21 Individual Śāntis

CHAPTER XXI

Individual śāntis

It is now time to turn to individual śāntis, mostly post-vedic. The first is Vināyaka-śānti or Ganapatipūjā. This is perfornied at the commencement of all samskāras such as u punajanı and marriage in order that the fruit thereof may be had without obsta cles or for averting the evil effects of portents or in order to mitigato the adverse effects of the death of a sapinda or the like. When it is performed for its own sake it should be performed on the 4th tithi of the bright halt, on Thursday ild the auspicious nakṣatras Pusya, Śravaṇa, Uttarī, Rohini, Lasti, Aśvinī, Mrga

· śīrṣa, but when performed at the commencument of Upanayana or the like, one may perfurm it at time suited to the time of the principal rite. The sunluluu is given below. 11% In H. of Dh. vol. II pp. 213-216 it has been shown bow in the earliest stages represented by the Mānava-gruya and Baijavāpa-gshya which speak of four Vināyakas, all woru evil spirits, how in the next stage’ represented by the Yājñavalkyasmrti (1. 271–294). Vinayaka is not only represented as causing obstacles ( Vighna krt) but also as bringing success in all actions and rites (Vighnahrt) and how later on it was prescribed that Gapapati pūjā must be done first in all rites (Gobhila I, 13). Yāj. I. 293 provides 1197 that by worshipping Vināyaka in the way pres cribed and also the planets, a person socures success in his undertakings and the highest prosperity. The Viṣṇudharmottara II. 105. 2-24 borrows the verses of Yuj. l. 71-292, though not in the same order and adds a fuw. ’l ho Brahmapda provides 1198

  1. STUTTRÊSTEIE P 771ZTÅTATTART ACUZAT . निमित्तकमतिकूलनिवृत्यर्थे वा विनायकशान्तिः कार्या। तत्र कालः शुक्लपक्षचतुर्थी गुरुवार पुण्यश्रवणोत्तरारोहिणीहस्ताश्विनीमृगनक्षत्राणि शस्नानि । उपनयनादौ तु प्रधानकालानुरोधेन यथासम्भवकालो ग्राह्यः। तत्रामुककर्मणो निर्वित्रफलसिद्धयर्थमिति वा उपसर्गनिवृत्त्यर्थमिति वा, अमकसपिण्टमरणनिमित्तकाशुचित्वपातिकूल्यनिरासामिति वा सङ्कल्प ऊह्यः । धर्मसिन्धु p. 205; viage has a special meaning, for wbich vide H, of Dh. vol. II p.516.

  2. एवं विनायक पूज्य ग्रहांश्चैव विधानतः । कर्मणां फलमामोति श्रियं चामोत्यनत्त. Arell 471. I. 293, 04, le 23.30.

  3. जातकर्मादिसंस्कारे गर्भाधानादिकेपि च । यात्रायां वणिज्यादी युद्धे देवार्चने कामटे कामसिद्धच! पूजयेद्यो गजाननम् । तस्य सर्वाणि कार्याणि सिध्यन्त्येव न संशयः॥

ATTIVE III. 42. 42-44; TEITVE (IV. 44, 65-70) gives 51 aames of 70751.Navagrahaśānti

that Gajānana must be worshipped for success in all desires, in all samskūras such as Garbhādhāna and Jātakarma, when start ing on a journey or engaging in a commercial undertaking, at the time of battle, in the worship of gods, in troublous times. The Bhavisyottara chap. 144 has a śānti called Gananāthaśānti which resembles the Vināyakaśānti of Yāj.

In the Yājñavalkya-smrti (I. 294-308), the Vaikhānasa smārta-sūtra (IV. 13-14), the Baudhāyana-gļhyaśoṣasūtra, the Matsya-purāpa (93. 1-105), the Viṣṇudharmottara I. 93–105 and other purāṇas, in the Bșhad-Yogayātrā (chap. 18. 1-24), and in the medioval digests provision is made for a śānti rite to the nine grahus, viz. the Sun, the Moon, Mars, Mercury, Jupiter, Venus, Saturn (mentioned in the order of the week-days), Rāhu and Ketu. This naruyrahasūnti is the model (prakļli) of all śānti homas in all medieval digests. The Vaikhānasa-smārtasūtra 1199 provides that all religious rites should be preceded by this naya graha-śānti. Yājižavalkya 1200 says one desirous of prosperity, of removing evil or calamities, of rainfall( for crops), long life, bodily health and one desirous of performing magic rites against enemies and others should perform a sacrifice to planets.’t The Matsya (93.5-8) states that the narugrahamukla is of three kinds, viz Ayutahoma (in which 10000 oblations are made ), Lakṣahoma and Kotihoma. The first is described at length in Matsya 93.; 7-84, Laksahoma in 93. 85-118, Kotihoma in 93. 119-139. The Matsya further provides 1201 that Ayutaloma should be per formed in marriages, festivals, sacrifices, establishment of images and other rites, in order that no obstacles should arise therein and on occasions when the mind is perturbed or when some evil omen or unusual event happens.

    • .. … 1199. HELSI greaca HTFATHīčia . Fl. . IV, 14; the शान्तिकमलाकर, says, ‘अथ सर्वशान्तिप्रकृतिस्तु ग्रह यज्ञ उच्यते। तत्र एकान्दयाज्ञवल्क्यो whirat ṣifa ili ato ’ (folio lla).

‘1200. virnira: FIAT FI DETE Forata i entro:gigit a quem PETITII 415. I. 294, Hity 93, 2 (reads g y: and appa:). The ARTHI explajos:. ENA: 374E4AFTA: 11€ TTÜ ARVOI ne: “** grestane Brea; while 379lan says ‘mia: 47magagalaarpoisgte: kirayera:’.

1201, विवाहोत्सवयज्ञेषु प्रतिष्ठादिषु कर्मसु । निर्विघ्नार्थं मुनिश्रेष्ठ तथोद्वेगाडतेषु च। TUATSYAETATSU GATE TAHAT: 29 l ATY 93, 84, widoy IV. 141, 86–87. The notes will slow that several verses arc common to both Yāj: and Matsya and the latter is far more elaborate than 7p. or . I. . It is probable that Yāj. is the carliest of the three, that a. F. X. comes next and Haty is the latest of the three.

सवयज्ञेषु मातात. फलदानोन्मुखडाइवर्थ मवर्षणला. The मिनाक्षा

150

(880. TI, Oh. XXI

The procedure in Yāj. being concise and probably tho earliest among the extant works on grahayajṅu is set out hore, with a few additions from Matsya and Vaikhānasa. The images of the nine planets should respectively be made of copper, crystal, red sandalwood, gold ( for both Mercury and Jupiter), silver, iron, lead, bronze or (if all these be not avail able) they should be drawn on a piece of cloth with powders having colours appropriate to each planet or should be drawn on circles with fragrant substances (such as sandalwood paste ). The Matsya 1202 (93. 11-12) prescribes that in drawing the images the Sun should be in the middle, that Mars, Jupiter, Mercury, Venus, Moon, Saturn, Rāhu and Ketu should be established with grains of rice respectively in the south, north, north-east, east, south-east, west, south-west and north-west. Yāj. (I. 298) proceeds garments, flowers and fragrant substances

Pladet

Mantra in Yāj 1, 99-301 Jantra in Matsya 03. Jantra in Vai

133-37.

khāoasa-smārta sutra IV, 14.

Sun

Ā krsạena, Rg. 1. 35 ?

Same.

A satyepa (Tai.S.

III. 4.11, 2)

Moon

Imam devā, Vāj. S. IX Apyāyasva Rg. 1, 91. Somo dberum

40, X. 18.

16 or IX, 31, 4.

(Rg. I. 91. 20, Vāj. s. 31. 21)

Mars

same

Agair-mūrdbā divah

kakut, Rg. VIII. 44, 16,

same

Mercury Udbudbyasva, Vaj. S. Agae Vivasvad-uṣasaḥ, Same as in Yāj.

15.54, Tai. S. IV. 7.13.5 Rg. 1. 41, 1 Jupiter Bṛbaspate ati yad-aryah Brabaspate pari diyā Same as in Yaj.

Rg. IL. 23, 15.

ratheda, Rg. X. 103.4 Venus Appāt pari-srutah, Vāj. Sukram te anyat, Rg. Same asio Matsya

S. 19.75, Maitrā. S. III. VI. 58. 1. 116.

Saturn

San-no devir, Rg. X. 9, 4

same

same

Rāhn

Kāndāt, vāj, S. 13. 20, Kayā paścitra, Rg. Same as lo Matsya

Tai. S. IV. 2. 9.2

IV. 31. 1.

Keta

Ketum kļavan, Rg. 1.6.3.

same

sama

  1. Hatay 93. 11-12 are quoted by the faratat on 27. 1297 and 2. M. . (IV. 13) specifies the same as ‘Arandanaotetuta efraction पापण्यामिता! in the order of the seven week days, राहु and Dr.

Details of navagrahasānii

751

of the colour 2203 appropriate to each should be offered to the planets, also offerings should be made, guggulu is to be the incense for all planets and oblations of boiled rice accompanied with the mantras ( specified below) should be offered respectively to the nine planets.

The Vispudharmottara (I. 102,7-10) gives the game mantras as Yāj. does, Bhaviṣya (IV. 141. 34-36) gives the same except for Rāhu, for which it gives ‘Kayā naścitra,’ as in Matsya. Padma (V. 82. 30–32) is same as Matsya. Yāj. then proceeds (I. 301-302) that in homa for each of the planets the fuel sticks (samidh )1204 were to be 108 or 28 anointed with honey or clarified butter or with curds or with milk and they were respec tively to be of the arka plant, palāśa, khadira, apāmārga, pippala, audumbara, śami, dūrvā and kuśas for the sun, the moon and so on in order. A man 1205 of the three varṇas should honour brāhmaṇas according to the prescribed procedure (wash ing their feet &c.) and should feed them respectively (Yāj. I. 304) with boiled rice mixed with jaggery, or cooked in milk and sugar, sacrificial food (havisya), boiled rice from paddy becoming ripe in 60 days from sowing mixed with milk, boiled rice with curde, boiled rice with ghee, boiled rice with pounded sesame, rice mixed with meat, rice of various colours, for the sun, the moon and so on in order or with food that is available and according to his ability. The dukṣiṇā (fee) to the brāhmaṇas should be a milch cow, conch, draught bull, gold, garment (vāsas), a horse (white ), dark cow, iron weapon, a lamb, in honour

  1. The coloure. Fait. E. as contengono con

  2. The colours appropriate to the oine planets and their presiding deities are stated by वे. स्मा. सू. as follows: रक्तसितातिरक्तश्यामपतिसितासितकृष्ण

unt: I T OTIFE-aaral ng lagi untrerat: 11. The Hity slightly differs on both these; chap. 93, 16-17 provide that the colours are; red for the Sun and Mars, white for the Moon and Venus, yellowish for Mercury and Jupiter, dark for Saturn and Rāhu and smoky for Ketu. The presiding deities of nine planets according to Matsya (93. 13-14) are Śiva, Umā, Skanda, Hari, Brahma, Indra, Yama, Kāla and Citragupta for the planets, Sup, Moon and so on respectively. ___1204. कर्तव्या मन्त्रवन्तश्च चरवः प्रतिदैवतम्। अर्कः पलाशः खदिरस्त्वपामार्गोऽथ पिप्पलः । औदुम्बरः शमी दूर्वा कुशाश्च समिधः क्रमात् ॥ एकैकस्य त्वष्टशतमष्टाविंशतिरेव था। Evet Auhigi TeaTaTTor at yat: 11 7191. I. 298, 301-302, AFFT 93, 32. 24-28. ratug ATAT I. 101. 2-4 are very similar,

  1. Julaa-rer-relga-qua-ta-reala- that-auta ma For Parcoaia. FT. . IV. 13; FOR ( 93, 19-20 ) slightly differs from this and also from Yāj. AY ( 93, 38-41 ) prescribes Vedic mantras for the presiding deities of planets, wbich are mostly different from those in 8. FT.

752

respectively of the sun, moon and so on. The Viṣṇudharmottara (I. 103. 1-6 ) contains the same fees. 1206 He should offer special worship to that planot that may be unfavourably situated ( as regards his nakṣatra or horoscope) at a particular time. Yāj. winds up by saying that the rise and fall of kings depend on planets (vide note 800 for this verse). Viṣṇudharmottara (I. 106. 9–10) also has the same verse. Kr̥tyakalpataru (on śāntika, folio 5 b) quotes Bhaviṣya to the effect that planets are always favourable to him who abstains from injury to others, who is self-restrained, who acquires wealth by righteous means, and who always observes the niļamas (restrictive rules of conduct as in Yāj. III. 313). The śāntimayūkha (p. 21) also quotes this verso.

The Vaikbānasasmārtasūtra (IV. 13) provides slightly different kinds of nairedya food for the nino planots (as in note 1205) and prescribes separate Vedic mantras for tho prosiding deities (of the planets) to whom oblations of ghee were to be offered. The Matsya remarks at the end of tho description of Ayutahoma: ‘just as armour is a protection against the wounds by arrows, so śānti (graha-yajña) is protection against the strokes of Fate.‘1207

The Matsya (93.92) declares 1208 that Laksahoma is ten times of the Ayutahoma and Koṭihoma is one hundred times of Laksa homa in the matter of oblations, fees and rewards, that the pro cedure of invoking and bidding goodbye to the planets and presid ing deities, the mantras for homa, bath and gifts are the same in Lakṣahoma and Kotihoma. The Matsya gives 1209 the warning

    • -.. 1206. The aiat in . Far. . (IV. 14 ) is : 77CATIEF919 TG FIATY ताम्रमङ्गारकाय हिरण्यं बुधाय शुक्लं वामो वृहस्पतये हयं शुक्राय कृष्णां गां शनैश्चराय राहोश्छागं

THE USATA I. HET ( 93. 60-62 ) slightly differs from both F. and . . . as to gion and prescribes Paurānika mantras that are to accompaay these gifts (verjes 64-72).

  1. पथा बाणमहाराणां कवचं भवति वारणम् । तद्वद् देवोपघातानां शान्तिर्भवति ERUTI AT 93. 81, Aura 1. 105. 14. ACEY 228. 29 is a similar verse ‘बाणप्रहारा न भवन्ति यद्वत् राजन्नृणां संनहनंर्युतानाम्। दवोपचाता न भवन्ति तद्वद्धर्मात्मनां

शान्तिपरायणानाम् ॥

  1. BATETALT: Aith: FIA: FIYATI Brana: Teeta araua: फलेन च ॥ पूर्ववद् ग्रहदेवानामावाहनविसर्जने । होममन्त्रास्त एवोक्ताः स्नाने दाने तथैव च। HEFT 93. 119-120.

  2. अन्नहीनो दहेद्राष्ट्र मन्त्रहीनस्तु ऋत्विजः। यष्टारं दक्षिणाहीनं नास्ति यज्ञसमो रिपुः । न वाप्यल्पधनः कुर्यालक्षहोमं नरः क्वचित् । यस्मात्पीडाकरो नित्यं यज्ञे भवति विग्रहः

HATTU 93. 111-112 q. by geurige (on an frieni) folio 10a,

Grahayajna and Laksahoma

753

that & sacrifice devoid of distribution of food burns (i. e. brings disasters on) the country, devoid of (proper) mantras burns the officiating priests, devoid of (proper) fees burns the sacrificer; there is no enemy as (disastrous as) a sacrifice and that a poor man should not start on a Laksahoma, since wrangling (about food or fees) in a sacrifice always causes trouble or misfortune (to the sacrificer). The Bṛhadyogayātrā of Varāha (chap. 18 verses 1-24) deals with grahayajsız and closely follows Yāj. though some details are added here and there. Verses about the sun are quoted below (n 1213). The Yogayātrā also (chap.6) deals with the same matter. The Agnipurāṇa (chap. 164) is a wholesale copy of Yāj. (I. 295–308). The Matsya (in chapter 239. again deals with Koṭi-homa which continues for a yoar. The Matsyapurāṇa (chap. 94) contains nine verses on the manner in which the figures of the nine planets were to be drawn or painted and these are quoted by the Mitāksarā on Yāj. I. 297-298 and by Kr̥tyakalpataru (on śānti) folio 5a. Vide Kotihoma in list of vratas (p. 290 ).

The Grahayajña in Yāj. is short and simple, but in some purāpas such as the Bhavisyottara (141.6-85) and medieval and modern works it has become an elaborate affair by the addition of numerous details. One or two details may be pointed out. Each planet was supposed to have a gotra and was 1910 deemed to have been born in a certain country (vide note 875 p. 588 for the countries of the birth of planets). Therefore, in invoking the presence of each planet these two details have to be added ( as specified below in the note for the sun by way of illustra tion). The gotras of the grahas from the Sun to Ketu are respectively Kāśyapa, Atreya, Bhāradvāja, Atreya, Āngirasa, Bhārgava, Kāśyapa, Paithinasa, Jaimini. The Sainskāra-tattya of Raghunandana (p. 946 ) sets out from Skanda the gotras and countries of birth of the nine grabas and provides that if worship is offered to them without mentioning the gotras and countries that would be disrespectful to them. The Grahayajña

———– – 1210. ग्रहपीठस्य मध्ये वर्तुले द्वादशाइयले प्रामुखं सूर्य रक्तपुष्पाक्षतैः, आ कृष्णेन (क. १.३५. २) हिरण्यस्तूपः सविता विष्टप् सूर्यावाहने विनियोगः। ओम् । आ कृष्णेन। ओं भूर्भुवः स्वः कलिङ्गदेशोद्भव काश्यपसगोत्र सूर्येहागच्छेह तिष्ठ सूर्याय नमः सूर्यमावाहयामीति सूर्य FUTTI I erat p. 145; it must be pointed out that Yāj. does not lay down a procedure for Gala, JETTA, FIICETA dor does he even refer to them, as stated by haar (P. 22) FR TUFF u rang a 219cretara at fafara camara:11,

  1. D, 95

754

History of Dharmatastra (Sec. II, Ch. XXI

may be simple (kerala) as in Yāj. or Ayutahoma or Lakṣahoma or Kotihoma. A few further remarks are added here from the Agnipuarāṇa (chap. 149 ), Narasimha-purīna (chap. 35), Matsya (chap. 93 and 239 ), Bhavisyottara (chap. 141 and 142), Atharva parisista XXXI (for Kotihoma) and other works. The Kr̥tyakalpataru 1211 (Rajdharma) quotes the Brahma-purāṇa as follows: The king should perform two Laksahomas every year and one Koṭihoma which confers freedom from the fear of all calamities and he should at once perform a Mahāśānti that removes all evil consequences when there are eclipses of the Sun and the Moon and an earthquake. The Agni ( 149.12) says ‘Ayutahoma confors slight success, Laksahoma drives away all distress, while Kotihonia tends to destroy all kinds of trouble and confers all desirad objects. The Viṣṇudharmottara (II. 36. 3-4 ) states that Asyapati, father of the fanious polirratū Savitri performed a Laksahoma with the Savitri (Ctiyatri) mantras for securing a son. There is no atpūln in the world that is not conjured away by Lakṣahoma; there is no more auspicious thing that surpasses Lakṣahoma. In the case of the king who gets a Kotihoma performed by brāhinanas the enemies cannot stand up against him in battle: excessive rainfall, drought, mice, locusts, parrots, evil spirits and the like and all enemies on the battle-field ara conjured away from him. ‘1212 The Bhavi. syottara (142. 11-12) calls koṭihoma a sānti rite, which yields all desired objects, by which even grave sins like brahmana-murder are removed at once, all utpātas are conjured away and great happiness. follows. Bharisyottara (chap. 142. 7-54 ) contains an elaborate procedure of Koṭihoma and also a briefer one (in chap. 142. 56-80). Atharva-parisista (No. 31) describes the procedure of Koṭihoma; it was to be begun on an auspicious tithi in the bright half, on the mulūrla called Vijaya and on ‘one of the nakṣatras viz. Rohiṇī, Pusya, Anuradhā, the three Uttarās, Abhijit, Mrgasiras, Śravaṇa, Citri, Revati. The firepit was to be of eight cubits (for Laksahoma half of this ), the brāhmaṇas may be 20, 100, 1000 or even one crore, who

  1. STTOI Tettia 227 RTE RIDICETA TEAP सर्वाभयप्रदम् । “ग्रहणे सूर्यशशिनोभूकम्पोत्पातदर्शन । तत्क्षणे च महाशान्तिः कर्तग्यानिष्ट

gati Terhare of youn975 p. 166.

  1. a me erat ainda a casa ingi n meranceyhi कोटिहोमं तु यो राजा कारयेत्पूर्ववद् द्विजेः । न तस्य शत्रवः संख्ये जातु तिष्ठन्ति कहिंचित् । अति Tierarterunt: TXT: yah: 1 Tatarara ir a la fiert @ 149.5-8.

Grahayujña in Bșhad-yogayātrā

755

should offer fuel sticks anointed with ghee. The Brhadyoga yātrā 1213 verses are quoted below.

Some of the medieval works like the śāntimayūkha (p. 12) quote verses from the Skandapurāṇa that state how the unfavo urable aspect of Saturn led Saudāsa to eat human flesh, that of Rāhu made Nala wander over the earth, that of Mars led to Rāma’s banishment to forest, that of the Moon led to the death of Hiranyakasipu, that of the Sun brought about the fall of Rāvana, that of Jupiter led to the death of Duryodhana, that of Mercury made the Pandavas do work not fit for them, that of Venus led to the death of Hiraṇyāksa in battle.

Some of the medieval digests (ribandhus) such as the Dharmasindhu lay down that certain special gifts should be made when any one of the planets is unfavourable to a person, They are set out here from the Dharmasindhu (p. 135). For the Sun-Ruby, wheat, cow, red garment, jaggery, gold, copper, red sandalwood, lotuses; for the Moon-rice grains in veggel made from bamboo, camphor, pearl, white garment, jar full of ghee, a bull; for Mars-coral, wheat, masūra pulse, red bull, jaggery, gold, red garment, copper; for Mercury-blue garment, gold, bronze vessel, mulya pulse, emerald, slave girl, ivory, flowers; for Jupiter-topan, turmeric, sugar, horse, yellow corn and yellow garment, salt, gold; for Venus-garmont of various colours, white horse, cow, diamond, gold, silver, unguents, rice grains; for Saturn-sapphire, māsa beans, sesame and sesame oil, kulitthe (pulse ), she-buffalo, iron, dark cow; for Rāhu gomeda (a kind of gem of four varieties), horse, blue garment, blanket, sesame and sesame oil, iron; for Ketu-cat’s eye gem, sesarne and sesame oil, blanket, musk, lamb, garnients. In the author’s youth these directions about dānas (gifts ) were followed by many people and even now they are being followed to some extent. The Madanaratna (on Sāntika-paustika, folios 5 a to 7 a) gives separate śānti procedure for each of the grahas from the Sun to Ketu from the Bhavisyottara.

  1. STAH HAT: 917TIBITAT: 77: Fa: 1 311 goutafa Aranet गन्धाः सहागुरुणा। माषातसीतिलाश्वकसमुद्रचणकान् विहाय भोग्यविधिः । चकुलागिस्त्य पलाशशालकांकुसुमपूजा च ॥ अटशतमितेग्यो विप्रेभ्यो दक्षिणाहिताग्निम्यः । देया दृषकनकमयी F rancoraig lleu 183-5 (ms). It may be mentioned that the mantras for the oine grabas in merito do not agree completely either with Yaj. or with Matsya. They are 3 Houta,

3 477, Tal, ESHEI, Torra sna, sur Ai, pret aft:, si apas, nei puutiara. Compare table above on p.750,

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History of Dharmaśāstra (sec. III, Ch. XXI

Anothor śīnti rolers to the placating of Saturn when that planet occupios the 12th, 1st and 2nd rūśis from the rāśi of a man’s birth. This is rougbly a period of seven years and a half and is called ‘sūrilha-apilar șiku-piya’ in Sanskrit and’sīble sāli’ in Marāṭhi. The śānti consists in worshipping an image of Saturn made of iron placed in a vessel of iron or clay, covered with two dark garments or a blanket and offering to it dark and fragrant flowers, food or rice mixed with sesame. That food and tho image are to be donated to a dark brāhmana or to some brāhmaṇa with the mantra ‘san no devir (Rg. X. 9. *). If the worshipper be a sūdra be is to repeat it paurānika 1211 mantra (notod below) which refers to Nala getting back his kingdom by placating Saturn. This should be done every Saturday for a year or one should every day repeat the mantra containing ten names of Saturn (in note 1214) and should also repeat a Sanistotra (eulogy of Saturn) every morning. By doing so the trouble that Saturn causes for seven and half years is arerted.

Some of the medieval digests try to furnish an accurato definition of Sānti. Only one inay be cited here. The Santi mayukha 1215 of Nilakantha (first half of 17th century A. D.) defines it as a rito prescribed by the sastra, which (rite ) has its motive or urge sinfulness that is not clear (i.e. that is only inferred or presumed), that removes evil etfects relating only to this world, and the performance of which does not lead on to sin

The first clauses excludes gifts made to remove diseases like tuberculosis; 1216 the 2nd clause distinguishes śāntis from sacri.

  • —– — — — — — - - — 1214. The Paurāniki na9tra isi : gaa313914 A717 Britira: 1 FIÀ दो निजं राज्यं स मे सारिः प्रमोदन ॥ नमार्कए वाय शनैश्चराय नीहारवर्णाअनमंचकाय । YAT TERI 17 PRE

47 Trigall for p 135; the ten names of Saturn are कोणस्थः पिङ्गलो बन्नः कृष्णा रादान्तको यमः । सारिः शनेश्वरो मन्दः पिप्पलादेन HEEG: 19 g. by RC77777 on stiina Panth folio 8a.

  1. Secara Alarne paari nati FÅ mori क्षयादिहरदानादावतिप्रसङ्ग वारयितुं नैदानिकान्तम् । आमुष्मिकानिष्टनिवर्तकं वारयितुमैहिकेति। प्रायश्चित्तं वारयितुं मात्रपदम्। प्रायश्चित्तं तु आमुष्मिकानिटनिवर्तकमपि । अभिचारप्रत्यभि चारो वारयितुं पापाप्रयोजकमिति । तयोः फलतो हिंसालंन तदनुष्ठाने प्रायश्चित्तोक्तश्च पाप

FARMTE I N E P. 2.

  1. It was believed in ancicot India that diseases and bodily defects were due to sios committed in past lives. Vide II. of Dh. Vol. IV pp.174 175. Yāj. (III. 207 and 209 ) remarks that the murderer of a brābmana soffers from tuberculosis after passiog through the births of deer, dog, bog, and camel, serti TURI TEJET Tr i ““TEET redtoft Paretra: Ana बन्तकः॥

Definition of śānti

ht

fices (intended to socuro other worldly rowards) and prūyuscittas (that yield consoquences in this world as well as in the next) and the last clause distinguishes śāntis from rites of black magic (for destroying one’s nemies or securing a married woman’s love &c.) which is sinful.

The number of śāntis is legion. They are prescribed for conjuring away the effects of rare natural phenomena such as eclipsos, earth-quakes, rainfall (of peculiar kinds, of blood &c. ) hurricanes, fall of meteors, comets, halos, Fata Morgana; for protection against the evil effects of the positions and movements of planets and stars for the world and for individuals; for strange births among human beings and animals; for the good of horses and elephants; for certain untoward happenings about Indra’s banner and about images of gods falling of weeping, the cries of birds and boasts, the fall of lizards and the like on a person’s limbs and on certain stated periods or on solemn occasions.

All rites of Sānti, Paustika rites and the Mahādānas were to be performed in ordinary fire, since there is no authority to prove that they are to be performed in srauta fires or in smārta fire. Manu 3. 67 and Yāj. I. 97 refer only to ceremonies laid down in the Grhyasūtras. On Yāj. I, 285-86 the Mitaksarā prescribes ordinary fire for offerings in Vinayaka-śānti. Vide also Santi. mayūkha p. 4.

Both Manu !213 and the Viṣṇudharmasūtra prescribe that homas in which the Sun is the deity worshipped and Sāntihomas should be perforined by i householder on the partans (i. e. on Paurpamāsi and Amīvāsyā). These were śāntis at fixed periods. Similarly, when a person, male or female, of any casto completed sixty years, there was the possibility that he may die soon, or that he may lose his mother or father or his wife or sons or that various diseases may affect him; for removing this danger a śānti is prescribed (and is often performed even now) in order that he may enjoy a long life, be free from all calamities and for his complete prosperity. This is called Ṣaṣtyabdapūrti (completion of sixty years) or Ugrarathaśānti.12174

  1. FITTEL TRATTAISA gutegale fate : 1 AQ IV. 150; neret FARETA $ic f. 27. . 71. 86.

1217a. Vide Mitra’s Notices vol. IX No. 3234 for a ws. of Ugraratha santi and F. W. Thomas Presentation volume pp. 43-45 for gastyabdapūrti.’

1758

History of Dharmaśāstra (Soc. III, Ch. XXI

One of the oldest available descriptions of tho Ugraratha śānti is found in the Baudhāyanagrhyasosa-sūtra (V. 8.). It is brief and the main items in it are set out here. It should be performed in the month of one’s birth and on the nakṣatra of birth. A l’elli as large as a bull’s hide slould be made, & jar full of water should be placed thereon and on the jar an image of Mityu (Death) manufactured with two niskis (i. e. gold probably weighing as much) should be placed in the south-east corner; worship should be offered to tho image and a jup of euch of the niantras ‘apaitu mṛtyuḥ’ (‘may Death go away’, Tai. Br. lII, 7. 14. 4), ‘param Mrtyo’ (O Death! follow tho path beyond &c.’, Tai. Br. II, 7. 14. 5 and Rg. X. 18. 1), ‘mi nas-toko’ (O Rudra! do not injure our progany’ &c., Tai. S. VII. 1. 11. 2 and Rg. I, 114.8), and. Tryanıbakam’ (‘we offer sacrifice to Rudra’, Tai. S. I. 8.6.2 and Rg. VII. 59. 12) be made 108 tirnes; he offers oblations of cooked food with the fillilllllllūlyū (invitatory prayer) ‘mī no mahāntam’( Rudra! du not destroy our grown up ones &c.’, Tai. S. IV.5. 10., and Rg. I. 114.7) and the lījyū (offering prayer) “Mā nas-toke’ (Tai. S. III, 4. 11.? and Rg. I 114, 8). Then he makes subsidiary offerings of ghee with each verse of the Gortasūkta. 1218 Then be sprinkles himself with water from the jar to the accompaniinent of mantras from the Mrtyusūkta, from the Āyusyasūkta and with Paurānika mantras, honours the officiating priest, gives dakśiṇā to the brāhmanas and & dinner.

There is a Ms. (of only three folios in D. C. No. 609 of the year 1882–83, now in the Bhandarkar Oriental Institute at Poona) which deals with this sānti attributed to Saunaka and is called Ugrarathaśānti at the end. The sānti is to be performed on the day or nakṣatra of one’s birth. On that day the person of 60 years should take an auspicious bath, perform his daily religious duties, should invite brāhmaṇas and choose one to officiate who is learned in the Vedas and Vedāngas and is well conducted. First Ganesa worship should be performed, then

  • 1218 It is difficult to say what hymn is intended here by the word ‘gbrtasūkteoa’. It is probably Rg. VI. 70. 1-6 (ghstavati bhuvanisim &c.). The Mștyusūkta is probably the same as Rg. X. 18. The Āyusya hyma is a Khila hymo after Rg. X, 128 and begina ‘āyusyam varcasyam rāyasposam agdbbidam,’ The Karmapradipa of Gobbila (1, 17) prescribes that Āyusya hymos should be recited in sraddha for śānti, The Smṛticandrikā (sāddba p. 503 ) quotes Gobbila I. 17 and explains that they are bymas like the one beginning ‘ā no bhadrah’ Rg. I. 89, 1.

Ṣastyabdapurti-gānti

759

10 secondary obienia and then he showOT 3000, or 3000

puṇyahavācana, worship of Mother goddesses, then nāndisrāddha. He should bring together sarvausalhis, 1219 twigs and leaves of five trees, five jewels, purīcgav!ja, and pañcāmṛta; then worship of nine planets should be performed; an image of Mārkandeya was to be made from one pala or pala or 1 pala and the image was placed in a jar full of water surrounded by two garments; be should offer the 16 u parūras and offer to Mārkapdeya 1008, or 108 or 28 or eight offerings of fuel sticks, boiled rice, ghee, durvā, superior dishes with the mantra ( quoted below 1220). Then he should make a hom in honour of Mrtyuñjaya (Śiva) with oblations of dūrvā grass and sesame 10000, or 5000, or 3000 or one thousand in number and then he should sacrifice separately to the secondary objects of worship, viz. Asvatthaman, Bali, Vyāsa, Hanumat, Bibhiṣana, Krpa and Paraśurāma. Then he should perform a homa with fried grams according to his ability and should recite Srīsūkta, 1221 Rudra, the Āyusya mantras, the Purusasūkta and specially the complete recitation of the Veda; he should finish the homa and offer pūrṇāhuti; then water from the jar should be sprinkled over the yajamāna (i. e. person who has completed 60 years ), his wife and his near relatives; then there should be a japa of śānti hymn, the Puruṣasūkta, the mantra Rg. X. 18. 1, the Āyusya hymn, Pāvamāna hymn (hymn to Soma from Rg. IX. ), the six verses of Śivasaṅkalpa ( Vāj. S. 32.1-6), and Mahāśānti. Then the jar should be donated and the garments rendered wet by the abhiṣeku and a decked cow with calf should be donated to the officiating priest; ten (dūnas 1.22 to brāhmaṇas and gold weighing one hundred mūnas; he should perforın ājyāvekṣana and offer bali’ (to all beings, crows &c.); he should then receive the blessings of the brāhmavas and put on a new garment; then he should have nirūjuna performed and bow to deities and feed a thousand or a hundred brāhmanas and then himself partake of food along with his relatives. Whoever performs this sānti, according to the rules prescribed for grahaśānti, would certainly

  1. For the vide p. 444 above, for five twigs vide pp. 336, 339 above uadr

q e aad , for five jewels g. 337, 1220. मार्कण्डेय महाभाग सप्तकल्पान्तजीवन । आयुरारोग्यमैश्चर्य देहि मे मुनिपुङ्गच ॥

  1. श्रीसूक्त begins हिरण्यवर्णी हरिणीम् : रुद्र is the eleven anuvakas of a. #. IV. 5. 1-11, beginning with ARTE Area: Ru79$ are those like *. II, 38, 5, VII. 90. 6 or resor Riße XXXII. 9.

  2. For the ten dānas vide H. of Dk. vol. II. p. 869 49d above p. 334 for a ma,

760

(Seo. III, Ch. XXI

live for a hundred years, all misfortunes will vanish and all prosperity will be his. The prayoga (procedure of this sānti) is given below 1223 since it is often performed even now.

It is difficult to say why this śānti was called Ugraratha. Another śānti on the completion of 70 years or on the 7th night of the 7th month of the 77th year is called Bhaimarathi-santi, according to the Sabdakalpadruma, which quotes some verses from Punyaka without stating what work is moant.1223 Baud. grhyasosasūtra I. 24 prescribes a śānti for one who has lived up to 100 years or one who has seen 1000 amirāsyis.

The general rule about the time for santis is that no definite time can be fixed for them, since sānti rites are performed with the object of remoring the evil consequences of men’s lapses suggested by such indications (or cmens) as dreams, the evil aspects of planets and the like i. e. they are to be performed as and when omens or portents occur or are observed and one should not wait for such times as the northward passage of the Sun, bright fortnight and that one may perform sāntis even in the southward passage of the Sun or even in an intercalary

___1223. अथ प्रयोगः । देशकाला मंकीर्ण अमुकगोत्रात्यनस्यामुकर्मणा मम आयुष्याभि वृद्धयर्थ श्रीमार्कण्डेयादिंदवताप्रीत्यर्थं मग्रहमन्बानुग्ररथशान्ति करिष्ये । तदङ्गगणेशपूजामातृ पूजानान्दीश्राद्ध-आचार्यादिवरणं च करिष्य-दनि मङ्कल्प्य नानि कन्वा वृनाचार्यः शरीरशुद्धबंध देवयजनं रक्षस्वेत्यन्तमुक्या ग्रहस्थापनं कृत्रा माकण्डेयाय नम इति मन्त्रेण पीटोपरि कलशे मार्कण्डेयमावाह्य परिवारदवनावाहनं कुर्यान । अश्वत्थाम्ने नमः अश्वत्थामानमावाहयामि। एव. मुत्तरत्र बलये नमः बलिमावाहयामि. व्यासाय:, हनुमतः, बिभीषणायः. कृपायः, परशुरामाय: एता आवाह्य काण्डानुसमयेन पदार्थानुममयेन वा मम्पुज्याग्निप्रतिष्ठापनादि चक्षुषी आज्यनेत्यन्तं, तत्र प्रधानं आदित्यादीन यायालयानं ममिदादिदन्यः मार्कण्डेयं समिदाज्य वरुदपायसद्वध्यः प्रत्यकनष्टोत्तरमनन्याहोत्तराताटाविंशतिरष्टनंदयाभिर्वा आहतिभिः, मत्यजयं दूर्वाद्रव्यंणायुतसंख्यया पञ्चमहसूसंख्यया त्रिसहनमंख्यया सहयसंख्यया वा, पुन मत्युक्षयं तिलद्रव्येण पूर्वोक्तसंग्ख्यया । अश्वत्थामादीन् लाजद्रव्येणाटोत्तरादिसंख्यया यक्ष्ये शेषणेत्यादिप्रधानहोमानं कृत्वा श्रीसूक्तं रुद्राध्यायं आयुष्यमूकं पुरुषमूक्तं यथाशक्ति वेद पारायणं च कृत्वा बलिदानं पूर्णाहुनिं च शुला हामशेपं ममाप्य, अभिषेकं यजमानस्य सपत्नी. कस्य बन्धुवर्गसमन्निनस्य कृत्वा शान्तिमुक्तं पुरुषमूक्तं परं मृत्योनुपरेहीति आयुष्यसूक्तं पावमानं शिवसङ्कल्पं महाशान्ति च जप्त्वा अभिषककालीनवस्त्रमाचार्याय दस्वा सालङ्कारांगांच दत्त्वा दशदानानि विप्रेभ्यो दत्वा मुवर्णदानं च कृत्वा आज्यावलोकनं तिलदानं ब्राह्मणभोजनसङ्कल्पं आशीग्रहणं देवताभिवादनं च कृत्वा कर्मेश्वरार्पणं कृत्वा बन्धुजनैः सह भुनीतेति शौनकोक्ता उग्ररथशान्तिः । देशकाल. अमुकगोत्रात्पक्षस्य अमुकशर्मणः मम जन्मतः सनातषष्टयब्द कालनिमित्तदुःस्वमदन्तरोगदृष्टिमान्यछायाविकृतिध्रवादिनक्षत्रदर्शनभूतप्रेतपिशाचादि-नानाविध शारीरक्लेशापमृत्युमहोग्रपीहाराजभयादि-सकलारिष्टनिरमनपूर्वकदीर्घायुरारोग्यश्चर्यसम्पत्माप्त्या दिसदभीष्टसिद्धिद्वारा श्रीमार्कण्डेयादिदेवताप्रीत्यर्थे सग्रहमखामुग्ररथशान्ति करिष्ये । श्रीगजा. ननार्पणमस्तु ।

____1223 3. सप्तसततिवर्षाणां सप्तमे मासि सप्तमी । रात्रिभीमरथी नाम नराणामतिदस्तरा॥ तामतीत्य नरो योऽसौ दिनानि यानि जीवति । क्रतुभिस्तानि तुल्यानि सुवर्णशतवक्षिणः

“इति वैद्यकम्.

Time for Santis

761

month.1224 If there is no hurry, then a śānti was to be per formed on an auspicious week-day, an auspicious tithi and on certain nakṣatras, viz. the three Uttaras, Rohini, Śravaṇa, Dhaniṣthā, Satatārakā, Punarvasu, Svāti, Maghā, Aśvinī, Hasta, Pusya, Apurādhā and Revati.1225 As regards the Lakṣahoma the Matsya (93. 86 ) prescribes that it should be performed after securing favourable planets and Tūrūs (stars). Vide also p. 290 above about Kotihona prescribed by the Atharva-parisista ( XXXI pp. 187-191). The Matsya prescribes that a Kotihoma should be begun in Caitra or Kārtika (239. 20-21); the invisi bility of Jupiter and Venus and similar matters need not be considered when a śānti has to be performed immediately on the occurrence of an omen (or portent) or when the śānti is meant for alleviating the disease from which a person may be suffering,

As against several udthurus and trūtas, texts prescribe a rite called Mahāśānti. The Sāṅkhāyana Gr.(V. 11 ) speaks of a Mahāśānti, when an ant-bill grows in one’s house, which has been referred to abuve on p. 730 note 1162. The details of a Mahāśānti differ in different texts and on different occasions. The Ad bhuta-sāgara provides that where no specific details about santis against cortain utpūtas like a fall of meteors are prescribed one should have recourse to a sānti consisting in homa offerings to the accompaniment of one million repetitions of the sacred Gāyatri verse (’tat-savitur’ &c. Rg. III. 62. 10) or to the Mahāśānti called Abhayā according to the nature (grave or light) of the omen or portent.1226 In the Marāļhi commentary on the

1224, 3A a : 1 RAFFIC na Fata Tun Tu I a mere कार्याणि न कालस्तु विधीयते ॥ नमित्तिकानि काम्यानीति समानाधिकरणम् । निमित्ताद ग्रह दौःस्थ्यदुःस्वमादेः कर्तव्यत्वेन प्रतीतानि नैमित्तिकानि निमित्तसूचितदोषशान्तिकामनया क्रिया माणानि तान्येव काम्बानि । न कालस्तु विधीयते इति उदगयनशुक्लपक्षदिनपूर्वभागादिरूपः कालो नानुरुध्यते । तेन एतद्ध्यतिरिक्त दक्षिणायनादी निन्दिते मलिम्लुचादी च शान्तिकं कर्तग्यमिति

Paradies FICUTF: 1 ATAIATI p. 796 1 vol. I). This whole passage of the yea: (on pantieF) occurs on folio 4a and b in the Baroda ms, of it.

  1. TTT-TTI OTT-970-ETTA3T-Taarif-96-FITRINK -ettig राधारेषतीनक्षत्रेषु गुरुशुक्रास्तमलमासरहितेषु शुभवारतिथ्यादो शान्तिः कार्या । निमिसान्यव FATAL ETA a TFTTĀ SITUT TIFA I Alry p. 176.

  2. 315115TTTTTA grāg Si AEFTSHETATC FIT mpira raren T HETETI T CUFFIECHT74 aut I 37. T. p. 341; the MATCH of FAT ( folios 208-211 a ) prescribes a mabāśānti put in the Bbaviṣyapurana in the pame of liṭsna to be performed at the coronation of a king or before starting on an invasion, or when a person has a bad dream or the planets are upfavourable, or wben there is ao earthquake &c. Vide also शान्तिमयूख pp. 106-108 for महाशान्ति.

A, D, 96

.

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Nirnayasindhu (p. 233 ) about the question of a rite on the first appearance of a woman’s monthly illness a japa of Mahāśānti is prescribed after an elaborate hoina and worship and the Malā śānti is explained as consisting of the recitation of Rg. 1. 89. 1-10 (beginning with ‘ā no bhadra’), Rg. V. 51. 11-15 (beginning with ‘spasti no mimitām &c.’) and Rg. VII. 33. 1-15 ( begin ning with ‘san-na Indrāgni’). The Bhaviscottara (113. 2-46) describes a Mahāśānti to be performed at a king’s coronation, on his marching out on an invasion, when one has bad dreams or inauspicious omens (rimillas ), when the planots are un favourable or when there is lightning and the fall of moteors, when a Ketu appears, in it liurricane, carthquake, birth on a Mūla nakṣatra or Gardinta, on birth of twins, when parasols and banners fall on the grulind, when a crow, owl or pigeon enters a house, when malefic planets are retrograde (cspecially in the nakṣatra or rūsi uf birth), when Jupiter, Saturn, Mars and the Sun aro in the 1st, 1th, 8th or 13th houses (in a person’s horoscope), when there is 01.11! yulelor; when garments, weapons, horses and cows, or jewels and hair are lost, or when rainbow is seen at night in front, when the beam on a house pillar is smashed, whon a sho-mule conceives, on eclipses of the Sun and the Moon-on these a Malāśānti is commended. The procedure is briefly as follows: Five learned and well-conducted brahmanas should officiato in & iniumpre ton or twelve cubits on each side, in the midst of which there should be a raised platform four cubits on each side and in the south-east corner of that platform there should be a kunılı (receptacle for fire). Five jars should be placed, four in the four intermediate quarters (south-east &c.) and the fifth in the middle of the platform and numerous things such as twigs and leaves of some plants, jetrels, sandalwood, mustard grains, suni and dūrưā, kuśrs and grains of rico sl:ould be collectod thorcon; Vedic mantras such as ‘āśuḥ śiśāno’ (Rg. X. 103.1) on north west, ’ iśā vāsya’( Vāj. S. 40,1) on north-east, were to be recited over the jars, worship is to be offered with qanılhi, flowers, lamps, fruits like cocoanut to the jars and fire should be placed in the kundu with ‘agnim dūtam’ (Rg. I. 12. 1), seat (ūsuina) should be offerred with the mantra ‘kiranya-garbhaḥ’ (Rg. X. 121.1), then pūyusa should be cooked to the accompaniment of Puruṣa sūkta ( Rg. X. 90), eighteen fuel sticks of sami and seven palāśa ones should be cast into Agni, seven Thuis of clarified ghee and Boven of rice boiled in milk should be offered to Agni with a mantra ‘Jātavedase’ (Rg. I. 99. 1), four more with the hymn

Procedure of Mahāśānti

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tarat sa mandi’( R:y. IX. 53), seven with ‘yamāya’(Rg. X. 14 13) and again seven with idam Viṣṇur’ (Rg. I, 22. 17 ) and 27 āhutis to the 27 nakṣatras, then performance of ‘sviṣtakrt’ homa, grahahoma with sosame covered with gbee, then praya. Ścitta; thus ends the homa; then the ynjamuna sitting on a throne of kāśmarya wood should have sprinkled over him to the accompaniment of drum-beating and conch-blowing water from the five jars with five different mantras, then an offering to all the directions (viijlui) with the mantra ‘salutation to all bhūtas’. Aftor the bath, brālınaras recite a śānti over him after letting full a stroam of s:inti water all round; then puṇyaha rūcunu and then close of the śānti rite, then gifts of land, gold, beds, seats according to the person’s ability to brāhmaṇas; he should treat to a sumptuous meal the poor and helpless and men learned in the Veda. On doing this he secures long life, quick victory over enemies, even difficult undertakings succeed.

The huge work Adbhutasāgara is mostly concerned with rare natural phenomena such as halo, rainbows, hurricanes, glowing horizon (laguūru), meteors, comets, earthquakes, rain without clouds, red rain, shower of fish, Fata Morgama &c.

A few words must be said about some striking ones out of these. First comes earthquake. The Bṛ. S. (32.1-2) puts forth four theories of his predecessors about the cause of an earthquake viz. it was caused by huge animals dwelling inside the seas (view of Kāśyapa) or according to others (Garga ) it was caused by the heavy breaths emitted by the elephants of the quarters when tired by carrying the reight of the earth; others (like Vasistha) said that earthquake noise is caused by the winds striking against each other (in the sky) and falling on the earth; other acāryas (like Vṛddhagarga) held that an earthquake was caused by adsta (i. e, by the sins of the people on the earth 1977). In verses 3-7 of Br. S. (chap. 3:2) Varāba narrates the myth that mountains had in the dim past wings and the earth being much shaken by their movements approached Pitāmaha (Brabmā) and Brahmā seeing her sad plight asked Indra to discharge bis thunderbolt for clipping the wings of mountains and for removing the anger (or sorrow) of the earth; Indra did so, but he told the earth that Vāyu, Agni, Indra (himself) and

  1. The ब्रह्मपुराण sets out a novel cause of earthquake ‘यदा विजृम्भते. et AGUSTA99: I hear a F ATTET ATT U 21. 23-24; H. Ft. p. 383 quotes this verse from frutto with slight variations.

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Varuṇa would (each) at different parts of the day and night make the earth shake in ordor to indicate (to mortals) the fruits of their good and bad deeds. In Bș. S. 32, 8-: Varāha describes the spheres and premonitory signs of Vāyu, Agni, Indra and Varuna with the nakṣatras and the countries they affect. The Adbhuta sāgara (pp. 383-409) quotes most of the rerses of Varāba and prese cribes sāntis for each of the four deities that are deemed to be con nected with earthquakes. Thc Adbhutusigara refers to earthquakes that happened when angry Arjuna got no sleop after he made a vow that he would kill Jayadratha before the next day’s sunset (Dropaparva 77. +) and when Duryodhana challenged Bhima for a mace fight (Salyaparya 56.10 and 58.19).

It should not be a matter for surprise that ancient and medieral Indians regarded earthquakos as punishments sent by God for the sins of men. The English poet Cowper gives vent to this belief in his poem ‘Timepeace’, 1228 The most distinguished Indian of modern times viz. Mahatmi Gāndhi, regarded the earthquake in Bihar that ocurred on January 15, 1934, and affected an area of about 30000 square iniles and a population of about 15 millions and that killed thousands and made millions homeless, as God’s punishment for the prevalence of the evil system of untouchability in Hindu 1.24 society. To the natural and usual query why God should punish a small country or a small community with frightful earthquakes and overwhelm. ing waves when other countries and millions of other people are guilty of the same misdeeds, Cowper endeavours to give a reply

  1. 1228, Wbat tien: ’ere they the wicked above all,

And we ihe righteous, wbose fast-anchored isle Moved not, while theirs was rocked like a light skilf,

The sport of every wave. No! gone are clear. And none tban ne more guilty. But wbere all Stand chargeable with guilt, and to the sbafts Of wrath obnoxious, God may choose bis mark; May punish, it be please, the less, to ward The more malignant.

‘Timepiece’ lipes 150-158. 1229. Vide the eight volume life of Mabātmā Gandhi by D. G. Tendulkar, vol. 3 pp. 304-308 and vol. 4 pp. 41-42. The cbaracteristic sentences are ‘A man of prayer regards what are known as physical cala mitles as diviac chastisement alike for individuals and nations’; ‘A man like me cannot but believe tbat this earthquake is a divine chastisement sent by God for our sios’ (vol. 3 p. 303 ); “I sbare the belief with the whole world, civilized aod uocivilized, that calamities such as the Bibar que come to mankind as chastisement for their sias’ (ibid. p. 305 ).

dipatioasa si mai

Earthquakes and comets

765

in the lines quoted above. It appears that, in spite of the be. liefs now discredited, Vṛddha Garga and Varāha appear to have also believed that comets had orbits like planets and were visible in the firmament at certain long intervals of time,

The rules to be observed about eclipses have already been stated above (pp. 243-250). Though the real causes of lunar and solar eclipses were known long before the time of Varāha inihira as shown above (p. 242, n 622) this knowledge was not accopted by the masses for centuries and even now many people in India still entertain the old beliefs about eclipses.1230 Varāha criticises ancient writers like Vṛddha Garga and Parāśara who prophesied an eclipse when five planets including Mercury came together or there were such niinillas as halo of the Sun, dim rays 1231 ( Br. S. V. 16-17). Here the Santi for it will be briefly described. One view was that an eclipse was auspicious 1232 to a person, if the eclipse occurs when the Sun or the Moon is in the 3rd, 6th, 10th or 11th rāśi (zodiacal sign) from the rāśi of the birth of a person, it is noither auspicious nor inauspicious when any one of the two is in 2nd, 5th, 7th or 9th rāśi from that of birth and it is inauspicious when the eclipsed sun or moon is in the 1st, 4th, 8th and 12th rāśi from the rāśi of birth. The view of Garga was that if an eclipse occurs when the sun or moon is in the rāśi of the birth of a person or if any of them is in the 1st, 7th, 8th, 9th, 10th or 12th rāśi from that of birth or if any of them occupies the nakṣatra of the birth of a person or the 9th nakṣatra from that of birth, it leads to calamities for that person. If an eclipse occurred when the Sun or Moon occupied the bakṣatra of the day of the coronation of the king, that portends the ruin of the kingdom, the loss of friends and

  • – ——- —– 1230. Vide Bertrand Russell in * Impact of science on society’p. 11 for remarks on eclipses and for the use even Milton makes of popular beliefs about them.

  1. न कचिदपि निमित्तहणं विज्ञायते निमित्तानि । अन्यलिपि काले भवन्त्यथोत्पातरूपाणि ॥ पशग्रहसंयोगास किल ग्रहणस्य सम्भवो भवति। तैले च अलेग्यो न विचिन्त्यमिदं विपश्चिद्धिः ॥बहत्संहिता V. 16-17. vide उत्पल’s quotations on these from QR and Tr.

  2. TH ATEIT:FETHAU raṣiim (v. 1. fa i galiene grad F IO TI #qarrama: q. by ra, f. P. 68 which explains: RT TOFI, TENA, निधनं ससमतारा, पुराणान्तरे। सूर्यस्य संकमो पापि ग्रहण चन्द्रसूर्ययोः। यस्य त्रिजन्मनक्षत्रे तस्य रोगोधवा मतिः। तस्य दानं च होमं च देवार्चनजपो तथा। उपरागाभिषेकं च कुर्या पछान्तिर्भविष्यति । स्वर्णेने वाथ पिथेन कृत्वा सर्पस्य चाकृतिम् । ब्राह्मणाय दवेत्तस्य न रागादिया तत्कतः । जन्मनक्षत्र तत्पूर्वोत्तरेच त्रिजन्मनक्षत्रमुग्यते, जन्मदशीकोनविंशतितारा इति केचित् ।

A. M. p. 68.

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the death of the king. 1233 Atri said that when the eclipse of the Sun or Moon occurs in the nakṣatra of a person’s birth, disease, journeys and death are portended, and great danger for the king (whose nakṣatra is so affected). The averting of evil would follow if the man makes gifts and is engaged (that day) in worship of gods and japa.1231 Several modes of śānti are pre scribed, particularly for him whose rāśi or nakṣatra of birth or one of three nakṣatras (viz. that of birth, the one preceding and the one following the pakṣatra of birth) is occupied by the eclipsed Sun or Moon. One way is to make the figure of a serpent (that represents the demon Rāhu) with gold or flour and to donate it to a brāhmaṇa. Another was to make a serpent out of gold weighing a palu ( i. e. 320 gunjas) or one half, one fourth or one eighth pala and to fix a jewel on its hood and place the sorpont figure in a vessel of copper, bronze or cast iron full of ghee and donate it with a daksiṇā and also donate a silver diso of the moon and a golden serpent when it is a lunar eclipse and a golden disc of the Sun and a golden serpent when it is a solar eclipse. Further gifts of a horse, chariot, cows, land, sesame, ghee and gold also are recommended. The mantra accompanying the gifts addressed to Rābu is quoted below.1235 The Nirnayasindhu also sets out a far more elaborate santi from the Matsyapurāṇa, which is passed over for reasons of space.

• The fall of meteors (ulka) required a śānti. There were several beliefs about them. Garga held that they were missiles discharged by the Lokapālas 1236 who send down flaming meteore as missiles for indicating (coming) auspicious or calamitous events. Another view was that they were really souls that fell

1233.44 Trypy a Frigouroga! T u ETHIRI ATUI ara fondare wita q. by a. F. (g. in fā. I. P. 68 ).

  1. SITE TE: 1 OTET FETAHā ra ṣiṣe arru a राव महद्भयम् । तस्मादानं च दातव्यं देवार्चनजपस्तथा । कुर्याचस्मिन्दिने युक्ताप m enfiavene i q. by Firesagen p. 543.

  2. The game is : THIRU ETA HAREFA Faar graag शान्तिमदो भव । विश्वन्तुद नमस्तुभ्यं सिंहिकानन्दनाच्युत। दानेनानेन नागस्य रस मां देष

Frana. F. p. 68, WAF p. 35. Vide grot cbap. 106 and Matsya 251 for the story of Rāhu at the time of the churning of the ocean and I. A, vol. 16 p. 288 (for the same ) and I. A. vol. 21 p. 123 about the customs connected wita eclipses.

1236, Lokapālas are guardians of the world or of the four cardinal directions and four iatermediate ones from the east onwards in order via. Indra, Agni, Yama, Sūrya, Varuṇa, Vaya, Kubera, Soma. Somo substitate Nimrti for Sūrya. Vide Manu V. 96.

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down to the earth (for fresh births) atter enjoying in heaven the favourable results of their actions. 1337 Moteots are often referred to in the epios as falling on serious occasions 8. g. the Salya-parya mentions 1238 the fall of a flaming meteor accomp anied by a great noise and whirlwind whon Duryodhana fell in the macefight with Bhima In Dronaparva a flaming meteor is referred to as indicative of the coming death of the great ācārya and warrior Drona. The Adbhutasāgara (pp. 342-344) quotes & long passage (of 231 verses) from Atharvaṇādbhuta about the fall of meteors 1239 by day. It is said therein that such a fall of meteors by day portends the destruction of the country and its king and therefore a Mahāśānti called Amrtā should be por formed. There is an Atharvaṇa-parisista LVIII b on ulkā, but the Adbhutasāgara versos do not appear to have been extracted from that.

Certain natural phenomena, though they may be oalled utpātas if they occur at certain times, are not to be regarded 28 such at certain other times. In Bṛ. 8. 45. 82 Varāha says that certain occurrencos natural to certain seasons do not lead to any unfavourable consequences; one should know them from the verses composed by Rṣiputra that are concise. Then he pro ceeds: in Madhu and Mādhaya (Caitra and Vaisakha) the following occurrences lead to good viz. lightning, meteors, earth quake, glowing twilight, noisy whirl-winds, halo (of Sun and Moon), dust in the sky, vapour (in forest), red sunrise and sunset; possibility of getting from trees food, rasas ( sweet &c.), oily substances, numerous flowers and fruits; and amorous activities among cows and birds. The following are beneficial ( auspicious ) in summer (Jyestha and Aṣadha) viz. sky rendered dusky by the fall of stars and meteors, or in which the appear ance of the Sun and the Moon is dark-brown, which is full of fiery glow without a flaring fire, loud noises, vapour, dust and

  1. TEHTAVATE Tf: 1 storfor fourth gwrgurarefit: i HTCT #TATTI oterat Finana ali On R. 33, 1 and 7. F. p. 321: apa

Yurant garant EYNOT a atryman: I TECH. 33. 1.

  1. afferra ant greit fortement / RETRATAT THelat afastar warha पपात घोल्का महती पतिते पृथिवीपतौ। शल्पपर्व 58. 50-51; अपनदीप्यमाना च सनिर्माता

TOT I

T R I Fira get preg: u tome 7.38-39; ARY 163. 43 has : अपतगगनादुल्का विषपा महावना (among the numerous portents in the fight of feguretors with gre).

  1. . stergata GARE DEET #1 grieg Harareng I ATAT gelaat faxrawatan . PT. p. 342,

  2. 50-517 TSV ATT

ETETETT

FETHET

Offerteren

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History of Dharmaśāstra (Soo. In, Oh. XXI

winds, in which evenings are like red lotus and which look like & stormy sea, and when rivers are dried up. In the rains (Srāvana and Bhadrapada) the following portend no dangor vis. rainbow, halo (of Sun and Moon), lightning, dried trees giving out fresh sprouts, the earth quaking or rolling or showing other than its usual appearance, noises in the earth or gaps therein, or when lakes increase in expanse of water or rivers rise up (in floods), or when wells are full or when houses on bills roll down. In Sarad (Āśvina and Kārtika) the following are not of evil import viz. the sight of divine damsels, ghosts, gandharvas, air conveyances and other adbhutas; the planets, nakṣatras and other stars becoming visible by day in the sky; noises of song and music in forests and on mountain peaks; abundance of crops and reduction of waters. In Hemanta (Mārgasirsa and Pauṣa ) the following are auspicious viz. the progence of cool winds and frost, loud cries of birds and beasts, the sight of raksas (evil spirits), Yaksas and other (usually invisible) beings, non-buman voices, directions darkened by vapour together with the sky, forests and mountains, the appearance of the rise and setting of the Sun at a higher point than usual, The following appearances are auspicious in Siśira (Māgha and Phālguna) viz. the fall of snow, portentous winds, sight of terrible beings and adbhutas, sky resembling dark collyrium and rendered reddish-yellow by the fall of meteors and stars, the birth of various strange issue from women, Cows, sheep, mares, beasts, and birds, strange appearances of leaves, sprouts and croopers. Those when seen in the proper seasons are auspicious in those respective seasons, but when soon at other than the proper seasons they are very terrible portents. Two verses 1940

  1. a 17974youranger Art Figuna: sterren: समासोक्तः ॥ बजाशनिमहीकम्पसन्ध्यानिर्घातनिःस्वनाः । परिवेषरजोधमरक्तास्तिमनोदयाः। अमेग्योऽमरसस्नेहबहुपुष्पफलोदुमाः। गोपक्षिमदवृद्धिश्च शिवाय मधुमाधये ॥ “ऋतुस्वभावजा da Eur: Fal 2967: I altua aial Tere Terroute: IECH. 45. 82-84 and 95. The occurrence of these twelve verses ( 45. 83–94 ) both in Bṛ. S. and Viṣṇudbarmottara raises the importaot question of the chronological relation of tbe two works. Varāhamihira expressly tells us tbat he took the twelve verses ( 45. 83-94 ) from Ropatra or shortened them. Therefore, be did not borrow from the Vigaud basmottara, Roipatra has been often quoted by Varžba in bis works (vide above p. 593 and my paper in JBBRAS for 1948-49, vol 24-25, p. 15). Tht 2. 7. pp. 743-744 quotes the versos from 464,

A TM, Aegreater and rear. The twelve veries occur ip # 229, 14-25, fangafu II, 134. 15–26. It must be stated tbat 3. 71,

(Continued on next page)When certain happenings are not utpūtas

769

about Madhu-Madhava and the last one (Bļ. 8. 45. 84-85 and 95) are quoted below. The Bṭ. S. further provides 124 that whatever Gāthas ( prakrit verses or simply verses) are recited by persons of distracted intellect, the utterances of children and what women speak out does not turn out to be wrong and that a person that understands utpātas, even though he may be devoid of mathema tics (about planets), becomes famous and a favourite of the kingi and by knowing the secret (or esoteric ) words of the sage ( Rsiputra ) which are stated (by me), a person sees the past, the present and the future,

Another very curious portent mentioned in the Maha bhārata, Kausikasūtra 1242 (kaṇdikā 103), Matsya ( 243 ), Viṣṇu dharmottara, Bphatsamhita and the Adbbutasāgara (pp. 425– 436), Hemādri on Vrata vol. IL (pp. 1078–79 ) and Madanaratna (on śānti, folio 54b) is the trembling, dancing, laughing and weeping of the images of gods. The Bhiṣmaparya 1243 refers to the images in the temples of the Kaurava king doing these acts. In the encounter of Hiraṇyakaśipu with the Man-lion form of

(Continued froin last page) agreeg most closely with R. while in the hot the readings and the order of verses differ a good deal from the 31. T. ID my ‘History of Sanskrit Poetics’ (1951) pp. 64–70 I arrived for the Viṣṇudharmottara at a date between 500-600 A, D. on other evidence. In my opinion it is probable that the Viṣṇud harmottara borrows the verses from the Brbat-gambitā. If that he accepted, tbe Vigoudbarmottara (at least the 2nd section of it ) must be later than 600 A, D. It is possible to argue that the Purāṇa might have taken them from Rsipatra. But the Purāṇa does not say so and in keeping with the assumed character of the Purāgas as composed by the semi-divine Vyāsa at the beginning of Kali yoga, the Purāṇas generally take care pot to admit aby borrowing from a merely human author. It should be noted that three of the verses quoted only from Yogayātrā of Varāba by 37. #l. p. 494 occur in payanter U. 176, 9-11.

___1241. उन्मस्तानां च या गाथाः शिशूनां पञ्च भाषितम्। लियो यच भाषन्ते क्रम नास्ति व्यतिक्रमः ॥ “उत्पातान गणित विवजितोऽपि बुद्ध्वा विख्यातो भवति नरेन्द्रवल्लभश्व एत. prestare ter T an wafat teqaffin EGR. 45. 96 and 98.

  1. Suhadarat gula em CAP per pena EUROT कुर्वन्ति र आसुरा मनुब्या मा नो विदनमो देववधेश्य इत्यभडियात् । सा तब प्रायश्चित्तः।

TOTE 105, O MIETT HEO To is a Rty in miRTIE 104.2; Alt faano is situat I. 19, 1 and F a ixar: is su. VI, 13, 1. This prescribes a tanti viz, the offering of abutis (of gheo ) with these ogntras called Abhaya.

  1. amarraren artean ata: 1

proqram um 112. 11.

A, D. 97

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Viṣṇu the Matsyapurāṇa 1244 states the images of all gods shut and open their eyes, laugh, weep, scream, emit smoke, blaze, and these signs indicate that great danger impends. In the Atharvana-parisiṣta 1245 LXXII this matter is treated (in prose). It says there are portents called dryja which occur in temples ; they (images) laugh, sing, weep, shriek, perspire, Cause smoke to issue out of them, they blaze, they tremble, open their eyes and shut them, blood oozes from them, they move to and fro’ These strange phenomena are said to forebode drought, danger from weapons, famine, epidemic in the country and destruction of the king and his ministers (or relatives). The śānti pre scribed in the same Atharvaṇa-parisista (4.7) is as follows: one should boil pāyasa in the milk of 108 kapilā cows; if such cows are not available one should cook payasa with the milk of one hundred milch cows; he should put on the fire fuel sticks with ends towards the east, should spread round the fire darbha grass and should offer oblations (of rice) in fire to the accompaniment of the mantras addressed to Rudra 1245 and called Raudra-gana and also offer clarified butter (in fire). He should present white flowers, he should treat brāhmaṇas with boiled rice and should donate the same cows (the milk of which was used for cooking payaga ) or donate the kingdom for a limited period for the satisfaction of a brāhmaṇa; he should give to the officiating priest a thousand cows and donate a good village. * Now śāntis on the birth of human beings should be referred to. There are several śāntis concerning the birth of a human being, such as a child’s birth on Mūla, Aśleṣā, Jyesthā nakṣatras, on gan lanta, on the 14th tithi of the dark fortnight or on

___1244. उन्मीलन्ति निमीलन्ति हसन्ति च रुदन्ति च । विक्रोशन्ति च गम्भीरा धूमयन्ति

TI AWAT: RICETI Fora (v. l. 4791) TUTARTY 163. 45-46 - TH V, 42. 137–138.

  1. fecurityrava a g 30 EHPA 11 serta mata aparatat प्रथमयन्ति मज्वलन्ति प्रकम्पन्त्युन्मीलयन्ति निमीलयन्ति लोहितं अवन्ति परिवर्तयन्ति । आथर्वण. fate LXXII (HELICEATA) P. 525. It may be noticed that three of these actions occur in the भीष्मपर्व and six in मत्स्य.

  2. The demo (the string of mantras addressed to Rudra in a Kārti) specified in Tusforfaite XXXII, 17 is as follows: Figaro येऽस्याम . प्राची विक, उदितनयो अक्रमन्, भवा शर्यो मन् वाम्, ब्रह्म जज्ञानम्, अनासा ये, सहस्रधार एव, ग्रीष्मो हेमन्तो, अनडुम्यस्त्वम्, महामापो, वैश्वानरो, यमो मृत्युः, यां ते रुद्र योऽयो गलो, भवाशयों मृठतम्, भवाशर्वाविदं बमो, यस्ते सौ वृश्चिकः, तस्मै प्राच्या विशो

arena ig TOT: 1. Vide note 1 on p. 146 io Bloomfield’s edition of the fine 50, 13 for identification of these pratīkas from the Atharvaveda.

Santi for birth on Āfleṣa

771

amāvāsyā, on Vyatipata-yoga or on Vaidhfti or in an eclipse, or on the birth of twins, or when a girl is born to a person after three successive births of sons or a son is born after three sucoes give births of girls. Some of those sāntis are performed even now. Therefore two of them which are still in vogue, though gradually becoming infraquent, are briefly described here. The consequences of birth on Mūla, Jyesthā and Asleṣā are more or legs similar. Here the śānti for birth on Āśleṣā is briefly set out.

The Asleṣā nakṣatra has a mean measure of 60 ghaṭia. It is to be divided into ten parts in order 13466 viz. 5, 7, 2, 3, 4, 8, 11, 6, 9 and 5; birth of a son in these parts indicates in order the loss of kingdom, death of father, death of mother, addiction to lovemaking, he has devotion to father, has strength, loses pro perty, has proneness to charity, pleasures,‘wealth. If the nakṣatra be divided into four parts, birth in the first part is auspicious but in the other three parts indicates loss of wealth, death of father, death of mother. If the child is a girl born on the last three quarters of Āśleṣā indicates the death of the future mother-in-law of the girl; if the child be a boy and is born in the last three quarters of Āśleṣā, that indicates death of his future mother-in-law. One should perform a sānti for birth on any quarter of Aśleṣā, either on the 12th day from birth, or if that be not possible, on the next Aśleṣā or on any auspicious day. On that day he (the father or other performer) should make a saṅkalpa 1247 as noted below

  1. अथाश्लेषाफलम् । मूर्यास्यनेत्रगलकांसयुगं च बाहू हज्जाराह्यपदमित्यहिदेह भागः । बाणादिनेत्रहुतभुक-श्रुतिनागरुड़-पण्नन्द-पश्च शिरसः क्रमशस्तु नाडयः । राज्य पितृक्षयो मातृनाशः कामक्रिया रतिः। पितृभक्तो बली स्वमस्त्यागी भोगी धनी क्रमात् । नि.सि. p. 244; PRATECHITFIT folio 88 b. The presidiog deity of Aslesā is serpent. The first half of the first verse mentions the head, mouth and other parts of a serpent’s body (io all ten). Separate as uti plus athgura.

  2. SIFY Taylorma r ifegitenTH FTHEHET suma 10.a r ay. The game is described in the # ( on mureren heen folios 35b and 36a) and in t he pp. 59-60. On a dew śūrpa (wionowing basket) a red piece of cloth is spread, the new bora child is placed thereon, and is covered with cotton thread from head to the soles of the feet and is put on a heap of sesame, then the child is brought gear a cow’s mouth. Then (pretending that) the infant is born from a cow’s mouth, the child is bathed with cow’s milk with the hymn Vimar-yonim kalpa yatu ’ ( Rg. X.184. 1. Store. V. 25. 5 and I. 34. VI. 4.21), The infant should receive the touch of the cow’s limbs at the bands of the priest with the mantra of Vigoa (Rg. X. 184. 1). The officiating priest should take the child that is (now imagined as) born from (the mouth of) the cow and

(Continued on next page)

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after performing the Gomukhaprasara-śānti. He should worship Rudra and Varuṇa on two jars, should invoke the serpents, the lords of Asleṣā, on an image placed on a jar established on the figure of a lotus with twentyfour petals and invoke Brhaspati, the lord of Pusya nakṣatra, to the south of the jar (for serpents ) and the pilys (the lords of Maghā) to the north of Āślostī jar and invoke on the twentyfour petals, beginning from the petal which is due east and proceeding to the right therefroni, twentyfour deitios beginning with Blaga, the lord of Purvi Phalguni up tu Aditi, lord of Punarva:u; then he should invoke the lulinpalas (eight); then worsbip all the deities invoked, establish firo (fur homa) and the planets and perform amihem ( putting fuel uil the sacred Agni). After the minihame of the Sun and other planets he should offer to the principal doities, viz. the serpents, 108 or 28 of each of the materials viz. pāyasi mixed with gheo, fuel sticks, clarified butter and boiled rice, to Brhaspati and pitis 25 or 8 offerings of the same materials and to tho ?+ deitios (uf nakṣatras ) riz Bhaga and the rest eight lies vf piyasu tu each with the rerse ‘rak-chaium’ (Rg. X. 87. 1). The other deities are to be worshipped us in santi for birth on Allda naksatril and the offerings and mantras are to bo the same as in that śānti. A śānti for the birth of a child on the 14th tithi of the dark half is still in vogue and the author knows abuut it personally; it is described at length in the Madanaratna (fulio 24 from Gārgya) and in Sānti-kamalakara. The santi on the birth of a child on Mūla nakṣatra is described in Madanaratna from Garga (folio 27b to 286,)one peculiarity of which is that the father had to collect one hundred roots of trees and plants (mūla means ‘root’). Vide also Sinti-kamalākara (folio 77a).

( Continued from last page) hadd it over to the mother w bo should pass it on to the father who should then return it to the mother The child should be placed on a piece of cloth and the father should look at the face of the infant Then the priest should Bprinkle the infant with drops from the mixture of cow’s urine, duog, milk, curds and gbee with the maotras begioning with ‘Apo bi sthā’ (Rg. X. 9. 1). The father then smells thrice parts of the child’s head with the mantra ’thou art bord from each limbs of the father &c.’ ( 3511 HATA

EITTÀ I BATEARATE Fila Fita: pu) and places it with the mother. This mantra is quoted in Nirukta III. 4 and in the Br. Up. VI. 4. 8. It would be poticed that there is a symbolic simulation of the child (that was born on an unlucky oakṣatra &c.) as baving been born from the mouth of a cow ( a very sacred animal from Vedic timas). Vide of pp. 171-172 for details of t heṣtia. The mantra • Viṣṇur yopim kalpayatu’ is employed in the Garbhādbāna rite,

Trikaprasuvaśānti

775

The birth of a girl after three successive births of boys or of a buy after three successive births of girls was supposed to indicate unfavourable consequences to the parents and the family and death of the eldest, loss of wealth and great sorrow. There fore a śānti was recommended on the 1lth or 12th day from the birth of a girl or buy (as the case inay be) or on an auspicious day, He (the father) should choose ācārys (chief officiating priest) and otlier priests, then perform a sacrifice to planets and offer worship to the golden image. vf Lralnā, Vionu, Śiva and Indra on a jar placed on a heap of grains. On a fifth jar he should worship Rudra and und lrūhrera should recite four hymns to Rudra oleven times and all -intisuktas when homa is being performed. Tlie acarya should cast into the fire fuel-sticks, ghee. sesamo and boiled rice 100, 105 or 360 times to four deities viz. Brahmā, Vislu, Mahosa and Indra respectively with the mantras ‘Brahma jajñānam’ (Tai. S. IV. 2. 8.2., Vāj. S. 13. 3), ‘idam Viṣṇur’ (Rer. I. .17), ‘Tryanabakam yajāmahe’ (Rg. VII, 59. 12, Vata Indra bhayāmahe’ (Rg. VIII, 61. 13). Then he should perform “Sviṣirket’ homa, 12’s then offer bali and pārnūkus. The family members should be sprinkled with the sacred water. The performer should bonour the ācārya and donate sono gold and a col to himn and gire caliṣiṇā to the other priests, should louk into il vessel full of ghee and should make tho brūhmanas recito scinti versos. The images with the addi tions or decorations thereof should be donated to the guru, brahmanas, puor and helpless peuple should be fed according to his ability. By doing this sānti all misfortunes are destroyed. (Nirnayasindhu p. 218 and Sintiratnākaru, folio 109).

The Kausikasutrit (kawikis 110 and 111), Br̥hatsamhita 12-19 (chap. 15.51–5+) and the Adihutasizara pp. 539-569 deal at length with the purtants of births tu women, cows, mares, she asses &c. A full passagas only are set out here. Varāhamihira 1:49 says ‘when women give birth to monstrosities, or to two, tliree, four or more children at the same time or they are delivered much before or after the proper time, then results —- – —– - —– - —– – ——- -

  1. For ‘Sri takit,’ vide H. of Dhi. vol. II. pp. 208, 1257 (2nd note). Vide Nirnayasiodhu p. 248 and Dharwasiodhu p. 186 for this sāpti called

Trikaprasavasanti’ i e. santi on the successive births of a group oi three ( sons only or daughters oply). The Age (p. 20) prescribes that the ‘pūrnābuti’ is to be cast into fire with the mantra ‘Mūrdbādam divo’ Rg. VI. 7. 1, Vaj. S. VII. ?4, Tai. S, I. 4, 13.

  1. TAR Fiori igral: agni ali garantire a 2515 #471 Haralech. 45. 52.

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destruction of the country or family’. The Matsyapurāṇa 235. 1-3 and Viṣṇudharmottara II, 140. 1-3 have identical verses similar to the above. The Bhlsmaparva 1250 (chap. 3.2-7) refers to portentous births such as the following ; ‘pregnant women and women who had never before given birth to sons produce mon strosities; so also even wives of men who are Vedic scholary are giving birth to eagles and peacocks, mares give birth to calves, dogs to jackals; some women have given birth to four or five girls (at the same time) &c.: The Bṛ. S. proceeds 1251 ‘If mares, camels, she-buffaloes and cow-elephants give birth to twins, that portends death to them. The effect of such births will come to pass about six months later; Garga has declared twu ślukas as to the śānti in such cases. The women that give birth (to twins or monstrosities ) should be removed to another place (ur country) by one that desires his own happiness, he should gratify brābmaṇas by gifts of things desired by them and should cause & śānti (propitiatory rite) to be performed; as to quadrupeds, they should be removed from their flocks or herds and be aband oned in other countries; otherwise there would be ruin of the town, the owner and the flock or herd.’

Various modes were employed to divine the future, viz. (1) the position of planets and stars, (3) indiridual horoscopes, (3) flight and cries of birds like khasjana and crow, (+) natural phenomena (eclipses, meteors &c.), (5) dreams, (6) voices suddenly heard, (7) the physical and mental conditions of mon, animals &c. The first four hare already been briefly dealt with. Now dreams will be taken up for discussion.

It has already been geen (p. 728, notes 1157 and 1158) how in the Vedic literature dreams had been associated with good luck or ill-luck. The two epics, the Svapnādhyāya (of Atharvana-pari. śista LXVIII pp. 438-449), the Brhad-yoga-yātrā of Vāraha (chap. 16.1-31 ), Purāṇas such as Vāyu (chap. 19.13–18), Matsya (chap.242), Vispudharmottara (II. 176), Bhaviṣya I. 194, Brahma vaivarta-purāṇa (Ganesa-khanda 34. 10-40 ), describe good or bad dreams; Agni (229, many verses of which are the same

  1. fugferagata garapena Fanficona i prate and feet ब्रह्मवादिनाम् । वैनतेयान्मयूरांश्च जनयन्ति पुरे तव ॥ गोवत्सं घडवा सूते श्वा शृगालं महीपते॥ ***fera: FTFS45174 H: Tu toat:ll for chap. 3. 2, 5-7; 3. FT. PP 562–63 quote these.

  2. बडवोट्रमहिषगोहस्तिनीषु यमलोद्भवे मरणमेषाम् । पण्मासात् सूतिफलं शान्ती श्लोकोच गतिौ। नार्यः परस्य विषये त्यक्तग्यास्ता हिताधिना। तर्पयेञ्च द्विजान्कामैः शान्ति चैवात्र कारयेत् ॥ चतुष्पदाः स्वयूथेभ्यस्त्यक्तव्याः परभूमिपु । नगर स्वामिनं यूथमग्यथा तु Paraan EH. 45. 53–54, g. by 37. . p. 563.

Works on sāntis about dreams

775

as those of Matsya chap. 242), Bhujabala of Bhoja (pp. 298-304 verses 1347-1378 ), the Adbhutasāgara pp. 493-515 deal at length with the matters relating to dreams and śāntis therefor. Saṅkarā cārya in his commentary on Vodāntasūtra 1952 remarks that those who have studied the Svapnādhyaya declare that to see oneself riding on an elephant or the like is auspicious and to see oneself sitting in a conveyance drawn by asses is inauspicious (or unlucky). It appears that rarely an ancient writer like Angiras 1253 said ’the movements of planets, dreams, nimittas (like throbbing), utpātas ( portents) produce some consequences by chance; wise men are not afraid of them’. Numerous dreams are mentioned in the Rimāyapa on several occasions. Some examples may be given. In the Sundarakānda (chap. 27,3 ff) Trijatā (a rūkṣasi ) details several dreams that she saw and that indicated the destruction of rāksasas and that were favourable to Rāma. Among the evil omens that she saw in her dream about Rāvana were; he had his head shaved, he drank oil with which he was drenched, he was dressed in red garments, was intoxicated, wore wreaths of Karavira flowers, he fell on the earth from his puspaka balloon, he was carried in a chariot drawn by asses, he was wearing red

flowers and was anointed with red unguents &c. (verses 19-27). Similar dreams occur as seen by Trijatā in the story of Rāma contained in the Vanaparra chap. 280. verses 64-66. In the Ayodhyākā»da (chap. 69. 8. ff) Bharata who was with his maternal uncle saw in a dream his father (Dasaratha) dirty and with disherelled hair, falling from a mountain peak in a turbid lake full of cowdung, drinking that dirty water and oil; he also saw the ocean dried up and the moon fallen on the earth, he saw his father seated on a dark seat of iron and wearing black gar ments and beaten by women dark and tawny in colour, he saw him going to the south in a chariot drawn by asses &c. Bharata says that these dreams indicated the death of the king (Daśaratha) or of Rāma or Lakṣmana. In the Mausalaparya of the Mahā bhārata (chap. 3. 1-4) the Yādavas saw in dreams a black woman with whitish teeth running to Dvārakā with a laugh and kidnapping their women and terrible vultures were seen to be devouring the Vrsnis and Andhakas in their own houses in which sacred fires had been establisbed &c.

  1. 37TT FATE TFG: FETTET Fi pana aparatairg retainiai retarf on a craft III. 2. 4.

  2. ffasi THULEHT | JET Frā FH PATINasi ani o reharri arz: PFT a lerua u Bufthrer II. 15,

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History of Dharmaśāstra (Sec. II, Ch. XXI

quoting the Fun

One passage froni

5031 is cited here

It is impossible to point out the unlucky and lucky dreams as their number mentioned in Adbhutasagara (pp. 502-513), quoting the Purāṇas, Parāśara, the works of Varāba and others is extremely large. One passage from the Matsyapurana ( 242 verses 2-14, quoted in Adbhutasāgara pp. 502-503) is cited here by way of illustration; ’the springing of grass and plants from one’s body (except from the navel); bronze vessels dashed against one’s head and pulverized; sharing of the head; nakedness; wearing dirty garments; bath with oil; being smeared with mud; fall from a bigh spot (hill &c.); sitting in a swing, collecting mud and iron; killing horses; ascond ing trees that have flowers and over circles and riding boars, bears, asses and camels; eating of (the flesh of) birds and fishes and oil and rice mixed with midga or maṣa; dancing, laughing, marriage and singing; playing on musical instru monts other than stringed ones; going for a dip in a river; bath with water mixed with cowdung or mud or with water fallen on bare earth; entering the womb of one’s mother; ascending a funeral pyre; the fall of Indra’s banner; the fall of the Sun and the Moon; seeing portents of the three kinds (heavenly, those in atmospheric regions and earthly); anger of gods, brāhmaṇas, kings and one’s lux; embracing maidons; sodomy; loss of one’s limbs; vomiting and purging; going to the southern direction; being overwhelmed by a disease; fall of fruits and of flowers; fall of houses; sweeping of houses with a broom; playing with goblias, birds or animals that subsist on putrid flesh, monkeys, bears and men; humilia tion by strangers (or enemies); arising of calamity brought on by another person (or enemy); wearing ochre-coloured garments; playing with women; plunging into oil or drinks; wearing red flowers and applying red unguents; these and others are inaus picious dreams.

In the Brhadyogayātrā 1254 Varāba prescribes that the king wearing silken garments, pearls and jewels and accompanied by

  1. यज्जाग्रतो दूरमुवैति देवमाश्य मन्त्रान प्रयतखिरेतान् । लकमुग्दक्षिणपार्श्वशायी खमं परीक्षेत यथोपदेशम् ॥ नमः शम्भो त्रिनेत्राय गन्द्राय वरदाय च । वामनाय विरूपाय समाधि पतये नमः । भगवन् देवदेवेश शुलभूषवाहन। इष्टानिष्टे समाचदा स्वमे सुतस्य शाश्वतम् ॥ वृहद्योगयात्राq. by अ.सा. p. 494; the two verses नमः शम्भो occuria विष्णुधर्मोत्तर. 176. 9-10 and also the reference to ‘yajjāgrato’ (occurs in verse 11). That first mantra is q uitarar i ag they auara I Fā sulfat Filet mig मनः शिवसङ्कल्पमस्तु । (पाज, सं. 34.1). This byma is called शिवसइल्प (vide मनु XI. 250).

The manner of examining king’s dream

777

astrologers and purohita should enter the temple of his favourite deity, should place the images of the dikpālas therein, worship them with mantras, place four jars full of water in the four directions, should thrice repeat the mantras beginning with *Yajjāgrato dūram’ (Vaj. S. 34. 1), should eat only once that day, sleep on his right side and pray to Rudra (as noted in n 1254) and examine the dream, auspicious or inauspicious, seen towards the close of night.

The Matsya (242.21-35) sets out1255 lucky dreams as follows: ascending (or riding on) mountains, palaces, elephants, horses and bulls; going among troos having white flowers; the shooting of trees and grass from the navel and seeing (the sleeper) endowed with many hands or heads; wearing garlands of very white flowers and very white garments; eclipse of the Sun, Moon and nakṣatras; sprinkling water (on one’s body) all over; embracing or raising the banner of Indra; seizure of the earth and seas; slaughter of enemies; victory in disputes, in gambling and in battle; eating of wet (fresh) meat, of fish and of pāyasa (rice boiled in milk and sugar); seeing blood or being bathed with it; drinking liquor, blood, intoxicants and milk; being surrounded on the earth with intestines; sight of bright sky; sucking the udders (the milk) of cows and she-buffaloes and of lionesses, cow-elephants and maros; receiving favours from (images of) gods, gurus and brāhmaṇas; bath with water flowing from the horns of cows or falling from the Moon (this prognos ticates the acquisition of a kingdom); being crowned as a king: the cutting of one’s head; one’s death; being burnt by fire; one’s house and the like being burnt down by fire; securing the insignia of royalty; playing on the lute; swimming beyond waters; crossing difficult places; the delivery in one’s own house of cows, mares and cow-elephants; being mounted on horses; weeping; obtain ing of handsome women or embracing them; being bound with fetters; being smeared with excreta; seeing living kings and friends; seeing images of gods and pure (or pellucid) waters. On seeing such auspicious dreams a man easily secures per manent wealth and he who is suffering from a disease becomes

free from it.

In the Jain Kalpasūtra of Bhadrabāhu (8. B. E. vol. XXII, p. 129) fourteen very auspicious dreams seen by the brahmani Dovanandā are enumerated, viz: an elephant, a bull, a lion,

  1. This joog passage from Matsya about auspicious dreams is quoted as from Viṣṇupurāṇa and Vigaudharmottara by W. HT. Pp. 499-500,

H, D, 98

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1 Soc. III, Ch. XXI

anointing of the goddess Sri, a garland, the Moon, the Sun, a flag, a vase, a lotus lake, the ocean, celestial abode, a heap of jowels, a flame and on pp. 231-238 elaborate details of these dreams are given.

Matsya (chap. 243. 2-12) sets out the sights that are unlucky when they come before a king who is going on an invasion (such as improper drugs, corn with dark exterior, cotton, grass, dry cow dung and many others) and prescribes that on seeing these for the first time he should worship Kośava with a laud and that if he sees it a second time he should enter his palace. Yogayātrā (chap. 13. 4 ff) provides what the king starting on an expedition should hear viz. such recitations as that of the Veda, Vedangas, Dharmaśāstras, Arthaśāstra, Mahābhārata, Rāmāyana, Purāpa passages. Matsya (chap. 243.15-25) proscribes the sights that are auspicious (such as white flowers, jars full of water, aquatic birds, meat and fish, flaming fire, courtezans, Durva grass, fresh cowdung, gold, silver, copper and all jewels besides Beveral others and winds up with a fine sentiment, 1256 viz. the ease (or satisfaction ) of one’s mind is the highest sign of success; on one side are all prognostications and on the other is the mind’s ease. The Bșhad-yogayātra of Varāha has a similar verso. Vide H. of Dh. vol, II pp. 511, 876 and notes 1192 and 2048 therein for two sets of auspicious sights. The Jyotistattva (pp. 729 730) quotes several verses on the objects that are auspicious or inauspicious when seen by a person starting on a journey or expedition and remarks that the same objects when seen in a dream are of the same ( auspicious or inauspicious ) quality. The Vasantarāja-śākuna (V. 2-6) sets out fifty objects that are auspicious when starting on a journey or entering & homo such as curds, sandal wood, ghee, dūrvā, a jar full of water &c. and (V. 10-11) specifies the thirty objects that are inauspicious.

The Matsya provides 1257 : “ dreams seen in the first watch of the night bear fruit in a year, those seen in the 2nd watch after

  1. Athleten qehramaturg i en mina Raparecena: 0 orgy 243, 27, farouch II, 163, 32; gero aafar fara Tarifa: 1 रिणनिधनप्रणिधानं मति भवतां किं मनः कुरुते। बूयात्स चेन्मम मनः प्रोत्सहते हर्षयेचतश्चैनम् । चित्तानुकूलता सिद्धिलक्षण तत्र श्लोकाः ॥ शुभाशुभानि सर्वाणि निमिचानि स्युरेकतः। एकतस्तु FM: Snorren grunn chap. 14. 1-3 (ms, rather corrupt); एकतच सकलानि निमित्तान्येकतश्च मनसः परिशुद्धिः। चेतसोऽपि सहयानरणे (V. 1. सह atfer ) fai alla fastersto: 11 gūITET XIX, 1.

  2. एषां सथनं धन्यं भूयः प्रस्थापन तथा। कल्कस्नानं तिलैहोमो मायणानां व पूजनम् । खतिश्च पाहदेवस्य तथा तस्येव पूजनम् । नागेन्द्रमोक्षश्रवणं ज्ञेयं दास्वमनाशनम् ॥

( Continued on next page)Dreams seen in different parts of night

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six months, those seen in the third watoh after three months and those seen in the last watch in a month. If on the same night one goes both auspicious and inauspicious dreams, one (the astrologer ) should declare that the last dream (alone) will yield consequences. Therefore, when a person sees an auspicious dream ho should not go to sleep thereafter. Declaring a bad dream to another is commended as also sleeping after seeing it; bath with water mixed with the viscous sediment of oily substances, homa of sesame, honouring brahmanas, hymn of praise to Vāsudova and worship of him and listening to the story of the liberation of Gajendra- those remove the evil effects of bad dreams.” In connection with the vrata called “Siddhar thakadi-saptami’ performed for gaining the favour of the Sun the Bhaviṣya (Brahma-parva, 194. 1-25) sets out the dreams which are auspicious or favourable to the person performing the vrata Those verses are similar to those in the Matsya and are quoted by Kr̥tyakalpataru (on vrata pp. 176-179). One verse says ‘on seeing a favourable dream one should not sleep again, but declare in the morning the dream as seen to Bhojakas and brāhmaṇas (or to Bhojaka brāhmaṇas).’ The Bșhadyoga yātrā contains similar verses as quoted by Adbhutasagara p. 501.

The Jyotistativa quotes 1258 a verse ‘I shall declare what matters seen in dreams tend to bring knowledge (of impending consequences) to men who do not understand the true nature

(Continued from last page) स्वमारत प्रथमे थामे संवत्सरविपाकिनःषभिर्मासद्वितीये तु विभिर्मासैस्तृतीयके। चतुर्षे मास: मात्रेण पश्यन्ते नात्र संशयः। ““एकस्यां यदि वा रात्री शुभ वा यदिवानुभम् । पश्चाद इयत यस्तत्र तस्थ पाक विनिर्दिशेत् । तस्माच्छोभनके खमे पश्चात्स्वमो न शस्पते। मत्स्य 242, 15-20: all these are q. by अ.सा. on pp. 501, 302 and 514 and the first four also from विष्णुधर्मोसर by अ. सा. p. 514. For नामेन्द्रमोका (i. a. more familiarly गजेन्द्रमोक्ष), ride वामनपुराण 85, विष्णधोतर I. 194, पन VI. 112. 18-20. The अधर्षपरिशिष्ट LxVIII (2.56 at p. 445) says : ‘शुभ पाप्याम वापि

पत्पश्चातकलं लभेत्। स्वमात प्रथमे पामे संवत्सरविपाकिनः। द्वितीयेऽनु मासेषु सीपेतु तदर्धमाक। मासिके गोविसर्गे जसथः पाक मभातिके : हा तु शोभनं स्वर्म न भूषः पर्न बजेत् । मातश्व कीर्वयेस्स्वमं यथा र खगाधिप । प्राज्ञो भोजकविम्यः सदां देवताचा भविष्य q.in कृत्यकल्प व्रत pp. 178-179. For ममs and भोजकs videi. of DE. vol. II, P. 722 note 1727. वेणीसंहार II (between verses 2 and 3) the पेटी says ‘अकुशलवर्शना अपि स्वमा प्रशंसया कुशलपरिणामा भवन्तीति भूयते।।

  1. अविज्ञातस्वरूपाणां नराणां ज्ञानहेतवे । स्वमे हटानि वक्ष्यामि पुण्यपापोजानि च एवं चैषां चकत्वं न कारकत्वम् । ज्योतिस्तथ p. 730: सूचकच हि सुतेराचक्षवेब तद्विवः वेदान्तस्त्र III. 2.4, on which the शाहरभाग्य is “चकच हिमो भवति भविष्यतो साध्वसाधुनोतियादिश्यते यदा कर्म"निदर्शने This last verse is

ग. उप. V.2.9.

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(significance) of objects seen in dreams that arise from their meritorious or sinful actions (in previous lives)’ and remarks that from this verse it follows that dreams are purely indicative and do not produce consequences (by themselves). The higher thought in India held that dreams were only indicative or suggestive of future auspicious or inauspicious events, as affirmed by the Vedantasātra (III.2.4) and by Saṅkarācārya’s comment ary thereon. On the other hand Bhujabala provides 1259 ’to sleep again (after a dream), not to declare it to another, bath in the Ganges, japa ( of holy texts), santi, suastyayana (asking brahmanas to say it would be auspicious’), to resort in the morning to cows and an Asyattha tree, honouring brāhmaṇas with food mixed with sesame, with gold and flowers according to one’s means, merit-giving recital of the Mahabharata-these tend to destroy (the effects of) bad dreams.’ Bhujabala further says that all white objects except cotton, ashes, bones, butter milk are auspicious (in dreams) and all dark objects except Cows, images of gods, elephants, horses and brāhmaṇas are

inauspicious.

The Atharvana-parisista1260 LXVIII (pp. 438-449) states that persons have different dreams according as their constitu tions (prakrti) are choleric or windy or phlegmatic (pitta, rata and kapha) and long lists of dreams and their interpretations are given and it prescribes the same remedies against bad dreams as Varabia does.

  1. भूयः प्रस्वपनं न चास्य (तथास्य !) कधनं गङ्गाभिषेको जपः शान्तिः स्वस्थयनं निषेषणमपि प्रातर्गवाश्वत्थयोः । विप्रेग्यश्च तिलाबहेमकुछमः पूजा यथाशक्तितः पुण्यं भारतकीर्तन च कथितं दुःस्वमविच्छिसये सर्वाणि शुक्लानि सुशोभनानि कासभरमास्थि च सकवर्जम् । सर्वाणि कृष्णानि न शोभनानि गोदेवहस्तिद्विजवाजिवर्जम् ॥ भुजबल P. 304 ( first verse) and p. 310 (2nd verse). अ. सा. p. 514 quotes the verse भूयः प्रस्वपनं० from बराह. On अथ स्वस्त्ययनं वाचयीत (आश्च. गृ. I. 8. 15), नारायण explains ‘ओं स्वरित

भवन्तो अवन्विति ते च ऑ स्वस्तीति प्रत्यूचुः”.

  1. विमेश्यः शक्तितो दानं शान्तिः स्वस्त्ययनादयः। विनाशयन्ति दुःस्वमं प्रातचापत्य सेवनम् ॥ अश्वत्थसेवा तिलपात्रदानं गोस्पर्शनं बाह्मणतर्पणं च। शान्तिक्रिया स्वस्त्ययनक्रिया च दुःस्वममेतानि विनाशयन्ति ॥ आथर्वणपरिशिष्ट LXVIII (खमाध्याय) 2.60 (p. 445); ‘अध दु:स्वमदर्शने कृत्यम् । यो मे राजनित्यूचा सूर्योपस्थाने दुःस्वमनाशः । अध स्वमस्येति जपावा कचि दर्शवच्छ्राद्धेन दुःस्वमनाशः, चण्डीसप्तशतीपाठेन था। यद्वा श्रीविष्णुसहस्रनामस्तोत्रजपः कार्य। अथवा श्रीमारतस्थस्य श्रीमद्भागवतस्थस्य वा गजेन्द्रमोक्षस्य श्रवणं पाठोपा। धर्मसिन्धु p. 361. R. II. 28.10 is यो मे राजन्युज्यो वा सखा वा स्वमे भयं भीरबे मधमा । स्तेनो वा यो दिप्सति at Tante TTATE GOT UTETEATENI. This is obviously addressed to cut and it is strange that it is recommended for the worship of by the fary. For Saptasati, vide above p. 1552396. For the thousand names of Viṣṇu, vide Anubasanaparva 149, 14-120 and for गजेन्द्रमोक्ष. भागवत VIII. 2.

Dharmasindhu on untucky dreams 481 The Dharmasindhu (pp. 359-360) collects in one place numerous dreams that are lucky or auspioions and that are unlucky or inauspicious and then prescribes (p. 361) the rem edies to avert the consequences of unlucky dreams yiz. worship of the Sun with the mantra (Rg. IL 28.10, Tai. 8. IV. 14-123) ‘O king Varuṇa ! protect us from the danger which may helper or friend declares to me (from what I saw) in a dream or from the thief or wolf who desires or is about to injure us’; or one may recito inaudibly the verse Adha svapnasya’ (Rg. L 120.12) or perform a śrāddha like the one on Amāyāsyā, or should recite the Saptasati in honour of Caṇdi or the thousand Dames of Viṣpu or recite or listen to the recitation of the liberation of Gajendra in the Bhārata or Bhāgavata.

All ancient countries and peoples believed in dreams and satisfied their curiosity to know the future by interpreting them. The Chaldean astrologers and dream-interpreters were in high favour at Babylonian and Assyrian courts. The Book of Daniel (chap. 2) tells us how Nebuchadnezzar, a great king of Babylon, asked the Chaldeans not only to interpret dreams but commanded them on threat of death to make known to him the dream which he had forgotten and then to interpret it. Plato, the greatest of the Greek philosophers, regards dreams as important physical and paychio symptoms while certain dreams are con coded as of supernatural origin and explains in his Timaeus (chap. 46 and 47) that dreams are prophetic visions received by the lower appetitive soul (through the liver). In JRAS (old series) vol, 16 pp. 118-171 N. Bland contributos a long and inter esting article on the Mahomedan science of. Tābir or inter pretation of dreams.’ There are striking parallels between the rules to be observed by the dreamer and by the interpreter and the principles of interpretation (of dreams) by contrarios and by dependence upon the religion, country and bodily conditions (such as total fast or full stomach) of the dreamer. On p. 141 of JRAS there is an interesting account of a dream of Nushirwan, a Sassanian :king. (531-579 A. D.), who saw & dream that he drank from a golden goblet and that a black hog put its head in the goblet and drank from it. Then we are told ‘Buzurmihr, his minister, whom he consulted, told him it signi fied that his favourite princess had a black slave who was her loyer and suggested that the women of his harem should be ordered to dance undressed in the presence of the king. One of them showing some hesitation in complying and being protected by the others was discovered to be a Hindu male slave and the

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Vazir’s interpretation was verified.’ The name of the Vazir romarkably agrees in sound with the name Varāhamihira and it is not very fantastic to suppose that Varāhamihira, probably the most famous astrologer and astronomer of early times in India, had been patronized by Nushiryan and held a high position in his court. Chronology is quite in favour of this identification since Varāhamibira takos śaka 427 (505 A. D.) as the starting point for finding out the ahargana.

In modern 1261 times many educated people think dreams as of no consequence whatever, while there are others who regard dreams as almost infallible indicators of coming events; there is also a third class of people who are willing to listen to the argu ments advanced on behalf of the interpretors of dreams and also of those who regard thoughts on the use and value of dreams as frivolous. To those who want to hear arguments on both sides and to form a judgment of their own about dreams, I would recommend the ‘Fabric of Dreams’ by Catherine Taylor Craig ( Kegan Paul, Trench, Trubner, London, 1918); Freud’s ‘Interpretation of dreams’ is the most important of his works, in which he develops his psycho-analytic technique. Then there is the work Second sight in daily life’ by W. H. W. Sabine who has a theory of his own. His work deals with precognition (or foreknowledge ) which according to him is a sub division of Extra-sensory perception. He propounds the theory that the mind comprises of not only normal memory appearing to derive from physical perception but also ‘anticipatory memory’ deriving from the Basic Experience which from time to time passes to some degree into conscious awareness. Time is one and does not exist except as a verbal convonience and that what we call ‘future’ has already happened but it is not indicated in what form it has happened. Considerations of space and rele vance preclude further discussion of this subject here.

Certain other interesting śāntis will now be described. When a great-grandson (prapautra i. e, a son’s son’s son ) 1262

  1. Dr. R. G. Harshe contributes to the ‘Shri K. M, Muoghi Jubilee volume’ (Bharatiya Vidya Bhavan, Bombay 1948) an interesting paper (pp. 241-268) on ’two illustrated manuscripts on dreams’, the contents of which do not attempt any elaborate theory about dreams but record empirical observations on dreams for the guidance of people in general.

  2. For the importance of the great-grandson, vide the verge gato लोका जयति पौत्रेणानन्त्यमश्नते। अथ पुत्रस्य पौत्रेण बनारयामोति विडपम् ॥ मद. IX, 137 < fh8 17.5 - Moderne 15. 46.

Rites on the birth of a great-grandson

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is born to a person a santi has to be performed when he goes the face of the great-grandson. The saṅkalpa 1263 is given below. He should perform the rites beginning with the worship of Ganeśa and ending with Mātspūjā, then establish a jar full of water and worship (the image of) Varuṇa therein, perform the rite of nirājana 1264 to the accompaniment of the sound of drums, sit on a seat of udumbara tree covered with a blanket and should request brāhmaṇas to sprinklo sacred water on his person. The brāhmaṇas should sprinkle water on him to the accompaniment of a hymn to Varuna and a hymn to the Ganges. At the end of the abhiṣeka the performer should give up old garments and wear now ones and should worship the Ganges. Melted ghee should be put in a vessel of bronze and the performer should see the reflection of his face therein and then should see the face of his great-grandson in the light of a lamp placed in & golden vessel. Then he should sprinkle drops of water on the great-grandson with one hundred flowers of gold. Then he should sprinkle the great-grandson with water from the jar Used for abhiseka. For completing the ceremony of seeing the face of the grandson, he should donate a cow and feed brahmanas according to his means. Then he should worship an image of Viṣṇu, offer pāyasa to it and address the following prayer 1265 ‘O Viṣṇu ! by your favour I have seen the face of my great-grand son. Therefore, O Lord I in all ways and always do what I desire’. Then the image should be donated with the mantra ‘by the dona tion of the image (of Vispu) may all evil influences of planets be always conjured away in the case of the child, o enemy of Kamsa and the Lord of the worlds,’ and he should donate to the brāhmaṇas the ghee in which he saw his face.

One of the śāntis that is frequently performed even in these days is ‘Udakaśānti’. It is performed for averting the conse quences of many happenings and for securing certain benefits

  1. मम ब्रह्मलोकावातिसर्वतीर्थयात्रासकलदानजन्यपुण्यजातावातिद्धारा श्रीपरमेश्वर प्रीत्यर्थे प्रपौत्रमुखदर्शन करिष्ये । तदई गणेशपूजनं स्वस्तिपुण्याहवाचन मातृकापूजनं मान्दी भाई च करिष्ये इति सङ्कल्य।

  2. For Nirajana waving of lights before men, horses ‘, vide H. of Db. vol. III. Pp. 230-231. The Br. S. 43.2 regards usa as a Santi ‘द्वादश्यामटया कार्तिकाकरय पत्रवश्या धा । आश्वयुजे या कुर्यामीराजनसंशितां शान्तिम् ।

  3. The great way is: ’ facet repertoa Arcieri fent ar HATITE FI FO Tito, the a rt is; ANYT: gera TIFY HET ET:1

शम यान्तु देवेश कंसारे जगती पते.

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such as good health, the removal of the diseases due to the three constituent elements of the human body, viz, hile, phlegm and rata (wind), that may have already arisen or are likely to arise, or for mitigating all the trouble that is causod by planets occupying unfavourable positions from the lima in a person’s horoscope or from the rūśi of his birth, for removing the impurity on birth or death in one’s bouse or family, for securing a happy life. Therefore, the saṅkalpa may assume various forms that are noted below. 1266 In modern times this is a very elaborats rite in which a very large number of Vedic verses are repeated and which takes up about three hours for its performance, Therefore, even a brief resume of the modern procedure is not attempted here. But one of the oldest available descriptions of this rite contained in the Baudhāyana-gļhya-seṣasūtra (I. 14) is set out here in order to convey an idea of this sānti. As the Baudhāyana-sūtras are closely connected with the Taittiriya samhitā and Brāhmaṇa the references to mantras and texts are cited as far as possible from that Samhitā and Brābmana. Many of the mantras occur also in the Rgreda and other samhitās. Here are the texts; waters indeed are faith; (when a priest takes water) he begins (the rite with) faith itself; waters are indeed the sacrifice, he begins sacrifice itself; water is indeed thunder bolt, he strikes the thunderbolt against enemies; waters are destroyers of malignant spirits (and it is taken) for destroying evil spirits; waters are the favourite abode (or seat) of the gods; waters are indeed nectar; therefore people sprinkle with water him who faints; waters are indeed all gods; he begins with gods. Waters indeed are well disposed; he (priest) removes with the kindly (waters) the pain of this person (the sacrificer); this is (what) the Brāhmaṇa (text) eays. .

Therefore (the priest.) prepares propitiatory 1267 water with two kuśas dipped therein. One should commence a śānti on the nakṣatra of (a person’s birth) or on an auspicious nakṣatra or when auspicious rites are to be performed, viz. marriage, a (child’s) tonsure, upanayana, Vedic student’s return home, hairparting (of a pregnant woman), establishment of the Vedic fires and other

  1. मम शरीरे उत्पन्नोत्पत्स्यमानकफवातपित्तोलतसमस्तामयाना जीवहरीराविरोधेन समूलनिवृत्तिपूर्वकक्षिप्रारोग्यावाप्स्यर्थ मम जन्मलग्नजन्मराशिम्यां सकाशादनिष्टस्थानस्थित रण्यादिग्रहजनिस जनिण्यमाण-सकलपीडापरिहारार्थ मम गृहे अशुचित्वादिदोषपरिहारार्थं पा क्षेमायु:सिद्धार्थ वा उदकशान्ति करिष्ये।

  2. The words ‘vajro vž āpah’ (water is indeed thunderbolt) occor frequently in the Sat. BF.I.1, 1. 17, I, 2. 5. 20. 1. 7, 1, 20 &c.

Udakasānti’

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rites, or when a planet is colipsed, or when a planet indicates & portent, or when danger comes (to a person) from bipods or quadruped animals.1268 He should make an even number of brāh manag wash well their hands and feet and make them sip water, seat them on seata in each of the directions, should smear with cow dung a four-corpored altar of the extent of a bull’s hide, should him self sit on darbhas with face towards the east, should hold darbhag and dūrvā grass, have two kuśas in his hand, should sprinkle with water the altar made by him, should draw lines thereon and sprinkle water over thom and should spread over it dūrvā grass and darbhas and sprinkle it with water scented with sandalwood paste and cover it with flowers, should wrap with (cotton) threads the sacred vessel 1268a of palāśa leaves and place it on them (darbhas and dūrvā) with the mantra ‘brahma jajñānam’ (Tai. S. IV. 2. 8. 2). Then he pours water across the two blades of darbha grass and mutters tat-savitur-varenyam’ (Rg. III. 62. 10) and throws in the water) whole grains of rice and yavas with the formula ‘bhūr-bhuvah-su yarom’ (Tai. A. X. 2.1). Then he spreads around flowers, dūrvā grass and fruits, covers it (jar) with dūrvās and darbhas and touches with the verge “san-no devir’ (Rg. X. 9. 4). When the brāhmaṇas have placed themselves besides the officiating priest, he mutters the verso tat-savitur varenyam’(Rg. X. 62. 10) separately by each foot and by half verse in one breath and mutters the first words of (all) the Vedas. Then he recites the following 1269 viz. the anurāka beginning with ‘krṇuṣva pājaḥ’ (Tai, S. I. 2. 14) but omit ting the hall vorge ‘made cid-asya’ (Tai, S. I. 2. 14. 7), the anuvāka beginning with ‘indram vo’ (Tai. S. I. 6. 12), with the two verses ‘yata indra’ (Rg. VIII. 61. 13, Tai. 5. X. 1. 9), and ‘svastida’ (Rg. X. 152. 2, Tai. A. X. 1. 9), with the two versos *Mahān Indro’ (Tai. S. I 4. 41 ) and ‘sajosā Indra’ (Tai, S. I. 4. 42), with ‘Ye devāḥ purassado’ (Tai S. I. 8.7.1) repeated

  1. Compare FTT IX. 8 BTECATHT: they 14,

1268a. Vide पैठीनसि quoted by स्मृतिच. I. p. 222 ‘ब्रह्मापाने तु पोमुक्त मास मेकं निरन्तरम् । शिश्चान्द्रायणैस्तुल्यं महापातकनाशनम् ॥ सौवणे राजतेपात्रेताने पापलाशयो। भोजने भोजने चैव त्रिरात्रफलमश्नुते ॥ ब्रह्मपाचं पलाशपात्रम् । पुराणेऽपि । पालाशेषु च पत्रेषु मध्यमेषुच भारत । यः करोत्यशनं तस्य प्राजापत्य दिने दिने R. Compare लशातावप verse 162.

  1. It may be poticed that post of the verses to be recited speak of destroying evil spirits (raksas) or enemies, pray for welfare and happiacss (avasti aod śarma), for freedom from danger, for protection, for long Jifo &c.

8, D. 99

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five times, with the five formulas ‘Agnaye raksoghne’ (Tai. 8. I. 8. 7. 2), with the five formulas ‘Agnir-āyuṣmān’ (Tai, S. II. 3. 10. 3), with four clauses ‘yā vām-indrāvarupā’ (Tai. 8. II, 3. 13.1), with the eight clauses ‘Yo Vām-Indrāvaruṇau’ (Tai. S. II. 3. 13, 3), with the four verses ‘Agne yasasvin’ (Tai, S. V. 7. 4. 3), the Rāṣtrabhst aduvāka beginning with ‘ptāṣād-rtadhāmā’ (Tai. s. II. 4.7.1), with the three mantras ’namo astu sarpebbyah’ 1370 (Tai, S. IV. 2. 8. 3), with ‘ayam puro harikeśaḥ’ (Tai, S. IV. 4. 3. 1) repeated five times, with the Apratiratha 1771 anuvāka beginning with ‘āśuḥ śiśāpah’ (Tai. S. IV. 6. 4. 1), the anuvāka beginning with sam od mo mayaśoa me’ (Tai. S. IV. 7. 3. 1), the anuvāka called ‘vihavya’ beginning with ‘mamāgne varco vibaveṣvastu’ (Tai. 8. IV, 7.14, 1), the Mṭgāra anuvāka 1272 beginning with ‘Agner-manye’ (Tai, S. IV. 4. 15. 1-11), the offering mantras to serpents beginning with ‘samici dāmāsi prāci dik’ six times repeated, the offering prayers to Gandharyas in the six clauses beginning with ‘hetayo nama stha’ (Tai. S. V, 5, 10. 3-4); the five ‘ajyāni (bricks) offerings with ‘satayudhaya’ (Tai. S. V. 7.2.3), the anuvāka beginning with ‘bhūtam bhavyam bhavisyat’ (Tai, S. VII. 3, 12. 1), the Atharva-śiras,1273 tho anuvāka beginning with Indro Dadhico asthabbih’ (Tai. Br. I. 5. 8. 1, Rg. I. 84. 13), the Pratyangirasa beginning with ‘cakṣuso hete’ up to ‘bbrātļvyam padayāmasi’ (Tai. Br. II, 4, 2, 1-4), the anuvāka beginning with ‘prāṇo raksati yiśvam-ejat’ (Tai. Br. II, 5. 1. 1), the anuvāka beginning with ‘simhe vyāghra uta ya prdākau’ (Tai. Br. II. 7.7.1); the apuvāka beginning with ‘aham-asmi’ (Tai.

  1. It is difficult to coastrue the printed text here. It runs: ‘FAT अस्तु सभ्यः’ इति तिसभिरनु च च्छन्दसं पञ्चचोडा ‘अयं पुरोहरिकेशः इति पशभिः पर्यायः &c.’ quais means a brick with five protuberances. The . #. V. 3. 7. 2 has पश्चचोहा उपवधात्यप्सरस एवेनमेता भूता अमुस्मिलोक उप शेरे। whicb means ‘He puts down the bricks with five crests (protuberances), indeed these ben coming Apsarases lie down near him in the yonder world’. But there is no mantra here. Besides 377 va is not clear, Is it st a rt with inserted between 33 and you or is it a printer’s mistake ?

  2. Kātyāyaoa in his Sraddhasūtra prescribes that among the holy toxts to be recited when the brābmapas are eating the frāddba dinner aro the Raksoghoi verses and the Apratiratba bymn. Kg. X. 103 has most of the verses called Apratiratba ia Tai, S. IV, 6.4.

  3. The printed text reads ‘spgāram’. Vide Kausikasūtra IX, 1 for Mrgār&-sūktāni.

  4. The Atharvadiras is an Upanigad begioning with Devā vai svarga.lokam- yap’, Vide H. of Dh, vol. IV, pp. 43-46 note.

Udalasanta

787

Br. II. 8. 8. 1), the anuvika tā sūrydoandramasa (Tal. Br. I. 8. 9. 1), the three anuvikas beginning with ‘agnir naḥ patu’ (Vaj. 8. 4. 15), the anuvāka ‘ṣdhyāsma’ (Tai. Br. II. 1.2.1), the anuvāka ’navo navo’ (Tai. S. II, 3, 5. 3), with (the mantras of) supplementary Bacrifices, with a verse containing the word

surabhi’ (Tai. 8. I. 5. 11. 4 or VII. 4. 19. 4), with yorses ada dressed to waters (Rg. X. 9. 1-3 = Tai S. V. 6. 1. 4 ff), with Verses addressed to Varuna, with the verses beginning with “Hiranya-varṇāḥ’ (Tai. S. V. 6. 1), verses addressed to (Soma) Pavamāna (from Rg. IX. 1.1 ‘svādiṣthayā’ to end of Rg. IX), with the Vyābstis (seven mystio words, bhūḥ, bhuyah, syah, mahah, janaḥ, tapaḥ, satyam), the anuvāka beginning with

tac-chamyor’ (Tai. B. III. 5. 11). Ho repeata thrice the con cluding passage ’namo brahmane 1273

The (officiating priest) makes the performer rise from his seat and sprinkles water on him to the accompaniment of the Vyāhrtis (bhūḥ &o.). (The performer) makes gifts (to the officiating priest). Then the officiating priest sprinkles sacred water on those that are possessed by an evil spirit or attacked by fever or troubled by ghosts, that are the friends, relatives, agents of the king’s and of the royal priests, and the young and old members (of the performer’s family), pregnant women, persons suifering from bad diseases, persona suffering from diseases for a long time, persons that are emaciated and are sick; algo sprinkles sacred water on the elephants, horses, camels, COWB, buffaloes, goats, sheep and servants of the performer; in this way the rite is performed for one day, three or five or seven days. Thus doing he wards off death; so says the blessed Baudhāyana.”

When a person’s nakṣatra of birth is afflicted by an evil planet or aspect Parāśara provided a śānti as follows: 1774 after putting in a jar full of water the dung and urine of a white bull and the milk of a white cow and kuśas the person should be

1273 2. The . 9. II. 13. 4 has the very words of wright great of धानीयां घिरवाह ! that occur in बी. गु.शे.इ. The verse is ‘नमो प्रमणे नमोस्वाये नमः पृथिव्यै नम ओषधीभ्यः । नमोपाचे नमो वाचस्पतये नमो विष्णवे हवे करोमि (ते.आ. II. 12). The verse occurs in 4. T. (III. 5. 4), which reads are for yd.

  1. u SAATE ORIETTE IT Opticah setara noapte mira Tt: 74: Sato ri faturattarai Suici 34. FIT: p. 271. The fag is quoted by H M (on follo 20b)’ THIN

वेतगोपयसा साध स्नातव्य कुशवारिणा जन्मनक्षत्रपीठाया तस्माद्लेशादिमुच्यते”.

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sprinkled with the mixture. Similarly, the Matsya 1275 proscribes for one in whose birth rāśi an eclipse takes place & gacred bath with water from four jars full of water in which earth from the stables of horses, elephants, from an ant-hill, from a confluence, a deep reservoir of water, from a cowpen and from entrance of a palace is cast, and also pancagavya, five jewels, rocanā, lotusos, sandalwood, saffron, usira, guggulu; mantras also are to ac company the bath; Indra, Varuṇa, Kubera and other gods are invoked for removing the evil results of eclipses.

If a person suffers from fever the Madanaratna (folio 11) provides for sāntis for the tithis (from the first onwards) on which the fever started, derived from Baudhāyana in which the presiding deity of each tithi is to be offered worship (pūjā) and homa, for each of which the mantra (of which japa is to be made ) is different, and the incense, flowers, naivedya also are different. There are also śāntis, when a person suffers from fover, about the weekday on which the fever started and images of the presiding deity of the weekday made of different metals according to the name of the day are to be worshipped with different mantras (Madanaratna, folio 12a). For example, if føver started on a Sunday or on a Monday, then the images of Rudra (for Sunday) and Pārvati (for Monday ) were to be made of gold or silver and the mantras to be recited were respectively ‘yā te Rudra’ (Tai. S. IV. 5. 1. 1), ‘gaurir-mimāya’ (Rg. I. 164. 41). The gandha, flowers, incense, lamp and nairedya were different in each case. If the fever starts on any one of the 27 nakṣatras, the Madanaratna (folios 126-15b) prescribos śāntis for all the 27 nakṣatras, specifying the deity of each pakṣatra, the figure of the deity, its colour, mantra, the five upacāras from gandha, the kinds of fuel-sticks to be employed, the āhutis, the gifts &c. If the mantra 176 be not known, the

  1. TET MIT FATHTU HURUFTVA: 1 Arte Fara m i pelet समन्वितम् । मत्स्य १. by कृत्यकल्प० (on शान्ति folio 21b), हे. (on व्रत, vol. I. p. 1021 ), fa. fh. P. 69 and nach folio 157 b. 37. Fl. pp. 87-90 and fa. fo. p. 69 quote this and about 25 verses more from many on this.

  2. The mantras prescribed for religious worship and rites have a certain pattora, tbat is, they either refer to the rite to be performed and the deity or to the benefit prayed for or there is some word therein that indicates an application of it to the deity. For example, the mantra ‘Grace a (Rp 1. 99. 1) is employed for lovokiog the presence of Durgā, because therein occars the word ’ durgāni’ (# a:quafa goio pasar) or the verse ‘Gaorir

(Continued on next page)Gayatri mantra employed when mantra not known

789

Gayatri mantra (Rg. II. 6%. 10) was to be employed and the ābutis were to be 1008 or 108 according to the nature of the disease. The Madanratna (folios 15b-20b) quotes from Atreya further details about the 27 nakṣatras, via the number of stars in each nakṣatra, whether a nakṣatra is masculino, feminine or neuter, its figure, colour, deity, tree, its garza 177 (whether devagana or rāksasagana or manusyagana), what actions should be done on each, the Viṣanāds of each.

The Dharmasindhu provides a sānti for the extremely rare occurrence of a person coming to life after people thinking him to be dead take his body for cremation to a cometery. The person in whose house such a person enters meets death There fore, & homa should be performed wherein eight thousand udumbara fuel-sticks anointed with milk and ghee are to be offered to the accompaniment of the Gāyatri mantra (Rg. II. 62. 10). At the end of the homa a kapila cow and a bronze vessel full of sesame should be donated to a brahmana; the bronze vessel should weigh 81 palas or 40% or 20+ or 9, 6 or at least three palas according 1277 to one’s means.

Some works prescribe & śānti on the delivery of a cow in the month of Bhadrapada, of a she-buffalo in Pausa and of a mare by day. The sānti is to be performed with 108 āhutis of ghee and sesame, the Asyavāmiya hymn (Rg. I 164) and the mantra ’tad-Viṣpoh’ (Rg. I 22.20 ) are to be recited. It was supposed that if a sho-buffalo was delivered in Māgha and on a Wednesday, or a mare in Srāvana by day or a cow while the

(Continued from last page) mimāya’ ( Rg. 1. 164, 41 ) is said to be mantra for Parvati, the presiding deity of Monday, because the word ‘Gaurir’ suggests Gauri, which is a Dame of rent. The requirement is stated in the following Brāhmaṇa passage ‘gare T ire Train fan Thorgregalfanaarai (quoted in from I. 16). It occurs in Batang several times (e. & 8. m. I, 4, which reads merely गभिवदति).

  1. For the gaṇas of the 27 nakatras, vide H. of Db. vol. II. pp. 514-515.

  2. A pala - 4 karpas, akarsa = 16 māsas sad 80 ratis. Hence a pala was equal to 320 raktikās. Vide Map. VIII, 134 and 136 and Yaj, J, 363-365,

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History of Dharmasastra [Sec. III, Cn.xxi

Sun is in the Lion sign, that portonds death of the 1778 owner in six months. It may be stated that in the author’s boyhood such sāntis, particularly in the case of she-buffaloes, were performed. The Adbhutasāgara provides that the śānti should be performed on the 4th, 9th, 12th or 14th tithi, as these are declared to be auspicious tithis for adbhuta-śānti.1279

In modern times the entrance into a newly built house is preceded on the same day or on a previous day by a śānti called Vastusanti 1280 or Vastu-samana (in Matsya 268. 3). It has been described at some length in H. of Dh. vol. II. pp. 834-836. The description 1280a there is based on Matsya, chapters 256 and 268. Vāstusamana is also described in the Āśvalāyana gshya II.9.6-9, Par. gr. III. 4. 5-18, Baud gr. III. 5(which are cert ainly older than Matsya by several centuries), in Baudhāyana gxhyasesa-sutra I. 18, the Samavidhāna-brahmana III. 3.5 and several medieval works. The Baud. Gr. S. S. calls it Grhasanti and recommends that it be performed every month, every season or every year in the bright fortnight on an auspicious Dakṣatra by one who desires prosperity in his house. It is therefore passed over here. The Asv.gr is very brief. It says 1281 : Then

  1. गर्ग उवाच। विवा प्रसूता पडवा श्रावणे च विशेषतः। माघमासे युधे चैव मसके न्महिषी यदिशान्तिकमलाकर folio 180; भानो सिंहगते चेर यस्य गौः संमस्यते। मरणं तस्य निर्दिष्टं पइभिमासर्न संशयः । वस्य शान्ति प्रवक्ष्यामि येन सम्पद्यते शुभम् । नारद १. by अ.सा. P. 568. ____1279. चतुर्थी चाटमी चैव द्वादशी च चतुर्वशी। एता दे तिथयः पुण्याः स्मृता अदभुत शान्तये। नारद १. by अ. सा. p. 568.

  2. Vastu (a. in the Rgveda) means a house. Compare ta vam vastinyusmasi gamadhyai’ (Rg. I. 154.6). It is derived from ‘vas’ (to reside). vide Nirakta x. 17, where Rg. VII. 55.1 is explained. There is adeity in the Rgveda called ‘Vistospati’ (lord of the house). बास्तोष्पति is either (as in Rg. VIII. 17. 14) Indra or Rudra (as Durgā says). Thestinti is performed for averting all evil after entering a newly built house.

  3. The सघल्प in modern Vasturinti would be somewhat like the following: अमुकगोत्रस्यामुकशर्मणो मम सपरिवारस्यास्मिन्वास्तौचिरकालसुखनिवासपूर्वमखिल रोगविनाविशान्ति-सम्पदारोग्यपुत्रपौत्रधनधान्यादिसमृद्धि-चिरजीवन-स्वनिवाससिद्धिद्वारा श्री. परमेश्वरप्रीत्यर्थमस्य वास्तोः शुभतासिद्धयर्थं सग्रहमखां वास्तशान्ति करिष्ये। सवइसया गणेश. पूजा-स्वस्तिवाचनमातृकापूजाम्युदयिकश्राद्धाचार्य-ऋत्विग्वरणानि च करिष्ये । ___1281. अथैनच्छमयति । बीहियवमतीभिरद्धिहिरण्यमवधाय शन्सातीयेन त्रिः प्रदक्षिणं परिवजन मोक्षति । अविच्छिनया चोदकधारया आपोहि छा मयोभुव इति तुचेन। मध्पेशारत्म स्थालीपाकं श्रपयित्वा वास्तोपते प्रतिजानीयस्मानिति चतसभिः प्रत्यूचं हुत्वा संस्कस्य पाह्मणाम्भोजयित्वा शिवं वास्तु पास्त्विति वाचीत । आश्व. ग. II. 9. 6-9. . VIl. 35 (1-15) is called शन्तातीय because the word शं occurs in each of the irst thirteen verses several times,

Vastudanti

791

lidh

he makes the house sānta (se follows). He deposits gold in water that has rice and barley thrown into it, he sprinkles the house three times going round it with his right side turned towards it with the santātiya hymn (Rg. VL. 35) and he does so again three times pouring out an unbroken stream of water with the three verses ‘O waters! you are wholesome’ (Rg. X. 9. 1-3). In the middle of the house he cooks boiled rice, offers from it four oblations with each of the four versos “Vastospate pratijānihyasmān’ (Rg. VII. 54, 1-3 and VIL 55.1), should then prepare food, should feed the brāhmaṇas with it and make them say ’lucky is the house, lucky is the house.’ Some details from Baud. Gr. (III. 5) may be mentioned here. It provides that oblations are offered from cooked food with the invitatory prayer (Puronuyakyā) Vāstospate pratijānihi’ (‘O Lord of houses ! accept us as your devotees,’ (Rg. VII. 54. 1, Tai, S. II. 4. 10.1) and the offering prayer (Yājyā) with Vāstospate sagmaya’ (O Lord of house9, may we be endowed with fellowship with thee &c. Rg. VII. 54. 3, Tai, S. III. 4. 10. 1). Then he offers āhutis of clarified butter with the mantras viz. Vāstospate dbruvā sthūṇā’ (Rg. VIII, 17, 14), “gshyam bhayam yac-ced’, 1282 ‘akṣispande-angacale,’ ‘duḥ-svapne pāpasvapne’, ‘Vastospate prataraṇo’ (O Vāstospatil mayst thou be our saviour’, Rg. VIL 54. 2),‘amiyaha Vāstospate’ (O VastospatiMayst thon be our friend destroying diseases’ Rg. VII. 55.1). Then he places the remainder of the food from which offerings were made on bunches of darbhas in front of the Fire with the words ‘salutation to Rudra Vāstospati! I offer (oblations to him) who protects when we approach, or run, walk out, depart, turn round or return.’ Having brought together in a plate the water for cleansing the cooking vessel, the remainder of the clarified butter and the water (used in the rite) he sprinkles water therefrom on all sides with a twig of udumbara or palāśa or śami tree or with a handful of darbhas, be goes round the house thrice with his right side towards it with the verse ’tyam Vipraḥ’ (Rg. IX. 18. 2). He preparos food, honours the brāhmaṇas (with food and fees), makes them recite blessings in the words ’lucky is the house, lusky is the house’.

In the later digests the Vastuśānti is a very elaborate affair which is passed over here for reasons of space.

in

  1. I was not able to trace the three verses cited to the Band. Gṛ, III, 5 viz. ‘To Sa Fe og draganey &c. ‘, ‘alarmesan Talita ng i, N H 4* &c. ‘.

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Various prognostications were based on the sounds produced by the house lizard (called palli, pallikā, kudyamatsyn or gphagodhika), by its movements and by its fall on the several limbs of a person by Vasantarāja sākuna, chap. 17 (32 yerses), the Adbhutasāgara pp. 666-568 (quoting 28 verses of Vasanta rāja), Jyotistattva pp. 706-707, śāntiratoa or Santi-kamalakara (folio 198), the Dharmasindhu (pp. 347–348). A few words based on the last two are set out here. A fall of the lizard on the right side of a male and on his head (except the chin), chest, navel and stomach is auspicious, while in the case of & woman such a fall would be auspicious on the left side. The bame applies to a chameleon. If a lizard or chameleon falls on a limb or creeps up a person’s limb the person should take a bath with clothes on and perform a śānti for removal of the inauspi ciousness or for increase of auspiciousness. If a person has a mere contact with a house lizard or chameleon he should bathe, drink pañcagarya, look into clarified butter, should pay honour to (a golden image of the lizard or chameleon clothed in a red piece of cloth, offer to the image gandha and flowers, worship Rudra in a jar full of water, offer into fire 108 fuel sticks of khadira tree to the accompaniment of the Mștyunjaya 12824 mantra and offer 1008 or 108 āhutis of sesame into fire with the vyahrtis and perform the rites from scistaksi to sprinkling with drops of water and then donate gold, clothes and sesame. 12826

The Yogayatrā chap. 7 (verses 1-12) and Hemadri on Vrata (vol. I pp. 894-897) mention ceremonial baths on and worship of nakṣatras from Asyin’ to Revati and their presiding deities as yielding various benefits. The Atharvana-parisista I (called nakṣatrakalpa) sections 37-50 deal with nakṣatrasnāna from Kșttikā to Bharapi. Sections 37-41 contain the mantras employed in worshipping and placating the presiding deities of the nakṣatras beginning with Kșttikā. Section 42 describes the general procedure of nakṣatraspāna; sections 43-45 set out

1282a. Mṛtyaõjaya maatra is the Tryamabaka mantra, according to Vidyākara quoted in Jyotistattva (p. 707). The Tryambaka mantra is ‘Tryambakan yajāmabe’ (Rg, VII. 59. 12, Tai. S. 1. 8. 6. 2, Vāj. S. III, 60).

1282b. It is somewhat remarkable that Vasantarāja is entirely silent about the fall of the house lizard on a person’s body and devotes thirty-two verses merely to the interpretation of the sounds of the lizard in different directions and at different times of the day and to the progaosticatlons deri ved from its movements on the walls. It is not unlikely that progaostication from the fall of the lizard on a man’s limb was a later dovelopment.

Ceremonial baths on nakpatras

793

the substances to be added to the water for each nakratrasnāna and the benefit to be derived from so doing. Sections 47-50 contain special roles in relation to each nakṣatra from Katika to Bharaṇī, about the distribution of food to brahmanag and gifts to be made on each nakṣatra together with the rewards to be expected therefrom. But the Bșhatsamhita chap. 47 (1-87), the Atharvapa-parisista V pp. 66-68, Viṣoudharmottara I, 103, Yogayātrā (VII. 13-21), the Kalikapurāpa chap. 89, end Hemādri (on Vrata vol. II, pp. 600-628) speak of a śānti called Puṣyagnana or Pusyābhiseka. It is said that Bphaspati par formed this śānti for Indra, then Vṛddha-Garga got it and he imparted it to Bhāguri. Most of the above works confine it to the king, since the king is the very root of the tree the subjects and since any harm to or welfare of that root (the king) results in misfortune or welfare of the people; therefore care must be taken for the increase of the king’s Welfaro 17 As the treatment in the Bṭhatsamhita is the fullest and is among the most ancient descriptions, it is briefly set out here. The royal astrologer and family priest should perform the rite of Pasya spāna for the king, than which there is nothing more holy and nothing more destructive of all evil portents. This may be per formed on pusya-nakṣatra every time, but the Santi on this day when the Full Moon is in Pusya-pakṣatra is the highest and if such a sāna is performed without there being Pusya Daksatra on that day, then it yields only half the fruit. There is no utpūta which is not averted or mitigated by this śānti and there is no other auspicious rite which surpasses this. About Pasya the Ratnamālā 1284 states ‘Just as the lion is the strongest among

  1. मूलं म्लुजाधिपतिः मजायरोस्तदुपपावसंस्कारात् । अधुर्मधुर्मच ठोके भवति यवोऽतो उपविचिन्ता या व्याख्याता शान्तिः स्वयम्भुषा मुखरोमहन्द्रायें। वां भाव पद प्राह यथा भागरेःशुपत पुण्यस्नानं वपतेः कर्वग्यं देववित्पुरोधाम्याम् । नान पर पवित्र सों स्पातान्त्रकरमस्ति। “पतत्पयुज्यमानं पतिपुष्यं सुखयशोर्यवृद्धिकरमा पुग्दाहिनापतबा पापी शान्तिः परा मोका नाति लोके स उत्पातो यो मनेन न झाम्वति। म चापरं नास्ति

Mimtsara , 47. 1-3 and 82, 84; vide Ranger IL 103. 31-32 for the story about Indra and Brbaspati. मत्स्य says ‘प्रजात्रोलाविशयनीश HEH U TREI ( 219.34 ) q. by fiatas (on ).

  1. fhet ohraguarat a greit

Arna at fora ari gara goas ARTAT VI. 70. According to mora 103. 2 If the moon ia in the 1st, 3rd, 6th, 7th, 10th or 11th rā from the ri of birth it is adspicious apd it is idauspicions in the other rāsts from birth,

4: ramuan tenir marg**TRE:

ati &c.’ Vide note 876a and p. 589 above for tre and other was and grad, 103. 8-10 for the phalas of the moon being in the rate of birth or in the radis from the 1st to the 12th.

A, D, 100

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History of Dharmadāstra (Seo. II, Oh. XXI

all quadrupeds, so is Pusya the most powerful among nakṣatras; undertakings begun on Puṣya succeed even if the Moon bo un favourable or be gocara. Then Varāhamibira states in very poetio verses ( 47. 4–15) that the Puṣyasnāna of the king should be performed in a sylvan spot abounding in young and beautiful troes emitting fragrance and free from trees having thorns or troes like marking nut or from owls, vultures and the like or on rivers or on lakes or near lotus pools or near & cow-house or seashore or hermitages of sages, grand mangions resounding with the sweet cries of cuckoos and the like or near a holy shrine or tirtha or a spot beautified by parks. Then the astro loger, the councillors and officiating priests should go out from the capital at night and make an offering (bali) in the East, North or North-east and the royal family priest, being himself pure and bowing down, should invoke with fried grains, aksata, barley, curds and flowers and with a mantra 1285 the gods, the ( guardians of) quarters, the nūgas and brābmapas to be present at the spot and then say ’tomorrow you will receive worship and depart after conferring welfare on the king’. The family priest and the others should stay in order to find the auspicious nature or otherwise of the dreams (of the king). On the next day in the morning they should collect materials (for the Puṣyasnāna) on the spot chosen the previous day. He should draw a mandala (a diagram) there and should place thereon various jewels and should design places to nāgas, yaksas, gods, pitrs, gandharvas, apsarases, sages, siddhas, planets, nakṣatras, Rudras, the māts, Skanda, Viṣṇu, Visakha, Lokapālas, goddesses ( such as Lakṣmi, Gaurl, Indrāni), which sbould all be drawn with charming coloured powders or chalk &c, should offer them worship with sandal wood paste, flowers &c., with various edibles, fruits and meat, with drinks viz. wine, milk and decoctions; he should follow the procedure of Grahayajña and worship the various deities invited with appropriate foods, incense, clarified butter, flowers, with lauds and salutations &c. (verses 30–33). Then he should set up Agni on an altar to the west or south of the mandala drawn by him, should kindle it into flames and bring near it the materials and darbhas. He should offer worship on the altar to the west with fried grams, ghee, curds, honey, white mustard, fragrant substances, flowers, incenso, fruits, and should donate plates full of pāyasa and ghee. Then in the four inter

  1. The mantra for lavoking the gods is || : Presteer: 1 position para o anumifta: I grenr. 47. 20.

Ceremony of puṇyasnāna

495

mediate quarters of the altar he should establish four jare the necks of which are surrounded with white thread and that are covered with leaves, twigs and fruits of trees having milky sap and filled with water mixed with herbs and materials for pusya gnāna and jewels. In versos 39-42 Varābamihira names about 15 plants the leaves 1286 of which are to be cast in the jan and also seeds and sarvanṣad his, sarvagandhas, bilva fruit &c. He ahould spread an old bull’s hide with its zock to the east on the altar and thereon be should spread the reddish bide of a bull trained for fighting, the hides of a lion and a tiger ona over the other, when the Moon is in Puṣya-nakṣatra and there is an auspicious muharla Over the hides a throne raade of gold, silver, copper or of a tree with a milky sap should be placed. The king should occupy the throne after placing thereon a piece of gold, surrounded by his ministers, men of his confidence, the family priest, the astrologer, the citizens that have anspicious Damos (such or Jayarāja, Simharāja &c.).

There should be loud noises (for drowning inauspicious Bounds) made by the bards and citizens and of the tabons and drums and of Vedic recitations. The king should wear linen and the purohita should cover the king with a blanket, drops should be sprinkled over the king from jars, 3, 28 or 108 in number, containing clarified butter, with two mantras 137 praising its power to remove evil and then the priest remove the blanket and sprinkles on the king drops of water from water containing the substances collected for puṣyasnāna with sixteen mantras 1200

  1. Several of the 15 plants mentioned in the Bṭ. S. occur also la proti TE V. 1-5.2. 2. In the Austrop eight plants are mentioned as HUITFET (viz. Hea, Tai, typort, TT, MTOT, Teget, forest, w a ) that are to be employed in general for the snapana of all gods (chap. 267.14-15).

  2. आग्यं तेजः समादिष्टमाग्यं पापहरं परम् । आज्य सराणामाहार आग्ये लोका । प्रतिष्ठिता। भौमान्तरिक्षं दिय वा यत्ते कल्मषमागतम् । सर्व वदायसंस्पात प्रकाशनुपरण्छ। TECHT. 47. 52–53. These are quoted by ATG (on 2 vol. II. p. 615), but It is not clear from what work.

  3. It may be noted that Hemādri (On ag vol. II. p. 615) has tho mantras of m . 47. 55-60 in the same order and (p. 616) has also the maatras (verses 67-70 first-half). Varāba first gives a long list (55-70) of Padrāṇika mantras and then (io verse 71 ) oaly meations names of groups of mantras. इत्येतैरन्यैश्चाधर्वकल्पादिः सन्नगः।कौमाण्डमहारोहिणकुवराः सचा

  • T . 47.71. The frustrot bas verses (93.51-56 ) similar to those of re’s moren mastras,

796

History of Dharmałāstra (Seo. Ini, Ch. XXI

(set out by Varāba in vergos 55-70) in which gods, goddesses, gages are invited to join in the rite, besides mantras from the Atharvakalpa 1289 the Rudragana mantras, Kūṣmāoda mantrag, the Mahāraubiṇa, Kubora-brdaya and Samṭddhi verse. Then, the king should take a bath and wear two cotton garments over which the three verses ‘Apo hi ṣthā’ (Rg. X 9. 1-3, Tai. S. IV. 1. 5. 1) and the four verses ‘Hiranyavarṇāḥ’(Tai. S. V. 6.1.1-2, or Atharva I. 33. 1-4) have been inaudibly recited. He should sip water to the accompaniment of words like ’this is a lucky day and to the sound of conches, should worship gods, gurus, brāhmaṇas, his parasol, banner, and weapons and then worship his special (or favourite ) deity. Then he should put on new decorations that lead to victory, that confer long life and vigour and over which the Rāyaspoṣa 1290 (bestowing increase of wealth) ṣk verses have been recited. To the south of the mandala an altar should be prepared and hides of bull, cat, ruru deer, spotted antelope, lion and tiger should be arranged one over the other (tiger’s being last) and the king should sit down on the hides. The purohita should offer in the fire in the principal place (to the south) offerings of fuel-sticks, sosame, ghee and the like to the accompaniment of șk verses addressed to Rudra, Indra, Bṛhaspati, Viṣṇu and Vāyu. The astrologer should observe and

  1. The Atharvaqa-parisista V. 3. 4-5 prescribes (p. 67) the openiog passage of each Veda, the mabavyābrtis (bbūh, bhuvah, svah ) and five gagas as accompaa ying the offerings into fire, viz. ‘Thalaportar a fare पराजितः । आयुष्यश्चाभयश्चैव तथा स्वस्त्ययनो गणः ॥ एतान् पश गणान् हुवा वाचयेत fra TRI !, For STATATO vide suforp. XXXII 14 p. 196 containing 22 verses, the first of which is theref, that is u. 14. 2. 21. The aftaler contaias 15 verses beginning with ‘aparājito’ (vide strugurelse 32. 13 ); the आयुष्यगण has 14 verses of the अथर्ववेद (in आ. परि. xxxII 9. P. 195): for two अभयगणs, vide आ. परि.XXXII. 12 and 29; for स्वस्ययनगण vide आ. परि. XXXII, 11, por is 31, RT. XXXII. 16 or it may be Rudras in Tai. S. IV. 5. 1-11. The tue maotras are Vāj. S. 20 14-16 and Tai. A. II. 3. 1, II. 4. 1 (beginning with ‘yad-devā devahedanan ‘). Vide H. of Dh, vol. IV. p. 43 for Kuṣmāṇdahoma. For Rauhiṇa-saman vide H. of Dh. IV. p. 46 . The Kubera-bṭdaya is probably the mantra in Tai. Ā. I. 31. 6 (Rājādbirājāya…mahārājāya pamah). It is aot known which ṣk is called Samsddhi,

  2. There are many verses of the Rgveda cited in the Taittiriya sambitā which contain the word ‘rāyasposa ‘, but as Utpala in bis com mentary says that the verses aro sis, it is probable that the verses meant are (Rg. X. 17. 9-14), the first of which ends with the words ‘rāyasposao yajamānega dbehl’s

Purjasana

999

declare the prognostioations derived 12004 from the flames of the sacred Agni as laid down in the chapter on the festival of Lodra’s banner (Bṭ. S. 42. 31–36). Then the purohita with folded hands should pray 1991 “May all the groups of gods receive the worship from the king and depart after conferring (on him) abundant prosperity and returning ( when again in voked)’. Then the king should honour the astrologer and the purohita with plenty of wealth and (honour) according to their deserts also others, viz. men learned in the Veda and the like who are well worthy of receiving gifts. Then the king should assure safety to all subjects, ( order the) release of all animals taken to slaughter houses and release all persons put in jail except those guilty of offences against the king’s person or his harem. Varāhamibira adds ( 47. 85) that this procedure of Puṣyasnāns is commended for a king who aspires after imperial dignity or who ardently desires a son or when he is first crowned king. He further states that this very procedure of ceremonial bath should be employed in the case of the king’s elephants and horses that then become free from diseases (verse 87).

A few remarks from other works may be added here. The Yoga-yatrā (chap. VII. 13-14) lays down 1292 that in the ceremonial bath clay should be collected from a mountain top, ant-hill, a river mouth, the two banks of a river, the foot of the Indra figure (in the Indradhyaja festival), (clay) dug up by the tusk of an elephant and by a bull’s horn, (clay) from the royal palace-door and from the door of the house of a dancing girl (patronized by the king) and the king’s head should be purified by rubbing on it the olay from a mountain top, his ears with

dug up be the

from the newl’s horn, ic

1290 a. One verse from chap. 42 about the auspicious indications conveyed by Agni flaning up by itself (i. e. without being fanned etc.) at the end of the sboat’ svābā’ (when pārṇāhoti is offerred) and having ita Mames turned towards the right is cited here: स्वाहावसानसमये खयमुज्ज्वलाचिः स्निग्धः प्रदक्षिणशिखो हुतभुए चपस्या गङ्गादिवाकरसताजलचारहारां धात्री सहजरतना पसमां eta i TERT. 42.32; compare are opga argallerinaeratat e n

योजेन हस्तेनेव जयं वदो रघुवंश IV.25. In the योगयात्रा (chapters) itteen verses are devoted to m ains of wbich verses 11-15 are the same as E. 12.32–36,

  1. The prayer is well-known:

: 7 SETTETY gifta 1 सिद्धिं वयात विपुला पुनरागमनाय च । वृहत्सं. 47.79.

  1. गिरिवल्मीकनदीमुखकूलपशपावसद्धितः । दिपवृषभविषाणपार्थिवमणिका द्वाराद्धताभिश्च गिरिशिखरमवा मूर्धानं वल्मीकमवा च शौचयेत्को नयभयङ्कलसहमतिः Western Paparan ATAT TE FTlaponara i arreta BATUETTE # 4194T VII, 13-15.

198

(800. TI, Oh Xxt

olay from an ant-hill, his sides with clay from the two banks of a river and from its confluonce with the sea, his neck with olay from the foot of the Indra figure, his arms with earth on the tip of the elephant’s tusk and the bull’s horns, his obest with earth from the door of the palace and his waist with clay from a royal courtezan’s door. It will be noticed that there is a suggestive symbolism in all this. The king is to hold his head high and to atta in eminence; therefore his head is to be rubbed with clay from a mountain peak.

It appears that nakṣatrasnāna was meant for all. For example, the Atharvana-parisista 1293 on nakṣatrakalpa (800. 43 p. 22) states that a Vaiśya should undergo coremonial bath on Robiṇi, being decked with all seeds, while verse 6 of the same section maintains that a brāhmaṇa who undergoes Pusyasnāna thrice with a thousand grains of red paddy and with a thousand mustard grains and with (twigs and leaves) of Sahasravirya, Ananti plants and with Madayanti and Priyangu plants acquires as much fame as a king.

From the Matsya-purāṇa it is clear 1294 that Pusyasnāna was an item in Lakṣahoma, undertaken by the king to counter aot the evil effects of planets. That Purāṇa has a chapter ( 267, verses 3-4) on Dovatāsnāna 1295 where also provision is made for casting clay into the jar, clay being collected from the tusk of an elephant, from a horse (stable), public road, ant-hill, (clay ) dug up by a boar (with its tuak), from the shed where sacred fire is kept, from a tirtha (holy spot), cowpen and from the place where cows Crowd.

The Viṣoudharmottara (II. 103. 1-10) provides that Bārhas patyasnāna (i. e. Puṣyasnāna, Brbaspati being the presiding deity of Pusya) should be performed in the bright half, in the

H

1293, drevet Fire Fi g urą! “*TEATRETOT garanti सर्षपैः सहस्रवीर्यानस्या चमदयन्ती-मियभिः । श्रीन पुज्यान बाह्मणः स्नातः पार्थि लमते 971 1 2. ft. (797784, sec 42 verses 3 and 6, p. 22).

1294, a TTHEW O gerir Fare i git de filtra: सुमडले स्नापयेयजमानं तु ततः शान्तिभविष्यति। एवं कृते तु यत्किचिद ग्रहपीडासमुद्धपम्।

a y away around 99 H ART 239. 12-14 . by erge (on enfant) folio 12 a.

  1. Trenere TKATTETRETTHOSHTE I BY ETO ice and Feria igraat quranla aratet i 1994 267, 3-4. The me 18 : Tha Thorout

I f

e stenimtoft *. It occurs in an og X. I. 8.

dProper time for Pueyannana

799

northern passage of the sun, on an auspicious day, pakṣatra and muhurta or when the moon is in Puṣya or Rohini nakṣatra or in Hasta or Śravaṇa; two square mandalas of eight cubits on each of four sides should be made, one for offering bali and the other for an altar on which a fire is to be established, both being decked with various things. Four jars with waters of springs should be placed in each of the two mandalas, and also seven jars filled with seeds, corn and precious stones, one for being decked with leaves of trees and the other with flowers and fruits. It appears (verses 12-13) that the Viṣṇudharmottara contemplates Pusyasnāna for the three higher varpas, 12% since it provides that a brāhmaṇa should sit on the hide of a bull as his seat, a kṣatriya may employ the hides of a lion and tiger and a vaisya on the hides of a tiger and leopard. It provides mantras other than those mentioned by Varāhamihira. It provides that this rite of Pusyasnāna should go on for seven days and that the person undergoing it should give up during those days wine, meat, honey and sexual intercourse (verse 29 ). This Puṣyasnāna drives away all ill-luck, destroys evil spirits, brightens the intellect, confers health, brilliance and fame, kills enemies, is auspicious, destroys sing and the evil effects of strife and bad dreams (versos 30-31).

It should be borne in mind that a rite on Puṣya for pros perity called Pusya-vrata is mentioned by so early a work 88 the Apastambadharma-sūtra (for which p. 346 above may be referred to).

In Bphadyogayātrā (chap. XIII. 1-10), Matsyapurāṇa (chap. 241. 1-14) and in Vasantarāja (chap. VI. 4. 1-14 pp. 87 92) a good deal is said about prognostications derived from the throbbing ( spandana or sphurana) of the several parts of a man’s body. All the three often closely agree in words and ideas as the notes below will clearly show. There is hardly any doubt that Vasantarāja’s treatment is based on the other two works. It is difficult to decide whether Varāhamihira borrows from the Matsya or vice versa or whether both borrow from a common source. It is not unlikely that Varāhamihira might

  1. विमस्य स्नातकामस्य सौरमार्षभकं शुभम् । क्षत्रियस्य तथा सैहे वैयाऽयं च तथा विशः। बीपिचर्म च वैश्यस्य स्नाप्यस्तत्रोपवेशयत् । प्रशस्तलक्षणां भार्या वामभागे तथैव च। Fargerita II. 103. 12–13. I am not sure what at means hera; probably it means (dedicated to the Son or to gods ).

800

History of Dharmaśāstra (800, III, OL. XXI

have followed the Mataya. They all agree that throbbing 1997 of the right side of the body is auspicious and of the left Induspl cious in the case of males, while the reverse is true in the case of women. They all set out the consequences indicated by the throbbing of the several parts and limbs of the body from the top of the head to the soles of the feet. To get out all these in detail would occupy much space. A few are mentioned by way of illustration. The fruit indicated by the throbbing of the top of the 129 head is the acquisition of land (or earth); of the forehead, the prosperity of the position already occupied; of the region between the eyebrows and nose, union with persons dear to one; of the region of the eye, death; of the portion near the eye the acquisition of wealth; of the upper arm, union with friends; of the hand, the acquisition of wealth; of the back, defeat; of the chest, success; of the upper part of the foot, the securing of a position; of the soles, journey with gain therein. The Matsya-purana 1299 prescribes that when inauspicious indica tions (by throbbing) occur, brahmanas should be placated with the gift of gold

From ancient times the throbbing of the limbs, particularly of the arm and eye, have been regarded in India as the harbin gers of coming events, auspicious or inauspicious. Manu prohibits & sannyāsin ( parivrājake) from obtaining alms by means of declaring prognostications from utpātas or nimittas, from nakṣatras and from Angavidyā eto. In the Sākuntala

  1. अजवक्षिणभागे तु शस्तं प्रस्फुरणं भवेत् । अप्रशस्तं तथा पामे पृष्ठस्य हदयस्य च। “विपर्ययेण विहितः सर्वः श्रीणां फलागमः। मत्स्य 241. 2 and 12: दक्षिणपार्थस्पन्दनममि. धास्ये तत्कलक्षयो पामे । वृहद्योग XIII. 1; पुंसां सदा दक्षिणदेहभागे श्रीणां च वामावयवेक्ष लाभः । सन्चाः फलानि प्रविशन्स्यवश्य निहन्ति चोक्ताङ्गविपर्ययेण ॥ वसन्तराज VI. 4. 10.

p. 90.

___1298. पृथ्वीलाभो भवेन्मूनि ललाटे रविनन्दन । स्थानं विवृद्धिमायाति अनसोः पिय सहमः । सूस्थलब्धिश्चाक्षदेशे गुपान्ते धनागमः। “सहस्नेहश्च पाहुभ्या हस्ते चैव धनागमः। पृष्ठे पराजयः सबो जयो वक्षस्थले भवेत् । “उत्तम स्थानमामोति पदम्यां प्रस्फुरणान्नुप । सलाम चाध्वगमनं भवेत्पादतले नृप। मत्स्य 241.4-5,8compare बृहयोग.xii. 1,2,4,39 पृथ्वीलामः शिरसि स्थानविद्धिर्ललाटेसात् ( ललाटदेशे स्यात् । अनासिकान्तरे पियसमागमो मृत्युलब्धिरक्षिणसोः। एपान्तेऽर्धातिः पूर्व ज्ञेयात्र चोत्कण्ठा “असे भोगविवृद्धिर्धनस इवेन संयोगः हस्तेातिः पृष्ठे पराजयो पक्षसि स्मृतो विजयः। “देशकदेशनाशो अबायां स्थान लब्धिरकम्युपरि। अश्वगमनं सलाभं चरणतले स्पन्दमाने तु॥ मूधि स्फुरत्या पृथिल्पवाति: स्थानमवृद्धिश्च ललाटदेशात् । अप्राणमध्ये प्रियसङ्गमः स्यानासाक्षिमध्ये च सदायलाभः ॥ स्पन्दो भुजस्येवसमागमाय सन्दः करस्य द्रविणातिदेतः। स्पन्दश्च पृष्ठस्प पराजयाय स्पन्दो जयायोरसि मानवानाम् .. “स्थानातिसर्व चरणस्य कम्पे यात्रा सलाभानिवलपकम्पे। वसन्तराज VI.4.2,5,9pp. 87-90.

  1. अनिष्टचिहोपगमे विजाना कार्य सुवर्णेन तु सर्पर्ण स्यात्। मत्स्य 241. 14.

Throbbing of arms and eyes

801

Kalidasa twice mentions the throbbing of the arm of the hero ag indicative of good fortune and the throbbing of the right eye of Sakuntala as presaging 1300 misfortune. Shakespeare in “Othello” makes Desdemona speak about the itobing of her eyes as a bad omen. The Bṛhad-yogayātrā (XILL, 10), Bļ. 8. (51.10) and Vasantarāja declare that the throbbing of moles, boils, marks, eruptions (on limbs) are to be deemed to indicate consequences similar to the limbs on which they exist. 1301

The Bșhatsamhita (chap 93 vorges 1-14), Bṛhadyogayātrā (chap. 21 verses 1303 1-21 ) and Yogayātrā (chap. 10 verses 1-15) dwell at length on the prognostications to be drawn from the arrangement of the tusks of elephants, from the marks geen when the tusks are cut, from the tired appearance and more ments of elephants, particularly when the king is to march on an invasion, since as the Yogayatrā says the king’s victory depends on elephants.2303 These, however, do pot describe any śānti and are hence passed over hore as not relevant to the subject of sintis. But the Agnipurana (chap. 291 verses 1-24). Viṣṇudharmottara (II. 50.1-93), Baud. gphyagaṣasūtra I 20 and Hemādri (on Vrata, vol. IL pp. 1036–1051) prosoribe santia for removing diseases of elephants and therefore a brief zote is added here from Baud. gphyasosa-sūtra, which is probably the earliest and simplest description of a Gajaśānti

“On the 8th or 11th or 14th tithi of the bright half of a month or on Śravaṇa pakṣatra, the owner should feed brahmanas,

  1. Vide FE VI. 50 7 yaralharii a ter r i PERTE* argret furat f ani facti. The commentators give different explanations of

m ut. Probably it means HTETE or lore about the indications from the tbrobbing of the several limbs. A work Called Asgavijjā edited by Mudi Puggavijayaji is published by tbe Prakrit Text Society at Banaras, It speaks of eight kinds of rafters viz.

s FTA, T, sport, HA, F, and arra, For Filteri, vido para ATHL t e gi i FiTALISTI I I. 11; iura aria faci rat pred Tu TS VII. 13; Fletni fa # Titra fresti filmes Act Valter verse 11.

  1. xfa fuera FT: A T quart aucuruicamata hita I मशकलरमावर्वजन्मापि सनिगदितफलकारि माणिनो पेहसंस्थम् । वृहत्सं. 51, 10: मानक तिलक पिटक पापिणमध चिकिमपि कदापि। फाति पदावधिविष्ठति वापत्स्वाद पोंक FEAT TTT A THRITT VI. 4. 11, p. 91.

  2. Verees 8-13 of the Br. S. 93 are the same as the verses of Byhad yogayātrā 21, 9-14.

  3. आरिवपिपुराधिपं पारणाभितमिदं भानुभम् । शेवमादसतो विपश्चिता पारणेशपतेर्जया स्थितः बोगयात्रा…

  4. D. 101

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make them declare it is an auspicious day, let there be woltare, let there be prosperity,’ should first (or ’towards the east’) take out for offering havis segame and rice grains, bring water after repeating the Gayatri verse (Rg. II. 62. 10), should cover two jars with a new piece of cloth with the Gāyatri, should close the mouths of the jars with some fruit (a cocoanut or the like) and keep the boiled food towards the west and place (the two jana) on a bunch of five dūryās. Then after the elephant stable la decked with wreaths of darbhas the elephant inhales the smell of the food offered in fire. He then makes ready a spoon of Asvattha wood and fuel and darbha grass. Then he goes through the items of ordinary homa 1304 from drawing lines onwards and offers oblations of the boiled food with ghee to the accompani mont of the Ghrtasūkta 1305 (Rg. VIII. 81. 1-9). Then the priest) offers 1008 additional āhutis with clarified butter with the five mantras beginning with ’namas-te Rudra manyaya (O Rudra I adoration to you that are fury incarnate’ Tai. 8. IV, 5. 1. 1-5). Then the procedure from Sviṣtakrt offering to the gift of the cow (should be gone through). He puts down on bunches of dūrvā grass the remaining portion of the food from which offerings were made in front of the sacred Agni with the words ‘svāhā to the bhūtas’ (spirits). Then be (priest) makos (the elephant) eat what remains of the food cooked in the sthali (pan or cooking vessel) and the bunch of five dūryas ( on which the jars had been placed) to the accompaniment of the Ayusya sākta ; 1306 he sprinkles drops from the prapītā 1307 water with the

  1. Vide H. of Dh, vol. II, pp. 207-211 for the description of . model homa.

  2. It may be noted that the first verse of the Ghṭtasūkta is * T aifa ni T I FETET anatura is. Here the word a means ‘great elephant’ and also ‘having long or big arms’ (as applied to Indra ) and therefore is employed in the Gajasāati, following the principle mentioned in note 1276 above. Vide n. 1218 above about youth.

  3. The आयुज्यवक्त is the खिलवक्त ‘आयुष्य वर्चस्पं : Occurring after Rs. X. 128. The au dogfinie 32. 9 p. 195 declares what the sirgogut con tains (from Atharvaveda ). The s tate 52. 18 says that Atharva I. 30. 1-4 are आयुज्याणि (conferring long lite). vide तात्पर्यदर्शन on आप. पू. V. 12. 9 which regards the first ) eight verses of the for e igoed very as constituting agent. The com, of Nārāyaṇa on 27T*9. T. III. 8. 16 ( ago Ara a Afor quafgey &c. ) says that strugu bere is the farmers (of three verses) beginning with AG after Rg. X. 184,

130%. rofar is water kept in a vessel to the north of the fire after repenting a mantra over it.

Gajafanti

three verses beginning with ‘apo hi sthi’ (Rg. X 9.1-3, Tal. 8. IV.1.3.1-3) and the four verses beginning with ‘Hiranyavarnih’ (Tai, 8. V. 6.1.1-4), purifies (the elephant with water) to the accompaniment of the apuvāka beginning with ‘payamanah suvarjanah’ (Tai. Br. I. 4. 8. 1); he then leads the elephant to its place (stable); the elephant becomes long-lived; so says the adorable Baudhāyana.”

The Gajaśānti in Agnipurāṇa (chap. 291) is entirely differ ent from the above. One should worship on the 5th tithi of the bright half Viṣṇu, Lakṣmi, the Airāvata 1308 elephant and the other elephants (in all eight) and Brahmā, Śhaṅkara, Indra, Kubera, Yama, the Sun and the Moon, Varuna, Vāyu, Agni, the Karth and Akāśa. The elephants should be sprinkled with sāntyudaka (propitiatory water). The Agnipurāṇa proposes an elaborate worship, on a lotus-shaped diagram drawn on an altar, of several gods, several weapons, sages, rivers and mountains &c., elephants &o. and provides that an astrologer should ride the principal elephant of the king and say into its ear ‘you are made the chief of elephants, the king will honour you with gandho, flowers, best food and people at the order of the king will honour you; you should protect the king in battle, in his journey and in his palace. You should forget that you are a more beast and revolve in your mind that you are divine !’ &c. The king should then ride such an elephant and armed warriors should follow and various gifts should be made to the elephant keeper, the astrol oger, the scārya &o.

The Viṣṇudharmottare (II. 50.1-93) is far more elaborate than even the Agnipurāṇa. Its verses about the words to be muttered in the ear of the elephant (II. 50. 59-64) are the same as those in the Agni (291, 15-20). The Viṣṇudharmottara adds (II. 50. 68-70) that this sānti should not be performed on the 4th 9th or 14th tithi nor on Tuesday nor on Saturday and the com mended nakṣatras are Jyeṣtha, Citra and Śravaṇa and that this bānti rite for elephants destroya all danger to elephants.

Hemadri (on Vrata vol. II. pp. 1036–1051) contains a long Gajaśānti said to have been declared by Palakāpya Many of

  1. Accordlog to the Amarakona, the eight elephants of the quartern wa Afrāvata, Pundarīka, Vamana, Kumuda, Añjana, Puspadanta, Sarn bhadma and Sapratīka. Vide Udyogaparva 103, 9-16 and Dronaparna 121. 23-26 for the numerous progeny of these seml-divine elephants. The Viggad harmottara (II, 50. 10–11) Damos eight diggajas, but drops Sāryk bhagma from the Amarakosa Ust and substitutes Nda,

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History of Dharmaśāstra (Soo. III, Ch. XX

those verses occur in the Hastyāyurveda (Anandasrama ed.) chapters 35 and 36. Considerations of space and of importance prevent any desoription of that sānti derived from the Hasty ayurveda

The Bṛhatsamhita (chap. 92. 1-14), the Bṛhadyogayātra ( 22. 1-21 ) and the Yogayātrā (XI, 1-14) deal with the movements, neighing, prancing, striking the ground with hoofs, postures of horses from which lucky or unlucky consequences are to be inferred. But they do not describe any śānti and therefore are passed over. The Agnipurāṇa (chap. 290, 1-8), the Viṣṇu dharmottara (II, 47. 1-42), Baud. gphysosasūtra 1 19 and Hemādri (on vrata, vol. II, pp. 1031-36 taken from Salihotra ) describe a śānti which aperts all dangers to horses and removes their diseases.

The sānti from Baudhāyana is as follows:- “having carried out the usual details of an ordinary homa from drawing the lines onwards (the priest) offers into Agni oblations from the cooked food after reciting the puronuvākyā (invitatory prayer) ’tadaśvināśvayujopayātām’ (May the Asyins that yoka horses come near, Tai. Br. III. 1. 2. 10) and the yājyā ( offering prayer) ‘yau devānām bhisajau’ (’that are physicians of the gods’, Tai. Br. III. 1. 2. 11). Then he makes additional offerings with clarified butter szāhū to Aśvins, svāhā to the two that yoke horses, stāhā to the ear, svāhā to hearing’ (Tai. Bṛ. III. 1. 6. 13). Then he performs all details from sviṣtakrt offering to the gift of a cow. Then he puts down on Aśvattha leaves in front of Agni the food remaining after the offering of cooked food with the mantra’yo aśvatthaḥ… ketubhiḥ saha’( Tai. Br. I. 2. 1. 8 9). He brings together in a plate the water with which the athalt is washed, the remainder of the clarified butter and of the water, sprinkles drops from it with an Aśvattha twig and goos round the horses thrice with his right towards the horses with the anuvāka beginning with ‘yo yā aśv9sya medbyasya lomāni teda’ (he who knows the hair of the holy horse). So said the adorable Baudhāyana.”

Sāntis are connected with sakunas also. The word sakuna means a bird’ in the Roveda (IV. 26. 6, IX. 86. 13, IX. 96. 19 and 23, IX. 107. 20, IX. 11%. 2, X 68.7, X. 123. 6, X. 165. 2) and is & synonym of sakuni (Rg. II. 42. 1, II. 43, 2 and 3) and fakunti (Rg. II, 42, 3, II. 43. 1). In Rg. X. 16. 6 (yat te kropah sakuna ātutoda) the crow is referred to as the dark bird’. It has been seen above that birds like kapota were regarded even

Sakunas

805

in the Rgveda as harbingers of impending evil and misfortune. Hence the word sakuna gradually came to mean premonition of evil Conveyed by cries, movements, positions of birds and then any prognosticatory siga (not necessarily connected with birds). There is an extensive literature on sakunas. Some of it is mentioned here, viz. the Matsyapurāṇa (chap. 237, 241, 243 ), Agnipurāṇa (chap. 230-232), Viṣṇudharmottarapurāṇa L 163 164, Padmapurāṇa (IV. 100.65–126), Bșhat-ramhita (chap. 85 95), Bṛhad-yogayātrā (chap. 23-27), Yogayātra (chap. 14), the Nimitta of Bhadrabāhu (ma. in Bhau Daji collection of BBRAS No. 385 in Prof. Volankar’s Catalogue pp. 126-127), Vasantarāja sūkuna, 1309 Mānasollāsa of king Someśvara Cālukya ( 1126-1138

  1. Vasantaraja’s work on ‘sakudas’ was published by the Venkate. svara Press, Bombay (1906 A. D.), with the Sanskrit commentary of Bhānucandragani, who was patronized by Emperor Akbar (in the latter half of the 16th century A.D.) and a Hindi translation by Sridhar Jatasankara Bhatta. As Vasaataraja is quoted by Adbhuta-sāgara which was begun in saka 1089 (1167 A. D.), it follows that Vasantarāja would have to be placed before 1100 A. D. He is probably aot much earlier than 700 A. D. as he does not appear to have been mentioned by Utpala in his extensive commentaries on Varībamibira’s works. Vasantarāja tells as (in the Introductory verses 3-5) that he was the son of Vijayarājabhatta and Sarasvati and the younger brother of Śivarāja, that he was honoured by king Candradeva (klag of Mithilā, acc. to the Com.) and composed the work on sakuda at the request of that king. He mentions (1. 10) Cūdāmaṇi, jyotina-Sastra, bora-astra and Svarodaya and (in I. 27) informs us that Atri, Garga, Goru, sutra, Vasiṣgha, Vyisa, Kautsa, Burgu and Gautama were the principal ancient sages that declared the knowledge of sakogas for the benefit (of human beings). Cūdāmagi is rather an early work quoted in the Sārāvali (5. 20 and 39, 8) of Kalyāṇavarman in the same breath with Varāhamibira,

The Nimitta attributed to Bhadrababo is an extensive work contalaing 26 chapters and about 1460 verses. It is described in the colophon at the end as ’naigranthe (nairgranthe?) Bhadrabāhuke Nimitte svapoadbyāyah’. The first chapter states that in the time of king Senajit at Rajagrha in Magadba pupils asked Bhadrababu to expound to them the nimittas and ho did so, He is styled (in chap. II. 1) a digambara and the best of śramanas. The contents of chapters 2 to 26 are: Uikā (meteors), balo, lightning, avealng glow, clouds, winds and barricades, rain-fall, gandbarvanagara (Fata Morgana), narch of kings on invasion, portents affecting the king and the country due to the ripening of actions in former lives (chap. XIV bas 177 verses on this), grabacāra as declared by Jina (chap. XV, 227 verses), the prognosticatory movements of Venus, Saturn, Japiter, Mercary, Mars, Rabu, Ketu, the Sun and the Moon: grahayuddha; conjunctions of planets; dreams. It appears that the work is later thao Varāhamibita, As it is not within the pale of Dharmasastra Literature and hardly ever describes a saati in the way in which the Porānas and medieval dharmasastra works provide it has been referred to in this work only rarely,

80

.

History of Dharmatöstra (sec. III, C. Xft

A. D.) II, 13 pp. 102-112, Adbhutasagara (which profusely quotes Vasantarāja’s work), Rājanitiprakasa (pp. 345-347). Among these Vasantarāja-śākuna is the most comprehensive work on the subject of sakunas and has been quoted by the Adbhutesāgara and other later works. A brief account of the work would not be out of place and is given here. It is divided into twenty vargas 1310 ( sections) and contains in different metres 1525 verses ( as stated in varga II. 12). It states; it would declare the sakunas 2311 indicated in this world by groups of beings viz. bipeds (mon and birds), quadrupeds (elephants, horses &c.), six-footed (bees), eight-footed (the mythical animal sarabba), beings having many foot (such as a scorpion) and having no feet ( such as snakes); that is called sakuna which is the means of arriving at definite knowledge about auspicious or inauspicious consequences viz. movement (to the left, to the right &c.), the sounds or cries (of birds and beasts), their glances and activities. A person who is an expert in sakuna bastra, knowing that a certain object of his would involve difficulties or would be without difficulties, abandons it or begins it respectively. The work boasts that if it be well studied it requires no expounder, no mathematics and that by merely studying it, the reader acquires pleasant knowledge that yields rewards. The work repeats the view of Varāhamihira (in Bșhat gamhitā 85.5 and on p.558 above in n. 827) that sakunas indicate to men, whether going on a journey or residing in their houses, how the consequences of actions done in past lives will certainly bear fruit. He answers the objection that, if no man can escape his fate and has to reap the rewards of his past actions, this bāstra is of no use, by saying that the actions of former lives bear fruit only at certain times and places and & man can avoid the rosults of past actions just as he avoids snakes, fire, poison,

  1. प्रकीर्तिता विंशतिरेव यस्मिन्बर्गा महाशाकुमसारभूताः । सहममेक विहाचसंख्या OUT Frana startat qui a II, 12.

  2. विपदचतुष्पदपदपदमष्टापदमनकपदमपदम् । पजन्तुवन्दमस्मिन् वक्ष्यामस्तस्य शाकुनानिःशुभाशुभज्ञानविनिर्णयाय देणां यः शकुन: स उक्तः। गतिस्वरालोकनभावचेटा: सङ्कीर्तयामो द्विपदाविकानाम् ॥ सापायमेतभिरपायमेतत्प्रयोजनं मावि ममेति सुद्धचा। असंशय शाकुनशानविज्ञो जहाति चोपक्रमते मनुष्यः “अवेक्षितेस्मिन खलूपदेटा न पात्र कार्य गणितेन किधित् । उत्पयतेऽमुख्य हि ज्ञानमात्राज्ज्ञानं मनोहारिफलाइसारि। पूर्वजन्मकतकर्मणः फलं पाकमेति नियमेन देहिनः । तरप्रकाशयति देवनोदितः प्रस्थितस्य शकुनः स्थितस्प च। “वैषमेव यदि कारणे भवेसीतिशास्त्रमुपयुज्यते कथम् । यहलेन सुधियो महोग्रमाः पालयन्ति जगती जनाधिपाः। पूर्वजन्मजनितं पुराविदः कर्म देवमिति संमचक्षते। उधमेन सडपाजितं तदा Toyota Tangere than I. 6m8, 12, 14, 21-22. The Time (p. 569) quotes Tuto and other vornes.

Vasantarāja-takuna

807

Is

Castbe brients and the mepend on his effort; ho vos; the

thorns and other (dangerous ) things and that if fate alone be the deciding factor what is the use of the science of politics and government by following which wise kings proteot the world with great effort? Learned men declare that daiva (fate) is only the karma produced (accumulated) in past lives; the karma in past lives was acquired by human effort; how can ons then Bay that daiya does not depend on human effort? The subjects in the 20 rargas and the verses allotted to each by Vasantarāja may be briefly set down at one place: 1. Sastrapratiṣtha (establishment of the sakupaśāstra by reasoning, verses 31); 2. Śāstrasangraha, 13 verses (the statement of the contents of obapters and verses); 3. abhyaroana, verses 31 (how to honour the guru who expounds the sakunaśāstra and to offer worship to the birds and the eight lokapālas according to the procedure laid down by sages); 4. miśraka, verses 72 (general directions such as that the person out of several with reference to whom a sakuna may be examined up to what distance a sakuna operates, if many beings exhibit prognostications which should be followed, what birds and animals are powerful in what direotions as to sakunas; santa, dagdha and other directions ); 5. subhabubha (auspicious and inauspicious things and nights ) vorges 16; 6. narengita, ver868 50 (the appearance, dresa, gesturos, speech, throbbing of the limbs of men and women that are suspicious or inauspicious); 7. śyāmāruta ( chirpings of the bird called øyama, female cuckoo ) 400 verses (worship of two images of the bird practically as a deity, the auspicious or inauspicious sounds, activities, motions with reference to invasion, coronation, peace and war, victory, marriage, rainfall, orops); 8. Pakṣivioara, Yorgos 57 (prognostications from the cries, sight, glancos, move ments of several birds such as swan, crane, cakravaka, parrot, mainā, peacock, kapiñjala, vulture, hawk, owl, pigeon, cook); 9. Casa (the blue jay) verses 5; 10. khanjang (wagtail), verses 27; 11. karāpikā (a kind of orano ), verses 11; 12. kaka ruta (the oawing of crows) vergog 181; 13. Pirgalikāruta (cries of an owl-like bird), verses 200; 14. catuspada (tour-footed animals like elephant, horse, ass, bull, buffalo, cow and sho buffalo, goat and sheep, camel, musk-rat, rat, monkey, cat, jaokal), vorges 50; 15. six-footed, many footed and soakes (versos 13); 16. Pipilika (ants), verses 15; 17, Palli-vloara (lizard also called kudyamatsya and gļhagodhika), verses 3%; 18. Śvacastita (barking and other actions of dogs), verses 382; 19. Śivaruta (howling of female jaokala ), vorges 90; 20. Sestra prabhāva (the importance of thiṣ hakuna astra), vorges 84.

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A noticeable feature of Vasantarāja’s work is that more than half of it (781 verses) is devoted to the sounds 1312 made by three birds viz Syama (400 Verses), crow (187) Pingalika (200) and that 312 verses are devoted to the barking, movements and howling of dogs (verses 222) and female jackals (verses 90 ). It is remarkable that among the Sāktas it is believed that a female jackal is a messenger of Kāli and is auspicious and on hearing its howl in the early morning a person should offer salutation and then success is in the hands of the sādhaka. The brief contents set out above will show that he extends the meaning of sakuna so as to include prognostications based on the sotions of men and beasts. He himself says at the end that 1313 is sakuna, which in this world is remembered, heard, touched or seen or which is declared in dreams, since they all yield resulta. He claims that the system of sakunag is as authoritative as the Vedas, smrtis and puranas, since it nover fails to convey correct knowledge. 1314 Some of his interesting statements may be briefly set out. If an owl hoot at night on the top of a house that portends 1315 sorrow and the death of the owner’s son (VIII. 40). This is in line with modern popular belief in India. The cawing of crows is at the head of all prognosticatory sounds. The barking of dogs is the essence among all sakunas.’ The Brhad-yogayatra. 1316 provides that certain animals and birds are useless for prognostications at certain seasons viz. the rohita (red) deer, horse, goat, ass, deer, oamel, hare, are useless in winter (siśira); Crow and cuckoo aro

विधायी निःस्वनाशालालचिलीतिनिनाद

  1. लाभदश्चिलिचिलीतिनिनादः शूलिशूलिनिनदोपि तथैव । “स्याब्रयाय नियमेन चिचीति निःस्वनश्चिलिकुनाव इहार्थः । कष्टदश्चिरिचिरीति बिरावश्चीकुचीकु इति दैन्य. विधायी। वसन्त 7.52-54 pp. 119-120. How an ordinary man could distinguish between the sound ‘cilicili ’ (portending gains), cici (portending danger), ciriciri ( portending trouble ) and cikuciku (portending a wretched state) is difficult to say. Similarly, the Piśgalā bird is supposed to make five sounds viz. कि, किचि, किचिचि, किचिकिचि, किचिकिचिचि (वसन्तराज 13. 27-28) with different consequences.

__1313. यदस्ति किंचिजगतीह वस्तु स्मृतं श्रुतं पृष्टमथापि इष्टम् । स्वमान्तराचमति पादितं तत्कलप्रदत्वाच्छकुनं वदन्ति । वसन्त 20.2 p. 513.

  1. वेदाः प्रमाणं रसूतयः प्रमाणं लोके पुराणानि यथा प्रमाणम् । विशुद्धबोधाग्यभि चारिभाषाचथा प्रमाणं शकुनागमोऽयम् ॥ वसन्त• 20.8 p. 517.

  2. रात्री गृहस्योपरिभाषमाणो दुःखाय धूकः सतमुस्यो चापसन्त० 8. 40. p. 246.

  3. रोहिताश्चाजबालेयकुरकोद्रसगाः शशः। निष्फला: शिशिरे ज्ञेया बसचे काक कोकिलो नतु भाद्रपदे याला स्करवपुकादयः। शरथब्जादिगोकोचा भाषणे हस्तियातको। ध्यानयवानखीपिमहिषाः सपिलेशयाः । हेमन्ते निष्फला शेया चाला: सर्वे विमाइला पहयोगयात्रा (m.) chep. 23. 22-24.When no prognostications from birds and animals 809 uselesa in spring; boar, dog, wolf and the like should not be relied upon in Bhadrapada; in Sarad (autumn) lotusos (or conoh), bull and birds like kraunca are useless; in Srāvana month, the elephant and cataka bird; in Hemanta (early winter), tiger, bear, monkey, leopard, buffalo and all animals resorting to holes (like snakes) are useless and so are all young ones except of buman beings. Vasantarāja in IV. 47-48 pp. 56-57 has the same provisions almost word for word. Vasantaraja’s work appears to have been based mainly on Varāhamihira’s Bphat-samhitā section on sakuna, chapters 85 to 95 (321 versos ) in which Varābamihira devotes 47 verses in chap. 85 to the cries of birds in general, deals with the movements and barking of dogs (88. 1-20) and female jackals (89. 1-15), the cries of crows (62 verses in chap. 94), to horses (9%. 1-15), elephants (94. 1-14) and cows (90. 1-3).

Vasantarāja states 1317 that there are five excellent ones in the matter of śakunas viz. the Podaki bird, dog, crow, pingalā. bird and the female jaokal. Sarasvati is the presiding deity of podaki, Yakṣa ( Kubera ) of dog, eagle of crow, Candi of pinga likā and the friend of Pārvati of the female jackal. He further says that all animals and birds are presided over by deitios; therefore a person who interprets sakunas should not kill them, as deities prosiding over them might become angry. His state ments about ‘upaśruti’ (oracular voices or words) are worth citing. ‘At the time of pradosa or about the morning twilight when people are bardly speaking anything, a person that is ready to undertake any matter (business) should consider everywhere oracular voices. What a child says without being prompted to do so would not turn out to be untrue even at the end of a Yuga. No such easily understood and true sakuna exists for men other than upaśruti.’ Both Mārasollasa (II 13, Versos 920-926 pp. 112-113) and Vasantarāja (VI pp. 78-80 Versos 5-12) describe a curious mode of divining the future called upaśruti: 1318 When all people are asleep and the publio ____1317. पोदकी भषणकाकपिङ्गला जमाकमियतमा च पशमी। एतदव सुनिसचमः सदा कोत्पते शकुनरत्नपञ्चकम् ॥ सरस्वती पाण्डषिकामधानां यक्षोपि यक्षं गश्च काकम्। चण्डी ga: font free farat forargrafierereito TST III. 3-4, pp. 22–23; Flat पुराणम्। याशिवाविवत शुत्वा शिवदूती शुभप्रदाम् । प्रणमेसाधको भूत्वा तस्य कामाः करे FUNT: # *** (Jiv. I p. 345).

  1. garante at a rate for fara arrart i ugla: - समयतेन सार्वत्रिकी परिभाषनीया । यहालकेनोक्तमनोदितेन तत्त्वावसस्य न युगान्तरेपि। Eurafreteria firmy a pre stare # ATT VI pp. 80-81.

(Continued on next pago) L. D. 102

.

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oom. Thes noide and repassa cast white and

road is empty of people three married women accompanied by a maiden should worship Gapesa (with gandha and flowers &o.); then, after making an obeisance to Candikā they should fill a measure of corn like kudava with akṣata grains on which sacred mantras have been recited seven times; they should then place the image of Ganesa in that measure surrounded by the grass blades of a broom. They should take with them the kudara measure with Gaṇośa image inside and repair to the house of a washerman. In front of that house they should cast white akṣata grains after (silently ) revolving in their mind their thoughts (the matter they are intent on). Then they should with concentrated mind listen. When they hear any words coming from inside of the house talked by a man, a woman or a child or any one else uttered at pleasure (or without restraint of any kind), auspicious, or inauspicious, they should consider the sense of the words heard and the conclusion drawn as to the future project from the words would not turn out to be untrue. The same method may be followed by approaching the house of a cāṇdāla.

(Continued from last page) guara occurs in the Rg. 1. 10. 3 and appears to meao simply coming near to listen,’ Vide also Rg. VIII. 8.5 and VIII. 34. 11. referrer गणाधीशं सर्वविघ्नविनाशनम्। कुमार्या सहिता नास्तिमः सुते जनेऽखिले। अक्षतैः पूरयेयुस्ता यत्किञ्चित् कुडवादिकम् । चण्डिकायै नमः कृत्वा सप्तकृत्वोऽभिमन्वितम् ॥ संमार्जनीकृतावेष्टे स्थापयेयुर्गणाधिपम् । बजेयुस्तं समादाय रजकस्य निकेतनम् । तदेहस्य पुरोभागे निक्षिपेयुः सिताक्षतान् । मनोगतं समुद्दिश्य शृणुयुः सुसमाहिताः। श्रूयते वचनं किंचिद रजकालयमध्यगम् । नार्या नरेण बालेन प्रोक्तमन्येन केनचित् । स्वैरसंलापनोमूतं शुभं वा यदि वाशुभम् । शृण्वन्तीभिः फलं ज्ञेयं तद्वाक्यार्थविचारतः॥ चण्डालनिलयेऽप्येवं श्रवणे बोधने क्रमः। यद् युर्वेचनं तत्र am a argu FIFTA II. 13, verses 920-926. THIS employs almost the same words it is difficult to say whether one borrows from the other. Probably both draw on the same source, ea is a measure of grais, equal to 4 of a prastha, Acc, to pracy q. by eang (on ga vol. I. p. 57 and T. H. II. 1. p. 141). 2475 = fua, 2 teras = 989, 4 969 = qrU, 4 yrus = 3116, 4 axta98 = 21, 16 Toys = EiTI. STTT OD 6. X. 3. 45 mentions 984, आढक, द्रोण and खारी. पाणिनि mentions आढक and खारी in V. 1, 53 and v. 4. 101. Accordiog to ancient smrtis, a washerman was one of the seven antyajas; vide 7 a Het gerai Hantera a YET: Far: 132. 199, ce (Jiv. I. p. 554 ), YA 33 (Anand. ed. of smrtis ). While these pages were passing through the press, the author got a copy of a recent work. The interpretation of dreams in the ancient Near Eust’ with tragslation of an ‘Assyrian Dream book’ by A. Leo Oppenheim (as vol. 46 part 3, 1956, of the Traosactions of the American Philosophical Society, New Serius). He could nct refer to the interestiog parallels from the book as regards dreams, but on p. 211 the writer states that the use of chance utterances made by unconcerned persons was known in the ancient Near

East not only in Palestine but also in Mesopotamia.

P

Upstruki in Padmapurīna

811

A pocular mode akin to paśrati is described in the Padmapurana, Patalakhanda, chap 100 verses 65-166. It is narrated in that chapter that Bibhiṣans was put in chains by Dravidas when the fomer saw Śiva-liiga established by Rāma at Ramaśvara and when no one could explain how it happened, Rama questioned Sambhu himself who explained that the Puranas (mentioned in verses 51-53) may be employed as containing prognosticatory words. The procedure is that a maiden more than five years of age and less than ton years or any girl who has not attained puberty may be honoured with gandha, flowers, incense and other upacāras, she should be made to recite the words ‘speak the troth, speak what is agrogable, O blessed Sarasvati! salutation to you, salutation to you!* Sha should be given three pairs of dūryā grass and she should be asked to cast them between two leaves of the book. The verse between two leaves would be indicative of sucoass in the under taking. The verse should be carefully considared and its meaning settled and applied to the matter in hand. This is like sortes sanctorum a sortes Vergilianae i d. divination by opening at random the Scriptures or a book of Virgil or by pricking the text with a pin. Then directions are given as to what should be done if the leaves are half burnt or indistinct &c. and it is said that one should look upon the verge as sent by fato like the words in the upaśruti method.1319 It is further stated that this method should not be resorted to every day, but rarely and that then one should worship the Purana the propious night and in the morning should consult the Purāṇa for sakuna (verses 114 116). The Skanda is the best among all Puranas for this purpose of śakuna; some hold that the Visgupurīga and the Ramayana also may be consulted, but the author of the Padma says that Viṣṇupurāṇa may not be used for this purpose, since if a man devoid of proper conduct honours it for consultation, then inauspicious indications come out (verses 122–125). Sambhu himself worshipped Skanda-puraṅa, asked the question why Bibhiṣana, devotee of Siya, had fetters put on him (verses 131 132). Then three verses were seen that gave indications (verses 133–135), two of which 1320 are cited below. At the end the

  1. avant le parantaa eri Juglag va n Pareret a m ount of my fa: 1 9A, TOTES, 100. 77–78.

  2. बन्या सहवं स तु राबवेन्द्रो रोष यताद भणदाचरेन्वान् । गोदं समानत्य समाययुस्ते लहापुरत्यास्त्वतिकापमुख्या अहला अनपवा शिवझूला हिजास्वथा। ममदार

( Continued on next page )

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Purāṇa says that the Adiparva of the Mahābhārata or all its partans may be employed for this purpose of sakung (Ver888 163–164).

A similar method of finding out omens and of divination from the two works of the great Hindi poet and saint Tulasidas ( born in satinat 1589 i. e. 1532 A, D.) viz. Rāmājñā (or Rāma sakunāvali containing 343 doha verses ) and Rāmasalāka is described at some length by G. A. Grierson in I. A. VOL. XXII pp. 204 ff and in Festgabe E. Jacobi pp. 449-455.

It is worthy of note that even scientific works like the Carakasamhitā ask the physician to notice the condition of the patient, of the messenger, and the actions of the physician and inauspicious omens. They are described in Indriyasthāna chap. 12. A fow notable verses may be cited here. That patient would only live for a month on whose head arises only powder ( dandruff or the like ) resembling the powder of dry cowdung and that slides down ( from the head); that patient will not live even for a fortnight whose chest dries up when he takes a bath and anoints his body with sandalwood paste while all other limbs are yet wet’ (verse 12). “Those messengers from a patient who come to a physician when the latter is offering oblations into fire or is offering piṇdas to his pitrs, will kill the patient (i. e. indicate the approaching death of the patient, Verse 16 ); a woman who is in a pitiable state, terrified, hurried, troubled, dirty and unchaste, three persons ( coming together), deformed persons, impotent persons-these are messengers of those who are about to die’ ( verses 21–22 ); a physioian should not go ( to see a patient) on being called by a messenger when the physician sees, while the messenger is describing the condi. tion of the patient, an inauspicious omon or a sorrowing man or a corpse or the decoration meant for the dead’; verses 67–70 dilate on the signs of an auspicious messenger and verses 71-79 set out auspicious omens such as the sight of curds, whole grains, brāhmaṇas, bulls, king, jewels, jar full of water, white borse &o. The physician is however advised not to declare an inauspicious omen even when he sees it that would give a shock or cause pain to the patient or even to anyone else ( verse 63 ).

(Continued from last page) oprit afacerea eit googe, aro 100. 133-134. The second verse is enigmatic and occurs in F reyada. Vide Vanaparva, chap. 188. 42 where it occars and H. of Dh. vol. III. p. 893 (for explanation ) and p. 1012 for quotation from Vanaparva.

Vedic santisīklas and maritras

sts It would be of use to students of santis it the santi-sūktas of the Rsreds are mentioned in one place. They are: .

(1) A do bhadrāḥ (Rg. L. 89. 1-10) (2) Svasti na Indro (Rg. 1. 89. 6-10) to) Sam na Indrāgni (Rg. VII. 35. 1-11 11321 (4) Yata Indra bhayāmahe (Rg. VIII, 61. 13-18) (5) Bhadram no api vātaya manaḥ (Rg. X. 20.1) (6) Āśuḥ śiśāno (Rg. X 103. 1-13) (7) Muācāmi tyā (Rg. X. 161. 1-5) (8) Tyam-ũ ṣu (Rg. X. 178. 1-3) (9) Mahi tiṇām ( Rg. X. 185. 1-3)

(10) Rātri vyakhyat (Rg. X. 127.1-8) Most of the above hymns occur wholly or partly in the Atbarya veda, the Tai. 8. and other Vedic works.

Then there are certain hymns that are called Raksoghna 322 (destroying evil spirits ) such as Kļṇusva pājah’(Rg. IV. 4 1-15), ‘Raksobaṇam” (Rg. X. 87. 1-25), ‘Indrasonā tapatam (Rg. VII, 104. 1-25), ‘Agne hamsi nyatrinam’ (Rg. X. 118. 1-9), ‘Brahmaṇāgaih’ (Rg. X. 162. 1-6). Some of these also occur wholly or partly in the Tai, S., Atharvaveda and other Vedic works.

The eleven anuvākas of the Taittiriya Samhita IV, 5 beginning with the words ’namas-te Rudra manyava’ are styled Rudradhyāya or simply Rudra. Reciting them once is styled ‘āvartana’, but the recitation of these eleven times is called ‘Ekadasini’. Recitation of the Ekādasini eloven times is called in popular parlance Laghuradra, eleven repetitions tes of this

  1. In the description of the data called Tolāparasa contained in the Matsyaparāṇa chap. 274 occurs the half verseas Humana Fuatreyg’ ( 274.56 ) which Apararka quotes (on p 317) and remarks ‘शान्तिकाम्यायं शं न इन्वामी इति सूक्तम् ।”

  2. in 126, 9 mestions are but does not mate what they ase.

  3. So eminent a writer as TCE in his m ot states that एकादशिनी and ovr mean the same thing. ‘एकादश ट्रीत्युच्यते । सरल सब कमेकावशनीति चोच्यते । वाभिरेकादशमिनहापः। रेकादसाइरतिवद्ध इति। “ई ARTETE tentang teng 1folio 255 a. Similarly, in the Mahaagissa vidhibhasya (ms. in the collection of the Bombay Asiatic Society, described in Prof. Valankar*catalogue at No. 794 no Laghorodra is mentioned. but only Rudra, Rudrnikadasini, Mahāradra and Atiradran

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History of Dharmalāstra (Sec. III, Oh. XX

last are designated Mabārudra and eleven Mahārudras are called Atirudra The Rudra may take three forms viz. japa (muttering), homa (offering into Agni oblations to the accom paniment of the mantras), or abhiseka ( sprinkling a person with the holy water over which the mantras have been recited) For reciting Rudrādhyāya the yajamāna, if he cannot himself recite it, may employ one brāhmaṇa and also for Ekadasini; but for Laghurudra and Mahārudra elevon brahmapas are generally employed and for Atirudra eleven or 121. Ekadasini and Laghurudra are very much in vogue avon now in Maharāṣtra. Rudrābhiseka is described in Baud. gphyaśeṣasūtra IL 18. 11-16.

The mantra Tryambakam yajāmabe’(Rg. VII. 59. 12, Tai. S. L 8. 6. 2, Vāj. S. III, 60) is called Mștyunjaya. Japa of it is prescribed for relief against premature death. The Baudhāyana gļhyaśeṣasūtra (III. 11) prescribes & somewhat more elaborate rite and provides that the mantras to be recited are apaitu mṛtyuh’(Tai. Br. III. 7. 14. 4), ‘param mptyo’ (Tai. Br. III. 7, 14.5), ‘mā no mahāntam’ (Rg. I. 114. 7), ‘mā nas-toke’ (Tai. 8. TIL. 4. 11. 2), ‘Tryambakam yajāmahe’ (Tai. S. I. 8.6.2), ‘Yo te sahasram’ (Tai. Br. III. 10. 8. 2).

It is unnecessary for the author to say what should be done in these days as to śāntis. Most of the sāntis except a few, as pointed out above in various places, are no longer performed. Even the few that are yet performed may coase altogether in the near future, if one is to judge from modern trends.