Brihat Samhita: The magnum opus of Varahamihira

URMI CHANDA-VAZ
MA-I, Ancient Indian Culture, #031, St. Xavier's College, Mumbai, 2015
e: urmi.chanda@gmail.com

Abstract

Acharya Varahamihira was one of the greatest astrologers of ancient India. Belonging to the 6 th
century CE of the Gupta Age, he composed numerous texts on astrology and allied subjects. Among his
notable works is the Brihat Samhita, which is an extraordinary treatise on not just astrology but a host
of other subjects – from architecture to agriculture, from meteorology to physiognomy, from
economics to dental hygiene! This paper presents a short background and review of the text with brief
analyses of the major subject categories.

Introduction

With India slowly emerging from its colonial hangover, there is a revival of interest in its glorious past.
Ancient texts are being translated and accessed by more researchers in order to understand the
nation's contribution to the different arts and sciences. While reams have been written about the
ancient Indian religions, culture and the arts, not much attention has been given to the body of
sciences. Western scholars have only been eager to dismiss the corpus of Indian scientific literature as
unscientific.

However, there has been a definitive paradigm shift in academic inquiry over the years and the Indian
approach to science is finally beginning to get its due. While many of the Right Wing's claims may be
unchecked and exaggerated, history attests to the existence of many of ancient India's peerless
scholars and their splendid achievements. One such work of 'science' that warrants more research is

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the Brihat Samhita by Varahamihira who lived during the Gupta Era.

Background
The Gupta Age is verily called India's Golden Age because of the tremendous growth the nation –
particularly the north of India – witnessed in all respects. Not only was commerce and the crafts
thriving, but also polity and science. Formal education too flourished with Brahmanical institutions
and Buddhist monasteries offering training. In this background of the sixth century common era, India
produced the crème-de-la-crème of knowledge and culture in the form of stalwarts like Kalidasa,
Aryabhatta, Sushruta and Varahamihira.

Varahamihra also known as Varaha or Mihira, was considered to be one of the 'nine gems' or
navaratnas of King Vikramaditya or Chandragupta II's court. He was a famous astrologer, astronomer,
philosopher, scientist, mathematician and poet. There are several legends and folktales 1 associated
with him, which attest to his popularity not just in ancient India, but also in the subsequent times.
There is some contention about his date of birth, but Varahamihira was born Circa 500 CE in
Kapitthaka and died in Avanti (Ujjain) in 587 CE2. He was the son of Adityadasa, a sun-worshipping
Maga Brahmin and an astrologer. Varahamihira learnt astrology from his father and mastered the
Vedas and after a meeting with the great mathematician, Aryabhatta at Kusumapura, he became
interested in astronomy3.

Often referred to as The Prince of Indian Astronomers, Varahamihira's major works are in the field of
astronomy and astrology. He famously composed Panchasiddhantika, and other works like Yoga Yantra
Brihat Jataka, Laghu Jataka, Brihat Yatra, Brihat Vivahapatala, Swalpavivahapatala, and the Brihat
Samhita. The Panchasiddhantika is his most famous astrological work, for it gives valuable references
to five contemporaneous astronomical works, viz. Paitamaha, Romaka, Paulisha, Vaashishtha and

1 A K Chakravarty, Some Studies on Varahamihira, (Indian Journal of History of Science, 26 (I), 1991), p 71
2 Vanadeep K et al, M, Meticulous and meritorious meteorology enshrined in the Brihat Samhita – A comparative case
study over four Indian regions situated in diverse climatic zones, (Indian J. Innovations Dev., Vol. 1, No. 4, Apr 2012),
pp 231-232
3 K Krishna Murty, 50 Timeless Scientists, (Pustak Mahal, 2008)

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Surya4. Of these Romaka and Paulisha are known to be references to Roman and Greek schools of
thought, which Varahamihira himself preferred 5. On the foundation of these five systems, he devised
three branches or skandhas6. These were: siddhanta and ganita (theory and mathematics), hora and
jataka (horoscopy and natal astrology), and samhita (collection), a branch which dealt with all other
aspects of knowledge. It is to this third branch that the Brihat Samhita belongs.

The Brihat Samhita

The term Brihat Samhita literally translates to the 'big collection', and the name is truly justified, given
the encyclopaedic nature of the composition. It has 797 verses and is spread over 33 chapters. In the
prelude to his translation of the Sanskrit text of the Brihat Samhita, Rama Krishna Bhat7 (1981)
classifies its subject matter into a mind-boggling 18 categories! They are:

1. Astronomy
2. Geography
3. Calendar
4. Meteorology
5. Flora
6. Portents
7. Agriculture and Economics
8. Politics
9. Physiognomy
10. Engineering
11. Botany
12. Industries

4 G. V Devasthali, The History and Culture of the Indian People: The Classical Age, (Bharatiya Vidya Bhavan, 5th ed. 1997),
p 321
5 Swami Sivapriyananda, Astrology and Religion in Indian Art, (Abhinav Publications, 1990), p 16
6 Ibid. p 17
7 M Ramakrishna Bhat, (Translated into English by), Varahamihira's Brihat Samhita, Part I, (Motilal Banarsidass
Publishers, 1996), p xvi

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13. Zoology
14. Erotics
15. Gemology
16. Hygiene
17. Auguries
18. Stellar Lore

However, Varahamihira does not take credit for original content. In fact, he mentions very clearly in
the beginning that he is merely commenting upon the work of past sages. In ch. 1, verse 2, he says:
“Having correctly examined the substance of the voluminous works of the sages of the past, I attempt
to write a clear treatise neither too long nor too short.”8

As Gluklich9 rightly says, “The author was a collector and cataloger, not a creative scientist (except in
astrology and astronomy). As the name of the work itself indicates, its data came from numerous
sources, some of them probably quite old. … But the prestige and systematic nature of the Brihat
Samhita gave its material the authority of prescriptions.”

Having said that, the importance of the Brihat Samhita cannot be undermined as an excellent source
of information on the social, political and religious conditions of India in the sixth century common era
under the Gupta rule, especially since most of the original texts Varahamihira refers to are lost. The
treatise is also worthy of study for its poetical merit. Keith 10 opines, "...he shows himself a master of
the learning of his day in wide fields of knowledge, and thoroughly skilled in language and metre, not
at times without a real touch of poetic ability.”

This paper will further examine the important areas where the Brihat Samhita has created an impact.
It will outline in brief the contents of each subject category and some of its possible connotations. The
paper hopes to underline the massive scholarship of the treatise and its importance thereof.

8 N Chidambaram Iyer, (Translated into English by), The Brihat Samhita of Varaha Mihira, (South Indian Press, 1884), p 1
9 Ariel Glucklich, The Strides of Vishnu : Hindu Culture in Historical Perspective, (Oxford University Press, 2008), p 124
10 A. Berriedale Keith, A History of Sanskrit Literature, (Motilal Barnarsidass Publishers, 1993), p 529

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i. Astrology and Astronomy in the Brihat Samhita

Since Varahamihira was primarily an astrologer, astrology and astronomy make up for more than half
the content of the Brihat Samhita. In the translation (Iyer, 1884) referred to for this paper, the text has
been divided into two sections, the first containing highly technical information about the subject,
while the second is a compendium of all sorts of subjects. The first section, comprising 47 chapters is
aimed at professional astrologers who will understand and appreciate the detailed descriptions on
planets, their positions and their respective ramifications. He begins the section by describing the
characteristics of the ideal astrologer. The Acharya then goes on to display his deep, intuitive
knowledge of celestial bodies and planetary movements. He was the first to describe many
astronomical phenomena such as equinoxes, solstices, eclipses, comets, meteors and even sun spots –
which are now a scientifically-established phenomena.

Varahamihira devotes several chapters on predictive astrology, based on the position of planets,
bodily characteristics (angavidya: chapter 51), and omens. These predictions pertain to natural
phenomena and the general health, welfare and prosperity of people – both royalty and laymen.
There are also some chapters devoted to auspicious days and times pertaining to birth, weddings,
travel, etc. as well as ways of charting calendar periods.

In his unique book, Sandalwood and Carrion: Smell in Indian Religion and Culture, James McHugh
points out how Varahamihira even used smells for prosnostication! In three seemingly disconnected
passages, Varahamihira tells us a man's fortunes depending on the smell of his semen 11!

The common manner of practice of Hindu astrology as we know it today, owes a great deal to
Varahamihira's masterful treatise. Dreyer 12 avers, “Varahamihira... did for jyotish, what Ptolemy did for
Greek astronomy and astrology. …He summarised all the astronomical and astrological knowledge
available in India in a series of definitive books. ...His methodical approach gave Jyotish its scientific
status and influenced generations of practitioners in this field.”

11 James McHugh, Sandalwood and Carrion: Smell in Indian Religion and Culture, (Oxford University Press, 2013), p 81
12 Ronnie Gale Dreyer, Vedic Astrology: A Guide to the Fundamentals of Jyotish, (Weiser Books, 1997), p 20

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ii. Meteorology and allied subjects in the Brihat Samhita

Because planetary activity and climate are connected, Varahamihira's Brihat Samhita deals with the
subjects like meteorology, hydrology and seismology. The importance of rain in an agriculture-driven
economy, has been underlined in this text. Chapters 21 to 31 are devoted to rain and other natural

phenomena. He writes on rain, on Yogas like Rohini and Swati, on winds, cloud formations,
earthquakes, rainbows, dust storms and thunder bolts among other things. Rain gauging comes across
as an important function of the ancient Indian astrologer. He writes several verses describing the
colours of the sky, shapes of clouds, the positions of nakshatras , the growth of vegetation, behaviour
of animals, the nature of lightening and thunder and associated rainfall patterns.

Interestingly, Varahamihira not only talks about rainfall and resulting crop production but also
comments on the rise and fall of prices of crops thereupon!

Varahamira describes the general geography of the region and also devotes an entire chapter to
seismic activity and earthquakes. He classifies earthquakes by way of nakshatra time and gives many
natural indicators predicting quakes and some mythological reasons for their occurrence.

There is another remarkable chapter on 'Undercurrents' (chapter 54), where Varahamihira explains
how to gauge underwater sources based on geographical pointers. He mentions different kinds of
plants, reptiles, insects and other creatures as well as soil markers for groundwater sources. Elaborate
studies have been undertaken by contemporary scholars on this aspect and science has indeed
corroborated the accuracy of many of the parameters described by the great ancient scientist.

Iii. Architecture in the Brihat Samhita

Four expansive chapters in the Brihat Samhita deal with the science and craft of architecture. Chapter
53 is on House Building, Chapter 56 on Temples, chapter 57 on Durable Cements, Chapter 58 on

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Temple Images and Chapter 60 'On the fixing of images in Temples'. These chapters, along with other
Shilpa texts, form the basis of Vastu Shilpa and Vastu Shastra as we understand them today.

Varahamihira describes in some detail the kinds and dimensions of houses to be built by certain
classes of people. He also expertly comments upon the technical aspect of cement mixtures and other
masonic techniques. But it is in the context of temple architecture, religious sculpture and
iconography that the Brihat Samhita has received a lot of importance. The Brihat Samhita lists 20
types of temples ranging from one to twelve storeys high 13. The text also lists at least 56 design
requirements in temple construction.

For example: “The Garbhagriha or the inner apartment shall be half as broad as the breadth of the
temple and walls shall be raised all round. The breadth of the entrance to the garbhagriha shall be a
fourth of the breadth of the room and its height shall be twice the breadth.” (Chapter 56, verse 12).

There are similar detailed prescriptions about the central and ancillary icons in a temple – whether
Hindu or Buddhist – as well as sacred rules pertaining to their installation. So popular was this section
that it found place in Alberuni's 10 th century composition called Indica. A chapter on sculptures was
translated and included in the said book14.

Varahamihira devised and collated important tenets in Vastuvidya, fusing elements of mythology and
architecture. His 81-square grid became a popular layout plan, with each grid accorded to a particular
deity. The Vaastupurusha concept, as elucidated in his book, is still observed in the field of vastru
shastra. These helped create blueprints not just for the builder but also the priest. Installations rites of
mortar and god were dealt with equally by the genius that was Varahamihira. Along with Manasara
and Shilpa Ratna, the Brihat Samhita became an important source book for architectural guidelines in
the ancient through medieval periods.

13 Subhash Kak, Space and Cosmology in the Hindu Temple, (Paper presented at Vaastu Kaushal: International Symposium
on Science and Technology in Ancient Indian Monuments, New Delhi, November 16-17, 2002), p 2 [Sourced from
http://www.ece.lsu.edu/kak/Time2.pdf]
14 Albrecht Weber, The History of Indian Literature, (Routledge, 2013), p 274

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iv. Environment in the Brihat Samhita

Varahamihira shows an exceptional knowledge of the environment in his treatise. In his chapter on
Undercurrents (see ii), he lists a number of positive and negative bio indicators that point to or negate
the existence of groundwater at that point. In the exhaustive floral and faunal clues on water

divination, Varahamihira lists the number of plants, reptiles, insects and other creatures, which offer
valuable insights on the biodiversity, climatic and soil conditions of the period.

The Brihat Samhita also has a separate chapters on plants and animals. Chapter 29 is devoted to
Flowers and Plants, in which he indicates and interprets what the growth patterns of certain plants
and flowers means. He enumerates in great detail the kinds of plants that should or should not be
planted next to each other and the distance to be maintained between them. Plant nutrition and
disease has also been touched upon. Mention of grafting, pruning and fertilizing techniques further
testify for the incredibly deep knowledge Vaharamihira had on matters on gardening and plant life.

The Chapters 61 through 67 describe briefly the features of animals like dogs, roosters, turtles, goats,
horses and elephants. Varahamihira also chronicles exceptional behaviours of animals in the section of
omens, and between chapters 89 and 94, he explains the omens thereof. Chapter number 55 on
gardening also demonstrates Varahamihira's knowhow on plant life.

v. Gemology in the Brihat Samhita

Gems and jewels are first mentioned in the Brihat Samhita in the astrological context 15. The text makes
a mention of at least 22 types of jewels16, including diamonds, sapphires, rubies, beryls, amethysts,
corals, moon-gems, etc. There are independent chapters (81 to 84) devoted to diamonds, pearls,
rubies, and emeralds. It gives various parameters, some of which are used even by modern Indian

15 Ernst Wilhelm (Translated into English by), Graha Sutras, (Kala Occult Publishers, 2006), p 248
16 Sailendra Nath Sen, Ancient Indian History and Civilization, (New Age International, 1999), p 240

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gemologists. These chapters elaborate the sources of these gems and their quality. The author
describes the size, shape, clarity, purity, weight and even prices of some of these gems.

He also recommends the kinds of gems to be worn by people of different castes. Jewels were used not
just for ornamentation, but also for astrological reasons like protection against evil. Pearls seem to
have been popular in the Gupta Age, as Varahamihira describes many kinds of pearls and pearl
necklaces: ranging from one-string necklaces to 1008-stringed ones 17. These notes offer valuable
insights on not just the technical points of gemology, but also their uses in astrology and the prevalent
trade practices in that industry.

At the core of Varahamihira's recommendation of gemstones in astrology lies a concern for human
welfare. This feature is almost a constant through the Brihat Samhita and this is what has endeared
the writer to generations of readers.

vi. The Human Condition in the Brihat Samhita

Speaking of human welfare, a considerable part of the Brihat Samhita deals with this aspect. It forms
the interesting non-technical content in the text, which appeals to the lay reader. Human condition is
universal after all. Spread over the second part of the treatise, Varahamihira devotes a great many
chapters to describing people of the society. He has chapters (68, 69, 70) on the features of laymen
and women and of Mahapurushas or great men. The chapter on Angavidya and its contents has
already been mentioned above (see i). Further, there are chapters on 'In Praise of Women' (74),
'Amicability' (75) and 'Sexual Union' (78).

These chapters are extraordinarily exhaustive, and describe every desirable and undesirable attribute.
Varahamihira clues the reader in on the prosperity or adversity to be expected on the basis of all body
parts – from the hair on the head to the toes on the feet. In addition to physical features, he also
comments upon the subject's complexion, voice, strength, height, weight, and gait among other

17 Ibid

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things. He also classifies and describes people according to their dispositions and this may be
considered among the earliest personality types in a psychological context. He is pleasantly pro-
women in the chapter 'In Praise of Women', which is exemplified in the following verse:

“ In no world has Brahma created a gem superior to women, whose speech, sight, touch, thought,
provoke pleasurable sensations. Such a gem in the shape of a woman is the fruit of a person's good
deeds, and from such a gem a person obtains both sons and pleasure. A woman therefore resembles
the goddess of wealth in a family, and must be treated with respect, and all her wants must be
satisfied.” (ch. 74, verse 4)

However, the truth of a patriarchal society emerges in the subsequent chapter on sexual union, where
the 'good wife' archetype is firmly established in subordination. Moral ideals are introduced in the
chapter on 'Amicability', while the ideals of physical pleasure and marital life in 'Sexual Union'.

vii. Miscellaneous subjects in the Brihat Samhita

This last category includes a lot of varied subjects, ranging from trade commodities (chapter 41), to
pimples (chapter 52), from umbrellas (chapter 73) to spermatic drugs (chapter 76), and from 'Cots and
Seats' (chapter 79) to perfume mixtures (chapter 80)! When a grand astrologer chooses to include
lamps and toothbrushes in his magnum opus, it comes across as strange, but there is a lot to be read
between the lines regarding the society that Varahamihira lived in. These miscellaneous subjects open
a window to the social life of the period, pointing especially at the opulence of the Golden Age. It also
shows how the great scholar could write with equal ease on matters great and small, without losing
his poetic grace.

But most importantly, Varahamihira's Brihat Samhita shows how 'scientific, secular' treatises can be
humane. Unlike Western thought, where science is all about cold objectivity, this treatise is laced with
concern for the human condition. It reflects the Indian belief in the interconnectedness of all things.

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Conclusion

The Brihat Samhita is truly the magnum opus of Varahamihira – the great 6 th century CE scholar. He
deals with a dizzying number of subjects in this encyclopaedic treatise and gracefully condenses
knowledge from all important walks of life for future generations. Scholars and laymen alike stand to
benefit from the study of this text, for it has both – scientific and literary merit. Lal 18 succinctly sums it
up saying, “He (Varahamihira) has displayed his poetic genius even in the treatment of a highly
technical subject. … He is not pedantic or verbose in diction nor monotonous in versification.... his
diction is lucid, charming and elegant.”

18 Mohan Lal, Encyclopaedia of Indian Literature: Sasay to Zorgot, (Sahitya Akademi, 1992), p 4494

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