Adhyaya 223

Verse 1

इत्य् आग्नेये महापुराणे राजधर्मो नाम द्वाविंशत्यधिकद्विशततमो ऽध्यायः अथ त्रयोविंशत्यधिकद्विशततमो ऽध्यायः राजधर्माः पुष्कर उवाच वक्ष्ये ऽन्तःपुरचिन्तां च धर्माद्याः पुरुषार्थकाः अन्योन्यरक्षया तेषां सेवा कार्या स्त्रिया नृपैः

Thus, in the Agni Mahāpurāṇa, the two-hundred-and-twenty-second chapter, entitled “Rājadharma (Royal Duty)”, comes to an end. Now begins the two-hundred-and-twenty-third chapter on “Rājadharmas”. Puṣkara said: “I shall also set forth the governance of the inner palace (antaḥpura), the royal household. Dharma and the other aims of human life are to be secured; therefore, through mutual protection, kings should ensure that the women of the palace are duly cared for and properly served.”

Verse 2

मासेनैकेनेति छ , ज च धर्ममूलो ऽर्थविटपस् तथा कर्मफलो महान् त्रिवर्गपादपस्तत्र रक्षया फलभागं भवेत्

“(It is said:) ‘in a single month …’—Dharma is its root, Artha its branches, and the great fruit is the result of action (karma). This is the ‘tree of the three aims of life’ (trivarga); by protecting it, one gains a share of its fruits.”

Verse 3

कामाधीनाः स्त्रियो राम तदर्थं रत्नसङ्ग्रहः सेव्यास्ता नातिसेव्याश् च भूभुजा विषयैषिणा

“Women are under the sway of desire (kāma), O Rāma; for their sake there is the hoarding of jewels. A king who seeks worldly enjoyments may consort with them, yet he should not indulge to excess.”

Verse 4

आहारो मैथुनन्निद्रा सेव्या नाति हि रुग् भवेत् मञ्चाधिकारे कर्तव्याः स्त्रियः सेव्याः स्वरामिकाः

Food, sexual intercourse, and sleep are to be undertaken with moderation, not in excess; for excess indeed gives rise to illness. Observing due propriety of bed and circumstance, one should engage with women who are suitable and agreeable to oneself.

Verse 5

दुष्टान्याचरते या तु नाबिनन्दति तत्कथां ऐक्यं द्विषद्भिर्व्रजति गर्वं वहति चोद्धता

But she who commits wicked deeds, takes no delight in that (virtuous) discourse, enters into alliance with the malicious, and—being haughty—bears pride: she is to be known as one of corrupt nature.

Verse 6

चुम्बिता मार्ष्टि वदनं दत्तन्न बहु मन्यते स्वपित्यादौ प्रसुप्तापि तथा पश्चाद्विबुध्यते

When kissed, she wipes her face; and when food is offered, she does not value it much. Though she seems asleep at first, later she awakens and becomes attentive.

Verse 7

स्पृष्टा धुनोति गात्राणि गात्रञ्च विरुणद्धि या ईषच्छृणोति वाक्यानि प्रियाण्यपि पराङ्मुखी

When touched, she shakes off her limbs and draws her body away; she only half-hears the words—even the beloved’s sweet words—while turning her face away.

Verse 8

न पश्यत्यग्रदत्तन्तु जघनञ्च निगूहति दृष्टे विवर्णवदना मित्रेष्वथ पराङ्मुखी

She does not look at what is placed before her; she conceals her hips. When seen, her face turns pale, and even among friends she remains turned away, avoiding them.

Verse 9

तत्कामितासु च स्त्रीसु मध्यस्थेव च लक्ष्यते ज्ञातमण्डनकालापि न करोति च मण्डनं

Among the women he desires, he is observed to behave as though indifferent, as if standing in the middle without attachment. Even though he knows the proper time and occasion for adornment, he still does not adorn himself.

Verse 10

या सा विरक्ता तान्त्यक्त्वा सानुरागां स्त्रियम्भजेत् दृष्ट्वैव हृष्टा भवति वीक्षिते च पराङ्मुखी

A woman who has become disaffected—having abandoned affection—should be set aside, and one should associate with a woman who is still loving. For the loving woman rejoices merely on seeing her beloved, yet when looked at directly she turns her face away out of bashful modesty.

Verse 11

कामाधरा इति घ , ञ च लज्जाधिकारे इति ख , छ च सुवासिका इति क द्विष्टान्याचक्षते इति ञ न पश्यत्यग्रदत्तन्त्वित्यादिः, मित्रेष्वथ पराङ्मुखीत्यन्तः पाठः ज पुस्तके नास्ति स्त्रियं व्रजेदिति घ , ञ च दृश्यमना तथान्यत्र दृष्टिं क्षिपति चञ्चलां तथाप्युपावर्तयितुं नैव शक्नोत्यशेषतः

“Kāmādharā”—so read the Gha and Ña manuscripts; “in the section on modesty (lajjā-adhikāra)”—so read Kha and Cha; “Suvāsikā”—so reads Ka; “they point out the disliked (faults)”—so reads Ña. The reading “...na paśyati...” beginning with “agradattantv...” etc. is noted; the concluding reading “mitreṣv atha parāṅmukhī...” is not found in the Ja manuscript. “striyaṃ vrajet”—so read Gha and Ña. (Meaning:) Though she is being observed, she restlessly casts her glance elsewhere; yet she is not able to withdraw it completely.

Verse 12

विवृणीति तथाङ्गानि स्वस्या गुह्यानि भार्गव गर्हितञ्च तथैवाङ्गं प्रयत्नेन निगूहति

O Bhārgava, one exposes even one’s own private parts; and likewise, with effort, one conceals a blameworthy limb—or a defect.

Verse 13

तद्दर्शने च कुरुते बालालिङ्गनचुम्बनं आभाष्यमाणा भवति सत्यवाक्या तथैव च

Upon seeing him, she gives childlike embraces and kisses; when spoken to, she becomes truthful in her words—so indeed it is said.

Verse 14

स्पृष्टा पुलकितैर् अङ्गैः स्वेदेनैव च भुज्यते करोति च तथा राम सुलभद्रव्ययाचनं

When touched, her limbs bristle with horripilation and she is, as it were, consumed by perspiration; and, O Rāma, she also makes requests for easily obtainable things.

Verse 15

ततः स्वल्पमपि प्राप्य करोति परमां मुदं नामसङ्कीर्तनादेव मुदिता बहु मन्यते

Then, even on obtaining only a little, one attains the highest joy; by the very act of chanting the Name (nāma-saṅkīrtana), one becomes delighted and regards that small gain as great.

Verse 16

करजाङ्काङ्कितान्यस्य फलानि प्रेषयत्यपि तत्प्रेषितञ्च हृदये विन्यसत्यपि चादरात्

Even if he sends fruits marked with his own hand-sign, and even if he reverently places in his heart what has been sent by that devotee, the act is accepted as a devoted offering (bhakti).

Verse 17

आलिङ्गनैश् च गात्राणि लिम्पतीवामृतेन या सुप्ते स्वपित्यथादौ च तथा तस्य विबुध्यते

She who, by embracing, seems as though she anoints the limbs with amṛta, nectar—when he is asleep, he dreams of it from the very beginning, and in the same way he awakens with that sensation.

Verse 18

उरू स्पृशति चात्यर्थं सुप्तञ्चैनं विबुध्यते कपित्थचूर्णयोगेन तथा दघ्नः स्रजा तथा

When one touches his thighs excessively, he falls asleep; he can be awakened by applying a preparation made with kapittha (wood-apple) powder; likewise, he may be roused by a garland (srajā) made of curd (dadhi).

Verse 19

घृतं सुगन्धि भवति दुग्धैः क्षिप्तैस् तथा यवैः भोज्यस्य कल्पनैवं स्याद्गन्धमुक्तिः प्रदर्श्यते

Ghee becomes pleasantly fragrant when milk is mixed into it, and likewise when barley (yava) is added. Thus, in the preparation of edible dishes, the method for imparting or releasing fragrance is demonstrated.

Verse 20

शौचमाचमनं राम तथैव च विरेचनं भावना चैव पाकश् च बोधनं धूपनन्तथा

“Cleanliness (śauca), sipping of purificatory water (ācamana), and likewise purgation (virecana), as well as impregnation/levigation (bhāvanā), cooking or decoction-preparation (pāka), stimulation/awakening (bodhana), and also fumigation (dhūpana)—these are to be undertaken, O Rāma.”

Verse 21

वासनञ्चैव निर्दिष्टं कर्माष्टकमिदं स्मृतं कपित्थबिल्वजम्वाम्रकरवीरकपल्लवैः

Perfuming (vāsana) is also prescribed; this is remembered as an eightfold procedure, prepared with the tender leaves of wood-apple (kapittha), bilva, rose-apple (jambu), mango (āmra), and oleander (karavīra).

Verse 22

कृत्वोदकन्तु यद्द्रव्यं शौचितं शौचनन्तु तत् तेषामभावे शौचन्तु मृगदर्पाम्भसा भवेत्

That substance which is purified by applying water is itself the means of cleansing. In the absence of those standard cleansing agents, purity may be obtained by water mixed with deer-musk.

Verse 23

नखं कुष्ठं घनं मांसी स्पृक्कशैलेयजं जलं तथैव कुङ्कुमं लाक्षा चन्दनागुरुनीरदं

Nail-perfume (nakha), costus (kuṣṭha), fragrant resin (ghana), spikenard (māṁsī), spṛkka, water infused with śaileya (lichen), as well as saffron (kuṅkuma), lac (lākṣā), sandalwood (candana), agarwood (aguru), and musk (nīrada) are to be used as aromatic ingredients.

Verse 24

सरलं देवकाष्ठञ्च कर्पूरं कान्तया सह बालः कुन्दुरुकश् चैव गुग्गुलुः श्रीनिवासकः

Sarala (pine resin), devakāṣṭha (deodar, “divine wood”), camphor together with kāntā; also bāla, kunduruka (frankincense), guggulu (guggul resin), and śrīnivāsaka are the substances to be used.

Verse 25

सह सर्जरसेनैवं धूपद्रव्यैकविंशतिः धूपद्रव्यगणादस्मादेकविंशाद्यथेच्छया

Thus, together with the resin of the śarja tree, these make twenty-one incense-substances. From this group of incense materials, one may select twenty-one ingredients according to one’s preference.

Verse 26

द्वे द्वे द्रव्ये समादाय सर्जभागैर् नियोजयेत् नखपिण्याकमलयैः संयोज्य मधुना तथा

Taking two substances at a time as paired ingredients, one should administer them in measured portions together with sarja resin. Likewise, the preparation should be combined with nakha, piṇyāka, and lotus filaments, and also blended with honey.

Verse 27

धूपयोगा भवन्तीह यथावत् स्वेच्छया कृताः त्वचन्नाडीं फलन्तैलं कुङ्कुमं ग्रन्थि प्रवर्तकं

Here, fumigation formulas (dhūpa-yoga) are properly produced when prepared as desired, yet in due manner; they employ bark and tubular stems, fruit and oil, saffron, and substances that stimulate or bring forth granthi (glandular swellings).

Verse 28

शैलेयन्तगरं क्रान्तां चोलङ्कर्पूरमेव च मांसीं सुराञ्च कुष्ठञ्च स्नानद्रव्याणि निर्दिशेत्

One should prescribe as bathing substances: śaileya, tagara, krāntā, cola, camphor, māṃsī, surā, and kuṣṭha.

Verse 29

एतेभ्यस्तु समादाय द्रव्यत्रयमथेच्छया मृगदर्पयुतं स्नानं कार्यं कन्दर्पवर्धनं

From these, taking any three substances as desired, one should prepare a medicated bath combined with musk; it is to be used as a bath that increases Kāma—sexual vigor and erotic potency.

Verse 30

त्वङ्मुरानलदैस्तुल्यैर् वालकार्धसमायुतैः स्नानमुत्पलगन्धि स्यात् सतैलं कुङ्कुमायते

A bath prepared with equal parts of tvak (cinnamon bark), murā, and nalada, together with half a part of vālakā, becomes lotus-fragrant; and when mixed with oil, it takes on the character of saffron in scent and effect.

Verse 31

जातीपुषसुगन्धि स्यात् तगरार्धेन योजितं सद्ध्यामकं स्याद्वकुलैस्तुल्यगन्धि मनोहरं

When combined with half a measure of tagara, it becomes sweetly fragrant like jāti-flowers. It becomes a fine dhyāmaka-preparation, with a charming fragrance comparable to that of vakula blossoms.

Verse 32

चन्दनागुरुशैलजमिति ख , छ च देवदारुश्चेति घ , ञ च ग्रन्थिपर्णकमिति ग , घ , ञ च सह सर्जरसेनेत्यादिः चोलं कर्पूरमेव चेत्यन्तः पाठः ट पुस्तके नास्ति मञ्जिष्ठातगरं चोलं त्वचं व्यघ्रनखं नक्खं गन्धपत्रञ्च विन्यस्य गन्धतैलं भवेच्छुभं

By placing (mixing) manjishtha, tagara, cloth (for filtration/infusion), cinnamon bark, vyāghranakha, nakkha, and fragrant leaves together, one obtains an auspicious perfumed oil. (Variant readings are noted in the manuscripts regarding sandalwood, agaru, śailaja, deodara, granthiparṇaka, and sarjarasa; and a closing reading “cloth and camphor” is absent in one manuscript.)

Verse 33

तैलं निपीडितं राम तिलैः पुष्पाधिवासितैः वासनात् पुष्पसदृशं गन्धेन तु भवेद् ध्रुवं

O Rāma, oil pressed out from sesame seeds that have been perfumed by steeping with flowers, through that impregnation becomes flower-like in fragrance; indeed, it certainly acquires the scent.

Verse 34

एलालवङ्गकक्कोलजातीफलनिशाकराः जातीपत्रिकया सार्धं स्वतन्त्रा मुखवासकाः

Cardamom, clove, kakkola, nutmeg, camphor, together with mace—these, even individually, are fit to be used as mouth-perfumes (mukhavāsa).

Verse 35

कर्पूरं कुङ्कुमं कान्ता मृगदर्पं हरेणुकं कक्कोलैलालवङ्गञ्च जातौ कोशकमेव च

Camphor, saffron, kāntā, musk, hareṇukā, kakkoḷa, cardamom, clove, nutmeg, and kośaka as well—these are enumerated as aromatic substances.

Verse 36

त्वक्पत्रं त्रुटिमुस्तौ च लतां कस्तूरिकं तथा कण्टकानि लवङ्गस्य फलपत्रे च जातितः

Cinnamon bark and bay leaf; truṭi and mustā; the aromatic creeper (of the jatāmāṃsī/spikenard kind); musk as well; the flower-buds (literally, “spikes/thorns”) of clove; and the fruit and leaf of nutmeg—these are enumerated here.

Verse 37

कटुकञ्च फलं राम कार्षिकाण्युपकल्पयेत् तच्चूर्णे खदिरं सारं दद्यात्तुर्यं तु वासितं

And, O Rāma, one should prepare karṣa-measures of pungent phala (the myrobalan fruit). Into that powder one should add khadira-extract, one-fourth part, and then keep it well-perfumed and infused (properly matured).

Verse 38

सहकाररसेनास्मात् कर्तव्या गुटिकाः शुभाः मुख न्यस्ताः सुगन्धास्ता मुखरोगविनाशनाः

From this mango-juice (sahakāra-rasa), auspicious pills (gutikā) should be prepared; when placed in the mouth, they become fragrant and destroy diseases of the mouth.

Verse 39

पूगं प्रक्षालितं सम्यक् पञ्चपल्लववारिणा शक्त्या तु गुटिकाद्रव्यैर् वासितं मुखवासकं

Areca-nut (pūga) is to be thoroughly washed with water infused with the five tender leaves (pañca-pallava); then, according to one’s means, it should be fragranced with pellet-form aromatics (gutikā-dravya). This becomes a mukhavāsaka, a perfumer of the mouth.

Verse 40

कटुकं दन्तकाष्ठञ्च गोमूत्रे वासितं त्र्यहं कृतञ्च पूगवद्राम मुखसौगन्धिकारकं

Pungent aromatics and a tooth-stick (dantakāṣṭha), when kept soaked in cow’s urine for three days and then formed like a piece of areca—O Rāma—become a maker of pleasant fragrance for the mouth.

Verse 41

त्वक्पथ्ययोः समावंशौ शशिभागार्धसंयुतौ नागवल्लीसमो भाति मुखवासो मनोहरः

By taking equal parts of cinnamon-bark and harītakī, and combining them with half a part of camphor, a pleasing mouth-perfume is produced; it proves effective, shining like betel-leaf in imparting agreeable fragrance.

Verse 42

कन्दुकञ्चेति ख , छ च दद्यात्तुर्थं तुलोन्मितमिति ट , छ च कक्कोलैलेत्यादिः गुटिकाः शुभा इत्य् अन्तः पाठः घ , ज पुस्तकद्वये नास्ति एवं कुर्यात् सदा स्त्रीणां रक्षणं पृथिवीपतिः न चासां विश्वसेज्जातु पुत्रमातुर्विशेषतः

“Kandukañca”—so read the Kha and Cha manuscripts; “one should give a fourth part, measured by weight”—so read the Ṭa and Cha manuscripts; and the internal variant “kakkola and the like—these pills are auspicious” occurs in the Gha and Ja tradition, but is absent in two books. Thus should the lord of the earth always provide protection for women; yet he should never place trust in them—especially in the case of the son’s mother.

Verse 43

न स्वपेत् स्त्रीगृहे रात्रौ विश्वासः कृत्रिमो भवेत्

One should not sleep at night in a woman’s house; for trust, in such a situation, may prove contrived and unreliable.