Manasara Series (I. A Dictionary of Hindu Architecture; II. Indian Architecture according to Manasara-Shilpashastra; III. Manasara on Architecture and Sculpture: Sanskrit Text; IV. Architecture of Manasara: Translation; V. Architecture of Manasara: Illustrations; VI. Hindu Architecture in India and Abroad; VII. An Encyclopaedia of Hindu Architecture) v4.c30.s8: Chapter XLII: The Royal Orders and Insignia

Mānasāra Series (I. A Dictionary of Hindu Architecture; II. Indian Architecture according to Mānasāra-Śilpaśāstra; III. Mānasāra on Architecture and Sculpture: Sanskrit Text; IV. Architecture of Mānasāra: Translation; V. Architecture of Mānasāra: Illustrations; VI. Hindu Architecture in India and Abroad; VII. An Encyclopaedia of Hindu Architecture) v4.c30.s8

Language: English

Chapter XLII: The Royal Orders and Insignia

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1\. I shall now describe in detail the special royal orders and insignia.

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2-5. The *Chakravartin*, *Mahārāja*, *Narendra*, *Pārshṇika*, *Paṭṭadhara*, *Maṇḍaleśa*, *Paṭṭabhāj*, *Prāhāraka*, and *Astragrāha*: these are the nine ranks of kings (in descending order).

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6-10. He who is powerful, and has extended his kingdom up to the four oceans; (thus) being victorious lives (in a palace) having a (victory) bell in front of the gate; who is moderately strict in his judgment of right and wrong; who is the most famous and the best among the prosperous, and the protector of the people with kindness; and who is respected by all (other) kings: such a universal monarch is known as the *Chakravartin* (emperor, universal monarch).

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11-13. That king is known as the *Adhirāja* (*i.e.*, *Mahārāja*) who assumes with his three-fold royal powers¹ the lordship of seven kingdoms; who is aware of the six royal policies¹, possesses six (kingly) strengths², is versed in politics and ethics, and is born of the solar or the lunar race.

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¹ The three-fold powers consist of majesty (*prabhāva*), energy (*utsāha*), and counsel (*mantra*). (See *Amarakosha*, 2, 8, 1, 19).

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¹ The six royal policies or measures (according to Manu, VII, 100) comprise alliance, war, marching, halting, dividing the army, and seeking protection. According to another interpretation these refer to six qualities consisting of valour, energy, firmness, ability, liberality, and majesty.

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² The six strengths consist of chiefs (*svāmin*), ministers (*amātya*), friends (*suhṛit*), funds (*kośa*), kingdom (*rāshṭra*), and forts (*durga*). (See *Amarakosha*, 2, 9, 1502).

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14–17. That king is described as the *Narendra* who rules over three kingdoms conquered with his three-fold powers³ from the weak; who is paid homage to by the (inferior) kings called the *Pārshṇika*, the *Paṭṭadhara*, the *Maṇḍaleśa*, and the *Paṭṭabhāj*; who possesses the eyes of a statesman; and who is the subduer of his enemy, does good deeds, and remains engaged in festivities.

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³ See note 1, page 436.

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18–20. That king is known as the *Pārshṇika* who is the lord of one kingdom, keeps one fort, possesses the six strengths⁴, is wise, knows the opportune time (of warfare), is skilful in (three-fold) actions⁵, and is acknowledged as such by others (i.e., his subordinate kings), as their suzerain.

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⁴ See note 2 above.

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⁵ The three-fold actions are known (*Amarakosha*, 3, 4, 2301) as *pratyutkrama* (preparation for war, mobilization), *prakrama* (array), and *upakrama* (advance).

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21–24. He who possesses the four out of the six qualities⁶, is the lord of half a kingdom, master of one fort, is powerful through the chiefs (lit., lords) and the ministers, and is acknowledged as their superior (lit., left alone) by the *Maṇḍaleśa*, the *Paṭṭabhāj*, and the other kings (i.e., the *Prāhāraka* and the *Astragrāha*): such a king possessing all those qualifications is called by the title of *Paṭṭadhara*.

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⁶ See note 1 above under lines 11–13.

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25–26. That king is known as the *Maṇḍaleśa* who is the lord of half a province included in one whole province (*maṇḍala*), and is paid homage to by the *Paṭṭabhāj* and the otner kings (i.e., the *Prāhāraka* and the *Astragrāha*).

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27–28. That king is known as the *Paṭṭabhāj* who is the lord of a part of a province (*maṇḍala*), and is prosperous, who keeps one fort, and rules over good and rich people.

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29–32. That king is known as the *Prāhāraka* who has these characteristics: that he is born of one of the Brahman, the Kshatriya, the Vaiśya, or the Śūdra caste, keeps one fort, is the lord of many localities, rules over good people, and possesses all kinds of defence.

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33–35. That (petty) king is described as the *Astragrāhin* who is the master of many localities, the lord of one city, is powerful, keeps one fort, is the only chief of many localities without any rival, and who has conquered the weaker powers.

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36–39. The *Chakravartin*, *Adhirāja*, *Narendra*, and *Pārshṇika* (classes of kings) should wear a crown indiscriminately, and the *Paṭṭadhara* a diadem (*paṭṭabandhana*); the *Maṇḍaleśa* should also have a diadem (*paṭṭa*) (as his crown), as well as the *Paṭṭabhāj*; and both the *Prāhāraka* and the *Astragrāha* are known as the wearers of wreaths (*mālīdhara*) (as crowns)¹.

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¹ According to the detailed account of the crowns given later on (chapter XLIX) the *Chakravartin* or *Sārvabhauma* wear the *kirīṭa*, so also the *Adhirāja* or *Mahārāja*; the *Narendra* or *Mahendra* puts on a *karaṇḍa*; the *Parshṇika* alone wears a *śirastraka*; all these kings may, however, put on a *mukuṭa* or *karaṇḍa*; the *Paṭṭadhara* wears the *patra-paṭṭa*; the *Maṇḍaleśa* puts on a *ratna-paṭṭa*; the *Paṭṭabhāj* wears a *pushpa-paṭṭa*; and both the *Prāhāraka* and the *Astragrāha* put on a *pushpa-mālya* (wreath, not a crown). For the characteristic features of these and other crowns see Chapter XLIX.

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40–45. The *Chakravartin*, *Mahārāja* (i.e., *Adhirāja*), and *Narendra* (classes of kings), the wearers of crowns (*mauli*), should possess the throne together with the pinnacled crest (*niryūha*), the ornamental tree (*kalpa-vṛiksha*) and the ornamental arch (*toraṇa*); the *Pārshṇika*, *Paṭṭadhara*, and the third one, the *Paṭṭabhāj*, are said to possess all, namely, the throne, etc., except the ornamental tree (*kalpa-vṛiksha*); the king *Prāhāraka* is known to possess only the throne (i.e., without the other features); and the (petty) king *Astragrāha* should possess only a seat, (not a throne).¹

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¹ According to the detailed account of the royal thrones given later on (Chapter XLV) the *Chakravartin* is supplied with the *prathama* (first class, including *maṅgala*, *vīra* and *vijaya*) throne; the *Adhirāja* or *Mahārāja* is given the *padma-bhadra* throne; the *Śrībhadra* throne is also suitable for the *Adhirāja* as well as for the *Narendra*; the *śrīviśāla* also for the *Narendra* as well as the *Pārshṇika*; the *śrībandha* also for the *Pārshṇika* as well as the *Paṭṭadhara*; the *śrīmukha* for the *Maṇḍaleśa*; the *bhadrāsana* for the *Paṭṭubhāj*; the *padma-bandha* for the *Prāhāraka*; and the *pāda-bandha* throne for the *Astragrāha* whose humble seat is not given the lion-legs owing to which the royal seats are called *siṁhā-(lion) sana* (seat). For the architectural and other details of the thrones see Chapter XLV; for the similar details of the ornamental trees (*kalpa-vṛiksha*) see Chapter XLVIII; and for arches (*toraṇa*) see Chapter XLVI.

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46-47. All the kings beginning from the *Chakravartin* (and ending at the *Astragrāha*) without exception should specially possess the (royal insignia, namely), two chowries and the white umbrella, and many wreaths.

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48. All the royal seats (i.e., thrones) are said to have six legs.

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49. The *Chakravartin* in particular should put on nine (sets of) wreaths and be happy.

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50-51. One chowry, without any umbrella, and (the throne) with four legs are generally suited to the kings (who are), superior in rank to the petty kings (that is), the kings of the intermediate and the higher ranks.

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52. The kings other than the petty ones are said to be adorned with many wreaths.

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53. They (the superior kings) should be like the crest-jewel (*niryūha*) amongst the good people in respect of conduct, and be ornamented with the garlands of pearls.

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54-55. The intermediate and the higher (classes of) kings are known to possess (at least) two localities; and all other inferior kings possess only one locality.

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56. Those petty kings should serve those kings who are higher in rank.

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57-59. The king called the *Chakravartin* exterminates the wicked; he is kind (to all), and governs the people always with sympathy and kindness; he takes (only) one-tenth (of the product of his subjects) as the royal revenue.

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60-61. The *Mahārāja* (i.e., *Adhirāja*) takes one-sixth as the royal revenue; he finds out all wicked and good people, and protects their faith (*dharma*) in all directions (i. e., everywhere).

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62-63. The king *Narendra* rules (over his kingdom) by taking as royal revenue one-fifth of the income of the rich, but gives away to the needy and the very poor.

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64. The king called the *Pārshṇika* should take (as royal revenue) one-fourth (of the product).

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65-66. The king *Paṭṭadhara* should take up to one-third (from the rich) as his share (of the royal revenue), and give lavishly to the learned and moderately to others.

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67-68. The *Paṭṭabhāj* (class of kings) should take all (kinds of) the revenue from his kingdom, and be always respectful (in the gift of wealth) to the gods and the Brahmans.

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69-71. The king *Prāhāraka* lives on the royal revenue taken from the country (i.e., his kingdom) (and) as laid down in the royal polity distinguishes right from the wrong; he should know the law (*dharma*) and acknowledge good services, but should be firm in words and deeds regarding (i.e., to retaliate) the contrary actions (i.e., harms done to him).

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72-74. The *Astragrāha* (class of kings) also should take from his kingdom the just share of revenue; he should justly punish in proportion to the crime, but should not take revenge; he should always respect the gods, the Brahmans, and the ascetics.

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75-76. In this way the petty kings should take the royal revenue from their own kingdoms and remain subordinate to the *Chakravartin* and the other kings.

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77-78. On those moral and just lines mentioned above the (petty) kings should share (the product of) their kingdoms; thus all those non-Kshatriya kings are urged by the ancient learned authorities.

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79-80. These characteristics of the kings are compiled on the authority of all the revealed *Vedas* (scripture), the *Pūrāṇas* (traditions), and the *Sāstras* (customary law books).

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81-82. One who studies these and understands the meaning is saluted at his lotus-like feet by all the wise men.

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Thus in the *Mānasāra*, the science of architecture, the forty-second chapter, entitled:

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The description of the royal orders and insignia.

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THE CARS AND CHARIOTS.

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1--2. I shall (now) describe in order, according to rule, the characteristic features and measurement of (cars and) chariots fit for the ride of the gods, the Brahmans, and the kings.

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3. The wheels, shapes, measurement, and ornaments, etc., of the chariots will be described.

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5-8. The fifteen kinds of the transverse measurement (i.e., diameter) of a wheel should begin from three spans (i.e., one and a half cubits, or twenty-seven inches) and end at five cubits, the increment being by six *aṅgulas* (i.e., a quarter cubit); the same number of variety (i.e., fifteen kinds) as before may begin (again) from two spans (i.e., one cubit) and end at four cubits and a half, the increment being by half a span (i.e., a quarter cubit): these should be the diametrical measure of the wheels (in the cars) of the gods, the Brahmans, and the kings.

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9-10. The fifteen kinds of thickness (of the rim of those wheels) should begin from two *aṅgulas* and end at seventeen *aṅgulas*, the increment being by one *aṅgula*.

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11. The wheel should be made circular, and the spokes (*paṭṭa*) should be symmetrically attached to it.

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12. The (whole) diametrical measure (of the wheel) being divided into three parts, the hub (*kukshi*) in the centre should be one part.

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13-15. The fifteen kinds of the dimension (thickness) of the navel band (*veśana*) in the centre of the hub of the wheel should begin from three *aṅgulas* and end at seventeen *aṅgulas* (the increment being by one *aṅgula*); the hole (for the axle) should be always circular, and the hub also should be of circular shape.

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16-17. The fifteen kinds of the projection (i.e., naval band) of the wheel beginning from three *aṅgulas* and ending at seventeen *aṅgulas*, the increment being as before (i.e., by one *aṅgula*), are thus stated.

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18. The hub of the wheel should be adorned with all ornaments both inside and outside.

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19-21. The length of the axle (*aksha*) together with the axle-hands (*śikhā*) should begin from three spans (i.e., one and a-half cubits) and end at five cubits, the increment being by six *aṅgulas* (i.e., a quarter cubit); exclusive (of the length of the axle) the length of the axle-hands (alone) should begin from one *aṅgula* and end at eleven *aṅgulas*.

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22-23. The nine kinds of width of the axle (*aksha*) should begin from five *aṅgulas* and end at twenty-one *aṅgulas*, the increment being by two *aṅgulas*.

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24-25. (The nine kinds), as before, of thickness (lit., height) of the axle should begin from seven *aṅgulas* and end at twenty-three *aṅgulas*, the increment being by two *aṅgulas*.

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26. The axle-hand should be circular (in width), and its width and length should be made fittingly equal.

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27 30. The *śāla* (sal), *jambuka* (rose apple tree), *sāra* (pithy trees) *sarala* (a kind of pine tree), *vakula* (Misusops Elengi), *arjuna*, *madhūka* (Aśoka tree), *tintriṇī* (tamarind tree), *barbura* (trees), *vyāghrī* (tiger tree), *kshīriṇī* (milk tree), *khādira* (Acacia catechu) *krikara*, *kritamāla* (Cassia fistula), and *śamī* (Mimosa suma): with these timbers¹, the wheels, etc., should be made with due consideration to their strength.

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¹ Compare page 13, lines 9-10; page 14, lines 24, 29; page 15, lines 30, 31; page 19, lines 56-57; page 176, lines 348 359.

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31. The length of the tooth (*danta*) should be four-fifths part of the width of the pike (*śalya*).

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32-33. The straight length of the linch-pin (*kīla*) is said to be equal to one-and-a half times, or twice the width of the tooth.

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34. A hole should be made in the extremity of the tooth, and the axle-bolt, or linch-pin (*kīla*) should be adjusted in it.

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35. There should be a support (*ādhāra*) above the axle (*aksha*); its measurement is stated below.

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36-37. The fifteen kinds of the breadth of the support (*bhāra*) should begin from half a cubit and end at five cubits, the increment being by six *aṅgulas* (i.e., a quarter cubit).

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38-39. The nine kinds of length at the front and back are said to end at twice the breadth, the increment being by one-fourth of it.

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40-42. Three, four, five, six, seven, eight, nine, or ten *aṅgulas* should be the width of the support (*bhāra*) by the shortest (or thinnest) part, but at the front, back and the spoke (*paṭṭikā*) part, it (the width) should be twice those (measures).

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42-43. The same as the aforesaid width (i.e., three, four, five, six, seven, eight, nine, or ten *aṅgulas*, should be the breadth of the wood for the support (*ādhāra*) of all the chariots.

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44. The height (thereof) should be increased by one-fifth of the breadth to twice.

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45. To the upper part of the (main) support (*ādhāra*) of the chariot should be attached a supplementary support (*upādhāra*).

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46-47. The length of the support (*bhāra*), being divided into four, five, six, or seven parts, should be decreased by one part (in the case of the supplementary support); and the last (i.e., seven parts) should be its length.

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48-49. The height of the support of the chariot should be equal to the breadth or greater by one-fourth, one-half, or three-fourths, or twice the breadth.

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50. The breadth of the wood (*dāru*) should be made equal to (? the height), and it should be adorned with all ornaments.

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51. Underneath that (axle) should be made the ear (*karṇana*) one half of the height of the axle (*aksha*).

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52. There should be holes on the support (*bhāra*) of the axle (*aksha*), at the end of the chariot.

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53. The axle-bolt (*kīla*) should be adjusted in the holes; and spokes should be fittingly attached lengthwise.

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54. Spokes (*paṭṭikā*) should also be fitted at the front and back of the supplementary support.

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55–57. The pedestals (*upapīṭha*) above the forepart of the support (*ādhāra*) of the chariot should be equal to the height of the support or twice or thrice it; thus are stated to be made the pedestals adorned with all ornaments.

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58. Above that (pedestal) should be a member looking like the entablature together with the crowning fillet (*uttara*), etc.

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59–62. That (member) should be decorated with the images of the lion, the elephant, and the crocodile, with the paintings of leaves and all other things, with the dancing (*nāṭaka*) demons (*bhūta*), and the demi-gods (*yaksha*) on the four girths; (it should be) girdled with hooded serpents, and ornamented with arches (*toraṇa*) and small pillars (*pāda*), and also with the ear and the trunk of the elephant (*karikarṇa* and *nāsikā*).

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63. All these should discreetly be made for beauty in all parts of the chariot except the bottom (or lower part).

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64. The support of the chariot is described above; the measurement of the chariot (itself) is stated here (now).

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65–67. The breadth should begin from three or four spans and end at five cubits, and five cubits and a-half, the increment being by six *aṅgulas* (i.e., a quarter cubit): these are stated to be the ten kinds of measures: (five) at the top and (five) at the bottom (lit., by the interior).

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68–69. The eight kinds of the projection (*nirgama*) thereof should begin from one span and end at two and a quarter cubits, the increment being by six *aṅgulas* (i.e., a quarter cubit).

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70-71. The storey (*tala*) extending from bottom up to top, should be discreetly [made] one, two, three, four, five, six, seven, eight, or up to nine (in number).

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72-73. The five kinds of height of the spire (*śikhā*) should begin from one span (i.e., half a cubit), and end at one cubit, the increment being by three *aṅgulas* (one-eighth cubit).

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74-75. The (five kinds of) height of the spire over the second (storey) should begin from five *aṅgulas* and end at seventeen *aṅgulas*, the increment being by three *aṅgulas*.

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76-77. The five kinds of height (of the spire) over the third storey should begin from one span and end at one-and-one-fourth cubits, the increment being by three *aṅgulas*.

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78-79. The five kinds of height (of the spire) over the fourth storey should begin from one cubit and end at three spans, the increment being as before, (i.e., by three *aṅgulas*).

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80-81. The five kinds of height (of the spire) over the fifth storey should begin from one cubit and three *aṅgulas*, and end at thirty-nine *aṅgulas*, (the increment being by three *aṅgulas*).

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82-83. The five kinds of height (of the spire) over the sixth storey should begin from one and a quarter cubits, and end at one and three quarters cubits, (the increment being by three *aṅgulas*).

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84-85. The five kinds of height (of the spire) over the seventh storey should begin from three spans less one-fourth (i.e., thirty-three *aṅgulas*) and end at three and three-fourths spans (i.e., forty-five *aṅgulas*), (the increment being by three *aṅgulas*).

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86-87. The five kinds of height (of the spire) over the eighth storey is known to begin from three spans (i.e., thirty-six *aṅgulas*) and end at two cubits (i.e., forty-eight *aṅgulas*), the increment being by three *aṅgulas*.

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88-89. (The five kinds of) height of the spire over the ninth storey should begin from three and one-fourth spans, and end at four and one-fourth spans, the increment being by three *aṅgulas* (i.e. one-fourth span).

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90-91. (As an alternative), the height (of the spires) over the storeys from the first to the ninth should end at twenty-eight *aṅgulas*, consisting of one span (i.e., twelve *aṅgulas*) at the bottom (first storey), and the increment being by two *aṅgulas* (instead of three).

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92-93. (As another alternative), the height (of the spires, over the nine storeys) from bottom to top should begin from one span (i.e., twelve *aṅgulas*) and end at twenty *aṅgulas*, the increment being by one *aṅgula*

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94-95. Each of those (nine) storeys should be greater in height than the one immediately above it by twenty-four or twenty-five *aṅgulas*.

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96-97. A floor (*kuṭṭima*) should be constructed for each storey ; its measurement should be included in the measurement of the base mentioned before.

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98-99. The base may be furnished with a pedestal, or it may be alone (i.e., without the pedestal); (the measurement of) the base should be made excluding the measurement of the pedestal.

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100. When the base is thus measured (i.e., excluding the pedestal) its cornice (*karṇa*, ear) should be made higher than usual.

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101. The expert (architect) should make the images of all the gods in all the chariots.

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102. All the chariots should be equi-angular ; they may be (made) with or without porticos (*bhadra*).

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103-104. The projection of the porticos should be made beginning from one span and ending at three spans, the increment being by three *aṅgulas* (i.e., a quarter span).

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105-106. The (projection of the) support (i.e., the lower base) of the chariots should be one-third, three-fourths, three-fifths, or one-half of its breadth.

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107. There should be four porticos (niches ?) on the four sides ; or there may be three, two, or one lion-figure (on each side).

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108. The wise (architect) may get made one portico inside the other as said before.

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109. All the porticos may fittingly be furnished with vestibules (*nāsikā*, lit., nose).

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110. The bud ornaments (*kuḍmala*) should be fitted at the side (*paksha*) of the face (like porticos).

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111-115. The names of the chariots described above will be stated now: the *Nabhasvān-bhadraka*, *Prabhañjana-bhadrka*, *Nivāta-bhadraka*, *Pavana-bhadraka*, *Pṛishata-bhadraka*, *Indraka-bhadraka*, and *Anila-bhadraka*; these are known to be the names of the chariots which are (always) made (equi)angular.

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116. The *Nabhavsān-bhadra* should be furnished with square porticos, and the *Prabhañjana* with the hexagonal porticos.

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117. The chariot called the *Nivāta* should have two-sided porticos, and the *Pavana* three-sided porticos.

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118. The *Pṛishata* and the *Indraka* should furnished with decagonal porticos.

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119. The chariot called the *Anila* should be furnished with twelve-sided porticos.

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120-122. According to some, the chariots may be made rectangular (*paṭṭāśra*); they may be circular, elliptical, square, rectangular, octagonal, hexagonal, or oval.

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123-125. The square chariots are called *Nāgara*, the octagonal ones *Drāviḍa*, the circular ones *Vesara*, the hexagonal ones *Āndhra*, and the oval or of equal-sided ones are called *Kāliṅgaka*¹.

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¹ See the writer's *Dictionary* under *Nāgara*, pp. 299–316.

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126. The wise (architect) should name the cars of the above mentioned shapes and measures after the gods (for whom they are made).

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127. And all the porticos mentioned above should be employed in those various chariots.

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128. (For the purpose of the porticos) the breadth of the chariot may be extended by the side of the (small) pillar, and the length (thereof) to twice (the breadth).

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129-131. Of the aforesaid measures, the smaller varieties should be employed in the chariots of the gods the Brahmans, and the kings for fighting and mock-fighting, the intermediate varieties (of the chariots) for daily use (lit., festival), and the larger varieties (of the chariots) of the gods and kings for some special occasion (lit., great festival).

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132–136. All the chariots suitable for fighting should be furnished with three wheels; all those meant for mock-fighting or ordinary ride (?flying)¹ should be furnished with four wheels; those meant for daily use (lit., ordinary festivals) should be furnished with five wheels; and all the chariots meant for special use (lit., great festivals) are known to possess six, seven, eight, nine, or ten wheels in order (of the size).

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¹ See note under the text.

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137–139. The chariots for fighting should have three platforms, (*vedi*), those for mock-fighting two platforms; and those for daily use (i.e., ordinary festivals) should be furnished with one, two, or three platforms (*vedi*); the chariots for special use (lit., great festivals) may possess three to nine platforms.

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140–143. The chariots of the king *Sārvabhauma* (i.e., *Chakravartin*, of imperial status) should be furnished with one to nine platforms; one to seven platforms should be constructed in the chariots of the *Mahārāja* (class of kings); one to five platforms should be constructed in the chariots of the *Narendra* (class of kings); and one to four platforms should be constructed in the chariots of the kings called the *Pārshṇika*.

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144. One to nine platforms should be constructed in the cars of Vishṇu and Tryambaka (Śiva).

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145. One to seven platforms should be made in the cars of the heretics beginning from the Buddhists and ending at the Jains.

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146–147. The number of platforms in the cars of other gods and goddesses should be four; but the best leading architect may make one to five platforms (for those cars).

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148. The ornaments of the upper part of the cars (for the gods) will be described now.

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149–150. One, two, or three storeys may be made in the divine cars: their measurement should be made according to one’s discretion, and the rest should be as prescribed by the authoritative architectural works (*Āgama*, lit., scripture).

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151–154. The lower part of the cars should be decorated with the images of Brahmā (Gurupāda), Saroruha (Vishṇu), Śiva (Guruvara) Shaṇmukha (Kārtikeya), (goddess) Sarasvatī, Gaṇapati, and the beloved (wife) of Śaṅkara (i.e., goddess Durgā), together with their various vehicles (*vāhana*), garments, and ornaments.

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155–158. Now the (other) ornaments (i.e., decorations) of cars are described: (they consist of) peacocks’ feathers, chawries, arches (*torana*), various bells, bright mirrors, fans, and the beautiful wreaths of the *ketaka* flowers.

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159–160. From top to bottom the cars should be decorated with the (nude paintings of the) best of the heavenly women without any clothes on them, and representing on their limbs all their emotions.

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161–162. (They should be painted to represent that they are) keeping very high tune of the *mardala* (a musical drum); at the top should be carved the Maruts (wind gods) as if moving slowly on the sky holding on by their hands.

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163–164. The lute, the pipe (or reed), the *mṛidaṅga* (musical drum), together with the assemblies of many learned courtiers (*paṇḍita*), and so also should be carved the assemblies of the chiefs, kings, princes, ministers, priests, and the Brahmans.

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165. The assemblies of teachers, masters of music, and artists should be party represented.

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166. The gods Vishṇu and Maheśvara (Śiva) surrounded by their devotees should be fittingly carved.

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167–168. The door-keepers, Yakshas, Kinnaras, Nāga girls¹, Garuḍa (the king of birds) should be as well carved.

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¹ Supposed to be the most beautiful among the better sex.

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169–170. (The chariots) of the *Chakravartin* (class of universal monarchs) should be adorned (in addition) with the ornamental (*kalpa*) trees² and also with all kinds of platforms.

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² For the details of the ornamental trees see chapter XLVIII.

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Thus in the *Mānasāra*, the science of architecture, the forty-third chapter, entitled: The description of the cars and chariots.

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THE COUCHES BEDSTEADS AND SWINGS

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1–2. The description of the couches suitable to be bedsteads of the gods, and the twice-born and the other castes will be stated now.

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3–5. The breadth of children’s couches (*bāla-paryaṅka*) should begin from eleven *aṅgulas* and end at twenty-five *aṅgulas*, the increment being by two *aṅgulas*: these are said to be the eight kinds (of breadth of the couches) for the children of all castes.

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6. The length (thereof) should be equal to the breadth or greater by one-half or three-fourths, or twice the breadth.

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7. The height of the window-like openings (between balusters)¹ on all sides should be one-half, or three-fourths of the breadth.

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¹ Compare line 24.

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8. The height of the legs should be equal to that breadth or three-fourths of it.

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9. The diameter (lit., width) of the legs should be three, four, or five *aṅgulas*.

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10. It (the children’s couch) should be furnished with four legs, and at the fore-part of a leg there should be a wheel.

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11. The width of the wheel is said to be equal to the width of the leg.

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12\. The depth (thereof) should be discreetly made one-half, one, or two *aṅgulas*.

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13\. There should be a recess (i.e., hole) at the fore-part of the leg, and (thereon) a horizontal device (lit., instrument) should be made (in order to adjust the frame).

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14–15. The height (i.e., depth) of the frame (*paṭṭikā*) of the couch should be two or three *aṅgulas*; and its breadth should be twice that (depth); and its ends should be adjusted to the ear-like device at the fore-part of the legs.

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16\. In the middle (of the breadth) of the frames on all sides holes should be made (in order to overlay the board).

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17–18. The cotton strip or the fibres of reed, palmyra, or hemp should be overlaid to fasten two boards (lit., frames) from end to end in a straight line.

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19–20. Small circles (i.e., circular knots at the ends of the strip) should be made all over on the outer side of the frame; it (the circular knot) should be at the one or both (ends of the strip); the projection (of the strip beyond the knot) may be manifold.

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21\. It (the projection of the strip) should be made to match with (lit., similarly coloured as) the circular (knots) and the selected legs.

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22–23. All round the upper part of the frames should be fittingly made the openings (between the balusters) resembling the shape of the cow's eye, or the elephant's eye, otherwise it should be invisible (i.e., there should be no opening between balusters), and it should be ornamented with leaves and flowers, etc.

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24\. The small balusters (above the frames) should be connected all over the small projections (of the strip).

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25\. There may be furnished many rows of balusters ornamented with their base.¹

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¹ Compare lines 42—46.

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26\. Thus should be (made) the couch for children, and it should be adorned with all ornaments.

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27-28. The breadth of (the larger) bedsteads should begin from twenty-one *aṅgulas* and end at thirty-seven *aṅgulas*, the increment being by two *aṅgulas*.

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29. They should be of the smallest, (the intermediate). and the largest types; and should be furnished with balusters (*aṅghrika*), and (window-like) openings (*antara*, lit., inter-space).

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30. These (couches) are fit for men and especially for the gods.

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31. The legs should end by the outside, and the breadth and length should be (as follows).

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32-34. The length of the couches for the gods and the twice-born should be twice the breadth; or the breadth may be three parts and the length two parts more; (but) if it (i.e., the dimension) be greater or less than that it will be all defective.

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35-37. The nine kinds (of breadth of the board) are said to be three, four, five, six, seven, eight, nine, ten, and eleven *aṅgulas*: these breadths of the board (*paṭṭikā*) should comprise the smallest, (the intermediate), and the largest types.

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38. The height (i.e., depth) of the surrounding boards (i.e., the frames) should be a half of its breadth.

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39. All the couches are said to be quadrangular or rectangular (in shape).

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40. The breadth (of all couches) should be verified by all the six formulas beginning with the *āya*.¹

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¹ See pages 66-67, 285-286, etc., and the writer's *Dictionary*, pp. 600, 609—611.

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41. The circular cane pattern should be adorned on the outer side of the surrounding frames.

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42. The (surrounding) frame should be raised in height by (erecting on them the balusters with) base and pedestal.

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43-44. The *Śrī-bandha* (type of) base should be made for the couches of the gods, the Brahmans, and the kings; and the *Pāda-bandha* (type of) base is suited to the couches of all (other) castes.² 45-46. The *Prati-bhadra* (type of) pedestal is suited to the couches of the gods, the Brahmans, and the Kshatriyas (lit., kings); and the *Vedi-bhadra* pedestal is suitable for the couches of the Vaiśyas and of the Śūdras.¹

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² For the details of the various types of the base see chapter XIV, 131—149.

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¹ For the details of the various types of the pedestal see chapter XIII, pages 125—1.9.

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47. The pedestal and the base should be covered over with the balusters (*naṭaka*)² etc.

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² A moulding or ornament generally used together with petals (see the writer's *Dictionary*, page 316). But here it appears to have been used in the sense of balusters (*kulikāṅghrika*), compare chapter XVI, pages 53 55.

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48-49. They (the couches) for the gods should be given the divine form and those for the man should bear human look; all the shapes may, however, be suitable for the gods but the human couches should be as said above.

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50. They should (all) be decorated with paintings and carvings of lotuses, leaves, etc., and be adorned with all ornaments.

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51. They should be decorated with small platforms and bud (-like ornaments) made of ivory, or wood.

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52. The three kinds of height of the legs should be six, nine, and twelve *aṅgulas*.³

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³ Compare line 8 where the height of the smaller couches is given; for the larger type these heights appear to be too small.

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53. The breadth (i.e., width) should be equal to the height or three-fourths, or a half of it.

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54. If the width at the bottom be five parts it should be three parts at the top (of the legs).

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55-58. The height should be divided into nine (equal) parts; (of these) the height of the base should be one part; the height of the lotus-pedestal (*padma*) should be two parts, and the height of the ear-like cornice (*karṇa*) one part; the pitcher (*kumbha*) should be made of one part, and the neck (*kandhara*) of two parts; the leaf-ornament (*patra*) above should be one part and a half, and the fillet (*vājana*) half a part.

Linked texts (6)

Mānava Dharmaśāstra — Manu & Bhṛgu, Sanskrit
Mānasāra — Sanskrit
Tibetan translation ('Chi med mdzod) — Classical Tibetan
Veda — Sanskrit
Purāṇa — Sanskrit
Śāstra