Kāmasūtra : Leitfaden der Liebeskunst

3. Buch III

1. Kapitel 1

verfasst von Vātsyāyana

übersetzt und erläutert von Alois Payer

mailto:payer@payer.de

Zitierweise / cite as:

Vātsyāyana: Kāmasūtra : Leitfaden der Liebeskunst / übersetzt und erläutert von Alois Payer. -- 3. Buch III. -- 1. Kapitel 1. -- Fassung vom 2007-06-09. -- http://www.payer.de/kamasūtra/kamas301.htm     

Erstmals publiziert: 2007-03-26

Überarbeitungen: 2007-06-09 [Ergänzungen]; 2007-05-27 [Verbesserungen]; 2007-05-17 [Verbesserungen]; 2007-05-10 [Verbesserungen]; 2007-05-09 [Verbesserungen]; 2007-05-05 [Ergänzungen]; 2007-05-03 [Verbesserungen]; 2007-04-26 [Verbesserungen]; 2007-04-05 [Ergänzungen]

Anlass: Lehrveranstaltung SS 2007

©opyright: Dieser Text steht der Allgemeinheit zur Verfügung. Eine Verwertung in Publikationen, die über übliche Zitate hinausgeht, bedarf der ausdrücklichen Genehmigung des Verfassers

Dieser Text ist Teil der Abteilung Sanskrit  von Tüpfli's Global Village Library

Falls Sie die diakritischen Zeichen nicht dargestellt bekommen, installieren Sie eine Schrift mit Diakritika wie z.B. Tahoma.

kanyāsaṃprayuktakaṃ tṛtīyam adhikaraṇam

Buch 3: Über Partnerwahl

prathamo 'dhyāyaḥ

Erster Lehrabschnitt

varaṇasaṃvidhānaprakaraṇam

Kapitel über die Regeln für das Freien

1. Bei einer Frau, die dem gleichen Stand¹ angehört, zuvor keinem anderen gehört hat² und die dem Lehrwerke gemäß erworben wurde³, entsteht religiöse Pflichterfüllung (dharma)⁴, zweckgerichteter Erwerb (artha)⁵, Söhne, Verwandte, Mehrung der Clique⁶ und nicht vorgemachten Liebesgenuss⁷.

Kommentar:

¹ "gleichem Stand (savarṇa)":

varṇa = Stand (nicht Kaste!)

1. brāhmaṇa - Brahmane = geistlicher Stand und Lehrstand
2. kṣatriya - Kṣatriya = Fürsten- und Wehrstand
3. vaiśya - Vaiśya = Händler- und Nährstand
4. śūdra - Śūdra = Knechtstand

Siehe:

Payer, Alois <1944 - >: Dharmashastra : Einführung und Überblick. -- 4. Sitte und Recht der Stände (varṇadharma). -- URL: http://www.payer.de/dharmashastra/dharmash04.htm

Die Dharmasūtra's und Dharmaśāstra's nennen folgende Regeln für Partnerwahl:

1. Mann und Frau sollen von gleichem Stand (sa-varṇa) sein (Standesendogamie).
2. Die Beziehung darf hypergam (anuloma) sein (Stand der Frau darf geringer sein als der des Mannes.
3. Die Beziehung darf nicht hypogam (pratiloma) sein (Stand des Mannes darf nicht geringer sein als der der Frau).
4. Mann und Frau dürfen nicht dem gleichen Clan (gotra) angehören (a-sa-gotra) (Gotra-exogamie)
5. Die Rishi-Gruppen (pravara) von Mann und Frau dürfen keinen Rishi gemeinsam haben (Pravara-Exogamie)
6. Mann und Frau dürfen nicht in bestimmten Graden von Blutsverwandtschaft bzw. ritueller Verwandtschaft zueinander stehen (a-sa-piṇḍa) (Verwandtschaftsexogamie)

Siehe:

Payer, Alois <1944 - >: Dharmashastra : Einführung und Überblick. -- 7. Eheschließung. -- URL: http://www.payer.de/dharmashastra/dharmash07.htm

² "zuvor keinem anderen gehört hat"

ananyapūrvāyām iti — manasā karmaṇā vacasā vānyasmai yā na dattā, tatra hi yat prathamam apatyaṃ tasyaiveti smṛtyarthaḥ |	"zuvor keinem anderen gehört hat" — die weder in Gedanken, Werken noch Worten einem anderen gegeben worden ist. Denn hier gilt die heilige Überlieferung: "Das erste Kind gehört jenem (ersten Mann)".
Yaśodhara: Jayamaṅgalāṭīkā z. St.

³ "dem Lehrwerke gemäß erworben wurde":

Siehe:

Payer, Alois <1944 - >: Dharmashastra : Einführung und Überblick. -- 10. Sakramente und Übergangsriten (saṃskāra). -- 5. Hochzeitsriten = Vivāha. -- URL: http://www.payer.de/dharmashastra/dharmash105.htm

⁴ "religiöse Pflichterfüllung" (dharma):

Siehe:

Payer, Alois <1944 - >: Dharmashastra : Einführung und Überblick. -- 8. Manu IX: Sitte und Recht von Ehe und Familie. -- 2. Manu IX, 1-55. -- URL: http://www.payer.de/dharmashastra/dharmash082.htm

⁵  "zweckgerichteter Erwerb (artha)": durch Mitgift und eheliche Erwerbsgemeinschaft

⁶ "Mehrung der Clique": pakṣa = die eigenen Parteigänger. Durch die Ehe erhält man die Parteigänger der Familie der Frau hinzu

⁷  "nicht vorgemachten Liebesgenuss"

anupaskṛtā ratiḥ — akṛtrimā, viśvāsātiśayayogāt	"ungekünstelter Liebesgenuss" — nicht verstellt, da die Verbindung unter größtem Vertrauen geschieht.
Yaśodhara: Jayamaṅgalāṭīkā z. St.

tasmāt kanyām abhijanopetāṃ mātāpitr̥matīṃ trivarṣāt prabhr̥ti nyūnavayasaṃ ślāghyācāre dhanavati pakṣavati kule saṃbandhipriye saṃbandhibhir ākule prasūtāṃ prabhūtamātr̥pitr̥pakṣāṃ rūpaśīlalakṣaṇasaṃpannām anyūnādhikāvinaṣṭadantanakhakarṇakeśākṣistanīm arogiprakr̥tiśarīrāṃ tathāvidha eva śrutavāñ śīlayet |2|

2. Ein ebensolcher gelehrter Mann beginne Umgang mit einem Mädchen,

• das von edler Abstammung ist
• das Vater und Mutter hat
• das mindestens drei Jahre jünger ist
• das in einer Familie geboren wurde
  • mit rühmlichem Verhalten
  • die reich ist
  • die eine große Clique (pakṣa) hat
  • die verwandtenliebend ist
  • die verwandtenreich ist
• das auf Seiten von Vater und Mutter eine zahlreiche und mächtige Clique besitzt
• das vollkommen ist an Gestalt, Charakter und glücksverheißenden Zeichen
• das nicht zuviel oder zuwenig besitzt an, oder verloren hat:
  • Zähne
  • Nägel
  • Ohren
  • Haupthaare
  • Augen
  • Busen
• das einen von Natur aus gesunden Leib hat

3. Ghoṭakamukha sagt: Wenn man eine Solche gewonnen hat, kann man sich als ans Ziel gekommen betrachten, und nicht darf von Gleichen die Bemühung um sie getadelt werden.

tasyā varaṇe mātāpitarau saṃbandhinaś ca prayateran | mitrāṇi ca gr̥hītavākyāny ubhayasaṃbaddhāni |4|

4. Beim Werben um sie sollen sich die Eltern und Verwandten anstrengen, und Freunde, die beiden Seiten verbunden sind und sich an seine Worte halten.

5. Die Freunde sollen die augenscheinlichen und zukünftigen Fehler der übrigen Freier zur Sprache bringen. Und sie sollen Vorzüge des Liebhabers bezüglich seiner Familie und als Mann hinweisen, die die Absicht bestärken, vor allem solche, die der Mutter des Mädchens genehm sind und für Gegenwart und Zukunft passen.

daivacintakarūpaś ca śakunanimittagrahalagnabalalakṣaṇadarśanena nāyakasya bhaviṣyantam arthasaṃyogaṃ kalyāṇam anuvarṇayet |6|

6. Ein als Schicksalskundiger Verkleideter schildere das schöne, zukünftige Wohlergehen des Liebhabers in den schönsten Farben, indem er es zeigt  an

• Verhalten von Vögeln und anderen Lebewesen (śakuna)¹,
• Vorzeichen (nimitta)^2,
• der Macht der günstigen Konstellation der Wandelsterne (graha-lagna-bala)³,
• und günstigen Körpermerkmalen (lakṣaṇa)⁴ (des Liebhabers).

Kommentar:

¹ Verhalten von Vögeln und anderen Lebewesen (śakuna)

"Śāntis are connected with śakunas also. The word śakuna means 'a bird' in the Ṛgveda (IV. 26. 6, IX. 86 13 IX 96 19 and 23, IX. 107. 20, IX. 112. 2, X. 68. 7, X. 123. 6, X. 165.2) and is a synonym of śakuni (Ṛg. II. 42. 1, II. 43. 2 and 3) and śakunti (Ṛg. II. 42. 3, II. 43. 1). In Ṛg. X. 16. 6 (yat te kṛṣṇaḥ śakuna ātutoda) the crow is referred to as 'the dark bird' It has been seen above that birds like kapota were regarded even in the Ṛgveda as harbingers of impending evil and misfortune Hence the word śakuna gradually came to mean premonition of conveyed by cries, movements, positions of birds and then prognosticatory sign (not necessarily connected with birds). There is an extensive literature on śakunas. Some of it is mentioned here, viz. the Matsyapurāṇa (chap. 237, 241, 243), Agnipurāṇa (chap. 230 - 232), Viṣṇudharmottarapurāṇa II. 163-164 Padmapurāṇa (IV.100.65-126) Bṛhadsaṃhitā (chap. 85 - 95) Bṛhadyogayātrā (chap. 23-27) Yogayātrā (chap. 11) the Nimitta of Bhadrabāhu (ms. in Bhau Daji collection of BBRAS No. 385 in Prof. Velankar's Catalogue pp. 126 - 127) Vasantarājaśākuna Mānasollāsa of king Someśvara Cālukya (1126 - 1138 A.D.) II. 13 pp. 102-112 Adbhutasāgara (which profusely quotes Vasantarāja's work), Rājanītiprakāśa (pp. 345-347). Among these Vasantarāja-śakuna is the most comprehensive work on the subject of śakunas and has been quoted by the Adbhutasāgara and other later works. A brief account of the work would not be out of place and is given here. It is divided into twenty vargas1310 (sections) and contains in different metres 1525 verses (as stated in varga II. 12). It states: it would declare the śakunas indicated in this world by groups of beings viz. bipeds (men and birds), quadrupeds (elephants, horses &c.), six-footed (bees), eight-footed (the mythical animal śarabha), beings having many feet (such as a scorpion) and having no feet (such as snakes); that is called śakuna which is the means of arriving at definite knowledge about auspicious or inauspicious consequences viz. movement (to the left, to the right &c), the sounds or cries (of birds and beasts), their glances and activities. A person who is an expert in śakunaśāstra, knowing that a certain object of his would involve difficulties or would be without difficulties, abandons it or begins it respectively. The work boasts that if it be well studied it requires no expounder, no mathematics and that by merely studying it, the reader acquires pleasant knowledge that yields rewards. The work repeats the view of Varāhamihira (in Bṛhat-saṃhitā 85.5 and on p. 558 above in n. 827) that śakunas indicate to men, whether going on a journey or residing in their houses, how the consequences of actions done in past lives will certainly bear fruit. He answers the objection that, if no man can escape his fate and has to reap the rewards of his past actions, this śāstra is of no use, by saying that the actions of former lives bear fruit only at certain times and places and a man can avoid the results of past actions just as he avoids snakes, fire, poison, thorns and other (dangerous) things and that if fate alone be the deciding factor what is the use of the science of politics and government by following which wise kings protect the world with great effort ? Learned men declare that daiva (fate) is only the karma produced (accumulated) in past lives; the karma in past lives was acquired by human effort; how can one then say that daiva does not depend on human effort ? The subjects in the 20 vargas and the verses allotted to each by Vasantarāja may be briefly set down at one place: Śāstrapratiṣṭhā (establishment of the śakunaśāstra by reasoning, verses 31); Śāstrasaṅgraha, 13 verses (the statement of the contents of chapters and verses); abhyarcana, verses 31 (how to honour the guru who expounds the Śakunaśāstra and to offer worship to the birds and the eight lokapālas according to the procedure laid down by sages); miśraka, verses 72 (general directions such as that the person out of several with reference to whom a śakuna may be examined up to what distance a śakuna operates, if many beings exhibit prognostications which should be followed, what birds and animals are powerful in what directions as to śakunas; śānta, dagdha and other directions); śubhāśubha (auspicious and inauspicious things and sights) verses 16; nareṅgita, verses 50 (the appearance, dress, gestures, speech, throbbing of the limbs of men and women that are auspicious or inauspicious); śyāmāruta (chirpings of the bird called śyāma, female cuckoo ) 400 verses (worship of two images of the bird practically as a deity, the auspicious or inauspicious sounds, activities, motions with reference to invasion, coronation, peace and war, victory, marriage, rainfall, crops); Pakṣivicāra, verses 57 (prognostications from the cries, sight, glances, movements of several birds such as swan, crane, cakravāka, parrot, mainā, peacock, kapiñjala, vulture, hawk, owl, pigeon, cock); Cāśa (the blue jay) verses 5; khañjana (wagtail), verses 27; karāpikā (a kind of crane), verses 11; kāka-ruta (the cawing of crows) verses 181; Piṅgalikāruta (cries of an owl-like bird), verses 200; catuṣpada (four-footed animals like elephant, horse, ass, bull, buffalo, cow and she-buffalo, goat and sheep, camel, musk-rat, rat, monkey, cat, jackal), verses 50; six-footed, many footed and snakes (verses 13); Pipīlikā (ants), verses 15; Pallī-vicāra (lizard also called kuḍyamatsya and gṛhagodhikā), verses 32; Śvaceṣṭita (barking and other actions of dogs), verses 222; Śivāruta (howling of female jackals), verses 90; Śāstra-prabhāva (the importance of this śakunaśāstra), verses 24. A noticeable feature of Vasantarāja's work is that more than half of it (781 verses) is devoted to the sounds made by three birds viz. Śyāmā (400 verses), crow (187) Piṅgalikā (200) and that 312 verses are devoted to the barking, movements and howling of dogs (verses 222) and female jackals (verses 90). It is remarkable that among the Śāktas it is believed that a female jackal is a messenger of Kālī and is auspicious and on hearing its howl in the early morning a person should offer salutation and then success is in the hands of the sādhaka. The brief contents set out above will show that he extends the meaning of śakuna so as to include prognostications based on the actions of men and beasts. He himself says at the end that is śakuna, which in this world is remembered, heard, touched or seen or which is declared in dreams, since they all yield results. He claims that the system of śakunas is as authoritative as the Vedas, smṛti and purāṇas, since it never fails to convey correct knowledge. Some of his interesting statements may be briefly set out. If an owl hoot at night on the top of a house that portends sorrow and the death of the owner's son ( VIII. 40). This is in line with modern popular belief in India. The cawing of crows is at the head of all prognosticatory sounds.  'The barking of dogs is the essence among all śakunas.' The Bṛhad-yogayātrā provides that certain animals and birds are useless for prognostications at certain seasons viz. the rohita (red) deer, horse, goat, ass, deer, camel, hare, are useless in winter (śiśira); crow and cuckoo are useless in spring; boar, dog, wolf and the like should not be relied upon in Bhādrapada; -in Śarad (autumn) lotuses (or conch), bull and birds like krauñca are useless; in Śravaṇa month, the elephant and cātaka bird; in Hemanta (early winter), tiger, boar, monkey, leopard, buffalo and all animals resorting to holes (like snakes) are useless and so are all young ones except of human beings. Vasantarāja in IV. 47-48 pp. 56-57 has the same provisions almost word for word. Vasantarāja's work appears to have been based mainly on Varāhamihira's ' Bṛhat-saṃhitā, section on śakuna, chapters 85 to 95 (321 verses) in which Varāhamihira devotes 47 verses in chap. 85 to the cries of birds in general, deals with the movements and barking of dogs (88. 1-20) and female jackals (89. 1-15), the cries of crows (62 verses in chap. 94), to horses (92.1-15), elephants (94. 1-14) and cows (90. 1-3). Vasantarāja states that there are five excellent ones in the matter of śakunas viz. the Podakī bird, dog, crow, piṅgalā bird and the female jackal.   Sarasvatī is the presiding deity of podakī, Yakṣa ( Kubera) of dog, eagle of crow, Caṇḍī of piṅgalikā and the friend of Parvatī of the female jackal. He further says that all animals and birds are presided over by deities; therefore a person who interprets śakunas should not kill them, as deities presiding over them might become angry." [Quelle: Kane, Pandurang Vaman <1880 - 1972>: History of Dharmaśāstra : (ancient and mediaeval, religious and civil law). -- Poona : Bhandarkar Oriental Research Institute. -- Bd. V, 2. -- 1962. -- S. 804 - 809.]

² Vorzeichen (nimitta)

"In connection with śāntis three words require to be carefully understood viz. adbhuta, utpāta and nimitta. Adbhuta is an ancient word. It occurs several times in the Ṛgveda and is generally applied to some gods in the sense of ' wonderful'. In some passages, however, it means ' future' and possibly also 'portentous'. For example, according to Nirukta I. 5 the sage Agastya first promised to offer an offering to Indra, but later he desired to offer the same to the Maruts, that then Indra came to Agastya and complained to him as in Ṛg, I. 170. 1 (what was promised today) even that does not exist, nor will it (the havis) be there (for me) tomorrow; who knows (for certain) what will happen in future'. Yāska paraphrases 'adbhuta' by the word 'abhūta' (that has not taken place) and remarks that the word ' adbhuta' in popular speech also means ' something that has not happened before'. Ṛg. I. 25. 111181 says 'the intelligent man expects from this (Varuṇa) all wonders (or portentous happenings), whether already performed or to be performed'. Ṛg. X 105. 7 is perhaps a little clearer than the preceding. '(May Indra reduce our sins) Indra who is golden-bearded, who has tawny horses, whose jaw is never broken and who made against the dasyu for easily killing him a thunderbolt like the sky that is wonderful (or full of portents)'. The word usually employed in the Gṛhyasūtras is adbhuta and the śāntis are called ' adbhutaśāntis'. Adbhuta is a word of very general import. It includes not only such serious phenomena as earth-quakes, eclipses, comets, falling stars but such comparatively minor yet unexpected or unusual happenings as a cow yielding blood-red milk or a cow sucking the udder of another cow. The ancient writer Vṛddha-Garga defines ' adbhuta' as any occurrence that had not occurred before or a total change coming over what has occurred before. The 67th Ātharvaṇa-pariśiṣṭa is called Adbhutaśānti (pp. 432-435). It distributes 'adbhutas' into seven groups relating to Indra, Varuṇa, Yama, Agni, Kubera, Viṣṇu and Vāyu and names some adbhutas under each such as a rainbow at night (relating to Indra), a vulture or owl alighting on a man's house or a kapota entering it (relating to Yama), smoke without fire (relating to Agni), eclipse on the nakṣatra of a man's birth (relating to Viṣṇu) and prescribes as śānti the japa of Atharvaśiras, making brāhmaṇas say 'svasti,' honouring and feeding brāhmaṇas. That pariśiṣṭa is based on the Adbhutabrāhmaṇa of the Sāmaveda. The word 'utpāta' is rare in the Śrauta or Gṛhya sūtras. The Gautamadharmasūtra, after enjoining upon the king to select a learned, well-conducted brāhmaṇa as his purohita, provides that the king should give heed to what astrologers and interpreters of omens tell (him) and that the purohita should perform śānti rites, rites for prosperity (such as vāstu-homa) and magic rites (on behalf of the king). But in the Purāṇas and the medieval Sanskrit works it is far more frequent than the word adbhuta; sometimes adbhuta and utpāta are used as synonyms. Garga says 'deities become unfavourable owing to the wrong doings of men and create extraordinary happenings in the sky, atmospheric region and on the earth. These are the utpātas for all worlds created by gods; these utpātas sally forth for the destruction (of people) and they by their (terrific) appearances rouse people (to do what is proper.)'. Here the words 'adbhuta' and 'utpāta' are used as synonyms. Similarly, Matsya (228.1-2) appears to regard the two words as synonyms. Generally, however, the word utpāta denotes occurrences that portend evil to all. Amarakośa treats ' ajanya', ' utpāta' and ' upasarga' as synonyms. Utpāta is defined by Garga, Varāhamihira and Atharva-pariśiṣṭa LXIV as the reverse of the usual natural order. Nimitta means, according to Amarakośa (nimittam hetulakṣmaṇoḥ) 'cause or prognostic sign'. Nimitta may be auspicious or inauspicious. This is one distinction between utpāta (which generally denotes an unlucky portent) and nimitta. There is another distinction. Nimitta is often restricted to the throbbing of a person's limbs (as in Matsya chap. 241), though here and there it is used in a wider sense as in Gītā (1.31) ('nimittāni ca paśyāmi viparītāni Keśava' O Kesava! I see adverse omens), Rāmāyaṇa, Ayodhyā-kāṇḍa. 4.17-19, Bhīṣma-parva 2. 16-17, Virāṭa 46. 30, Atharva-pariśīṣṭa LXIV (Utpāta-laksaṇa) 10. 9-10. It may be noted that Manu VI. 50 mentions ' utpāta' and ' nimitta' separately (p. 527 note 758). Examples of unfavourable happenings (nimittas or utpātas) occur plentifully in the Mahābhārata, [...] The chief utpātas and adbhutas, are: terrible dreams, roar of contending winds i. e. hurricanes (nirghata), meteors, she-jackals howling towards the south, fierce and dry wind with shower of sand; earth-quakes; sun eclipse at an unusual time ([...]); flashes of lightning without clouds; carnivorous birds like vultures and crows on temples; fort-walls and bastions; spontaneous fire; rent banners; halo of the sun and moon; river-flowing with bloody waters; rain without clouds, rain of blood or mud; trumpeting of elephants; sky filled with darkness; horses shedding tears; peals of thunder in a clear sky, rivers flowing in reverse direction; throbbing of the left arm and eye (in men); croaking of frogs; sea lashed into fury; images of gods trembling, dancing, laughing or weeping (Bhīṣma 112. 11); pale sun, birds like pigeons and mainas and deer weeping with face towards the sun; appearance of a headless trunk near the sun; strange births such as ass born of a cow, mouse born of an ichneumon (Yuddhakāṇḍa 35. 30). The auspicious signs described in the epics, are comparatively few as in Bālakāṇḍa 22.4, Udyoga 83. 23-26, 84. 117, Bhīṣma 3. 65-74, Śānti 52. 25, Āśvamedhika 53. 5-6. The principal auspicious signs are: clear sky without clouds, wind blowing cool and pleasant to the skin, no dust raised, birds and animals proceeding to a man's right side, fire without being enveloped in smoke and with flames turned towards the right, shower of flowers, auspicious birds like cāṣa, krauñca, peacock sending up chirpings to the right (Karṇa 72. 12-13). The omens and portents mentioned in the two epics are generally described as occurring at certain important times and events, e. g. on the eve of battles or when Daśaratha proposed that Rāma be crowned as yuvarāja, or when Pāṇḍavas started on their exile into the forest or when Bhīṣma was anointed as commander-in-chief of the Kaurava hosts or when Arjuna vowed that he would kill Jayadratha before sunset. There is no gradation or order in mentioning the omens and portents in these two works, but they are set out pell-mell. Untimely rain, thunder without clouds, croaking of frogs are on the same level and uttered in the same breath with eclipses. But Garga, Parāśara, Sabhā-parva, Bṛhatsaṃhitā 45. 2, Matsyapurāṇa 229.5, Atharva-pariśiṣṭa LXIX (1. 2) and other works divide utpātas into three classes, viz. divya (arising from heavenly bodies), āntarikṣa (springing in the sky or atmospheric region) and bhauma (that appear on the earth). This classification is ancient enough. The Atharvaveda expressly refers to the three classes of utpātas 'May the earthly and atmospheric utpātas and the planets moving in heaven confer welfare on us'. The Bṛhatsaṃhitā says that it is the king's business to arrange for śāntis in his kingdom for counteracting (the consequences of portents). Garga declared that those who, when advised by brāhmaṇas for performing śāntis, perform auspicious rites with faith do not suffer defeat, but that those who having no faith or because of atheism or resentment do not perform rites for counteracting (omens) perish in a short time. Garga, the Bṛhatsaṃhitā, Matsya 229. 6-9, Agni 263. 12-13 furnish examples of the three kinds of utpātas, viz. the divya ones are concerned with the abnormal conditions of planets and naksatras, eclipses, comets; those of atmospheric regions are hurricanes, unusual clouds, fall of meteors, twilights, preternatural reddish appearances of the quarters, halo, Fata Morgana (appearance of illusory town in the air), rainbow and strange rainfall (such as of blood-red water, or fall of rain with fishes, tortoises &c.); those of the earth are earth-quake and unusual states of water reservoirs. The Bṛhatsaṃhitā remarks that the evil consequences of earthly (bhauma) utpātas when counteracted with śāntis are removed, the evil consequences of utpātas from the atmospheric regions are reduced to a mild form (by śāntis), while, according to some (ācāryas like Kāśyapa, says Utpala) divya utpātas are not counteracted by śāntis at all; the opinion of Varāhamihira himself appears to be that the consequences of even divya utpātas are conjured away by the gifts of plenty of gold, food, cows and land and by spilling the milk of cows on the ground or in a Rudra temple and by performing Koṭihoma. Varāhamihira and Matsya further provide that daiva utpāta has evil effects (lit. bears fruit) in eight ways, viz. on the king himself, his son, his treasury, his conveyances (horses, elephants &c,), his capital, his queen, purohita and his people." [Quelle: Kane, Pandurang Vaman <1880 - 1972>: History of Dharmaśāstra : (ancient and mediaeval, religious and civil law). -- Poona : Bhandarkar Oriental Research Institute. -- Bd. V, 2. -- 1962. -- S. 740 - 746.]

³ der Macht der günstigen Konstellation der Wandelsterne (graha-lagna-bala):

Wandelsterne (nicht: Planeten!) - graha:

Merkvers:

sūryaś candro maṅgalaś ca
budhaś cāpi bṛhaspatiḥ |
śukraḥ śanaiścaro rāhuḥ
ketuś ceti grahā nava ||

1. sūrya - Sonne 
2. candra - Mond,
3. maṅgala - Mars,
4. budha - Merkur, 
5. bṛhaspati - Jupiter,
6. śukra - Venus
7. śanaiścara (śani) - Saturn,
8. Rāhu.
9. Ketu

[Rahu und Ketu sind "unsichtbare Planeten", sie sind für Sonnen- und Mondfinsternisse zuständig. Astronomisch entsprechen sie den "Mondknoten", d.h. den Punkten an denen die Mondbahn die Ebene der Erdbahn um die Sonne (Ekkliptik) schneidet. Da sich diese Schnittpunkte periodisch verändern, gehören Rahu und Ketu zu den Wandelsternen.

Siehe:

Payer, Alois <1944 - >: Dharmashastra : Einführung und Überblick. -- 10. Sakramente und Übergangsriten (samskara). -- Anhang C: Rāhu und Ketu, die unsichtbaren Wandelsterne . -- URL: http://www.payer.de/dharmashastra/dharmash10c.htm]

Zur indischen Astrologie siehe:

Payer, Margarete <1942 - >: Internationale Kommunikationskulturen. -- 12. Kulturelle Faktoren: Zeit, Pünktlichkeit, Verlässlichkeit. -- 3. Ostasiatische und südasiatische Kalender und Zeiten. -- URL: http://www.payer.de/kommkulturen/kultur123.htm

⁴ günstigen Körpermerkmalen (lakṣaṇa): über günstige Körpermerkmale eines Mannes (puruṣalakṣaṇa) siehe z.B. Varāhamihira <6. Jhdt.>: Bṛhatsaṃhitā. -- Kapitel LXVIII. Eine gute Übersetzung mit Kommentar ist:

Varāhamihira <505-587>: Br̥hatsaṃhitā = Varāhamihira’s Bṛhat saṁhitā / with English translation, exhaustive notes, and literary comments, M. Ramakrishna Bhat.  -- 2., rev. ed.  -- Delhi : Motilal Banarsidass, 1987. -- 2 Bde. : 1106 S. ; 23 cm. ISBN 81-208-0301-9. -- Bd. 2. -- S. 599 - 645

7. Andere wieder sollen die Mutter des Mädchens aufregen, indem sie sagen, dass er anderswo ein Mädchen unter besonders vorteilhaften Umständen bekommen könne.

daivanimittaśakunopaśrutīnām ānulomyena kanyāṃ varayed dadyāc ca |8|

8. In Übereinstimmung mit Schicksal (daiva)^1, Vorzeichen (nimitta), Verhalten von Vögeln und anderen Lebewesen (śakuna) und Stimmen (upaśruti)² freie man um ein Mädchen bzw. verheirate man es.

Kommentar:

¹ Schicksal (daiva)

pūrvajanmakṛtaṃ śubham aśubhaṃ vā karma daivam | tasyābhivyañjakatvān nakṣatragrahā api daivam ucyate |	"Schicksal" (daiva) ist das in einer früheren Geburt bewirkte gute oder schelchte Karma. Auch die Mondhäuser (nakṣatra) und Wandelsterne (graha) werden "Schicksal" (Daiva) genannt, weil sie das Karma sichtbar machen."
Yaśodhara: Jayamaṅgalāṭīkā z. St.

² Stimmen (upaśruti)

"His [Vasantarāja's] statements about 'upaśruti' (oracular voices or words) are worth citing. ' At the time of pradoṣa or about the morning twilight when people are hardly speaking anything, a person that is ready to undertake any matter (business) should consider everywhere oracular voices. What a child says without being prompted to do so would not turn out to be untrue even at the end of a Yuga. No such easily understood and true śakuna exists for men other than upaśruti.' Both Mānasollāsa (II. 13, verses 920-926 pp. 112-113) and Vasantarāja (VI. pp. 78-80 verses 5-12) describe a curious mode of divining the future called 'upaśruti'. ' When all people are asleep and the public road is empty of people three married women accompanied by a maiden should worship Gaṇeśa (with gandha and flowers &c); then, after making an obeisance to Caṇḍikā they should fill a measure of corn like kudava with akṣata grains on which sacred mantras have been recited seven times; they should then place the image of Gaṇeśa in that measure surrounded by the grass blades of a broom. They should take with them the kudava measure with Gaṇeśa image inside and repair to the house of a washerman. In front of that house they should cast white akṣata grains after (silently) revolving in their mind their thoughts (the matter they are intent on). Then they should with concentrated mind listen. When they hear any words coming from inside of the house talked by a man, a woman or a child or any one else uttered at pleasure (or without restraint of any kind), auspicious, or inauspicious, they should consider the sense of the words heard and the conclusion drawn as to the future project from the words would not turn out to be untrue. The same method may be followed by approaching the house of a caṇḍāla. A peculiar mode akin to 'upaśruti' is described in the Padmapurāṇa, Pāṭālakhaṇḍa, chap. 100 verses 65-166. It is narrated in that chapter that Bibhīṣaṇa was put in chains by Draviḍas when the former saw Śiva-liṅga established by Rāma at Rāmeśvara and when no one could explain how it happened, Rāma questioned Śambhu himself who explained that the Purāṇas (mentioned in verses 51-53) may be employed as containing prognosticatory words. The procedure is that a maiden more than five years of age and less than ten years or any girl who has not attained puberty may be honoured with qandha, flowers, incense and other upacāras, she should be made to recite the words 'speak the truth, speak what is agreeable, O blessed SarasvatI! salutation to you, salutation to you !' She should be given three pairs of dūrvāgrass and she should be asked to cast them between two leaves of the book. The verse between two leaves would be indicative of success in the undertaking. The verse should be carefully considered and its meaning settled and applied to the matter in hand. This is like sortes sanctorum or sortes Vergilianae i. e. divination by opening at random the Scriptures or a book of Virgil or by pricking the text with a pin. Then directions are given as to what should be done if the leaves are half burnt or indistinct &c. and it is said that one should look upon the verse as sent by fate like the words in the upaśruti method. It is further stated that this method should not be resorted to every day, but rarely and that then one should worship the Purāṇa the previous night and in the morning should consult the Purāṇa for śakuna (verses 114-116 ). The Skāṇḍa is the best among all Purāṇas for this purpose of śakuna; some hold that the Viṣṇupurāṇa and the Rāmāyaṇa also may be consulted, but the author of the Padma says that Viṣṇupurāṇa may not be used for this purpose, since if a man devoid of proper conduct honours it for consultation, then inauspicious indications come out (verses 122-125). Śambhu himself worshipped Skāṇḍa-purāṇa, asked the question why Bibhīṣaṇa, devotee of Śiva, had fetters put on him (verses 131— 132). Then three verses were seen that gave indications (verses 133-135), two of which are cited below. At the end the Purāṇa says that the Ādiparva of the Mahābhārata or all its parvans may be employed for this purpose of śakuna (verses 163-164)." [Quelle: Kane, Pandurang Vaman <1880 - 1972>: History of Dharmaśāstra : (ancient and mediaeval, religious and civil law). -- Poona : Bhandarkar Oriental Research Institute. -- Bd. V, 2. -- 1962. -- S. 809 - 812.]

na yadr̥cchayā kevalamānuṣāyeti ghoṭakamukhaḥ |9|

9. Ghoṭamukha sagt, dass man ein Mädchen nicht nach Zufall, bloß weil es ein Mann ist, verheiraten soll.

10. Beim Freien vermeide man eine Schlafende, Weinende, Ausgegangene.

Kommentar:

sūptām iti | śayanam alpāyuṣam sūcayati | rudatīṃ duḥkhabhāginīm | niṣkrāntāṃ gṛhān niṣkrāmantīm gṛhatyāginīm	"Schlafende": das Liegen deutet an, dass sie noch sehr jung ist. "Weinende": Unglückliche. "Ausgegangene": aus dem Hause gehende, das Haus gewohnheitsmäßig Verlassende."
Yaśodhara: Jayamaṅgalāṭīkā z. St.

apraśastanāmadheyāṃ ca guptāṃ dattāṃ ghonāṃ pr̥ṣatām r̥ṣabhāṃ vinatāṃ vikaṭāṃ vimuṇḍāṃ śucidūṣitāṃ sāṃkarikīṃ rākāṃ phalīnīṃ mitrāṃ svanujām varṣakarīṃ ca varjayet |11|

11. Man vermeide

• eine mit einem unvorteilhaften Namen (apraśastanāmadheya)
• eine Verborgene (gupta)
• eine schon Vergebene (datta)
• eine Braunrote (ghona ?)
• eine Gespenkelte (pṛṣat)
• eine Männliche (ṛṣabha)
• eine Gebogene (vinata)
• Scheußliche/Y-Beinige (vikaṭa)
• eine mit einer Glatze (vimuṇḍa)
• eine in ihrer Lauterkeit Geschädigte (śuci-dūṣita)
• eine in einer unebenbürtigen Verbindung Gezeugte/Vergewaltigte (sāṃkarika)
• eine nach der Menarche (rākā)¹
• eine Fruchttragende (phalin)
• (jemandes anderen) Freundin (mitrā)
• eine, die eine gute jüngere Schwester hat (sv-anuja)
• eine Schwitzende (varṣakara)

Kommentar:

Teilweise ist die Übersetzung und Interpretation fraglich. Auch Yaśodhara bringt manchmal wohl nur Vermutungen:

¹ eine nach der Menarche (rākā)

Vgl. Yājñavalkya 1.64:

aprayacchan samāpnoti bhrūṇahatyām ṛtāv ṛtau |	"Wenn jemand seine Tochter nicht zur Ehe gibt, begeht er bei jeder ihrer Perioden Embryotötung/Abtreibung."
Yājñavalkyasmṛti 1.64

nakṣatrākhyāṃ nadīnāmnīṃ
vr̥kṣanāmnīṃ ca garhitām |
lakārarephopāntāṃ ca
varaṇe parivarjayet |12|

12. Beim Freien vermeide man als Getadelte

• eine nach Mondhäusern Benannte (nakṣatrākhya)
• eine nach Flüssen Benannte (nadīnāma)
• eine nach Bäumen Benannte (vṛkṣanāma)
• eine, deren Namen dem Ende zu l oder r enthält

Kommentar:

nakṣatrākhyāṃ śravaṇāṃ viśākhām ity evamādi nadīnāma gaṅgā yamunetyādi vṛkṣanāma jambūḥ priyaṅgur ityādi | lakārarephopāntāṃ ceti — lakārarephāv antākṣarasamīpe nāmni yasyāḥ | kamalū vimalū cārū tārū ceti |12|

"eine nach Mondhäusern Benannte (nakṣatrākhya)": Śravaṇā, Viśakhā und ähnliches "eine nach Flüssen Benannte (nadīnāma)": z.B. "Gaṅgā", "Yamunā" eine nach Bäumen Benannte (vṛkṣanāma): z.B. "Jambū" (Rosenapfel, Syzygium jambos (L.) Alsston), "Priyaṅgu" (Kolbenhirse, Setaria italica (L.) Beauv.) "eine, deren Namen dem Ende zu l oder r enthält ": eine in deren Namen in der Nähe des letzten Buchstaben ein L oder R vorkommt. "Kamalū", "Vimalū", Cārū, Tārū.

Yaśodhara: Jayamaṅgalāṭīkā z. St.

yasyāṃ manaścakṣuṣor nibandhas tasyām r̥ddhiḥ | netarām ādriyeta | ity eke |13|

13. Einige sagen: Eine, bei der Herz und Auge gefesselt werden, bei der ist Glück und Gedeih. Um eine andere soll man sich nicht kümmern.

varaṇārtham upagatāṃś ca bhadradarśanān pradakṣiṇavācaś ca tatsaṃbandhisaṃgatān puruṣān maṅgalaiḥ pratigr̥hṇīyuḥ |15|

15. Mit Glücks- und Segensgaben (maṅgala)¹ empfange man Männer, die wegen des Freiens kommen, gut aussehen, ehrerbietig sprechen, und von den oben genannten Angehörigen begleitet sind.