115. If it is very stout the woman becomes very fierce, there is no doubt about this. Squint in the eyes, dark blue or tawny in the eyes, roving eyes — these indicate absence of chastity.

116. If when she smiles two dimples are seen in the cheeks, she is surely one adultress. If the forehead hangs down the woman kills her brother-in-law.

117. If the belly hangs down she kills her father-in-law;

and if the buttocks hang down, she kills her husband. A moustache-like growth of hair above the upper lip is inauspicious for the husband.

118. Hairy breasts are inauspicious and uneven ears too are inauspicious. Sharp and uneven teeth indicate misery.

119. If the gum is dark blue, she is a thief, if the teeth are long, she will bring about the death of her husband. If the hands resemble those of R& k$asas y wolves or crows, 120. If they are sinewy, uneven and dry (wrinkled), the woman becomes poor. An elevated upper lip indicates quarrelsome nature and harshness in speech.

121. These defects are very great in ugly women. If there is beauty some of these defects can be ignored. I have mentioned the characteristics of men and women. Now I shall mention something informative.

CHAPTER SIXTYSIX.

Astrology Hari said:

1. An image without characteristic marks is better than worshipping one with circular signs thereon. The first image is SudarSana; The next one is Lakfmi Ndrdyana.

2. The image of Acyuta has three Cakras; Caturbhuja (four armed) image has four Cakras; the fifth, sixth and the seventh are Vdsudeva, Pradyumna and Sankar$ana.

3. Purufottama is the eighth. Then NavavyVtha and DaSdtmaka. The eleventh is Aniruddha and Dvadafatmaka is the twelfth.

4. Beyond that is Ananta. These characteristics are the number of lines in the Cakra in order. If these SudarSanas are duly worshipped they give all desires.

5. Where there is Sdlagrama stone, there Lord of Dvdravati (Visnu) is also present. The coexistence of these two is conducive to salvation.

6. Salagrdma, Dvaraka, Naimisa, Pufkara 1, Gaya, Vdrdnasi y Praydga, Knruk$etra 2, Ankara.

7. Ganga, Narmada, Candrabhaga 3, Sarasvati, Purufottama and Mahdkala 4 are the sacred places, O Sankara, 8. That remove all sins and yield enjoyment and emancipation. 1. Prabhava, 2. Vibhava, 3. Sukra {Sukld) y 4. Pramoda,

5. Prajdpati.

9. 6. Angiras, 7. Srimukhi, 8. Bhava ( Bhava) >

9. Pu$&, 10. Dhdtr ( Dhdtu) 9 11. Ifvara, 12. Bahudhdnya y 13. Pramdthi, 14. Vikrama. 15. PuMi 10. 16. Citrabhdnu,

17. Svarbhdnu (Svabhdnu ), 18. Ddruna (Tdrana), 19. Pdrthiva, 20. 21. Sarvajit, 22. Sarvadhdri, 23. Virodhx, 24.

Fffcr/a (FiArff), 25. Khar a, 11. 26. Nandana, 27. Vijaya, 28. Jaya, 29. Manmatha, 30. Durmukha ( Durmukhi ), 31. Hemalamba {Hemal ambi ), 32.

Vilamba, 33. Vikdra, 34. Sarvari, 35. Plava.

12. 36. Subhakrt, 37. Sobhana, 38. Krodha, 39. Ft. fcdwi. rtf, 40. Pardbhava, 41. Plavafiga, 42. Kilaka, 43. 44.

S& dharana, 45. Virodhakrt, 13. 46. Partdh& ri {Paritapi ), 47. Pramadi, 43. Anandi 49. R& kfasa, 50. JVa/a, 51. Pingala,

52. Kdla {Kdlayukti ), 53.

Siddhartha, 54. Durmati, 55. Sumati (. Raudri ).

14. 56. Dundubhiy 57. Rudhirodgari, 58. Rakldk$a> 59.

Krodhana, and 60. Akfaya. These are the names of the sixtyyears according to Hindu calender. Whether they are auspicious or inauspicious can be inferred from their names. (There are some differences in the traditionally accepted names. They are given in brackets).

1. A town about six miles to the north of Ajmer in Rajasthan. It has a lake considered to be very ancient and sacred. It is a place of pilgrimage.

2. The site of the Mahabharata-war.

3. Modern Chcnab.

4. The temple of Mahakala at lijjayini (modem Ujjain in Madhya Pradesh).

15. O Rudra, I shall now describe time lor the sake of success by the rise of the Paiicasvara (five vowels). They are & K/d, Udasd, Pidd and Mrtyu.

16. With six lines drawn horizontally and vertically, make five squares of five rows. The vowels T., /, f?, ^4/ and are to be written in five squares in order. They are called Agnikoffhakas.

17. The Tit his (days of the lunar fortnight) three in number, Udasa, PtVd and Mrtyu, Mars, Mercury, 18. Jupiter, Venus, Saturn, Sun and Moon, the six stars from Revati to MrgaHras — all these are written in order.

19. Then five stars are written in each square. The months Caitra, etc. are also written with their first letters, tw'O months in one square.

20. The Kald, Li: \ga whatever stands fifth, it is his death.

The time, tit hi, day of the week, the star and the month, 21. Shall be before the rise of the name, not otherwise.

Orh Kjaum obeisance to Siva, 22. Kfdmd Dyaftga Sivdmikfa is the mystic mantra, O Hara, of this Vifagrahamatu The bija in the Padma which enchants the three worlds belongs to Nrsirhha.

23. The names of Mrtyunjaya (Siva), Gana and Lakymi shall be written with Gorocand (yellow pigment) on the Bhurj& leaf. This shall be worn round the neck or on the arm. It yields success.

CHAPTER SIXTYSEVEN.

Svarodaya or Pavana-vijaya.

Suta said:

1. After hearing it from Hari, Hara told Gaurl the knowledge of planets, etc. stationed in the body.

2. The planets Mars, Sun, Earth and the gods fire, Sauri and water god and Rdhu — all these permeate the body of a man through the vital airs and manifest through the pores on the right side.

3. Jupiter, Venus, Mercury and the Moon are stationed in the middle of the left Nd< j. i's (nerves)

4. When the Cara or movement is through the N& di lid auspicious actions shail be initiated such as occupying a resort, meditation, trade, visit to a king, etc.

5. _ When the right N& ii functions Sani (Saturn), Mars, and R& hu reign supreme.

6. And at that time inauspicious actions are started.

Finding out the auspicious and the inauspicious is based on the Svarodaya.

7-8. The N& iis or nerves functioning in the body are numerous and are of various forms. From the nerve-ganglion beneath the navel seventy-two thousand nerve-shoots come out and are coiled in the middle of the umbilicus. They carry the very vital existence of man.

9. Of them the one on the left, the one on the right and the one in the middle — these three are important. The one in the left is presided over by the moon and the one in the right resembles the sun.

1. Betula attilis GVDB, p. 287.

10. The middle one is fire itself and is a great agent of destruction. The left one is nectar itself and saves the whole world.

11. The nerve on the right with the essence of Rudra dries up the whole world. If both the Nadis function death will result, all activities will be destroyed.

12. Activities involving going out are influenced by the left one and those involving entry are influenced by the one in the right. When the Ida or the left nerve presided over by Mercury, the moon and the sun is permeated by the Vital Air all auspicious activities are undertaken.

1 3. Cruel deeds are done when the vital air permeates the Pihgald or the right nerve. In journeys, big undertakings, removal of poison, etc. Idd is preferable.

14. In dinner, coitus, battle, etc Pihgald is fruitful. In acts of ostracism, killing and other activities Pingala is to be used.

15. In cohabitation, battle and dinner Pihgald is bene ficent. In auspicious actions, journeys, poison undertakings, 16. Achievement of peace, salvation, etc. Ida should be followed by kings. If both the nerves function simultaneously both ruthless and gentle actions are avoided.

17. It shall be considered Vifuva the equinox. A cautious man shall remember this. In gentle and auspicious activities in undertakings of profit and success in life, 1819. In shifting, etc. the left nerve is always favoured.

In war, etc., dinner, killing and sexual intercourse with women, the right nerve is good. In entries and minor activities too this is favoured. If one were to ask about auspicious and the inauspicious actions, profit and loss, success and failure, life and death, 20. The answer will not be correct, if the middle n& di is predominant. If the enquirer asks when the leader is in the cdra of the left or the right nerve, 21. There is no doubt about the siddhi (achievement).

When the nadis Vaicchanda or Vdmadeva flow in the body, 22. The siddhi is fruitless. If the Sivd nddi flows either into the left or into the right, 23. The ruthless actions are fulfilled if the nddi is terrific and the results are neither good nor bad if it is gentle. If the Harh$a nddi proceeds partially through the two nadis it is called svarovahini.

24-25. A yogin who is an expert in yoga shall understand that death will take place then. If the enquirer stands to the left and asks, the rise of the wind is from the left. If to the right, the rise of the wind is from the right. The left side is excellent if the enquiry is frontal and the right side is excellent if the enquiry is from behind.

26. When from the left, it is called Varna; when from the right, Daksina. Varna is auspicious at left, Daksina at right.

27. A life sustains itself by Jupiter. If any thing is devoid of its influence it is called Svara. If good signs of victory, etc. are aimed at, 28. They can be achieved in the PurnanadI without exception. With respect to other nadis three alternatives are possible.

29. If the enquiry is on the sixth day or a purnatithi of the lunar fortnight the first man will be victorious. If it is on a rikta-tithi, the second man will be victorious. This can be mentioned unhesitatingly.

30. The wind on par with the movement of the left nerve yields success in actions. If it begins to blow along the path to the right, which is uneven, it brings about uneven result.

31. If it blows elsewhere to the left, it brings about uneven result. Then the warrior who is in the middle of the battlefield, becomes victorious.

32. In the movement of the wind to the right if it results in even results then there is no doubt it can be traced to the middle of the nadh 33. If the vital air permeates Pihgala, he shall be victorious in the war that is to be tranquilised. If the movement is as long as the rise of the nadi, it shall be taken so far as that direction.

34. He will not be competent to give. No hesitation is to be felt here. In the middle of a battle, where the nadi flows continuously, 35. That party shall be victorious. If it is void he can point out defeat. If the cara (movement) has taken place success can be known; if it is extinct he can be pointed out as dead.

36-37. He who knows victory and defeat is a real scholar.

To the right or to the left wherever the nadi moves, stepping in that direction one obtains benefit. His journey is always auspicious. A battle shall be fought when the nadi presided over by the sun and the moon flows.

38. If the person therein enquires, he shall be surely successful. Where the wind blows there success is sure, 39. Even if Indra were to stand opposite. The ten naujis MesI, etc. are situated on the left and right.

40. If they are situated on a Cara (mobile) path they are also Cara. If they are situated on a Sthira (fixed) path they are also Sthira. If it comes out the naqi too comes out. If it is squeezed in, the n& d too is squeezed in.

41. After hearing the words of the enquirer, the diviner shall point out by means of the shape of the bell. O Gaurl, the five elements too are situated either to the left or to the right.

42. The fire element is above; the water element is below; the wind element is sideways; the earth element is to be known stationed in the middle; the ether element is everywhere and always.

43. If (the nadi) goes up, death is the result; if it is below — peace; if it is sideways — the scholar shall avoid it; if it is in the middle — it shall be understood as a stunning situation; if it goes everywhere there is salvation always.

CHAPTER SIXTYEIGHT.

On the test of gems — Diamond.

Stita said:

1. I shall now expound the process of testing gems.

There was a demon Bala. He conquered Indra and other gods.

They could not reconquer him.

2. Under the pretext of choosing a boon the gods requested Bala to be the animal at sacrifice, and he conceded their request. Though very powerful, he was killed as the sacrificial animal3-4. Since he was bound by his pledged words, he had suffered himself to be tied to the sacrificial column. For the benefit of the world and for doing good unto the gods his limbs became seeds of gems. This was due to his meritorious deeds as he was pure with Sdttvika virtues.

5. A great tussle took place among gods, yak$as y siddhas and serpents over the seeds of gems.

6-8. When they were speeding in their aerial chariots in the sky here and there the seeds fell in the oceans, rivers, mountains or jungles. Wherever the seed fell, those places became the storehouses of gems. On account of their intrinsic merit some of them imbibed the power of quelling obstacles accruing from the influence of demons, poison, serpents and sickness, and others were devoid of any quality.

9-10. These are the different kinds of gems: — Vajra (diamond); Muktd (pearl), Manx (gems), Padmaraga (ruby)

Marakata (Emerald), Indranila (sapphire) VaitfQrya (Lapis Lazuli), Pufparaga (Topaz), Karketana (? ) Pulaka 9 Rudhira (Blood red stone), Sphatika (crystal) and Vidruma (coral).

Persons who know gems have classified them thus.

11. First the shape and the colour are to be tested; then its merits and defects are to be understood; its influence must then be known; after consultation with experts in gems who have studied technical literature on them the price shall be decided on.

12. Gems bought or first used in a bad lagna or inauspicious day become defective and lose even their merits.

1 3. Collection or wearing of only well-tested gems should be undertaken by a king who wishes for prosperity.

14. Only those who have studied the technical literature concerning them, and who habitually deal in them can be deemed to be the proper persons to know the price and quality of gems.

15. Experts have spoken of diamond as highly influential, hence our description also starts with a detailed descrip tion of diamond.

16. Indra wielding thunderbolt while moving about dropped little particles of bones from his weapon. These particles acquired various shapes in the various places as they fell.

17. Diamond is found in eight different places. They are Himalayas, Mdtanga 1 territory Sauratfra, Pauntfra 2 3 4, Kalitiga, Kosala 3, Sauvira 4 and the banks of the river Venvd 5

18. Diamonds found in the Himdlayan region are slightly copper-coloured; those found on the banks of the river

Verwd have the lustre of the moon; those from Sauvira land resemble blue lotus and cloud; diamonds found in Saur& rfra are light copper-coloured; those from Kalinga have the brilliant colour of gold; diamonds from Kosala arc deep yellow in colour; diamonds from the Pundra territory are dark-blue and the diamonds found in Mataflga land are not too deep yellow in colour, 19. Really the deities will grace it with their presence if anywhere in the world even if a bit of a diamond with very sharp edges can be seen, which has a clear light shade and the usual good features, which is quite light, symmetrical in the sides and is free from the defects, such as scratches, patches, dark spots, crows, foot and Trasa (atom of dust found in a gem).

20. Idols of gods are prepared from diamonds of various colours. For different castes different colours in diamonds are assigned. Diamonds are classified also according to their colours.

1. A janapada in eastern India.

2. The region around modern Santal Parganas.

3. The ancient region around AyodhyS, the capital in the Rim& yaija age 4. The region around modem Multan.

5. Either the Bin& river, or the WaingahgS river in Central India, or Vepi river in South India.

21. Green diamonds are assigned to Lord Visnu; white diamonds to Varuna; yellow diamonds to Indra; brown diamonds to Agni; blue diamonds to Yama and copper-coloured ones to the Maruts. All these colours are naturally beautiful.

22. Brahmanas shall use diamonds white like & ankha, Kumuda 1 flower and crystal; Ksatriyas shall use diamonds brown like the eyes of a rabbit; Vaisyas shall use diamonds shining like the green leaves of a plantain tree and the Sudras shall use diamonds refulgent like the fresh sharpened sword.

23. Two colours of diamonds are specially assigned to kings. They are not for the general public. One is the crimson colour of the Java flower (China Rose) or freshly cut coral and the other yellow like the turmeric juice.

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