Signs of Swords ||50||
1A sword of the best type measures fifty inches, while one of the smallest types, twenty five. A dent in an odd inch in the measurement of the sword is to be considered as foreboding evil.
2Dents resembling in shape a Bilva tree, Vardhamana figure, umbrella, Siva’s emblem, earring, lotus, flag, weapon and Swastika mark are auspicious.
3The dents resembling a lizard, crow, heron, carcass-eating bird, truncated body and scorpion and many dents in the upper part of the sword are not auspicious.
4A sword that has a breach, is too short, blunt, cut at the top, not appealing to the eye and the mind, and without resonance betokens misery; whereas one with characteristics contrary to the above will yield good results.
5The sounding of a sword by itself forebodes the owner’s death; it’s not coming out of its sheath, defeat its coming out of the sheath by itself indicates war; and its blazing leads to victory.
6The King should not unsheath the sword without any reason, nor brandish it, nor see his own face in it, nor mention its price, nor tell the place of its origin, nor measure it, nor, without purity, touch the blade.
7The best swords are those that ate shaped like a cow’s tongue, blue-lily petal, bamboo leaf, and Karayeera leaf, as well as those that have a pointed and round tip.
8If a sword that has been made is too long, the surplus length should not be cut off, but it should be made to have the required length by rubbing it against a file. If it is cut at the bottom, the owner will die; and if at the tip, his mother.
9An injury in a particular part of the hilt shows a similar one in the corresponding part of the sword, just as a mole on the face of ladies does the existence of a similar one in their private parts.
10Noting the particular limb touched by a swordsman who questions a diviner about injuries in the sword, the latter should declare the injury to exist in the particular part of the sword kept in the sheath, by understanding the following rules thereon .
11-15When the querist touches his head, the dent or injury will be in the first digit of the sword; when the forehead, in the second; when the space between the brows, in the third; when an eye, in the fourth ; when the nose, in the fifth; when the lip, in the sixth; when the cheek, in the seventh; when the chin, m the eighth; when the ear, in the ninth; when the neck, in the tenth; when the shoulder, in the eleventh; when the chest, in the twelfth; when the armpits, in the thirteenth; when the breast, heart, stomach, abdomen and navel, in the fourteenth, fifteenth, sixteenth, seventeenth and eighteenth respectively; when the bottom of the navel, in the nineteenth; when the hips, in the twentieth; when the private parts, in the twenty-first; when the thighs, in the twenty second; when between the thighs, in the twenty-third; when the knee, in the twenty fourth; when the shank, in the twenty-fifth; when between the shanks, ankles, heels, foot and toes, in the twenty-sixth, twenty-seventh, twenty-eighth, twenty-ninth and thirtieth respectively, according to the authority of sage Garga.
16-19The effects that have to be predicted of the dents in the first five digits of the sword are severally, death of sons, acquisition of wealth, loss of wealth, all round prosperity and confinement ; in the next eight digits (up to 13th) severally, birth of sons, quarrel, acquisition of elephants, death of sons, incoming of wealth, death, acquisition of wives and mental affliction: in the next eight ( from 14th to 21st) severally, (14) acquisition of wealth, (15) loss of money, (16) acquisition of women, (17) death, (18) increase of wealth, happiness, etc., (19) death, (20) happiness and (21) loss of money; and in the last nine (21 to 30), they are respectively (22) getting money, (23) death, without salvation, (24) obtaining of wealth, (25) death, (26) prosperity, (27) penury, (28) lordship, (29) death and (30) kingdom.
20If there be defects beyond the thirtieth digit, the effects thereof are negligible; but in the odd and even digits, they prove auspicious and harmful respectively; while according to some sages (e. g., Parasara) the injuries beyond the thirtieth inch up to the end have no effects whatsoever.
21-22A sword having the smell of the Karaveera flower, the blue-lily, elephant’s ichor, ghee, saffron, round jasmine or Champaka, indicates prosperity, whereas one with the smell of cow’s urine, salt or fat bodes evil. Similarly, one with the smell of tortoise, marrow, blood or salt produces danger and misery, and one with the lustre of beryl, gold or lightning leads to victory, health and prosperity.
23-24The following are the drinks prescribed by sage Usanas for the sword ; one wishing for very great wealth should give a drink of blood by the sword; for begetting a virtuous son, a drink of ghee; for inexhaustible wealth, one of water; for the acquisition of money by sinful means, one of the milk of mare, camel or elephant; and for cutting the trunks of elephants, one of fish-bile, deer-milk, horse-milk, and goat-milk, mixed with the toddy of palm trees.
25A sword rubbed with gingelly oil and then smeared with an unguent prepared with the milky juice of Arka plant, the cleaned powder of goat’s horn and the excreta of doves and mice must be given any of the drinks mentioned in the previous two verses, and afterwards whetted; such a sword will not break against stones.
26An iron weapon treated with a day-old drink made of the burnt powder of plantains (or its rib) mixed with buttermilk, and then sharpened properly, will not break on stones, nor become blunt on other iron instruments.