THE characteristics of a woman whom we should take to wife, are as follows: She should come from a family of equal rank with that of her husband, a house which is known to be valiant and chaste, wise and learned, prudent and patient, correct and becomingly behaved, and famed for acting according to its religion, and for discharging its social duties. She should be free from vices and endowed with all good qualities, possess a fair face and fine person, have brothers and kinsfolk, and be a great proficient in the Kama-shastra, or Science of Love. Such a girl is truly fitted for marriage; and let a sensible man hasten to take her, by performing the ceremonies which are commanded in the Holy Law.
Anga Samudrika Shastra Pdf 20
The following are the times when women are not to be enjoyed: First, by day, unless their class and temperament require coition during the light hours. Second, during or at the Sankranti-parvani, that is to say, when the sun or a planet passes from one side of the zodiac to another. 27 Third, during the Sharad, or cold season 28 (October to November). Fourth, during the Grishma, or hot season 29 (June to July). Fifth, in the Amavasya (the last, the thirtieth, or the new moon day of the Hindu month), unless the Love-shastra specify the contrary. Sixth, during the periods when the man's body suffers from fever. Seventh, during the time of a "Vrata" any self-imposed religious observance, with obligation to carry it out. Eighth, in the evening time; and ninth, when wearied with warfare. The consequences of congress at such epochs are as disastrous as if the act took place in a prohibited spot.
Samudrika Shastra (Sanskrit: समुद्रक शस्त्र), part of the Indian astrology, is the study of face reading, aura reading, and whole body analysis. The Sanskrit term "Samudrika Shastra" translates roughly as "knowledge of body features." It is related to astrology and palmistry (Hast-samudrika), as well as phrenology (kapal-samudrik) and face reading (physiognomy, mukh-samudrik).[1][2] It is also one of the themes incorporated into the ancient Hindu text, the Garuda Purana.[3]
The system of human marks finds a mention in various jyotisha-shastra and dharma-shastra texts, but it emerged as an independent shastra (field of study) with the composition of various texts collectively called the samudrika-shastras (IAST: Sāmudrika-śāstras). Many of these texts are undated: the Sanskrit-language Samudrika-tilaka, one of the earliest important works, was composed in the 12th century CE.[4]
Around 600[5] samudrika-shastra manuscripts , often anonymous or attributed to legendary authors, are available. The titles of most of these manuscripts are Samudrika-lakshana, Samudrika, Samudraka-shastra, or Samudrika-lakshana. Less common titles include Samudrika-nirupana, Samudrika-samkshepa, and Samudrika-vichara. Most of these manuscripts are anonymous, but others are attributed Samudra, Narayana, Haridasa, Narada (e.g. Samudrika-nirupana), Vararuchi (e.g. Samudrika-lakshana), Garga, or Vishnudatta.[6] One Tamil language manuscript titled Samudrika-lakshana (Sāmudrika-lakṣaṇa) at the Government Oriental Manuscripts Library in Chennai presents itself as a revealation from the god Subrahmanya to the sage Agastya.[7] A comprehensive study of these manuscripts has not been done, but many of them appear to be extractions, redactions, or consolidations of pre-existing material.[6] Many of the extracts come from the Puranas (Bhavishya, Vishnu-dharmottara, Skanda) and the Brhat-samihta. Several manuscripts included verses from the Gargiya-jyotisha, Rati-rahasya, and other Puranas (Vishnu and Matsya).[8]
Other works on the topic include Samudrika-sara by Shankara or Narayana-suri and Samudrikadesha by Damodara.[9] Samudrika-maha-shastra, an anonymous manuscript from Nepal, dated 17 September 1800, contains 32 chapters in form of a dialogue between the deities Ganga and Samudra. In Jain literature, two notable samudrika-shastra texts are Samudrika-lakshana of Jaipur, and Samudrika by Pandita Padam-sinha of Ajmer.[10]
Among localised works originating from western India, the three most important texts are the Samudrika-tilaka, the Samudrika-chintamani, and Samudrika.[10] Durlabha-raja began writing the Samudrika-tilaka (as Nara-lakshana-shastra) in c. 1160 CE, and his son Jagad-deva completed it in c. 1175 CE; Sri Venkateswar Steam Press published the work under the generic title Samudrika-shastra in 1954.[11] Samudrika-chintamani (Sāmudrikacintāmaṇi) of Madhava Shri-grama-kara, written in c. 1700 CE, closely follows the Samudrika-tilaka.[12] Samudrika, also known by the generic titles Samudrika-shastra or Samudrika-lakshana, is an anonymous work with two versions. The first version is found throughout India, and one manuscript names Mula-deva as its main author, plus Vama-deva as the author of twenty verses. The second version is found in northern India and Nepal, and one manuscript suggests that it is derived from the collection of one Jagan-mohana, composed by Shri-lakshmanacharya Bhatta.[13]
Over 50 manuscripts of various samudrika-shastra texts contain a commentary or translation, mostly in non-Sanskrit regional languages such as including Prakrit, Hindi, Brajbhasha, Newari, Rajasthani, Gujarati, Marathi, Maru-Gurjura, Odia, Tamil, and Malayalam. The oldest manuscript with a commentary is titled Samudrika-lakshana (1507 CE): it comes from a Jain collection of Rajasthan, and features a Hindi commentary.[15]
Sarvesam Swastirr bhavatuSarvesam Santirr bhavatuSarvesam Poornam bhavatuSarvesam MangalambhavatuSarve atra sukhe naha santuSarve santu niraa maya ahaaSarve bhadra ni pash yan tuMa kaschit dukha mapnuyatAsato maa sad -ga-maya aTamaso maa jyotirr ga mayaMrityor ma amritam ga mayaOm Shanti Shanti Shanti 2ff7e9595c
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