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·( Rik. Gru! 1193
SYAINIRA SĀSTRA:
OR
A BOOK ON HAWKING
BY
•RĀJĀ RUDRADEVA OF KUMAON.
EDITED WITH AN ENGLISH TRANSLATION
BY
MAHĀMAHOPĀDHYAYA HARAPRASĀDA SHASTRI,
M.A., F.A.S.B.
Vice-President, Asiatic Society of Bengal.
Honorary Fellow of the Calcutta University.
CALCUTTA:
PRINTED AT THE BAPTIST MISSION PRESS,
AND PUBLISHED BY THE
ASIATIC society, 1, PARK STREET.
1910.

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·PREFACE. Literature is generally an index of the life of a nation. Every important act of a national life is, faithfully represented in literature. Ancient Indians were very fond of manly sports; and Sanskrit literature is full of the stories of Mrgaya. It is no wonder, therefore, that hawking should have engaged the attention of Indian writers The work now presented with an English translation to the public, is a book on hawking in Sanskrit by Rudradeva (or Candradeva or Rudracandra Deva as the MS. C calls him), a Rājā of Kūrmācala or Kumaon. The Royal author is systematic in his treatment of the subject. Nowhere does he indulge in theories. His book is thoroughly practical The first chapter is devoted to the defence of what Panditas would call" vices"; and the defence is eminently practical. These should be indulged in for the enjoyment of life. But none should be wholly given up to them. In the second chapter these "vides" are enumerated and defined. The last of the vices is our or hunting. In the third chapter various kinds of hunting are enumerated and defined, the last of which is aurat or hawking. In the fourth chapter various kinds of hawks are enumerated and described. Their training and their capacity for hunting birds and beasts are also described there in great detail. The fifth chapter is devoted to the kind and quantity of their food, their tending in different seasons, and the treatment of their diseases. In the sixth, vario is methods of sport with these birds are described ; and, in accordance with the time-honoured custom of Indian Panditas, the enjoyment of the eight different Rasas or emotions can be derived from the sport of hawking. In the seventh are the ·ii PREFACE. after-enjoyments of the sport. The Royal poet is methodical, and he rarely uses a word that is not necessary. It is difficult to find when Rudradeva flourished. The same Rudradeva of Kumāon has a Smrti compilation, written in the same style and in the same methodical way. In the Syainika Šāstra he uses many words that are of Turkish or Persian origin. That is no proof of date. For it is known for certain that Indians had connections with Turks from very remote antiquity. In a work written by the Kashmirian poet Damodara, the Turkish leather-shoes are described as much in vogue at Benares in the ninth century. In the inscriptions of Govindacandra of Kanauj, the trade in Turkish articles is discouraged by imposing a high tariff on them. The Turks came in and settled in India by hundreds after the eruption of Jengis Khan into their country in the thirteenth century. So the u e of Turkish words is no criterion to fix the date. The absence of any mention of guns and gunpowder show's that the book was written when gunpowder was not known in India, that is, at least three hundred years ago. The fact that this Rājā wrote a Nibandha shows that he did not belong to the Hindu bhut to the Mahommedan period of the Indian History. For the Nibandhas began to be written only after the Mahommedans had set their foot in India. Nor could he have written the book in the first century of the Mahommedan conquest. For, we know from the Gayā and Buddha (tayā inscriptions that the kings of Kumāon of that century were Buddhists. The composition of the book, therefore, would range from between the thirteenth to the sixteenth century of the Christian era. This period® may be still more contracted by the fact that Rudradeva in his Smrti work, entitled Garancifardo, quotes from Kulluka Bhatta who fourished about the middle of the fifteenth century. Rudradera, therefore, must come after him.

·PREFACE. E: I have gratefully to acknowledge the assistance and encouragement which I have always received from Lieutenant-Colonel D. C. Phillott. A good falconer himself, he has written many treatises on hawking, and without his help I could not have translated the book in the technical style in which it now appears. In the preparation of this edition three MSS. have been used. The first is a MS. acquired for the Asiatic Society of Bengal, but not yet registered. The first and the last leaf of this are missing. This has been called A. It has a peculiar way of correcting mistakes. They are corrected in the next line to that in which they occur, just below where the mistakes are. They are separated from the second line by a rude sort of bracket. This MS. is generally correct. The second Ms. B has not yet been permanently acquired. It has the beginniflg and the end, but some leaves are missing in the middle. The paper is very thin and the writing bad. But it is generally correct. The third MS. called C is No. 8245 of the Government collection. It has the first leaf restored, and it ends abruptly in the middle of the sixth chapter A commentary has also been acquired, No. 8244 of the Society's collection. It is called mehaaninefni. It is written in the same hand as B. It is very nearly complete. It deals more with rhetorical discussion than with the technical terms of hawking. Some use has been made of the commentary in the translation. HARAPRASAD SHĀSTRI. CALCUTTA, October 7, 1910.

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·ERRATA. Page. Line. Incorrert. Correct. ततू ०पैशूनो . कामजः १३ पेशुन्ये कामजाः बर्द्धसे पानान्मत्त घोजपद पानातू मत्त योजयेत् . 9 २ १२ मृगया ऋषिः १० १२ तथाकर्तव्यमा ૧૧ ४ बधन . मगयाधिः वधः तथा कर्तव्यता वधन प्रोतिमथु० शस्ताः बालवधे ७ नौति अनु० १२ १४ शस्तः घालिबधे १३ १५ पृषक लौनेः प्रथग् लोन ૧૨ १९ बयन्त १४ १ वध्यन्ते वध्यन्ते करबालाहो वध्यन्त १ करवालाद्यः बधन्त १४ का बयाः नवागतू वध्या: शनिवारातू ૧ ૪ ११ . १४ बधाय वधाय १४ वस्यन्ते वयसे १ बधयन्त बघते रोद्रपयप्तिसादन्ति 'यथावलम् १५ रौढपाये इन्सा० . १७ यचावलम् ·Page. Line. Ticorrect. Correct. श्रावये १७ १७ 9 . ૧૧ . विम्विशः वर्द्धना प्रवर्द्धयत् सामिषम् ০জানানামজাই शाविनाम २ ૧૧ ६ २८ . . १३ चूर्णम प्रावयेत् दिशः त्रिशः बर्द्धनो० प्रबर्द्धयेत् मामिषम् मजानां अन्धकार शाखिना चूर्ण अर्क० paragraph no paragraph no paragraph paragraph paragraph धतस्तु याङ्गली ब्रूमः ३ १० ney २ ११ २ ૧૨ . no paragraph paragraph paragraph no paragraph no paragraph तुधितस्तु जाङ्गलो ब्रमः प्रतितास्ताममा गात्रोत्साहस्तुग्ग० ३ १६ ६ ૧૭ ३ ५ my ૧૧ पातिताः ताममा गात्रोत्साहः तुरंग ३ ५ ·श्यैनिकशास्त्रम्। प्रथमः परिच्छेदः। चैलोकाश्रेयसे विष्णोर्यन्मित्रं माम्परायिकम् । मापनमिन्द्रस्य च तत् वन्दे गारुत्मतं महः ॥१॥ कामशास्त्रानभिज्ञानां कामः किबु न गोचरः । तथापि मुनिभिः शास्त्रं निर्मितं तत्त्वमविदे ॥२॥ श्रापामरप्रमिद्धोऽपि तथैव मृगयारसः । ग्यैनिकज्ञस्य हृदये विशेषान्मुदमृच्छति ॥३॥ दति सट्रसनिष्यत्त्यै प्रयैनिक मप्रयोजनम् । विविच्यते मृगव्यायाः ममामव्यामयोगतः ॥४॥ नृणां प्रागदृष्टभोगाप्यै तिनोदा मनमो मुदे। सृष्टा विश्वसृजा काया के तान् गणितुमौशते ॥१॥ तेषु येऽष्टादश प्रोक्ता व्यसनानौति यान् विदुः । ते विना नेन्द्रियफलं त एव रमभूमयः ॥६॥ सेव्यमानाः सुखायालं भवन्ति प्राणिनाञ्च ते । यथाकालं यथापोषं विशेषेण महौमताम ॥७॥ व्यसनानौति सततं शास्त्रकारैर्विनिन्दिताः । श्रूयन्ने चेतिहामाश्च तद्रमभ्रंशसूचकाः ॥८॥ १ B C मुद्रामच्छताम्।

·यैनिकशास्त्रम्। २ - यदि सर्वात्मनाऽसेव्याः स्मरस्मेराखसेक्षणाः । पुरानो नरकाचाचौ भवेत् क्क जनिरौरसौ ॥६॥ निषिद्धेव मृगव्या चेत्तर्हि घागादिसाधनम् । क्क मांसाजिनश्टङ्गादि लभ्यते विधिनोदितम् ॥१०॥ अजीर्णाद्यामयध्वंसो दिवास्वप्ननिषेवणात् । त्रिवर्गसाधनस्येह जायते वपुषस्तथा ॥११॥ तस्मात् सर्वात्मना त्याज्यः मङ्ग एवेति निश्चयः । बन्धः सङ्गेन भवतीत्येवं भागवतोक्रयः ॥१२॥ कर्ममात्रपरित्यागः स तु मोचाय केवलम् । जात्युककर्माचरणं त्रिवर्गाय किलेव्यते ॥१३॥ म मन्यासस्तु मिध्येत मनोवाक्कायकर्मभिः । कृतेन तेन जायेत ब्रह्म वाचामगोचरम् ॥१४॥ यदि निःश्रेयसे मङ्गजिहामा कर्मणाम्भवेत् । जन्तोः सुकृतपुश्चेन तदा सन्याममाचरेत् ॥१५॥ क्षयहेतुश्च भोगोऽपि श्रूयते कर्मणां यथा । मिषेवे विषयान् जानौ सौभरिर्बन्धमुक्तये ॥१६॥ तथाच गाथाः श्रूयन्ते पिलभिः समुदाहताः । विरकस्य सचेः मम्यश्रेयसे हृदयङ्गमाः ॥१७॥ 'पूर्वकर्म कृतं भोगैः क्षीयतेऽहर्निशं तथा । सुखदुःखैः स्वकै वत्म 'पुण्यापुण्यात्मकं नृणाम् ॥१८॥ Comits this verse.

·प्रथम परिच्छेदः । my चौणाधिकारो धर्मजस्ततः शममवास्यसि ।" तथा भागवतं वाक्यं श्रूयते चार्जुनं प्रति ॥१८॥ कुरु कमैव तस्मात्त्वं कर्म ज्यायो अकर्मणः । शरीरयात्रापि च ते न प्रमिध्येदकर्मणः” ॥९॥ शास्त्राकारेऽपि भूयस्यः श्रूयन्ते तत्त्ववादिनाम् । ग्राश्रमाचारवां कर्ममम्प्रेरिका गिरः ॥२१॥ न्यायागतधनस्तत्त्वज्ञाननिष्ठोऽतिथिप्रियः । श्राद्धकत् सत्यवादी च ग्रहस्थोऽपि विमुच्यते ॥२२॥ इत्यादिवेदवचनैः कर्मजाना मपौव्यते । भोगः फलानां प्राप्तानां म तु मङ्गविवर्जितः ॥२३॥ श्रूयते जनको राजा प्रजापालनतत्परः । भुन्नन् भोगान् मुकिपात्रममनिस्तच कारणम् ॥२४॥ अयमप्यपवर्गस्य मार्ग: प्रकृतिसुन्दरः । खजात्युकाभिचरणात् वर्गस्तु सुलभो नृणाम् ॥२५॥ स्वयं यशस्यमायुष्यं कर्म कुर्वीत तत्परः । कुवेह कर्माणौत्यादि वेदेऽपि निश्चयः ॥२६॥ सक्तैः प्राप्यते सम्पत् मा च भोगाय चेष्यते । म भोगोऽष्टादशविधेय॑मनेशानुबध्यते ॥२०॥ पृथक् तेभ्यो भोगरूपो न कुत्रापि प्रतौयते । भक्ष्यसक्वन्दनादेय: मोऽपि तादर्थकः स्मृतः ॥२८॥ २ B परमसुन्दरः। १ A कर्मज्ञाना। '३. Bइत्येवं ·यैनिकशास्त्रम्। अतो वमन्तवर्ष चन्दनेन्ददयादयः । अदे कान्तोपगूढानामुद्देगाय वियोगिनाम् ॥२६॥ धर्मद्रुमस्य फलमर्थमुदौरयन्ति शास्त्रेषु निश्चितधियो हि यथागमेन तं दानभोगविधये सुजनो नियुके मम्यक् तयोः परिणतिः सुषमामुपैति ॥२०॥ - इति श्रीकूर्माचलाधिपति-रुद्रदेवविरचिते ध्येनिके शास्त्रे कानुषञ्चनः प्रथमः परिच्छेदः ।

·द्वितीयः परिच्छेदः। ५ . द्वितीयः परिच्छेदः। वाक्पारुष्याभिहितस्तथाष्टादशको गणः । हेयायप्रकारेण नामतश्चाथ कथ्यते ॥३॥ वाग्दण्डयोश्च पास्थ्ये ईर्थासूया च माहमम् । अर्थदूषणपैशून्ये क्रोधजे क्रोध एव च ॥२॥ स्त्रियोऽक्षा मदिरागीतनृत्यवाद्यवृथाटनम् । परोक्षनिन्दाहःस्वप्नो मृगया' चेति कामज: ॥३॥ अनौला कर्कशा चोकि क्पिास्थ्यमितौप्यते । दण्डेषु व्यवहारे च शोभते नान्यदा क्वचित्. ॥ ४ ॥ दण्डोऽनई महोग्रश्च दण्डपारुष्यमुच्यते । प्रतापजननाया मङ्कट नान्यदा चरेत् ॥५॥ परर्द्धिवक्षमा चेा मा मपत्ने प्रशस्यते । तदुच्छेदाय यतते तथैवोत्तेजितो यतः ॥६॥ दोषारोपो गुणादौ यः मासूयेति निगद्यते । विदूषकादिभिः सा तु रहोगोष्ठ्या प्रशस्यते ॥७॥ क्रियमाणा, तत्पश्ची नाटकादौ निरीक्ष्यताम् । श्राख्यायिकादिवपि च ममामव्यासयोगतः ॥८॥ प्राणमन्देहत्कार्यं कृतं साहसमुच्यते । तदापत्सु च शोभायै भवेद्धास्थाय चान्यदा ॥६॥ प्रकीर्णता चाग्रहणमपात्रे प्रतिपादनम् । १ A B C अहः स्वप्रन्ट गया चेति ·यैनिकशास्त्रम्। मूलच्छेदेन वा दानप्रतिपत्त्यर्थदूषणम् । तत् प्रयत्नेन चाप्तस्तु कारयेत् परमण्डले ॥१०॥ सूचनं परदोषाणां पैशुन्यमिति गौयते । तचारमुखतः सब्वं श्रोतव्यं खधिया पुनः । निश्चित्य चारैरन्यैश्च प्रतीकारं तदाचरेत् ॥११॥ दण्डादिपातने क्रौर्य क्रोध इत्युचते बुधैः । मदापकारिषु च तं विदध्यान्नेतरेषु च ॥१२॥ सुलक्षणा कलाभिज्ञा दक्षा मौभाग्यसंयुता । वयोविनयसम्पन्ना मा स्त्री स्त्रौत्युच्यते बुधैः ॥१३॥ माधनं मा त्रिवर्गस्य ग्रहस्थाश्रमलम च । प्रमृत्युपस्करप्रेक्षामनःप्रसादनादिभिः ॥१४॥ एतत् कुमारेणाप्युकं पुरांगस्त्याय पृच्छते । यत्रानुकूल्यं दम्पत्यो स्त्रिवर्गस्तत्र बर्द्धते" ॥१५॥ धर्मादर्थोऽर्थतः कामः कामः स्त्रीभ्यो न चान्यतः । तेन धर्मद्रुमन्याहो फलं रका नितम्बिनौ ॥१६॥ अतस्तां सर्वभावेन पुमांश्चैवानुरन्जयेत् । स्वच्छन्दाचरणं हित्वा कामसंवेदनादिषु ॥१०॥ कामश्चानन्यमनमोर्दम्पत्यो यः परस्परम् । पातोकवेद्यो नाख्येयः स्पर्शः काम इतौरितः ॥१८॥ गुणात्यव्यामवाल्मीकिसूक्तिमुक्तार्णवेषु च । सम्भोगविप्रनम्माभ्यां प्रपञ्चस्तम्य विस्तरः ॥१८॥ १ B कर्म। . ।

·द्वितीयः परिच्छदः। क्रीडा मजीवनि वा ग्लंहपूर्वाक्ष उच्यते । स चार्थवृद्ध्यै काम. सुप्रयुक्तः प्रजायते ॥२०॥ यत्पानात् मत्ततामेति तद्वस्तु मदिरोच्यते । अचिकित्येवामयेषु तज्ज्ञः सापि प्रशस्यते ॥२१॥ गेयं यद्रककण्ठस्य तालखरसमन्वितं । लास्योपयोगि तहोतं गौतज्ञास्तद्विजानते ॥२२॥ यथावकाशेन च तचतुवर्गस्य साधनम् । प्रत्यक्षेणार्थकामस्य मिद्धिर्गाने प्रदृश्यते ॥२३॥ धर्मापवर्गयो: मिद्धिर्भरतेन यथोदिता । याज्ञवल्क्येन मुनिना तथान्यैर्नारदादिभिः ॥२४॥ गौतज्ञो यदि गौतेन नाप्नोति परमं पदम् । रुद्रस्थानुचरो भूत्वा तेनैव सह मोदते ॥२॥ उद्धृतं ताण्डवं यच्च लास्यञ्चाभिनयात्मकम् । चारौलयममायुकं द्विविधं नृत्यमुच्यते ॥२६॥ चतुर्विध वाद्यमुक्त तत्ततादिप्रभेदतः । प्रयोजनं गौतवच्च विज्ञेयं नृत्यवाद्ययोः ॥२०॥ कार्य विना यदयाननगराधुपसर्पणम् । वृथाटनं तच्छस्तन्तु शरीरालस्य शान्तये ॥२८॥ परोक्षनिन्दा व्यका मातिमधातुमिप्यते ॥२६॥ मर्चक्षुष दिवाखप्नः सोऽपि व्यतार्थ एव हि । वास्लातिमारिचौणेषु म चाजौर्णिष शोभनः ॥३०॥ ३ C चतुर्विधमिदं वाद्यं।

·ज यैनिकशास्त्रम्। न त एते सप्तदश च मृगया'टादशी तथा । हेयाहेयाः पुरा प्राह भौमो धर्मात्मजं यथा ॥३१॥ व्यसनानि च सर्वाणि त्यजेथा भूरिदक्षिण । चैव न प्रयुञ्जीत सङ्गन्त परिवर्जयेत्” ॥३२॥ इत्यमत्र परिचिन्य लाघवं गौरवञ्च गुणयोगतः पृथक् । मङ्गमात्रमपहाय योजयेत् रचनाय जगतो यथायथम् ॥३३॥ इति श्रीरुद्रदेवविरचिते श्यैनिके शास्त्रे व्यसनहेयाहेयता- निरूपणो द्वितीयः परिच्छेदः । . B एत एते सप्पदाम्टगया।

·तीयः परिच्छदः। तृतीयः परिच्छेदः। अथेदानौं मृगव्या तु ममामव्यासयोगतः । एकापि चाष्टधा सैषा बहुधात्र निरूप्यते ॥१॥ आमिषाद्यर्थमंसिौ नैकोपायैः सुखाय च । हिमनं प्राणिमात्रस्य मृगयेति प्रचक्षते ॥२॥ हिंसनं प्राणिनां यत्र तत्र दोषपरम्परा । यागीयाः पशवः प्रोका ग्राम्यारण्याश्चतईश ॥३॥ एषामप्रोचितानाच हिंसा दोषाय जायते । अस्मिन्नर्थ पुरा श्लोका यथा द्वैपायनोदिताः ॥ ४॥ पाण्डुकिन्दमसंवादे मृगहिंसाप्रसङ्गतः । शत्रणां या वधे वृत्तिः मा मृगाणां वधे स्मृता ॥५॥ राज्ञां, मृग, न मां मोहात् त्वं गर्हयितुमर्हमि" । अच्छद्मना मायया वा मृगाणां बध दृष्यते ॥६॥ अगस्त्यः मचमामौनश्चचार मृगयां ऋषिः । भारण्यान् सर्वदेवत्यान् पशून् प्रोक्षन् महावने ॥७॥ अगस्त्यप्रोक्षणाद्धिमा मृगव्यायां न वर्तते । पाम्याणां प्रोक्षणं शस्तं यागादिषु यथाविधि ॥८॥ भारण्यानां गस्त्यस्य प्रोक्षणाच्छस्यते बधः । श्रूयन्ते चेतिहासाच राज्ञां तस्या निषेवने ॥६॥ व्यायामाच्चोपघाताच प्रत्युतायामवेदनं । यत्र तत्र सुखायेति व्यर्थश्चेत्तत्र कथ्यते ॥१०॥ . १ B चकार । २ B महामुने। ३ (: wrongly प्रवर्त्तते ।

·यनिक शास्त्रम्। यथा प्रमह्य मानिन्या शुम्बनालिङ्गनादिकम् । पायाममाध्यमप्यन्त ने नाम मुदमञ्चति ॥११॥ प्रहारो नखदन्तादे यथैव स्मरमगारे । उपधातस्तथैवात्र रमावेशान न वा बजे ॥१२॥ इति सिद्धं लक्षणं हि मृगयायाः पुरोदितम् । तस्याः किलाष्टभेदानां विवेचनमथोच्यते ॥१३॥ हरमूर्तिरिवावस्थाभेदादकैव कामिनी । यथाटधा रमायावं तथैव मृगया मता ॥१४॥ श्राश्वौनान्या मजालान्या कायान्या यावधौ परा । मापेक्षान्या पदप्रेक्षा तथा श्वगणिका परा ॥१५॥ ज्येनपातारामौ चैताः क्रमेण परिकीर्तिताः । स्खलक्षणमथैषां हि तयांकर्तव्यतोच्यते ॥१६॥ तुरगैः साधनौभूतैर्विद्रवन्तः शरादिभिः । वध्यन्ते हि मृगा यस्यां माश्वौना रसशेवधिः ॥१७॥ अवृक्षकईमग्रावा नौरथा भूः प्रशस्यते । कालच शिशिरान्तिादाज्यैष्ठार्द्धमपौय्यते ॥१८॥ तस्याः सुसेवनान्मेदग्दो वपुषि लाघवम् । बलाशोपचयो दार्शमन्तरामेश्च पाटवम् ॥१६॥ कुत्तटशौतातपालम्यागरादेः महिष्णुता । चलनक्ष्यादिनैपुण्यमुत्साहपरिवर्द्धनम् ॥२०॥ १ A मानिधन्या। ३ BC सलक्षणं। ९ C परोदितम् । 8.AC बलाशापचयो।

·हतीयः परिच्छेदः । ११ खसत्त्वोगावनं ज्ञानं सत्त्वानां चित्तचेष्टिते । इत्यादिकगुणोत्कर्षों जायते चात्ममम्पदे ॥११॥ तथा धर्मार्जनमपि वृकव्याघ्रादिहिंसनात् । बधेन हरिणादौनां स्यादौनाच रक्षणात् ॥२२॥ नैककोपयोग्यानामटवौनां निरीक्षणात् । वित्रासनाच्च चौराणां तथाटविकरचनात् ॥२३॥ तथार्थोपार्जनं मत्तहस्तिगण्डानुबन्धनात् । विषाणाजिनकस्वरिमणिपक्षाधुपार्जनात् ॥२४॥ वराहलाविकादौना सन्मामाभ्यवहारतः । उट्रिकसत्त्वमम्पत्त्या कामो कोऽपि पुष्कलः ॥२५॥ रसोऽभिमानोऽहङ्कारः कामसर्वस्वमुच्यते । अतो मृगव्याश्रान्तस्य चन्दनाद्यनुलेपनम् ॥२६॥ गात्रसंवाहनं हस्तपनवेश्च मृगौदृशाम् । पानकं पञ्चमारादि तालवन्तानिला मुडः ॥२७॥ मनमोद्यभिमानेन यथा सम्बन्धमृच्छति । अन्यदा न तथा येन तेन कामैकवेदनम् ॥२८॥ स्त्रीमृगव्याभिदा कापि रमपुष्टौ न दृश्यते । शास्त्रकारैः किलेतावान् सूक्ष्मभेदस्तु दर्शितः ॥२८॥ श्राभ्यासिकौ सम्प्रयोगे प्रौतिश्चानुत्तमा रतौ । विभावाश्चानुभावाश्च रमाधिक्यात्तयोः ममाः ॥३०॥ १ ('वईनात् । २ A BC लावक । ३ •B कामोत्कर्षापि

·यनिकशास्वम् ।
मंयोगविप्रयोगाभ्यां विलोक्यन्ते यथायथम् ।
तेषां स्त्रीविषये व्यासो नाव्यालङ्कारनिर्मितौ ॥३१॥
कामशास्त्रादिषु महान् दृश्यते तेन नोच्यते ।
मृगयायास्तु मंक्षेपात् परिज्ञानाय कथ्यते ॥३२॥
मोकुर्दूराच्छकुन्तादेहः ध्येनादिभिः कृतः ।
धन्विनश्च हठालक्ष्ये गरमिद्धिश्चलाचले ॥३३॥
व्यञ्जयत्युत्तमां प्रौतिं अश्रुरोमाञ्चगगदैः ।
विद्युतिश्चापि तस्यैव वियोगेनापदिश्यते ॥३४॥
वितर्कस्मृतिवैवर्ण्यविलापादिकरो यतः ।
इत्याधुह्यमतः माम्यं मृगयायास्तथा स्त्रियः ।
तेनेषापि त्रिवर्गस्य माधनाय प्रशस्यते ॥३५॥
सम्भूय मावकाशेन प्रमार्यानिलसम्मुखम् ।
बलं मृगाभिमारेण मानायासेन सिध्यति ॥१६॥
खगाभिमरणे शास्त: मञ्चषा एव मादिनः ॥३०॥
वण्यास्तुरङ्गाः शस्यन्त शिचिता ये गतागते ।
त्वरया पृष्ठतो वेध्यः चुद्र शत्या तु मादिना ॥३८॥
परावृत्तो यदि भवेत्तदास्य पुरयायिना ।
विश्रभात्त निजाश्वस्य मादिना भाव्यमञ्जमा ॥३८॥
तस्या भिमारे चान्येन वेध्यो भवति पृष्ठतः ।
अथवा पार्श्वतो वाणैर्वध्यः श्रेष्ठधनुर्द्धरैः ॥४०॥
दृप्तं मृगेन्द्रमपि च तरलाश्वैस्तु धन्विनः ।
लक्ष्यालक्ष्येण लक्ष्येण मार्जारमिव निघ्नते ॥४१॥

·तृतीयः परिच्छेदः १३ " मा मजाला कूटवृत्त्या यस्यां निमन्ति वै मृगान् । मत्स्यशङ्खोद्रसूकौना बन्धनचापि कुर्वते ॥३२॥ नरास्तस्याः साधनानामानन्यमुपलक्ष्यते । निषादप्रायनौचेषु स्थितिस्तस्या विलोक्यते ॥४३॥ गजबन्धादिमौकर्यसिद्धये मातिरिच्यते । कारणौया नृपैः सा तु महोदयकरौ यतः ॥ ४ ४ ॥ छद्माचरणमप्यत्र न दोषायानुबध्यते । अस्मिन्नर्थ वालिबधे यथा वाल्मौकिनोदना ॥४५॥ वागुराभिश्च कूटैश्च पाश्च विविधै नराः । प्रतिच्छन्ना अदृश्याश्च ग्टहन्ति बहवोऽद्भुतम् । विध्यन्यभिमुखांश्चापि मृगयाधर्मको विदाः" ॥४६॥ कुरङ्गांश्च कुरङ्गाश्च पक्षिणशापि पक्षिणः । बध्नन्ति शिक्षायोगेन मजालान्तर्गतैव मा ॥४॥ काल्या साल्य बहुभिः पृष्ठतोऽन्यैः पुरःस्थितैः । माध्यते या पृथक्लौनेश्चतुर्धा मा तु भिद्यते ॥४८॥ तारोचारैः काल्यमानाः पुरोवातं विभिस्त्रिभिः । त्रिकर्णिमोहन्यन्ते एणा: मा बहकर्णिका ॥४६॥ पृष्ठतो निविडीभूतैः काल्यन्ते यत्र वै मृगाः । बध्यन्ते पादपच्छन्नैर्यत्र मा मूललनिका ॥५०॥ सुदूराद् वर्तुलौभूय क्रमाव सोचमागतैः । एकत्र प्रतिमरुद्धा नैकजात्युद्भवा मृगाः ॥५१॥ १ A B •गोदनात् । २ B सदृश्यांच। . .

·२४ यैनिकशास्त्रम्। बध्यन्ते यत्र वै बधन्ने करवाला बहुभिर्यच नेकधा । महाकास्येति मा प्रोक्ता सिध्यते सा नृपादिभिः ५२॥ अपरा गजकाख्येति माध्यते साश्वमादिभिः । यौन वेव विरलोभूतवार्य्यपरोधनात् ॥५३॥ चतुर्विधायाः काल्यायाः माधने कुशला जनाः । युज्यन्ते कालने मोक्षे शराणाञ्चान्यथा नृणाम् । वृथायामो भबेद्धमः खौयेष्वेवान दृश्यते ॥५४॥ निर्यातयवास्यादिस्पन्दनामात्रसूचिताः । बध्या यावौ मा प्रकीर्तिता ॥५५॥ द्विवरेवाश्ववारैश्च गरमोचविशारदैः । मा मिध्यति नचारात् शस्य स्पन्दोपलक्षणात् ॥५६॥ नात्यायासकरौ मा तु प्रमोदायोपजायते ॥५॥ मृगाद्यपेक्षामालम्ब्य लौनो यत्रक एव वा । धन्वौ विध्यति दिग्धेन मा सापेक्षा स्मृता बुधैः ॥ ५८॥ विभौतकादौ क्षेत्र वा निपाने मा तु मिध्यति । गोशवादिषु सिंहादेवधाय सुखमिद्धिदा ॥५८ ॥ पदमार्गानुसारेण बध्यन्ने यत्र वै मृगाः । पदप्रेक्षा च मा प्रोका द्विधा मापि प्रयुज्यते ॥६॥ 'कुकरैः परितोऽग्विष्य चिरमायास्य कर्कशम् । १८ पछा, २ C सिद्धिदा। C विद्राव्य सारमेय स्ख धन्धिनः एएगाः स्वयं । प्रन्ति श्रान्तान् गान् यत्र पदप्रेक्षिका तु सा। سه ·हतीमः परिच्छेदः। १५ बध्यते हि मृगो यस्यां श्वपदप्रेक्षिका हि मा ॥६ १॥ यत्र धन्वी प्रयत्नेन स्वयमविष्य कौशलात् । सुन्तं सुप्तोत्थितं वापि हन्ति मा पूर्वशब्दिता ॥६॥ ते च द्वे सैकताले मानूपे वाथ यत्नतः । वर्षतवितिमिध्येते चान्यदातिश्रमात् पुनः ॥६३॥ अपरादिस्थले यस्यां लक्ष्योकृत्योपवाहिताः । रक्षन्ति शशकादौंश्च श्वानः श्वगणिका स्मृता ।'६४॥ शुनां मुखपरिक्षेपः सिद्ध्यसिद्धौ शशजुतौ । पतनोत्यतनाभ्यां वे हास्यपुष्टिविधायिके ॥६५॥ तेषाञ्च घुरघुरोद्दामराविणि प्रतिधावताम् । काले तद्रौद्रपर्याप्तै दन्तादन्ति नखानखि ॥६६॥ 'विशस्त्रिशः सावकाशाट्रन्नुमोचविशारदैः । लक्ष्यमुद्दिश्य च शूनां मोकस्तत्मिद्धिकारकः ॥६॥ तस्यां पराणां मामा मोक्षो नान्यत्र शस्यते । बाधमानमपास्यैक कोलं कौलेयमिद्धये ॥६॥ दण्डापि मा त्वर्थयुका प्रयोकव्या शशादिषु । एवं मापि प्रमोदानामास्पदं परिकौर्त्यते ॥६॥ "अम्या एव भिदा कापि कृष्णमारे रुरौ हि यः । मोकोऽतिरसक्द्येन रज्वा मोकोऽपि स स्मृतः ॥७॥ यस्यां तर्विधा मुकाः पतत्रिषु पतन्ति च । । PC puts this verse after the next. २ B दांडा ३ A B •यतया । 8C omits this verse.

·प्रय निकशास्त्रम्। श्येनाः, मातीव रमभूः ज्येनपातेति कथ्यते ॥७१॥ म्येनपाता मृगव्येति खैरं वान्यस्य वा भवेत् । खैरमारण्यकानाश्चेत् मृगव्येति निरर्थकम् ॥७२॥ मृगान् शशादा ग्रहन्तीत्येवं यदि मदर्थकम् । तदा सिंहादिषु पुनः कथं नैतत्प्रयुज्यते ॥७३॥ यत्रानेकार्थममकृत् मृग्यन्ने प्राणिनः पराः । मा मृगव्येति निर्दिष्टा सा तिरश्च न विद्यते ॥७४॥ ते तु खोदरपर्याप्तिमात्रमांसाय केवलम् । हिंमन्ति न तु चैतेषां अर्थाऽन्यत्रानुबध्यते ॥७॥ न केवलं मृगव्याया ह्या मांमार्थमात्रकः । यतो मुक्ताजिनादौनां कस्व-देः ममुद्भवः ॥७६॥ दृश्यन्ते हस्तिबन्धाश्च तेन नानार्थसिद्धये । अविष्यते प्राणिजातं मृगयेत्युच्यते ततः ॥७७॥ अतो नृभिः प्रयुकानां तेषां पातोऽत्र कथ्यते । तेनाष्टमी मृगव्यैषा श्येनपाता निरूपिता ॥७॥ एतस्या विशदतया किलाष्ट भेदा निर्दिष्टाः पुनरपरे हवामारा ये । ते मर्च रमजननाय नैकरूपाः कल्यन्ने विहितविधानसम्प्रयोगात् ॥७॥ इति श्रीरुद्रदेवविरचिते ध्यैनिके शास्त्रे मृगयाविवेचनस्ततौयः परिच्छेदः । १ B omits this line. २ मिनन्ति ।

·चतुर्थः परिच्छेदः। १७ चतुर्थः परिच्छेदः। मोकाद्याचारसम्पन्ना श्येनलक्षणलक्षिता । विम्भणाद्युपायैश्च विहिता मा निगद्यते ॥१॥ हस्तमुष्टिप्रभेदेन मोको विविध उच्यते । यत्राङ्गुलीभिः सर्वाभिः श्यैनपत्याशपौड़नम् ॥२॥ विधाय क्रियते मोको हस्तमोकः स उच्यते । कुह्यादिश्वयमेवोको वासादिष्वपि शस्यते ॥३॥ वस्त्रान्तरितमावेश्य तलोपरि यथावलम् । अमङ्गवत्परौक्षेपो मुष्टिमोक: प्रकीर्तितः ॥४॥ असतं मोल्लामं गतानुगतमञ्जमा । प्रशस्यते द्विधा मोको दूरे दूरे यथायथम् ॥५॥ तेषां विश्रम्भणं पूर्व यथावदिह कथ्यते । श्रादौ विमुद्रयेनेत्रे मौवनेन विचक्षणः ॥६॥ यथा न मुखमौजेत यथा वा प्रतिशौर्षकैः । शब्दश्च श्रावयेनैव यावद्दिवमपञ्चकम् ॥७॥ ततः प्रतिनिशं किञ्चित् सालोके दीपिकादिभिः । नेत्र निर्मुधर पानौयैः क्षालयेत् सुखगौतः ॥८॥ किञ्चित् किञ्चित् परिचयं कारयेत् श्रावयेत् वचः । एवं क्रमेण हस्तादिस्पशैक्यिोपलालनैः ॥६॥ विभककाले पानीयमांसदानेन भन्वनैः । शायातपोपशमनैः क्रमानेचोपमोचनैः ॥१०॥ A यैनवत् । २ A,B तथा वा । ३ A Cनिर्मन्य। 2 6067

·१०
यैनिकशास्त्रम्।
-
कवा रकापरकत्वं शेयश्चैषां विचेष्टितैः ।
ने निमौल्य तिष्ठन्ति चैकपादेन वै यदा ॥११॥
चचा कण्डूयनश्चैव पक्षपाख्योर्विधूमनम् ।
अास्थावलोकने सौम्या दृष्टिं सञ्चारयन्ति च ॥१२॥
तदा रक्तास्तु विज्ञेया विरकास्वन्यथा तु ते ।
रकान् जाला रज्जयुक्तानाइयेदामिषादिभिः ॥१३॥
क्रमेण वर्द्धयेद्भूमिमाश्येच द्विश: त्रिश: ।
यदाहाने नो विलम्बं कुर्युस्तिर्यङ्ग वा गतिम् ॥१४॥
न मामादेस्तथा कृष्टिं तदा रज्वा विनाहयेत् ।
ततो वृक्षाधुपरि च प्रक्षिप्याहाययेत् क्रमात् ॥१५॥
कलविताकपोतादिपतत्रिग्रहणं पुनः ।
कारयेत् पूर्वसंस्कारमारणय यथायथम् ॥१६॥
क्रमेणानेन ये न स्युर्वश्यास्तानतिजागरैः ।
अत्यन्तकरसंयोगः कर्षणैश्चानयेदशम् ॥१७॥
तेषां जात्यनुरूपा च रचनाय क्रिया मता ।
अतोऽनुवक्ष्ये ज्येनानां पृथगजातिविवेचनम् ॥१८॥
कृष्णाक्षा पाटलाचा च जातो वे प्रस्फुटान्तरे ।
तयोचावान्तरा भेदा लक्ष्यन्तेऽन्येऽपि भूरिश: ॥१६॥
तेषां नामानि कथ्यन्ते जातानां जातिमुख्ययोः ।
कुही-रामाद-चरक-वहरौ-सगरास्तथा ॥२०॥
नथान्या पक्षकलिका तथा तुरुमुतौ परा ।
पुंज्यक्रयश्च तत्मङ्ख्याः कृष्णाजातिजो गणः ॥२१॥

·चतुर्थ परिच्छेदः २६ एषोऽतिजागरैः माध्यः सपानौयामिषाशनः । कार्यो मुखे शिलाक्षेपस्तथा हस्तादिदंशने ॥२२॥ विम्भश्चाक्षुषश्चास्य क्षिप्रमेव प्रजायते । श्राभ्यन्तरस्तु कृच्छण तस्माद् युक्त्या वशं नयेत् ॥२३॥ श्राक्षानं पक्षबन्धेन वासमा वा प्रकल्पयेत् । भागते देयमशनं यथा नाशा विहन्यते ॥२४॥ वाग्दण्डैश्चार्थदण्डैश्च किञ्चिदाश्वासनैस्तथा । स्थाप्यन्ते खवणे दृष्टा यथैवैष' गणस्तथा ॥२५॥ अतिपुष्टस्तु विकृतिमशक्रिमतिकर्षितः । सम्पद्यते यथा नौचस्तथैवैष गणः स्मृतः ॥२६॥ प्रत्याशाबर्द्धनोपायै दर्दानैः कर्मानुरूपतः । रचिता रचनायालं भृत्या व भवन्ति ते ॥२०॥ दूरावाने दूरपाते स्थूललक्ष्यविनिग्रहे । प्रशस्त एष हि गणो द्वितीय: कथ्यतेऽधुना ॥२८॥ पत्रं वाजग्छदं इति पर्यायकथनोक्रयः । भवन्ति तेन मामान्यं वाजवत्त्वं पतत्रिणाम् ॥२८॥ यथाश्वत्थानि कर्णे च भौमे पार्थ च रुकिाणि । सामान्ये सव्यसाचित्वे वैशिधादर्जुनेऽभिधा । ३ ० ॥ तथैव वाजवत्त्वेऽपि मामान्ये सर्वपक्षिणाम् ग्वेने पनौति वाणौति शब्दो वैशियसूचकः ॥३१॥ वाजा वामा वेसराव मिचानाश्च चतुर्विधाः । । १ A B वेह। ३ ( अतिदुरुः। ३ ० दूरयाने।

·वैनिकशास्त्रम् । जूराश्वेटा धूतिटुनास्तथा पुंज्यायस्वमौ ॥३२॥ उभयोर्गणयोश्चैषां स्त्रीणां प्राधान्यमूर्जितम् । संस्थाने साहसे मूल्ये पक्षपातादिसौष्ठवे ॥ वाजाद्याश्च प्रधानत्वात् पंलिङ्गे व्यपदेशिताः ॥३३॥ वाजिनः पञ्चधा तेषां पृथक्लक्षणमुच्यते । शासतिर्वक्षाकाक्षः श्वेतकृष्णकपर्दिकः ॥३४॥ भवत्यङ्गे तथोबाश्च सुखमाध्यः प्रकीर्तितः । यश्चक्रवाकसंस्थानश्चक्राङ्गः म च कौर्तितः ॥३५॥ प्रलम्बः कृषणसंस्थानः कङ्काभः कालकः स्मृतः । चिरादिम्भमभ्येति सुरकोऽपि विरज्यते ॥३६॥ यः सङ्गेि हिमप्रख्यो हंसवाजः म कथ्यते । म यत्र पूजितस्तिष्ठेत् कल्याणं तत्र जायते ॥३७॥ तं प्रयत्नेन रक्षेत्तु नाच्चेड़ादिषु' योजयेत् । तस्य सर्शन नश्यन्ति ज्वराचार्थिकादयः ॥३८॥ यस्याश्वत्थदलप्रख्या लेखा पुच्छच्छदादिषु । जायते वाजराजोऽसौ महारावणसंज्ञकः ॥३८॥ स महापुण्यनिचयैः प्राप्यते कौतुकास्पदम् । रावणात् पक्षिमझानां महारावण उच्यते ॥४॥ औरङ्गना धावनाच प्रतिष्ठानास्तथैव च । शिकाराचेति वामानां चतुर्धा, जातिरुच्यते ॥४१॥ औरना बहुविधा भवन्युच्चावचा अपि । विक्रमे माहसे चैव वर्णैरपि पृथम्विधाः ॥४२॥ १ याखेटा । २ C पक्षष्टी, A पुच्छच्छटा।

·चतुर्थः परिच्छेदः २१ . धावनाः सूक्ष्मकायाश्च सुकुमारा जवाधिकाः । पत्रप्रायाः प्रतिष्ठाना मन्दा वेगे च माहसे ॥४३॥ अरोगा बद्धपिण्डाश्च वाजदेशसमुद्भवाः । श्वेतामा गैरिकाभाश्च कृष्णाभा वर्षातः स्मृताः ॥४४॥ सुशीला अवना हिताः शिकारामण्डमाहमा: । योतन्त दूव पीयूषं दृशोः संस्थानसौष्ठवैः ॥४५॥ प्राप्यन्ते तेऽतिसुकृतेः शिक्षासंस्कारशालिनः । नानातिजागरायामः क्लेशयेनालयेन्मुडः ॥४६॥ पुष्टानेव मृगव्यायां योजयेन्मनमो मुदे । वेमरास्त्रिविधास्तेषां पृथङ्गामाभिधीयते ॥४७॥ स्थूलोऽधमो माणिकस्तु चूलिकाङ्कस्तु मध्यमः । शुद्धस्तु वासाप्रतिमः प्रक्षाधिक्येऽपि माहसे ॥४८॥ अनेकदेशजन्मानस्तेन देशस्वभावतः । नानामस्थानचेष्टाभिः मिचाना नैकधा स्मृताः ॥४८॥ पुंव्यकयोऽपि चैतेषां लक्षणेरुपलचिताः । भवन्ति ते च विस्तारभयानात्र प्रदर्शिताः ॥१०॥ शीर्ष फणिफणाकारं शस्तं ग्रीवा तथोत्रता। पक्षतौ चायते वक्षो विस्तीर्ण मज़पत्रिणाम् ॥५१॥ हस्खे च नलिके तहत्तपौने सबन्धने । आयतालिसुनिष्टमन्धिबन्धौ करौ मतौ ॥५२॥ उदग्रनखरौ चैषामासन खस्तिकाकृति। एतानि लक्षणान्येषां मामान्यानि विजानते ॥५२॥ १ A बांगनम् ।

·ध्यैनिकशास्त्रम्। बासा मधुरवाक् धन्यो वाजी मूकोऽतिशोभनः । कुहौ यस्याः कण्ठिका हि कर्णानता रजतारुतिः ॥५४॥ पक्षमत्कारसम्पुष्टा लालनेखानुरञ्जिताः । भवन्ति वाञ्छितार्थाश्यै ज्येनाः सुसचिवा इव ॥५५॥ पनौ विनेतुरममं बुद्धिकौशलवैभवम् । राज्यतन्त्र विधानसो वा जानाति न चेतरः ॥५६॥ यत्र लधोपचमनमलथार्थोपचिन्तनम् । दुष्टानां कर्षणं युक्त्या विनौतानाञ्च पोषणम् ॥५॥ उत्माहवर्द्धनं कामपूरणैः कृतकर्मणाम् । रञ्जनं रक्षणं शश्वत् रकारकपरीक्षणम् ॥५॥ विश्वामनमविश्वासो नेचचेष्टानिरूपणम् । माध्यमाधनयोमिं शक्याशक्यविवेचनम् ॥५६॥ ज्ञात्वा नियोजनं योग्ये तथायोग्याविवर्तनम् । इत्याधुझा गुण ये च राजधर्म प्रदर्शिताः ॥६॥ तत्र ते ज्यैनिके शास्त्रे विचौयन्ते मनौषिभिः । यथावकाशं हि रमा नाव्यादौ ये विनिर्मिताः ॥६१॥ इत्याद्यनेकरमभावनया गभौर- मापामरादिसुखसेव्यतया सुबोधम् । मंचिप्तयुकिरचितं परिशीलयन्तु ते श्वैनिकन्तु मृगयाऽभिमता हि येषाम् ॥१२॥ इति श्रीरुद्रदेवविरचिते श्येनिके शास्त्रे ध्येनानां विवेचन परिच्छेदः चतुर्थः ॥ . १ A B वि.

·पञ्चमः परिच्छेदः।
२३
पञ्चमः परिच्छेदः।
तेषामाहारमात्रायाः परिमाणमयोच्यते ।
कालचर्या तथा रोगपरोचानिग्रहावपि ॥१॥
पञ्चविंशनिटइंश्च मात्रा शुद्धाभिषस्य या ।
कुहौचरकवाजानां बहरोणाच मा भवेत् ॥२॥
शशादा नाल्पमाचार्या लहानेऽपि तपाक्षमाः ।
आतिमात्रेण निर्देशास्तेषां कौड़ा तु नोहिता ॥३॥
तैः पञ्चहीनां तामान्तु पुंज्यकोनां प्रयोजयेत् ।
पचकाकलिकायाम्त पञ्चहौना ततो भवेत् ॥४॥
ततो विहौना वासानां विहौनां पुनरादिशेत् ।
शुद्धानां वेरुराणान्तु चूलाङ्कानां पुरोदिताः ॥५॥
तावन्माचा सिचानानां यथासात्म्येन कपिता ॥६॥
तथा तुरुमुतौनान्त नवटकैः प्रकल्पिता ।
चेटाटोनाधूतिकानामेकद्विविक्रमात् कशाम् ॥७॥
प्रकल्पयेदिमां माची दिवारन्तेषु योजयेत् ।
यथा वेतनभनस्य यथायोग्यैव कल्पना ॥८॥
शास्यते कालपातोऽपि तन्त्रलोभाय कल्पते ।
तथैषां कालपातोऽपि नाहारेषु प्रशस्य ते ॥६॥
वैषम्यमपि मात्राया वैगुण्यमुपपादयेत् ।
मात्रैषा हि मृगव्यायाँ नियुकानां प्रकीर्तिता ॥१०॥
पक्षमोचाय ज्येष्ठादावन्या मात्रां प्रकल्पयेत् ।
गौने प्रचण्डमार्तण्डतापमन्तापिता दिशः ॥११॥

·२४ वैनिकभास्त्रम्। न भान्ति तरवचैव शौर्णपक्रमाश्रयाः । jhangha अभानिखा धूलिजालेराविला वान्ति सर्वतः ॥१९॥ पयामि कथितानौव स्रोतखिन्यः सवन्ति च । प्रतप्तरेणुदुष्पर्णा रसा तेनेह जन्तवः । निरा विगतोत्साहा लक्ष्यन्ते ज्वरिता इव ॥१३॥ पतत्रिणस्तारतारै रुवन्ति करुणखरैः । विशेषेण संवद्यारिधौतामलशिलाचिताः ॥१४॥ भिन्नेन्द्रनौलसङ्काशसूक्षशष्यममाचिताः । सवत्सरल निर्यामसुरभीकृतमारुताः ॥१५॥ अपत्यका हिमगिरेयेषां परिचयं गताः । तेषां दावाग्निसङ्कायो ग्रोमो भवति दुःसहः ॥ १६ ॥ अतस्तापोपशमनान् उपचारान् प्रयोजयेत् । तेषां प्रासादशिखरे सुधाधवलितोदरे ॥१७॥ यन्त्र निर्युक्तपर्यन्तपानौयामारशीतले । जनैर्यजनहस्तैश्च दूरतो जनितानिले ॥१८॥ विविके बन्धन कार्य जालसंरुद्धमक्षिके' । अथवोद्यानमहेद्यां रचितायां सुरचिभिः ॥१८॥ सरत्कुल्याम्बुशौतायां निविडोच्छ्रितभूवः । चण्डांशुकरसञ्चाररहितायामनारतम् ॥२०॥ ३अथोशौरपरिन्यस्तपायसरभौवते । . १ C "मस्तक। २ C रसत् । ३ A B .वति ।

·पञ्चमः परिच्छदः । २५ परितो वापितोद्भूतयवाकुरविराजिते ॥२१॥ निदशमभके रम्ये भूग्टहे. बन्ध व्यते । स्थानं विलोचनानन्दजननं घाणतर्पणम् ॥२२॥ ममारुतप्रचारन्तु मावकाशं प्रकल्पयेत् । नैकत्र बहवः स्थायाः दिवाः स्थाप्याः पृथक् पृथक् ॥१३॥ न च 'तेभ्यः सुशौताम्बु वारंवारं प्रदर्शयेत् । वाजादिकलविकादेमीसं नातिचिरस्थितम् ॥२४॥ लघु रुच्यं प्रदातव्यं यथा परिणमेत्तथा । पुष्यै प्रबर्द्धयेदेषां मात्रामथ शनैःशनैः ॥२५॥ स्नानार्थं वारिपूर्णाश्च स्थापयेत् कुण्डिकाः पुरः । भुक्तं यद्युगिरेयुस्ते मांसमेषां तदौषधम् ॥२६॥ महिव्या नवनौतेन मेथिकाचूर्णमिष्यते । भुक्तं परिणमेन्वेषां यदि देयं तदामिषम् ॥२७॥ सद्योहतञ्च मद्याम्बुमित चन्द्राङ्कमंयुतम् । प्रदेयमथवा वहिचूर्ण तदुपशान्तये ॥२८॥ किंवा भङ्गारमोन्मित्रं पश्चात् तप्ताम्बु पाययेत् । युक्त्या यथा नोद्विजेरन् युक्तिः सर्वत्र माधिका । काश्यं यदि भजेयुस्ते तदा स्त्रौस्तन्यसंयुतम् ॥२८॥ प्रदेयं नवनौतेन धेन्वा वा मांसमिप्यते । क्षुद्दोधाय लवङ्गेन नरमूचेगा वा पुनः ॥३०॥ १ C तत्र। .२ भव्यं। ३ C हतच।

·२६ प्रयेनिकशास्त्रम् । . . एवं क्रमेण चुहृद्धिं विधाय परिरहयेत् । माघासंवर्द्धनैनित्यमुपचारैः सुगौतलैः ॥३१॥ प्रथाम्बदकतध्वाने विद्युद्योतदौपिते । मालतोजनितामोदप्रमोदे सर्वदेहिनाम् ॥३२॥ दर्दुरारावविरुते शिखण्डिकृतताण्डवे । कदम्बामोदपिशने श्वमने वाति सर्वतः ॥३३॥ सर्वत्रामारमञ्चारकलुषे मरिदम्बुनि । शिशौझङ्गारवाचाले काले प्राषि चागते ॥२४॥ तथैवोपचरेत्तांस्तु यथा पुष्टाः स्वपक्षकान् । त्यका नवान् प्रपद्येरन् मर्यास्त्वचमिव द्रुतम् ॥३५॥ यदि कालात्ययं कुर्युः पक्षमोक्षाय मामिषम् । परटामिषमप्येके पक्षमोक्षाय जानते ॥ ३६॥ गदूपं गोमहिल्यादेईद ते स्वच्छजातयः । गमान्द्या दिकरणानेष शस्यते ॥२७॥ कमयो यदि पत्राणि यावयन्ति तदौषधम् । विडङ्गवतिकस्वरौसमभागैः प्रदापयेत् ॥३८॥ विरत्तिमात्रमथवा मैन्धवं स्थूलपक्षिणाम् । लघूनां रत्तिकाईन्तु समांसं दिवसत्रयम् ॥३८॥ ततः सुशिक्षिताः श्येना भवन्यानन्ददायिनः । अतः सुखविघातार्थं गृणां प्रागदृष्टदोषतः ॥४०॥ १ खपूच्छकान् ।

·पञ्चमः परिच्छेदः।
तेषामपि भवन्तौह रोगास्तस्माच्च भान्तये ।
तेषाञ्चोदेशतो वक्ष्येऽनिग्रहायौषधक्रमम् ॥४१॥
चतुर्धा श्वामवैषम्यवृत्तिः शाखेति कथ्यते ।
अभिधातममुत्थैका मेमजान्या च पित्तजा ॥४२॥
क्षेण्यजान्या शोषितेति कृच्छ्रसाध्या तु मा सुता।
एषां शाखारुजार्तानां अन्धकारेऽतिनिर्जने ॥४३॥
दूव्यते स्थानमल्याल्पमामिषं
साम्बु
दापयेत् ।
घातले वोलयुगमांस देयं गात्रेऽपि भव्यथे ॥४४॥
हरिद्रां लेपयेद् युक्त्या सेकः पर्युषिताम्बुना ।
मजे मारिचं चूर्णं नस्ये प्राक् संप्रयोजयेत् ॥४५॥
शिग्रुत्वक्चूर्ण युनासं देयं तप्ताम्ब पाययेत् ।
कस्तूरिकापि देया तुं तदुपद्रवशान्तये ॥४६॥
पित्तजे घनसारेण लवङ्गोशौरचन्दनैः ।
ममांसैर्गुटिका देया मामात् प्रागेव युक्रितः ॥४७॥
पश्चान्मांस वर्तिकादेयमल्यं सवारि च ।
क्षेण्यजा दुर्द्धरा प्रोक्का तथापि समुदौर्यते ॥४८॥
क्रियाः किलायुषः शेषे फनक्यपि सुयोजिताः ।
शस्यते कलविङ्कादेनरासृमिकमामिषम् ॥४६॥
अथवा पूजनायास्तत्कालौनं सम्प्रयोजयेत् ।
किटेरपि प्रयोकव्यमयमल्पं यथावलम् ॥५॥
धेन्वाश्च नवनौतेन पचिणां मिश्रमामिषम् ।
दद्यात्तप्ताम्ब युन्या च ततस्वदनुपाययेत् ॥५१॥

·२८ यैनिकशास्त्रम् । कर्पूरसंयुतं वारि काले काले प्रदापयेत् । प्रथैषां शाखिनां शला मिमायौ या प्रकौय॑ते ॥५२॥ स्थूलानां श्यामनेचाणां रत्तिकात्रितयं भवेत् । मात्रान्तेषान्तु सूक्ष्माणां तदईमुपकल्पयेत् ॥५३॥ स्थूलानां पाटलाक्षाणं मात्रा द्वे कृष्णले स्मृता। सूक्ष्माणां कृष्णलेका तु मात्रा भवति चौषधे ॥५४॥ स्तन्यं भङ्गारमोन्मिनं मासेन मह योजयेत् । अनयेच्चाक्षिणौ नित्यं दन्तचर्वितजोरकैः ॥५५॥ त्रिसप्तकदिनान्येव युज्यन्ते सर्वशाखिनां । मागधौरजनौवोल मिमायो-खर्जि-पाटला ॥५६॥ एषां चूर्ण वस्त्रपूतमजाचौरसमन्वितम् । मांसेन गाखिनां देयमेकविंशतिवामरम् ॥५॥ शिगुमूलत्वचचूर्ण प्रकक्षौरेण मेलितम् । मांसेन देयं सर्वेषां शाखिनां दिनमतकम् ॥५८॥ पतन्ति तापात् धूमाञ्च घातात् पुष्पाणि नेत्रयोः । चाङ्गेरौमूलचूर्णन नक्षणेणापूरयेदृशौ ॥१८॥ मुच्यते पुष्पकैः श्येनस्तथाष्टादशभिर्दिनैः । अथवा रजनौनिम्बपत्राणि मरिचानि च ॥६॥ अभयापिप्पलीमुस्ताविडङ्गः मममेलितैः । अनामूत्रेण वटिकां लायाशुष्कां विधाय च ॥११॥ पाटले मधुना योज्या पुष्यके स्तन्ययोगतः । नाशयत्येव वटिका यथा गद्रेण निर्मिता ॥३२॥ ८ ·पञ्चमः परिच्छेदः। २८ पानभोजनवैषम्यात् पित्तोद्रेकाच नेत्रयोः । शोफः सञ्चायते वक्र तथा पाकश्च दुर्द्धरः ॥१२॥ लेमाधिक्यादपि तथा दुश्चिकित्स्यः प्रजायते । चौरिण्याञ्छनिकाचूर्णं तिलतेलेन मेलितम् ॥१४॥ पूर्वजे मांसमहितं देयं लेपोऽपि शस्यते । मेमजे तु शिरे वेध्ये तप्तलो हमलाकया ॥६५॥ मुखपाके नृमूत्रेण मित्रं मांस प्रास्यते । ततः प्रचालनमपि कार्यमास्थविद्धये ॥६६॥ बन्धकाठिन्ययोगाच्च भयादुत्पतनान्मुः । जायते सत्रण: शोफः पदयोगईभौति मा ॥६॥ कालातिपातात् पदयोः सैव चांदौति कथ्यते । पिप्पलौदुम्बरे चौरे मेलयित्वा विलेपयेत् ॥१८॥ चरणौ गईभौशान्यै सप्तवासरमन्वहम् । शान्तिमभ्येति तेषां हि विटालेपेन वा पुनः ॥१८॥ जलूकां पातयित्वा तु निशासैन्धवसंयुताम् । नवनौतेन तु खिन्नां लिवा वस्त्रेण वेष्टयेत् ॥७॥ दिनत्रयं तदुन्मुच्य पुनरेवं प्रलेपयेत् । द्वादशाहं प्रलेपेन मुच्यते चांद्यपि स्फुटम् ॥ ०१॥ श्राघाताद्धौयमानो यो सक्ष्यते बलवर्णतः । तस्यौषधमिदं देयं वक्ष्यममणमतन्द्रिण ॥७२॥ १ जलौका पात्वयित्वा तु । २८ नो। .

·प्रयेनिकशास्त्रम्। द्वे निशे तत्यक भार्गौ मदनं चार्कजं पयः । इते सर्वसमासेन मेलयित्वामिषेण च ॥४॥ दातव्यं हि यथा माचा त्रिसप्तकदिमावधि । क्लिनात्पर्युषिताश्चैव दुर्जरादामिषाशनात् ॥१४॥ नानाविधा हि कमयो दृश्यन्ते तेषु योजयेत् । विभागेन विडङ्गानि कस्तुरौं चैकभागतः ॥ ७५॥ मेलयित्वा पाययेत युक्त्या तद्रोगशान्तये । भवादखायिना गात्रे लिक्षा यूका: पतन्ति च ॥७६॥ तेषां नाशाय मागध्याचूर्णेनोद्धलनं हितम् । विल्वमूलत्वचापि पिचा गोमूत्रवारिणा ॥७७॥ तोपादेव नश्यन्ति यूका लिख्या न मंशयः ॥७८॥ इत्यगदैरदितरूपचारैः मविहितैः सहितैश्च यथावत् । रोगविमुक्कतया परिपुष्टान् वोच्य ततो विनयेन्मृगयायै ॥७॥ इति श्रीरुद्रदेवविरचिते यैनिके शात्रे चिकित्साधिकार- परिच्छेदः पञ्चमः । - १ A सिषया च।

·षष्ठः परिच्छेदः।।
३१
षष्ठः परिच्छेदः।
अथैवमगदाद्यैश्च पूर्वाहणीयकैः ।
इष्टान् पुष्टान् ममालक्ष्य नूतनच्छदशोभितान् ॥१॥
नौलेन्द्रमणिमालपक्षतिभ्यां विराजितान् ।
मुक्काजालैरिवोरस्थपक्षराणिभिरनितान् ॥२॥
निकोरगमका शान् पट्टपाशोपयो जितान् ।
ग्रोविकारनपदिकामनरौपिचरौलतान् ॥३॥
किङ्किणीरावमुखरान् कृत्वा तु सुदिने पुनः ।
पूर्वोक्रविधिना रकान् विधायाहाययेत् पुनः ॥ ४ ॥
पूर्वमंस्कारबोधाय रज्जुयन्त्रितपत्रिषु ।
परिपातं भिक्षयौत पक्षरक्षाविशारदः ॥५॥
ये ज्येना नौड़निलया लब्धाः प्राग्बन्धपोषिताः ।
ताननभ्यस्तसंस्कारान् पतत्रिपरिपातने ॥६॥
बहुधा शिक्षयेत् प्राज्ञः पाटवक्रमवर्द्धनैः ।
सुशिष्या दव ते श्येनाः शिक्षा रक्षन्ति मत्वरम् ॥७॥
मम्यक् सुशिक्षितानान्तु ग्येनानां मरुतामिव ।
नाकार्य विद्यते किञ्चित् नासाध्यं योग्यवस्तषु ॥८॥
सन्धारयेयुस्तान् हस्तैर्युवानो सृष्टकुण्डलाः ।
सुवेशाचारवसनाः शिक्षिता बडधान्यहम् ॥८॥
भिक्षावेशद्यमालय तदैषां स्वयमौश्वरः ।
द्रष्टुं विनोदं विर्गछेत् श्राखेटोदितवासरे ॥१०॥

·ध्यानक शास्त्रम्।
यामिन्याः प्रथमादेव यामादुदयशालिभिः ।
प्रातरेव शरन्मेधैर्यायाद्रुढे दिवाकरे ॥११॥
दूरसञ्चारितानेकसेनो रद्धान्यसञ्चरः ।
स्वयं विरलविख्यातवौराप्तप्रायसंवृतः ॥१२॥
कविकारज्जुविन्यस्तसमस्तगतिपाटवैः ।
मुरजध्वानविन्यासचरणन्यामशातिभिः ॥१३॥
वाह्यमानः स्वयं खश्वैः ध्येनवाहैश्च संयुतः ।
प्रच्छाये भूधरेन्द्राणां यथाकालमतन्द्रितः ॥१४॥
अथवा यामशेष तु वासरे मृगयामियात् ।
शरत्काले पृष्ठतोऽक कृत्वा दूरे तु नो हितम् ॥१५॥
उपत्यकायां मृगयां यद्यपेयास्तदाभित: ।
प्रचारयेत् पदातौंच गिरिद्रोण्यन्तरादिषु ॥१६॥
तत्रस्थास्ते च पश्येरन् पक्षिणमपि सर्वतः ।
उड्डौयान्यत्र पतनं निलीयानन्तराः स्थलोः ॥१७॥
ममायां भुवि विस्तारो मार्गणे मादिनां भवेत् ।
विषमायान्तु पत्तौनां गिरिकूटे शनां पुनः ॥१८॥
मध्ये ज्येनधरो नेता पार्श्वयोचौं च मैनिको ।
एकविंशत्यश्ववारैमण्डलं परिकीर्तितम् ॥१८॥
नेवदत्तेक्षण: मा व्याममाचावकाशतः ।
पार्श्वयोः समभागेन मण्डलस्थश्वरेननः ॥२०॥
पापूर्बादेश्वरीमाशामधिमोनुमथार्हति ।
वैनिको येन नो लक्ष्यकृतोबेगो भवेद्वयोः ॥२१॥

·षष्ठः परिकदः। ३२ ग्येमा यस्थाच बहवस्तथैव हय-मादिनः । मचारयेत् स परितो मण्डलानि पृथक् पृथक् ॥१२॥ शिमण्डलमध्यस्थः सैनिको हि विनाज्ञया । मोकुं नाहति नेदिष्ठे लोऽप्यस्खलितस्थितिः ॥२२॥ मण्डले बहरी वेका कुरप्येका त्रिवाजिका । वासाद्याः पञ्चषाः शस्ताः क्रमो मोके पुरोदितः ॥२४॥ कोशाद्धिारयेत् खौयान् मण्डलान्मण्डतं पृथक् । यथा भवेन्न कुह्यादेर्वामादेर्मिश्रणाझयम् ॥२५॥ वन्यानान्तु शशादौनां त्रासनाय पुरैव हि । विकोषाश्चामयः कार्या धाऱ्या वा शकयोऽभितः ॥२६॥ बहवः पत्रिणो धार्या विनौतैः कालवेदिभिः । ग्यैनिकस्य प्रभवतः परितः परिचारकैः ॥२७॥ मार्गणे मन्दसञ्चारो मण्डलस्य सदेव्यते । निपातानन्तरान्वेषे मुतरां मन्द दृश्यते ॥२८॥ सादिनामग्रगा ये च वेत्रिणस्तेऽपि धूतिकाः । टोनादौन् मुष्टिमोकेन चिपेरन् वर्तिकादिषु ॥२८॥ ध्यादलक्ष्यगतयस्तेऽपि तिर्यनिपातिषु । चौचौकुचौरवोन्नेयग्रहणाद्रमपुष्टिदा ॥३०॥ तद्रमाक्षिप्तपदयस्तानेव यदि चेश्वरः । प्रक्रीडयेत्तदा तज्ज्ञ व्यं वेत्रिभिरादरात् ॥३१॥ बेत्रप्रहारानभितः कुर्वद्भिर्मन्दचारिणः । १. वासास्तु ।

·प्यैनि कशास्त्रम् । उत्थापयेयुर्जावादौन् ढौकयेयुश्च तहतौः ॥३२॥ यत्रैकवारं पतितः पक्षौ कुर्यानचोत्लुतिम् । सरज्जुना शना तत्र मार्गयित्वा विसर्जयेत् ॥३३॥ सावधानेन देवेन भाव्यमुत्पतते ह्यसौ इत्यादि मधुराला|धयेयुस्तथेश्वरम् ॥३४॥ कुह्या मोकः सारसेऽथ क्रौञ्चे रौद्ररमावहः । मपक्षयोः पर्वतयोरिव यत्रानुधावनम् ॥३५॥ निपत्य नखराक्षेपक्रूरक्रेङ्कारकूजितम् । परावृत्त्योपचच्चा च प्रहारो रौद्रसङ्गरः ॥३६॥ अतिदूरगतानान्तु कश्मदात्यूहपक्षिणाम् । लक्ष्ये मोको बा हि जनयत्यमुतं रसम् ॥१७॥ यत्र वेगानिलखानभौषिताः खात्पतन्ति च । छित्रपक्षनगाकाराः खगास्तस्मात् किमद्भुतम् ॥३८॥ हारिणं शिशुमादाय भान्त्राण्यङ्गानि भक्षयन् । अनिवार्यो हि वीभत्सं परखो जनयत्यलम् ॥३६॥ टोनादौनां पक्षवेगात् निलोनाः केचुकादयः । निरुद्यमाः कुचमध्ये दर्शयन्ति भयानकम् ॥४०॥ अतिलौनो भरद्वाजः पुनरुच्चावचं बड़ । प्रलपलक्ष्यतामेष्यन् स्वैरं हासरसायते ॥४१॥ भयार्तेषु प्रस्लीनेषु वाचा लक्ष्येषु तेष्वथ । गुलिकास्वप्रयोगो हि कर्तव्यः कौतकार्थिना ॥४२॥ १ B शिशुकं मह्य। 1B फेचुका। .

·बछः परिच्छेदः।
३५
.
दूरालक्ष्येषु निपतन् स्थाने ग्रहणमाचरन् ।
परासुकरणे दक्षो वाजी वौररमायते ॥४३॥
जोक्रान्तिः ममाकान्तिéचाक्रान्तिरिति विधा ।
वरजग्रहणे प्रोता वाजानां रमभूमयः ॥४४॥
छायाकारं निलोयाधो इठालक्ष्य तथोड़गे ।
उत्सुत्य भरवत्यातमूर्खाक्रान्ती रसावहा ॥ ४ ॥
सममेवानुसरणात् लक्ष्यालक्ष्येण वा पुनः ।
दण्डवत् पतनं लक्ष्ये समाक्रान्तिः ममा मता ॥४६॥
नौचानुमारिणि भयादुपरिष्टाच्च वज्रवत् ।
मरम्भात् पतनं लक्ष्ये नौचाकान्तिः सुदुष्करा ॥४७॥
एवं सक्ष्यानुसरणात् बहुश: परिधावनात् ।
प्रतिविम्भणात् वाजा गताः श्रेष्ठ्यं पतत्रिषु ॥४८॥
उत्सुत्योत्नुत्य पतनैः परिग्टह्यावपातनैः ।
मला व विदग्धानां हरन्ति प्रमभं मनः ॥४८॥
इन्दसञ्चारिणामेकनिग्रहेऽन्यम्य कूजितम् ।
यत्राभितस्तत्र रसः करुणस्तरुणायते ॥५॥
म्टगारः पुष्कलस्तत्र दृश्यते नायके विधा।
लक्ष्यप्राप्ती भोगरूपस्तदप्राप्तौ तथेतरः ॥५१॥
यथावकाशरोमाञ्चहर्षाश्रुस्तम्भगद्दैः ।
चिन्ताप्रलापवैवर्ण्यभावैः सत्वं व्यनकि च ॥५२॥
स्त्रौसम्भोगादपि रमो मृगव्यायां विशिष्यते ।
येन चस्यत्कुरङ्गाच्याः पतिं मा वशयत्यलम् ॥५३॥

·प्यैनिकशास्त्रम् । कण्ठलनां प्रियां हित्वा हैमनौषु निशास्वपि । नाभिसारं नराः कुर्यर्यदि नेष्टा च मा भवेत् ॥५४॥ अथ वासादिमोकोऽपि श्रितापश्रितकादिभिः । रभमा विहितालेषः टङ्गारमनुसज्जति ॥५॥ तनूरुषाणि ग्रहणे खात्पतन्ति पतत्रिणाम् । जनयन्ति प्रसन्नेन्द्रमुक्तपुष्योत्करभ्रमम् ॥५६॥ ये विमुक्ता निजे लक्ष्ये दूरे दूरे स्वलन्ति न । ते साधुवादपाचाणि शिकारा नेतरे पुनः ॥१७॥ गौत्रता प्रतिसन्धान शिकाराणां दिशास्त्रिशः । ग्रहणे तित्तिरादौनां तत् केन प्रतिदिश्यताम् ॥५८॥ जालपादेवपि तथा सरसौषु सरःसु च । पूर्वचारैरनुगतः कुह्यादौन परिमोचयेत् ॥५६॥ तत्र सम्भूय मोक्षोऽपि विश्रम्भं ये गता मिथः । तेषां प्रशस्यते दितु कवीनां विलवाय तु ॥६॥ दुन्दुभ्यास्ताडनं कायं वारित्यागाय पत्रिणाम् । यथा सुखेन सकौयुः श्येनाः स्वस्थानवियुतान् ॥६१॥ ये नायबन्धकुशलैर्विततप्रपञ्चैः मन्दर्शिताः किन रमाः समयं विभज्य । एकत्र ते समकमेव रसा अनूमा दृश्यन्त एव कृतिभिर्मगयाविहारे ॥६२ ॥ इति श्रीरुद्रदेवविरचिते ध्यैनिके शास्त्रे श्येनपातेति- कर्तव्यता परिच्छेदः षष्ठः ।

·सप्तमः परिच्छेद ।
३०
सप्तमः परिच्छेदः।
एवं वित्य परितः श्रान्तो विश्राममहति ।
प्रच्छाये कमलामोदमेदुरानिलवौजिते ॥१॥
परावृत्त्य ततः सर्व ये ऽन्ये मण्डलचारिणः ।
तेषां प्रधानपुरुषा नायकोपार्जितच्च यत् ॥२॥
श्राखेटे तदुपानौय श्येनादौनां च चेष्टितम् ।
निवेदयेयुरखिलं विनोदाय प्रभोः पुरः ॥३॥
तहारा श्यैनिकानाच्च तत्तन्मण्डलचारिणम् ।
सत्कारादि प्रभुरपि कुर्यात् प्रोत्साहबद्धये ॥४॥
भुक्रपौतान् मुखच्छाये बद्धा ध्येनान् तरङ्गमान् ।
स्वयं विविक्त सेवेत गात्रसंवाहनक्रियाम् ॥५॥
वल्लवल्लिातहंसानां श्टन्वन् वनमनुत्तमम् ।
तन्त्रौगौतादि पदयहारि चैव नयेत् क्षणम् ॥६॥
ततः सातोऽनुलिप्तश्च मुक्तासम्वसनोज्वलः ।
कृताहिकः सुकुसुमैर्यथावत्ममलतः ॥७॥
चिसोदरचिनीपानकेन इतक्कमः ।
धतस्तु प्रसन्नात्मा भिषग्भिरनुमोदितः ॥८॥
गरुत्मतोर्मिकायुको याङ्गुलौविशिषवृतः ।
दत्त्वाऽश्वेभ्यो वयोन्यश्व परीक्षार्थं पुरैव हि ॥६॥
तज्वरुपाहतान् भध्यान् माधुशूख्यामिषाणि च ।
कुन्दप्रभाणि भक्कानि भववेदनुयायिभिः ॥१०॥

·१७ यैनिक शास्त्रम्। ताम्बूलाधुपयुज्याथ शान्ततेजसि भावति । खावासाय समागच्छत् कथाः कुर्वन् पृथम्विधाः ॥११॥ कुद्यामुपकथं क्रौधो धूत्या लावोऽतिगवान् । नेकधा वाजिना मोऽयं वर्षिथा हतः ॥१२॥ शिकारेणमुना धूमः कथं तित्तिरिनिग्रहः । श्येनिकेनामुना मोकः सोल्लामस्फूर्जितस्ततः ॥१३॥ तथाधमेनामुना तु तिर्यक् चिप्तो न चोत्थितः । एतस्य पत्रौ न तथा विरोधमुपपद्यते ॥१४॥ इत्याद्याशापयन वार्ताः तत्तत्कर्मणि + + + । + + + + + + + ॥१५॥ + + + । + + + + + ॥१६॥ + + + । + + + + ॥१७॥ + + + + + + +। + हित्वा पर्वाणि मामञ्च कार्तिके कौमुदन्नु वा ॥१८॥ शान्तिपद + प्रहर्षिणा। कौमुदे तु विशेषेण + नराधिपः + + ॥१८॥ + + + + । + al + + ॥२०॥ वर्जयेत् सर्वमांसानि धर्माचत्र विधीयते । मांसन्त + + सर्वराजभिः ॥२ ॥ + + ·सप्तमः परिच्छदः । सर्वभूतात्मभूतस्तैः + + परावरैः। नाभागेनाम्बरौषेण रामेण च महात्मना ॥२२॥ ऐलेन पृथुना चैव वौरसेनेन चैव हि। हर्यश्वेन च राजेन्द्र भूपेन भरतेन च ॥२३॥ एतैयान्यैश्च राजेन्द्र पुरा मांस न भक्षितम् । शारदे कोमुदपक्षे ततस्ते खर्गमाप्नुवन् ॥२४॥ ब्रह्मलोके च तिष्ठन्ति कल्पमानाः स्त्रिया वृताः । यथा तत्रैव विहिता मृगयान्यत्र कौमुदात् ॥२५॥ अनिषिद्धात् त्वन्यदा मा तत्रैव परिवर्जयेत् । प्रजानां हितकामेन झगस्त्येन महात्मना ॥२६॥ भारण्याः सर्वदैवत्याः प्रोक्षिताः ताममा मृगाः ॥२७॥ युक्त्या शरदि सेवेत यथाच्छन्दं हिमागमे । वमन्ते तु प्रकर्षण बलारोग्यमभौमुभिः ॥२८॥ धनुर्वेदाभ्यामः समविधिरनूनश्च लघुता गतेर्गात्रोत्साहः तुरगविहतौ चातिपटुता । तथा नौतेोंगे रमपरिचयश्चाप्यनुपमो मृगव्यायां क्षात्रो गुणसमुदयोऽभ्यस्थत दूव ॥२६॥ इति श्रीरुद्रदेवविरचिते ग्यैनिके शास्त्रे मृगयानन्तरेति- कर्तव्यता परिच्छेदः मतमः ।

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·THE ART OF HAWKING. CHAPTER 1. I bow to the spirit of Garuda, who for the good of the three worlds, is a great friend of Visņu in his wars and a rival of Indra. 2. Is not love experienced by those who are ignorant of, the science of Erotics? Still the sages have written on the science for its thorough realization. 3. In the same manner, though the delights of hunting are well known even to men of no intelligence, still hunting affords peculiar delight to the mind of one who knows the science of hawking. 4. Therefore, to heiglaten that delight, I feel the necessity of writing the science of hunting sometimes in detail and sometimes in brief. 5. Who can fully enumerate all the sports which the ('reator of the Universe has designed for the entertainment of the human mind, and for the enjoyment of the fruits of their previous works? 6. Among these, eighteen things are mentioned which are known as vyasuna (addictions or vices), and without these the senses are useless, and these eighteen are the real causes of exquisite delight, • 7. If practised in proper season and within proper bounds, they contribute Jargely to the delight of all persons, especially of kings. 8. The writers of the Sāstras always deprecate these vyasanas, and stories are current of the fall of those who were addicted to theni.

·2 9. If women, with languishing eyes beaming with love, are to be altogether avoided, the birth of a son, who delivers his father from the hell named Put, becomes impossible. 10. If hunting is to be altogether prohibited, how can meat, skin, horn and other articles prescribed for sacrifices be obtained ? 11. Similarly, by sleeping in the day time, the corporeal body, which is the means for attaining the three great objects of life, is preserved from such diseases as indigestion, and so on. 12. The conclusion, therefore, is that addiction to these vices is to be avoided by all means, because the Lord has said that addiction to these leads to bondage. 13. The avoidance of all sorts of activities leads only to the liberation of the soul. But the performance of the duties prescribed for one's own caste, leads to the attainment of the three other objects of life. 14. That sort of avoidance, however, should be practised with respect to speech and the actions of the body and the mind, which leads to Brahma beyond the reach of speech 15. If one's merit is so great that one can aim at the attainment of the highest object of desire, one should give up all activities and practise complete renouncement. 16. It is known from the Sāstras that even the enjoyment of the fruits of action causes annihilation of the fruits of activity, as in the case of the wise Saubhari, who enjoyed the objects of his senses for the release from bondage 17. Moreover, charming couplets are often heard chanted by the Manes for the welfare of Ruci, who was for renouncing the world :- 18. "O darling, man's karma accumulated in previous existences, that is, his merits and demerits, wears away ·3 29 day and night by his enjoyments,', that is, his experiences of the joys and sorrows of life. 19. Therefore you, who know what dharma is, will attain peace when your karma wears away.” The words of the Lord to Arjuna were also to this effect. 20. "Therefore go on with your work, for activity is better than inactivity. If you are wanting in activity, you will hardly be able to secure wherewith to keep your body and soul together." 21. In other Šāstras, too, many precepts of wise men are heard which stimulate activity in those who conduct themselves properly in this world. 22. Even a householder, who honestly earns his livelihood, and strives after the knowledge of truth, and honours his guests, and offers oblations to the Manes, and tells the truth, attains liberation. 23. From these and other Vedic precepts, it appears desirable to enjoy the present fruits of previous actions, the enjoyment being, however, without too much attachment. 24 It is known from the Sāstras that King Janaka, who was devoted to the interests of his subjects, attained liberation while enjoying the pleasures of life, and this was so, from his non-attachment to them. 25. There is another way, charming in itself, for the attainment of the highest bliss. Heaven is easily attained by the performance of duties prescribed for one's caste. 26. So one should devote himself to karma leading to heaven, to fame, and to longevity. The conclusion of the Vedas is summed up in these words “Continually doing work, etc.'' 27. Prosperity is attained by meritorious deeds, and it is desired for the enjoyment of the objects of the senses ; that enjoyment again is connected somehow or other with the eighteen kinds of 'vices '. .

·4 28. Pure and unmixed enjoyment, unconnected with any of these, is nowhere to be found. The enjoyment of wearing good garlands, anointing with sandal-paste and eating choice food is said to be connected with them. 29. Therefore, the spring season, the rainy season, the moon-rise, sandal-paste and so on, are sources of delight to those only who enjoy the company of their beloved, but are sources of annoyance to those who are separated from their sweethearts. 30. Those who have thoroughly realized the meaning of the Jāstras declare, according to the Āgamas, that wealth is the fruit of the tree of virtue. A good man employs it in charity and in self-enjoyment, and the perfect development of these two is a beautiful result. Here ends the First Chapter of the Book on Hawking, composed by Rudra Deva, the Rājā of Kūrmácala or Kumāon, entitled "The Importance of Karma." CHAPTER II. 1. It has been said that there are eighteen addictions, such as rudeness of speech and so on. Their names and their good and bad aspects will now be enumerated. 2, 3. Their names are :- (1) Rudeness of speech, (2) Severity of punishment, (3) Envy, (4) Disparagement, (5) Rashness, (6) Abuse of money, (7) Fault-finding (the last two through anger), (8) Anger, (9) Women, ·5 (10) Gambling, (11) Wine, (12) Vocal music, (13) Dancing, (14) Instrumental music, (15) Strolling, (16) Back-biting, (17) Sleeping in the day, (18) Hunting. These are the outcome of the desire for earthly enjoyments, 4. (1) Rudeness of speech means indecent and abusive utterances. It is good when inflicting punishment and dispensing justice. 5. (2) Severity of punishment means hard sentences on those who do not deserve them. It becomes tolerable in critical times for the sake of prestige. It should not otherwise be resorted to. 6. (3) Envy means intolerance of others' prosperity. It is praiseworthy when it incites to action against rivals or enemies, because inspired by envy, people try to destroy them. 7. (4) Disparagement means bo-littling the merits of others and attributing demerits to them. It becomes enjoyable in a party when uttered by jesters and others. 8. In dramas, novels and other compositions it is extensively used, sometimes pithily and sometimes in a verbose and round-about way. 9. (5) Rashness includes any deed in which there is a risk of life. In dangers and difficulties it leads to glory, but on other occasions, it is ridiculous. 10. (6) Abuse of money is (a) want of discrimination in accepting and making gifts; (b) refusal of legitimate gifts; (c),making gifts to undeserving persons; (11) ruinous ·6 charity, and (e) resumption of Charities. This should be practised with caution by trusted emissaries in an enemy's country. 11. (7) Fault-finding is defined as divulgence of other people's faults. This should be carefully heard from spies : and then the course of action determined after deliberation within oneself, and the needful done by trusted emissaries. 12. (8) Anger means crookedness and cruelty in meting out punishment. It should be resorted to in cases of persistent evil-doers and not of others. 13. (9) Wise men speak of that wife as a wife who has auspicious marks and who knows the fine arts, who is clever, who is loved by her husband, and who is young and modest. 14. She is the chief instrument in attaining the three objects of life, and she is the distinguishing feature of domestic life. She looks after the children and the utensils and other articles of the household, and she charms the mind. 15. In ancient times, in reply to a question put by Agastya, the god Kumāra said that where the husband and wife are devoted to each other, there the three objects of life flourish. 16. Wealth is obtained by virtue ; from wealth emanate desires, and the fulfilment of all desires can be obtained by means of a good wife alone and of nobody else. Therefore, a loving wife is the best fruit of the tree of virtue, 17. "Therefore one should by all means try to keep her in good humour by giving up wilfulness in matters relating to carnality. 18. The love which a devoted husband and wife bear to cach other is known to themselves alone and cannot be expressed to others. Love is in reality physical touching. 19. In the compositions of Guņādhya, Vyäsa and ·7 Vālmīki, each of which may be compared to a sea full of pearls, this matter has been expatiated upon, both in the case of union and in the case of separation. 20. (10) Gambling is laying a wager in playing with animate or inanimate objects. If well managed it leads to the increase of wealth and desires. 21. (11) Wine is that drinking by which people get intoxicated. It is often highly recommended by physicians in incurable distempers. 22. (12) Vocal music consists of songs by charming voices sung with time and tune in harmony accompanied by dances. Experts only appreciate it. 23. Sung on proper occasions it leads to the attainment of the four objects of life. It is patent to all how it leads to the attainment of wealth and desires. 24. Bharata. Yājñavalkya, Nārada and others speak of the attainment of virtue and liberation, by vocal music. If an expert songster fails to attain the highest bliss by his songs, he at least becomes a follower of Rudra and enjoys delight in his company. 25. (13) Dancing is of two kinds--the wild, called Tāndava, and the theatrical, called Lāsya. It is accompanied with chārī or amorous gait and laya or keeping time. 26. (14) In works on music, instrumental music is said to be of four kinds, such as tata or stringed instruments, and so forth. The object of dancing and instrumental music is the same as that of vocal music. 27. (15) Roaming in cities and gardens without any definite object is called strolling. It is praiseworthy as it mitigates ennui 28. (16) Back-biting is evident. It tends to trickery. 29. (17) Sleep by day in all seasons of the year requires no explanation. It is beneficial to children and to persons suffering from dysentery or any wasting disease or from indigestion.

·8 C 30. These are the seventeen' addictions,' and hunting is the eighteenth. Their good and bad aspects have thus been described by Bhīşma to Yudhisthira :- 31. "0), most liberal in charity, you should give up all sorts of addictions,' not that you should not practise thom at all, but you should not be given up to them." 32. Thus, after due deliberation of their usefulness or otherwise, each on its own respective merits, they are to be practised within proper bounds for the delight of the world, but too much addiction to them must be avoided. Here ends the Second Chapter “ On the Desirability or otherwise of " Vyasanas” in the Book of Hawking, hy Rudra Deva. CHAPTER III. Now will be given a brief but complete account of Irgayli or hunting. Though one art, it has infinite varieties, eight of which only are going to be described here. 2. The killing of any animal by whatever means, cither for the sake of its flesh or for mere pleasure, in called Mrgaya or hunting. 3. The killing of animals leads to a series of sins. Sacrificial animals are said to be fourteen in number. Some are domestic, others wild. 4. The slaughter of these animals, if not sprinkled over with water for sacrificial purposes, is a sin. On this subject Dvaipāyana uttered the following slokas in ancient times :- 5. · In the interlocution between Pāņņu and Kindama on the topic of the slaughter of animals- "The operations of kings for killing animals are said to be the same as those for killing enemies.

·9 . 6. "O, mrga! do not, through'ignorance, blame me.' The slaughter of animals may be made with or without stratagem. 7. The sage Agastya, while engaged in a sacrifice, practised hunting in a thick forest, sprinkling with water wild animals and making them sacred to all the gods. 8. Because Agastya sprinkled with water all the beasts of the forest, therefore hunting is no slaughter. In sacrifices, the sprinkling with water of domestic animals, according to prescribed rules, is praiseworthy. 9. Because Agastya sprinkled them with water, the slaughter of wild animals is also praiseworthy. There are reliable records about kings engaging in hunting. 10. If you say it is meaningless to hold that there is pleasure in hunting where on the contrary there is a good deal of fatigue owing to hard exercise and physical pain, my answer is :- 11. Just as forcible kissing and embracing an casily offended girl involves indeed some pain and trouble, but is not without its delight. 12. Just as again in the warfare of love, the scratches by the nails and biting by the teeth is an injury, yet, it leads to pleasure and not to pain, so is the case with hunting. 13. Thus the definition of hunting given above stands. Now will be given an account of its eight subdivisions. 14. Just as a damsel is, like the body of Siva, capable of exciting the eight emotions in her cight different aspects, so hunting has eight aspects :- 15, 16. (1 Hunting on horseback, (2) by means of snares and nets, (3) by artifice, (4) by the motion of standing corn, (5) by lying in wait, (6) by a close inspection of footprints, (7) by means of dogs, and (8) by means of hawks. These will be treated one by one. Their definitions and the procedure are given below.

·10 17. (1) Hunting on horseback leads to intense delight. In this kind, running animals are killed with arrows and with the help of horses. 18. The ground should be without mud and without stones, without trees, and without pits, the appropriate time being from the middle of the cold season to the middle of Jyaiştha. 19, 20, 21. The practice of hunting on horseback reduces fat, lightens the body, enhances strength and ambition, hardens the muscles, kindles appetite, produces a capacity for enduring hunger, thirst, heat, cold, fatigue, and keeping awake at night, generates a skill in aiming at moving objects, increases energy, and produces a faculty of knowing the movements and minds of animals. These and many such excellences are acquired by it for one's own benefit. 22, 23. It leads to the acquisition of religious merit, by killing ferocious animals such as wolves and tigers, by the protection of standing crop, by the slaughter of stags and other animals, by an inspection of the forest, which serves so many useful purposes, by frightening the thieves, and by conciliating forest tribes. 24, 25. It leads to the acquisition of wealth by the capture of wild elephants and rhinoceros, by collecting horns and hides, musk and precious stones, feathers and such like things. By the eating of the wholesome meat of wild boars and buffaloes bagged in hunting, sexual desire and capacity are increased, which leads to the enjoyment of women by the increase of strength. 26, 27, 28. The very life and soul of sexual enjoyment are pride, the self-importance, and pleasure. Therefore for one fatigued with hunting are prescribed, the plaster of sandal paste and other things, the shampooing by the leaf-like soft hands of women, syrups, the five elixirs of life, and fanning with palm-leaves. The sentiment of B ·11 self-importance makes the enjoyment of women all the more pleasant after hunting. 29, 30, 31, 32. In the matter of the intensity of pleasure no distinction is found between hunting and the enjoyment of women. The Sästrakaras, however, have shown this minute difference, that in the enjoyment of women pleasure grows less with repetition (which apparently is not the case with hunting). Their causes and effects are equal in respect to the keenness of enjoyment. afforded both in union and in separation (in the case of hunting, in success and in failure). Of these, in respect to women much has been said in dramas and in rhetoric, and also in works on Erotics. Therefore it will not be treated of here. But something should be said in brief about hunting, for the diffusion of its knowledge. 33, 34, 35. The capture of birds from afar by means of hawks, and the sudden hitting by the arrows of bowmen, of moving and stationary objects, produce intense jov, which finds expression in tears, in the hair standing on the end, and in the choking of the voice. If unsuccessful the disappointment is great and it leads to needless apprehension of evil recollections of the past, a change of complexion and lamentation. These and other things lappen therefore equally both in hunting and in the love of women Therefore hunting, too, is desirable for the attainment of the three objects of life. 36, 37, 38. In an open space, with followers spread down-wind and acting in concert, the hunting of animals proves an easy success. Five or six horsemen are quite enough for hunting rhinoceros. The horses should be quiet and well-trained in their motion. A horseman should strike the rhinoceros with small darts in quick succession on the back. 39, 40. If it turns back, then the horseman relying on the dexterity of his horse should at once run in its front;

·12 46. others should hit it from behind or skilled archers should pierce it with arrows on the sides. +1. With fleet horses, expert bowmen hit an infuriated lion, sometimes in an open field and sometimes from ambushes, and kill it like a cat. 42, 43. (2) That is called hunting by snares in which animals are killed by tricking, and in which men capture fish, conches, otters, and oysters. Infinite are the means resorted to in this sort of hunting. It is used by low people, by the Nişadas and others. 14. But it is useful in the capturing of elephants, etc. Therefore kings should also have recourse to it as it is exceedingly profitable. 45. Practising stratagems in this is not at all to be blamed. For it has the sanction of Vālmīki, who described the killing of Bālī by such stratagem in battle :- "Men capture many animals by means of various kinds of nets, traps, and nooses, or by keeping themselves concealed in a hidden place. Experts in the art of hunting also pierce with arrows animals coming towards them." 47. When, on account of their training, deer capture deer, and birds capture birds, that is also included under this head (Sajali). 48. (3) Hunting by stratagem is that in which success is attained by many, some standing in front, some behind, acting in concert, although standing apart. This is of four kinds :- 19. (a) Bahukarnikii is that in which deer are hunted by the hurling of a trident or a similar weapon by two or three persons standing to the windward and shouting at the top of their voices. 50. (6) Mülalagnikā “is that in which animals are deceived and killed by many people standing under cover of trees and gradually coming close to each other behind them. ) ·13 51, 52. (c) Mahākälyä, is that in which a large number of men encircle a forest and then coming in closer circles ultimately stop the flight of animals of various kinds and kill them by swords and other weapons indiscriminately in all possible ways. This can be played' by kings and noblemen only. 53. (?) Gajakalyā is that in which elephants are captured by horsemen, by cornering them in shallow pools. half dried in summer. 64. Hunters engaged in all these four kinds of hunting by stratagem should be experts with bows and arrows and in deceit. Otherwise it is mere waste of energy and dangerous to their followers. 55, 56, 57. (4) Hunting by watching the motion of standing crops is that in which animals are killed by the indication of the motion of wheat and other standing crops in which they hide themselves. In Sanskrit it is named Yavaši. This is played' by two or three horsemen who are expert archers. It is successful, the advance is slow and the motion of standing crops carefully observed. It doesn't produce much fatigue, but it produces great excitement. 58, 59. (5) Hunting by lying in wait is that in which a bowman singly or jointly with others awaits the approach of animals and then pierces them with poisoned darts. It succeeds where there are trees of the Beleric rnyrobalan, in corn fields, and in places for drivking water, An easy success in killing lions and other ferocious animals is achieved by placing the carcass of a cow in a suitable position. 60. (6) Hunting by the observation of footprints is that in which animals are tracked by their footprints and killed. It is of two kinds :- 61. (a) Hunting by the observation of the footprints of dogs is that in which dogs are employed to search the prey; and after much trouble it is killed in its den.

·14 82. (6) Purvasabdita or that in which the bowman himself searches out the prey with care and with various devices and then kills it, either sleeping or when it has just risen from sleep. 63. These two kinds of hunting succeed greatly in sandy deserts or in marshy lands in the rainy season and in others with the greatest trouble. 64. (7) Hunting by packs of dogs is that in which dogs are let loose at hares and other animals in arid tracts. 65. In this success or otherwise depends upon the juinping of the hares and their falling into the dogs' mouths. By their jumps and rebounds they produce abundance of laughter 66. The hares scream loudly and the dogs pursue them; and in a short time there is a great fight tooth and nail. This produces a feeling of the terrible. 67. From an open space experts in unfastening ties, let loose their dogs on the prey twice or thrice and success follows. 68. The sudden and skilful throwing of arrows is rather praiseworthy in this sort of hunting and nowhere else. For the arrows hit the prey without hitting the dogs that are upon it. 69. Clubs properly so-called, too, should be thrown on hares and other animals, thus this kind of hunting is a source of intense delight. 70. This has a subdivision named Rujvāmoka, which is employed in capturing antelopes and deer, and in which the string (lasso ?) is cast with skill. 71. (8) Syenapātā or hawking is that kind of 'intensely delightful hunting in which hawks cast in two different ways hy experts, fall upon various kinds of birds. 72. Why hawking is hunting? Is it following the bent of the birds' inclination or that of others? If you ·15 say it is according to the inclination of the wild birds themselves, in that case the term mrgaya or hunting would be meaningless. 73. If you say the term is applicable, as the hare-hawk captures animals, then why not apply it in the case of lions and others catching their prey ? 74. Hunting is described as a repeated search after animals for various objects. This is not found in inferior animals. 75. Because they kill for meat alone, enough only to fill their own belly; they have no other purpose in killing. 76. The object of hunting is not meat alone, but from it one acquires pearls, skins, and musks. 77. Even elephants are captured ; animals therefore are sought for, for a variety of purposes, and so it is called hunting 78. Therefore the casting of hawks by men is to be described here. Hence this eighth kind-hanking-is included in hunting. 79. It has evidently eight divisions and many subdivisions. They do not all afford one and the same kind of pleasure. But different kinds of delight are produced by different methods. . Here ends the Third Chapter entitled " Description of Hunting" in the work on the Art of Hunting composed by Rudra Deva. CHAPTER IV. 1. This sort of hunting is to be practised in various ways, namely, by inspiring the hawks with confidence, by observing their characteristics and by practising the different ways of throwing or casting them.

·16 2, 3. The casting is of two kinds—Hustumoka and Mustimoka. Hastamoka is that in which the jesses of the hawk are held by the fingers and the hawk is cast at the quarry. This is the only method in the case of Kuhis, (Shāhīn), and one of the best in the case of the Bārza (Sparrow-hawk). t In Husimoka a hawk is thrown by grasping it in the palm of the hand, the hawk's feathers being protected by a piece of cloth, taking care that the hawk's flight is not impeded by the cloth. 5. These two kinds of casting are to be practised according to the distance of the quarry. The casting should be clean,' quick and easy, so that the attack may be a surprise. 6, 7. Now we will treat of how to inspire the hawks with confidence. An expert will close the eyes by sewing (i.e., seeling) them so that the hawk may not see his face for five days, nor should it hear the trainer's voice during this period. 8, 9, 10. Then every night, in the dim light of lamps, the eyes should be opened, and washed with cool and fair water. The hawk should be gradually inspired with confidence and made to hear the falconer's voice. Thus gradually by touching it with the hand, by rousing it with soft words, by giving it water and meat at regular intervals, by petting it, by protecting it from heat and cold, and hy degrees opening the eyes, it should be tamed carefully. 11, 12, 13. Whether it is 'manned' or not is to be known by its actions. When it stands on one leg with the eyes closed, when it preens or' reforms' its feathers, when it 'mantles' with its wings, or looks with a gentle eye at its master, then it is known to be manned,' otherwise not. When the hawk is seen to be manned it should be lured in a creance to a piece of meat from increasing distances. + ·17 ance. 14, 15. The distance is to be increased gradually, and the hawk should be lured twice or thrice. If on being lured, it does not hesitate, nor fly in a curve, and does not carry 'its meat, then it should be lured without the cre- The next step is to cast it into a tree and then lure it. 16. At this time, in order to recall to its mind its wild habits, it should be allowed to proy upon pigeons and kalavinkas. 17. Those who cannot be tamed in this way should be carefully subjugated to the will of their master, by much watching,' by continually stroking them with the hand, and by drawing them nearer and nearer. 18. There are different ways of taming them according to the species to which they belong. Therefore an enumeration of the species is given below. 19. There are two distinctly separate divisions, namely, 'black-eyed' and ' yellow-eyed. The subdivisions of these are many. 20, 21. The names of the various species of the two principal divisions are:-- (1) Kühi,' (2) Sažāda,* (3) Caraka, (4) Vahari,* (5) Lagaru, (6) Pakşakalikā,' and (7) Turumuti.? The tiercels also have the same divisions. This completes the species of the black-eyed.' 22. This class can be tamed by much watching.' lt eats flesh and drinks water. If it bites the falconer's hand, stones are to be presented to it. · 3 1 Kühi, the Shahin falcon. 2 Sasāda, apparontly the 'hare-hawk.' Later this is said to be iduntical with Vaja which is obviously Vār the (female) goshawk. 3 Carakh, Carayk, etc. The Suker falcon. 4 Vahri, the Peregrine. 8 Lagara, the Lugger Falcon. 6 Paksakalikā, lit., with short wings, not identified, 7 Turumuti is the name given to both the common Merlin and the Red-headed Merlin. The author seemingly restricts the term to the former.

·18 23. Their feigned or apparent confidence can easily be acquired, but to gain their real confidence is difficult, therefore great care should be taken in their training 24. In calling the hawk, either its wings should be tied or it should be covered with cloth. When it comes it should be rewarded by food, so that it may not be disappointed. 25. Troublesome birds are to be subdued to the will of the tamer by harsh reprimand, cor poreal punishment, and by small rewards. 26. If highly fed, they grow naughty ; if starved, they do not grow attached or strong. Birds of this class are like low people. 27. Like servants they become serviceable if their expectations are raised, and if they are rewarded according to their deserts. 28. This class is quick to hear a distant call, to fall on distant prey and capture big' quarry. The second class will now be treated of. 29. As Patra, Vāju and Chula are synonymous words, all birds have a common name Vâju. 30, 31. Just as, though Aśvathāma, Karma, Bhīşma, Părtha and Rukmi could all draw the bow with their left hand, Pārtha alone was called 'the drawer of the bow, with the left hand' for his pre-eminence, so, though all birds are Väja(winged), the hawks specially are called Vāju. 1 Apparently the author means that in early training, when making the hawk jump to the tist, it should be confined in a sock or elso have its flight-feathers tied as Indians tie the feathers of pigeons 2 Presumably 'rough treatment.' Some falconers treat unruly Charaghs with great severity. 8 Vāja seems to be derived from Vāja" a wing' and not from bāz # goshawk.

·19 32. Vāja, Väsu, Vescra, Sicārta, Jūra, Ceta, Dhüti, and Tunā," as well as their males, form the second class. 33. Of the two classes, the females are more important in respect of their make, courage, value and their style of Aying. Vāja and others being pre-eminent are spoken of in the masculine, 34, 35. The Vājas are of five kinds. Their descriptions are given separately. The class called Balūkā is slender in its make, with white and black feathers (?) on the breast and on the thighs. It is easily tamed. That which is shaped like cakravāka or the Brahminy duck is called the cakrānga. 36. Kälaka is that class which is long and black like the karika or water-hen. It is very difficult to tame, and once tamed it becomes wild again. 37. That which is snow-white all over the body is Hamsavāja. Blessed is the house where it is treated with l'espect. 38. It should be carefully tended. It should not be ordinarily used in hunting. Its very touch cures many fevers, specially the quartan. 39, 40. Mahārāvana, the king of Vājas, is that in . whose tail and feathers are to be found marks like the Agratha or pīpal leaf. Only one who has heaped up much religious merit becomes the possessor of such a pleasuregiving bird. It is called Mahārāvana because it makes other birds cry in fear on its approach. 41. There are four kinds of Vāsa, namely, Aurariyani, Dhāvana, Pratisthāna and Sikūru. | Dhūti or Dhoti is a namo given to both the female of the Indian Hobby and to the male of the Besra, sparrow-hawk. 2 ?'unā not identified. For the names of the different kinds of hawks, see Phillott's Vocab. Tech. Fal. Terms.

·20 42. Aurarigands are of various kinds, varying in colours and in their courage and strength. 43. The Dhāvanuis are spare in body and delicate in make, but are swift in flight. The Pratisthānis are thickly feathered and inferior in speed and courage. 44. They are not subject to disease and are compact of muscle. They come from the country abounding in hawks. In their colour they are whitish, blackish and reddish. 45. The Sikūrā is docile, swift, fierce and courageous. The beauty of its make anoints the eyes of the spectator, as it were with drops of nectar. 46. It is only by great religious merit that trainet! and expert Fikārās are obtained. They should not be annoyed with long watching and hard work : they should be treated gently. 47. For the delight of the mind, there should be enployed when they are in high condition. The Vesārās are of three kinds. Their names are given below. 48. The stout kind is the worst; it is named Minika. The medium class is called Cúlikārika. The best class is like the Vāsi both in the thickness of its plumage and in its courage. 49. The Sicānis are of various kinds, both in make and behaviour. As they are found in various countries, . their characteristics vary with their native country. 50. The males of all the classes are known by certain signs. These are of various kinds but for brevity's sake are not mentioned here. 51. Of these birds, if the head is like the hood of a snake, and if the neck is long, the wings wide and the chest broad, it is the best of its kind. 52, 53. The following are the good points common to all these birds, namely, the stalke' should be short, round, thick and strong, the feet should have long fingers, ·21 well-set in their joints and with fierde nails. Their whole make should be like the Svastika mark (+). 54. Vāsā becomes admired, if its voice is pleasing. The Vajā is good, if it is silent. Kuhi is good, if its throat and the ends of its ears are silvery. 55. Hawks, like good ministers of state, can bring about desired effects, if they are kept contented by proper treatment, and are given good nourishment. 56. As an expert in the art of government, and nobody else, knows the uncommon intelligence of the king, so does a bird understand the intelligence and expertness of its tamer. 57, 61. To restore peace to a conquered country, to deliberate on conquering others, to bring the wicked under subjugation hy diplomacy, to protect the loyal, to encourage those who have done great deeds by fulfilling their aspirations, to please and protect the people and to test their loyalty or otherwise by keen observation, to take into, and inspire them with confidence or to distrust them, as the case may be, to know their mind by the movement of their eyes and their actions, to possess the knowledge of what is practicable and of the moans to achieve it, to discern what is easily attainable and what is not, to employ proper persons for proper works and dissuade them from doing what is improper, and such other qualities, which have been highly spoken of in polities (are considered also essential in the art of hawking). 61. The emotions which are developed in dramas and other compositions are also to be found by sages in hawking in their proper time and place. 62. Let those to whom hunting is an agreeable entertainment, study the art of hawking, composed in brief, and with arguments easy to be understood by all classes of men, high or low, because its practice affords a deep and varied delight.

·22 Here ends the Fourth Chapter in the Art of Hawking entitled, “The Sub-divisions of Hawks." CHAPTER V. 1. Now will be described the quantity of their food, the way of tending them at different seasons, their discases and their cure. 2. Twenty-five turikas of fresh flesh is quite enough for a Kuhi, ('araka, Vája, and Vahari. The Sazadas should not be given less, for they are incapable of fasting. 3. This statement refers to the species without any l'eference to their work. For the males, the quantity should be less by five ļavikas. 4, 5. The Pakşakūkaliki should have still less by five. Viisas should have two less than the above; but pure Vesaras should have two less, even than that. The same for Cūlārikas. 6. The quantity for Sicīnas should be determined according to their strength. 7. The Turumutīs should have nine farkas. Ceļā, ?ona and Dhütiki should have the same quantity less by one, two, and three respectively, but they should be fed twice. 8,9. As an unpaid servant, engaged on board, ought to be given a sufficient quantity of food and that at the expected time, the expiry of which tires out his patience, so the feeding-time of these birds should never be exceeded, nor should there be any variation in the quantity of their food, either of which things will produce bad results. 10, 16. This quantity is prescribed for birds engaged in hawking. But when they moult, in the beginning of Jyaistha, the quantity should be different. In summer, ·23 when the air is heated by the terrible rays of the meridian sun, the bare trees cannot afford 'shelter; stormy winds surcharged with dust blow on all sides; when the river water flows, boiling as it were, the earth's surface becomes hardly touchable on account of the heated dust; when the animals in this plight forget their natural animosity against each other, lose all their energy, and seem to be under the influence of fever; when birds cry out piteously, then the season, like the forest fire, becomes intolerable to these birds [i.e., hawks), who are accustomed to the valleys of the Himalayas, on which fine slabs of stone lie scattered, cleanly washed by the waterfalls and overgrown with young shoots of emerald-green grass, and where the breezes blow fragrant with the exudation of the pine-trees. Therefore cooling processes should be now resorted to. 17, 18. Hawks should be kept tied in a quiet place on the top of a lofty building, beautifully whitewashed and cooled with sprays of water by means of machines ; fans should be moved gently and at intervals, by men placed at a distance; and the place should be kept free from tlies by means of netted windows. 19-21. Or they should be kept on a platform in a garden, well-guarded by porters and cooled with the water from artificial streams shaded with tall trees standing close to each other, where the fierce rays of the sun cannot penetrate. Or they should be kept in an underground room free from mosquitos, perfumed by khaskhas emitting a sweet odour, when sprinkled with water, and round the room green barley should be planted to give it a pleasant aspect. 22, 23. If they are to be kept in a cellar, it should be spacious, well-ventilated, sweet-smelling and pleasant to live in. Many should not be kept in one place. They should be kept in groups of two or three. 24, 25, 26. Cool water should be given to them now ·24 and again; they should be given the Hesh of Kalavinka and of Vāja not kept for a long time, and such other light and tasteful food as they can digest. By degrees the quantities should be increased for their health. Pans full of water should be kept before them for bathing. If they cast their gorge, then the medicine is, powdered methi (Trigonella fenugræcum) with buffalo-butter. 27, 28. If they cannot properly digest their food, then fresh meat is to be given, steeped in wine and camphor-water. For the cure of indigestion, powdered marking-nut is to be administered, or the same mixed with the juice of hemp, after which a little warm water is to be given. 29–31. ('are should be taken that they are not annoyed. Judicious care is always productive of the desired effect. If they become thin, they should be given meat mixed with either goat's milk” or cow-butter; or to sharpen appetite the meat may be mixed either with cloves or with human urine. In this way their appetite should be increased, and they should be kept in health by gradually increasing the quantity of their food, and by cooling pro- . cesses, 32—-35. In the rainy season when the clouds thunder, when the sky is lighted up with the lash of lightning, when the fragrance of the Malatī flower delights all creatures, when the frogs croak and the peacocks dance wildly, when, the breeze surcharged with the fragrance of the Kadamba Howers blows in every direction, when the river-water becomes dirty with the washings by the rain, when the crickets fill the whole space with their noise, these birds should be tended in such a way that regaining their vigour they may cast off their old feathers and assume new ones just as snakes assume a new slough. I Vaja, an obvious error in the text. 2 From the Commentary it is possible that this means human milk. g ·25 36–52. If there is any delay'in casting off' feathers, some think that the flesh of a lizard hastens the casting of feathers. The Mleccha nations administer a black substance within the meat of cows and buffaloes, but this is not proper owing to the repulsive nature of the thing and from the fact that it lessens the hawk's swiftness. If parasites eat off the feathers, the remedy is equal quantities of vidariga, marking nut, and musk; or, in the case of fat birds two ratis of rock-salt with meat for three days, but for lean birds only half a rati of rock-salt. To those who are well-versed in the art of hawking, well-trained birds give great delight. Now, to the misfortune of men, cliseases prevail among the birds for spoiling men's enjoyment; therefore these diseases are cnumerated and their respective remedies prescribed. Four diseases relate to the irregularity of breath. The common name of these diseases is Sākhā, one of which is caused by some sort of hurt or shock to tho lungs, another by the morbid condition of the phlegm, the third by that of the bile, the fourth by a general waste of the system. The last named is called Soșite and is very difficult to cure. Birds suffering from Sikha should be kept in a dark, lonely place, and given small quantities of meat and water. If the disease is caused by hurt, meat is to be given with .gum-myrrh, even though there is pain in the limbs. The body is to be besmeared with turmeric and it should be sprinkled over with stale' water. If the disease is the effect of the morbid condition of the phlegm, powdered pepper is to be first administered as a snuff, and then meat mixed with the powdered bark of Morunga guilandina, is to be given. The drink should be warm water; musk may also be given to cure its symptoms. If it is produced by the derangement of the bile, a pill made of camphor, cloves, 1 Stale water probably moans water kept in a porous earthen vessel and not well-warm water.

·26 khaskhas root, sandal paste, andolesh, is to be given discriminately before a meal, and after that, quail's Alesh in small quantities : water should be given. If the disease is caused by a general wasting of the system, it is said to be difficult to cure. Still some medicine is suggested. For, if the run of life is not already at its end, curative processes well-applied may become efficacious. The proper thing to do is to administer the meat of Kalavinka steeped in human blood, or the fresh meat of a hen sparrow; or, the flesh of hogs may also be given in small quantities according to the strength of the bird; or, the flesh of birds mixed with cow-butter. Warm-water is to be given with discretion, and, after that, water mixed with camphor, from time to time. 53-58. The cure of all sorts of Sākhă is said to be mimiyi. For big birds with black eyes, three ratis is the dose, for slender birds half the quantity; for big birds with red eyes, the dose is two ratis, and for slender ones only one ruti. The patients are to be given meat mixed with goat's milk and the juice of hemp. Their eyes are to be anointed every day with cumin seeds chewed with the teeth. The treatment should be continued for three successive weeks, For twenty-one days the patients are to be given meat and the powder of long pepper, turmeric, gum-myrrh, mimüyi, pałala and svarji, passed through a piece of cloth and mixed with goat's milk. For the first seven days all birds suffering from Sakhi should be given meat and the powder of the bark of the root of Morunga guilandina mixed up with the milk of Calotropis gigantea. 59, 60, 61, 62. If a white spot forms on the eyes. owing to heat, smoke or some kind of hurt, then the eyes are to be filled with the fine powder of the root of Oxalis monadelpha. A hawk gets rid of this disease in eighteen days. Or a pill made of the following drugs in equal quantities, soaked in goat's 'urine and dried in the ·27 1 shade, , may be given : turmeric, leaves of nim, pepper, yellow myrobalan, long pepper, Cyperus rotindus, and vidanga. It should be administered with honey and goat's milk in the case of the red kind of birds. This pill destroys the spot, as if the pill had been made by Rudra. 63-66. Inflammation is produced in the face or in the eyes owing to irregularity in food or drink, or to bile;'when the swelling suppurates the case becomes hard to deal with. If the disease is caused by the excess of phlegm, it becomes difficult to cure. In the former case (if produced by bile), the powder of the bark of the moon plant mixed with sessamum oil is to be given with meat: this may also be plastered over the affected part. If it is the effect of the distemper of the phlegm, two muscles are to be pierced with a heated iron needle. In the case of suppuration of the mouth, meat mixed with human urine is the best cure. The mouth may also be washed with human urine. 67-71. Gardabhi is the name of inllammation of the Jegs accompanied by boils, caused by tight tying (in a sock'), fear, or frequent flight. If long neglected, the same disease is called Candi. To cure Gardabhī the legs should be plastered over daily for seven days, with the exudation of the common fig tree and of Fiscus religiosa ; or, it can be cured by plastering them over with black salt. Even Candi is likely to be cured by the use, for twelve days, of a plaster over it, made of turmeric and rock salt mixed with butter, after a leech has been applied. The leech is to be applied on the affected part, which should then be covered with a bandage, which should be renewed every third day. 72–76. If a hawk is found to be losing strength and colour owing to any hurt, the following medicine is to be applied with care. Two kinds of turmeric, blue vitriol, Siphonanthus Indica, Vangueria spinosa, exudation of ·28 Catotrophis gigantea--these are to be mixed up in equal quantities and should be administered with meat for three weeks, the dose being varied according to circumstances. From eating putrified, stale and indigestible meat, various sorts of worms are often found to grow in the stomach of hawks. For their destruction, two parts of vidariga and one part of musk are to be mixed and administered with care and discretion. 77, 78. If a hawk does not bathe through fear, and lice with their eggs thrive in its body, to radically destroy them, a powder of long pepper should be scattered over, or the bark of the root of Bel pounded with cow's urine should be plastered over its body. There is no doubt that this destroys lice with their eggs. 79. By the proper administration of these efficacious medicines the hawks become healthy and strong. Thus, being freed from diseases, they are trained for the purpose of hunting. Here is the end of the Fifth Chapter on The Treatment of Diseases," in the Art of Hawking composed by Rudra Deva. CHAPTER VI. 1–8. F'inding the birds healthy and well-developed by the use of the tonic medicines mentioned above, and when they look beautiful with their fresh-grown feathers and handsome with their wings which shine like sapphire, when they look charming with feathers on their breast looking like pearls, when they look like snakes which have just cast off their old sloughs, when with their feet fastened with silken jesses they assume variegated colours from the rays of the jewels in their golden necklaces,' and . I Halsband ?

·29 their leg rings resound with small abells, and when they become attached to their tamer by the process spoken of previously, their owner should then call them on an auspicious day. An expert tamer of these birds should teach them how to fall upon a quarry, fastened by a string, and thus revive their old instincts. Those hawks, which have been taken from the nests, should be first tamed by being kept tied after their capture, and as they are unpractised in hunting, they should be taught in a variety of ways by an expert trainer of birds, by gradually increasing their skill add cleverness. Hawks like good students are apt to receive readily any training. Well-trained hawks are like great men capable of great achievements. There is nothing impracticable for them, nor is there anything worth attempting which they cannot perform. 9_30. Young men wearing polished ear-rings, nicely dressed in good clythes, well versed in the art of hawking, should carry the hawks in their hands every day When they are found to be welltrained, the king himself should come out on a day auspicious for hunting to see the sport. The arrangements should be made thus: From the very first watch of the night until the morning.clouds of autumn surround the sun, a large number of soldiers should be posted far and wide on all sides to guard against intrusion of other people, while the king himself, surrrounded by a few distinguished and faithful champions, should ride on a good horse of excellent gait and speed, with flowing bridles, and trotting in harmony with the music of drums; and, accompanied by a large number of hawkers, proceeds to a shady place in a mountain in proper time and with great watchfulness; or he should start, when one quarter of the day still remains, leaving the autumn sun behind him, but he should never proceed, too far from his capital. If the sport is held in a valley, then foot soldiers are to be placed in different ways.

·30 on all sides to guarde the cases and passes. Remaining concealed in the immediate neighbourhood, they should see where the birds settle after their light. In plains, horsemen should go, in undulated lands foot soldiers, and on the tops of hills, dogs should search for the game. At the middle of the party there should be the leading hawker, with two soldiers on each side. The circle should be made with twenty-one horsemen. All men in the circle, with their eyes fixed on the chief hawker, should remain at a distance of four cubits from each other, in two equal divisions on each side. The hawker should throw the hawk from the east towards the northeast, so that there may be no inconvenience in seeing the quarry. One who has many hawks and many horsemen should make many circles, separated from each other. The hawker who stands at the middle of the circle in which the king is, should not, without his order, throw the hawk, even though the quarry may be very near. This is a rule of propriety which should never be broken. In each circle there should be one Vaharī, one Kuhi, three Vajās and five or six Visās. The manner of throwing has been explained above. There should be a distance of one mile from one circle to another, otherwise there is fear of Vasis getting mixed up with Kuhīs. For the purpose of frightening wild hares and other game, swords should be unsheathed and spears held up on all sides. On all sides of the chief hawker, trained servants, knowing the proper time, should hold many birds. At the time of the search, the circle should move slowly along, and after the fall of the bird still slower. Those who proceed in front of the horsemen, with canes in their hands, should throw, by Mmolimoka, Dhütis and Tonis against quails and other quarry. Their motion, on account of their swiftness, cannot be perceived. They add to the enjoyment of the spectators by darting obliquely (?) on the quarry, which is ·discovered by the noise, cicākucī, they make when they are captured. 31–34. If the king, delighted with the pleasure of this, wants to have the sport alone, he should collect a large number of expert cane-holders. These, brandishing their canes on all sides, should make the Lāvas' and other slowmoving quarry rise, and bring them within range (of the hawk). If the bird once falling does not rise again, then it should be searched out by a dog, tied with a string, and should not be flown at again. They should also cheer up the king by crying out, "the king should look out, the bird is just rising," and such like encouraging words. 35-38. Saras Cranes and Coin non Cranes attached by a Kuhi excite a fierce emotion, for they are like winged mountains pursuing each other. Falling on the ground, they striko each other with their talons and make a fierce noise; then changing their position, they strike each other with their beaks in a terrible fight. When a Vaharī is thrown at a stork or a heron from a great distance, it produces a feeling of wonder. What can be more wondorful than the fall-of the quarry from the sky like a mountain with clipped wings and frightened by the sound of swift motion ? 39. Caraka, when it seizes a young gazelle and eats its limbs and entrails, produces irresistibly a loathing. 40. Kecuka and other birds, afraid of the swiftness of the wings of Ponī and others, hiding themselves motionless in bushes, produce the emotion of fear, .41–44. The Bharadvaja, when pursued by hawks, carefully hiding itself and crying piteously, sometimes in a low and sometimes in a loud voice, excites a feeling of laughter, because they hide themselves through fear but yet can be traced by their cry. The sportsman, seeking amusement, should shoot pellets at them. 1 A species of quail. The Vāj, ·32 falling from a great height on the quarry and catching it in the right place, by its cleverness in killing its quarry, affords an instance of Vira Rasa (the emotion of heroism). Attacks are of three kinds, upwards, horizontal and downwards. All three attacks are very enjoyable when the Vijas attack the Varajas. 45—47. Hiding itself like a shadow below the quarry when it is Hying above, and then suddenly flying up and striking it like an arrow, is called the upward attack. Horizontal attack means pursuing the quarry in sight or out of sight, in the same plane, and striking it like a club. When, through fear, the quarry is flying below, falling down upon it like the thunderbolt, suddenly from above, is called the downward attack. It is a hard feat. 48—54. Thus in the matter of pursuing the quarry and hovering over it in a variety of ways and in inspiring confidence, the Vājas are superior to other birds. They charm the minds of connoisseurs, like wrestlers clasping and throwing, and getting up and falling down. When two birds fly together and one is killed, the survivor mourns pitifully. This excites the emotion of sorrow. In the king, the lover's emotion is discernible in two conditions, that of enjoyment when the quarry is caught, and that of separation when it escapes. At times the hairs stand on end, extreme delight is felt, tears of, joy flow, amazement overcomes, the voice gets choked, anxiety, incoherent talk, change of colour and other symptoms of Sattva guna (pure emotion) manifest themselves. The enjoyment of hunting is more exquisite than even the enjoyment of women. For, the pleasures of hunting fascinate and draw away even the husband of the woman whose eyes resemble those of the frightened stags. If the enjoyment were not so exquisite then why should men forsake their mistresses clinging to their neck, and go abroad in cold nights ?

·33 55–61. The throwing of Visgs on to birds resembles a sexual embrace, sometimes pushing and sometimes pulling. When the quarry is caught and in the struggle its feathers drop from the sky, the feathers look like a shower of flowers from the hands of the delighted Indra. The Sikārās which are thrown at their quarry from a great distance never fail, and deserve the highest praise. Who oan 'describe the swiftness and the unfailing aim of the Sikards when they take partridges and other birds by twos and threes? In tanks and lakes as previously described the Kuhi and other hawks are to be thrown on waterfowl. Those who know them from beforehand, only they should cast off the Kuhi and others. Those birds that have confidence in each other should be cast off together. This has such a charm that poets get bewildered. Drums are to be sounded to make the waterfowl leave the water, so that the hawks may take them out of their element, 62. The emotions which the dramatists have excited at different times and by elaborate processes, may be enjoyed in no iess a degree at one and the same time by experts, in hunting excursions. Here ends the Sixth Chapter of the Art of Hawking composed by Rudra Deva, entitled What is to be done when out Hawking." CHAPTER VII. Thus after hawking the fatigued king should take rest in a shady place, fanned by, soft breezes fragrant with the perfume of lotuses. His followers should their all rally, even those who formed the circle. The chief among them should present to the king all that they have bagged in hawking and speak about the achievements of the ·34 hawks, etc., for the amjisement of their lord. The lord, too, should encourage them with congratulations. After seeing the hawks and horses eat and drink plentifully and causing them to be tied in a shady place, the lord should go to a lonely place and get his limbs shampooed, listening all the while to the charming voice of geese walking about. Then he should hear for a while vocal and instrumental music charming to the heart. After that he should take his bath and anoint his person with sandal, etc. Then, wearing bright apparel and a pearl necklace and garlands of Hower, he should repeat his daily prayers. He should then refresh himself with a glass of sherbet of sugar as white as the belly of a goose. When hungry, he should take his food in consultation with his physicians and with an undisturbed mind. A fan made of feathers should be waved before him, and he should be accompanied with physicians familiar with poisons and their antidotes. The food should be first given to horses and birds for testing it. The food should be brought by experionced cooks and consist of roast meats and rice as white as the Kunda (jessamine) flower. He shoulü cat along with his retinue. After chewing pan he should go back to his residence, conversing all the way on a variety of subjects, how the crane attacked the Kuhi, how the haughty quail made its onset on the Dhūti, how it was brought, like a . blade of grass, on the ground and killed by the hawk, how the Sikarā troubled the partridge, how the throw of such and such a falconer was powerful and quick, how a stupid hawker threw the hawk obliquely and it could not rise, and how the bird of this man could not fall on the prey well. Conversing in this way they should proceed to their honia ) ·35 seasons. Nābhāga, Ambarīga, Rāma, the high-souled, Aila, Přithu, Virasena, Haryāsva, Bharata, these and others never ate meat in the waxing moon of autumn, and so they went to heaven. They are residing in the region of Brahmā for a whole cycle of Kalpa, surrounded by.women. With the exception of the period of waxing moon, hunting is allowable in autumn. It is not prohibited in other This has been shown therein. Animals are the outcome of Tamas (ignorance), so the high-souled Agastya, for the good of men, consecrated the wild animals to all the gods, by sprinkling water over them. Hunting is to be practised, in autumn with discrimination, in winter at pleasure, and in spring with great energy, by those who are desirous of gaining health and strength. In hunting, all the fine qualities of a Kšatriya are developed, namely, the practice of archery, conduct towards equals, agility of motion, energy of body, cleverness in the management of horses, and the knowledge of the incomparable delight when the policy succeeds. Here wunds the Seventh Chapter on “What is to be done after Hunting” in the Art of Hawking.

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