11. Popular Beliefs, Omens and Superstitions

Not only in the 7^th century A.D. but in the present time (21^st century A.D.) also superstitious beliefs are deeply rooted in the minds of the people. The people at that time also believed in astrology, and astrological point of views were followed in their day today life. For examples, the writer himself set-out for the rājakula (royal premises) in accordance with the opinions of the astrologers,^[1] who had calculated appropriate time for starting journey. Princess Rājyaśrī’s marriage time and date were fixed by the astrologers.^[2] The prophets declared during the birth time of prince Harṣa that he will be a great emperor,^[3] and again when the emperor Harṣa planned for army expedition, the astrologer declared the suitable time to start the journey.^[4]

Certain marks in the body were accepted as the good or bad signs. Bāṇabhaṭṭa informs in the body of child Harṣa there were many auspicious marks, which indicated that he would be the emperor of the whole world.^[5] Again, it was believed a dream at the dawn of the morning had a future effect. Harṣa had dreamt some bad dreams before the death of his father king Prabhākaravardhana,^[6] and some nightmares before the death of his brother Rājyavardhana.^[7] Therefore, Harṣa’s mood had been very upset. It shows the people believed in dreams and in good and bad omens. There are many ill omens and portents described largely in the Harṣacarita.

Some signs were played important role in their life. Such as-throbbing of the right arm of the king Harṣa reminded or indicated that it was ready to conquer the 18 dvīpas.^[8] But, on the other hand, the throbbing of the left eye of men was considered as bad omen.^[9] Again, the sights of caṇḍāls,^[10] necked ascetics^[11] were regarded as discouraging.

It was believed at that time that medicinal herbs had a great power to remove the bad effects. Such as-kuśa^[12] grass had a great power to cure or upaśama the plava or kaṣṭa. During the time of sūryagrahaṇa, the people used to sleep on the kuśa-bed and they kept fasting.^[13] Now-a-days, also, people observe fasting in the time of sūryagrahana.

In 7^th century A.D., people also believed in the ghosts or evil spirits. They, therefore, tied vrāghranakha^[14] in the child’s necks to protect themselves from evil spirits. People also wore the amulets made from sacred plants (vanauṣadhi) to take guard from the evil spirits.^[15] Bāṇabhaṭṭa himself used rocanā^[16] (a bright yellow pigment prepared from the urine or bile of a cow or found in its head) with dūrvā and girikarṇikā flowers to be safe from evil spirits and the evil eyes. Again, it was believed that white mustard^[17] had the power to protect the evil spirits. The author also mentions that sesame and water were offered to the dead.^[18]

The sight of an empty pot was accepted as bad omen; therefore the kalaśa^[19] filled with water was attached with the mango leaves and was put at the corner of the door of a house. When someone sets-out from the house it takes as good signs for future events. It is seen pūrṇakalaśa^[20] was accepted as auspicious and sometimes, as maṅgalakalaśa.^[21]

Again, the bathing at a tīrtha^[22] or in holy water collected from the secret rivers or oceans etc. and pilgrimage to sacred places was regarded as great religious acts. Bāṇa states that people or ascetics used to visit and took bath at sacred places at that time.

In the Harṣacarita, it is noted that various good or bad omens were related to the birds, animals, natural phenomena etc. It also believed that the earthquakes were the punishments sent by God to punish mankind for their sins.^[23] The writer points out the female Jackal howled^[24] and flames of firebrand falling from the sky^[25] etc. which indicated the bad omens for a country. The cry of the crows was, too, accepted as evil omen.^[26] Sometimes tigers and deer were also accepted as bad omens.^[27]

Footnotes and references:

[1]:

….mauhūtrikamatena kṛtanakṣatradohadaḥ, śobhane muhūrte…….prītikūṭānniragāt, Ibid.,II.p.26

[2]:

yāminyāḥ prathame yāme vivāhakālātyayakṛto yathā na bhavati doṣaḥ, Ibid.,IV.p.70

[3]:

…ganakaḥ vijñāpitavāna-‘….saptānāṃ cakravartinamagraṇī…saptānāṃ sāgarāṇāṃ pālayitā…suto’yaṃ devasya jātaḥ, Ibid.,IV.p.64

[4]:

atha ….mauhūtrikamaṇḍalena śataśaḥ sugaṇite supraśaste’hani ……vijayayogye daṇḍayātrālagne….nirjagām, Ibid.,VII.p.108

[5]:

[a] …cakravartinamagraṇīścakravarticihnānāṃ mahāratnānāṃ….… saptānāṃ sāgarāṇāṃ pālayitā…suto’yaṃ devasya jātaḥ, Ibid.,IV.p.64 [b] …jalajaśaṅkhmīnamakarasanāthatalatayā kathitacaturambhodhibhogacihnāmiva caraṇau dadhānam, Ibid.,II.p.33

[6]:

ekadā turīye yāme…..svapne ….keśariṇamadrākṣīt….…..siṃhimapaśyat …akāranādeva cājāyata garīyasī duḥkhādikā……sāśaṅka eva tasthau, Ibid.,V.p.74

[7]:

……….tāṃ…….kṣapāyāṃ kṣaṇamiva nidrāmalavat svapne cābhraṃlihaṃ lohastambhaṃ bhajyamānamapaśyat, Ibid.,VI.p.97

[8]:

….tatkālasmaraṇasphuraṇena……..cāṣṭādaśadvīpajetavyādhikāre dakṣiṇaṃ bhujastambhamahamahamikayā …..sunimitrairapi…, Ibid.,VII.p.108

[9]:

Ibid.

[10]:

bahumṛtapaṭāvaguṇṭhanāṃ rañjitarañgāṃ janaṅgamānamiva vaṃśabāhyāmanāryāṃ …., Harṣacarita,VI.94

[11]:

akāṇḍaprayāṇasajñāśaṅkhakṣubhitaṃ……abhimukhāmājagām …..nagnāṭakaḥ, Ibid.,V.p.75

[12]:

tribhūvanopaplavapraśamakuśapīḍadhāriṇa…, Ibid.,I.p.4

[13]:

….kuśaśayanasūcitasūryagrahasūtakopavāsām, Ibid.,I.p.8

[14]:

…hāṭakavaddhavikaṭavyāghranakhapaṅkimaṇḍitagrīvake, Ibid., IV.p.64

[15]:

…uttamāṅganihitarakṣāsarṣape, Ibid.

[16]:

rocanācitradūrvāgrapallavagrathitagirikarnikākusumakṛtakarṇapuraḥ, Ibid., II.p.25

[17]:

śikhāsaktasiddhārthakaḥ, Ibid.

[18]:

…….tilodakapulakitapulinām, Ibid.,I.p.8

[19]:

śobhane muhūrte..sthāpitamasiterakusumamālā…..mukhanihitanavacūtapallavaṃ pūrṇakalaśamudīkṣamāṇaḥ. …….prītikūṭānniragāt, Ibid., II.p.26

[20]:

Ibid.

[21]:

Ibid.,IV.p.70

[22]:

[a] bhāgīrathītīrthayātrāparicayāgate…, Ibid.,III.p.47 [b] prayāgapravāhaveṇikāvāriṇevāgatya svayamabhiṣicyamānam…, Ibid.,II.p.34

[23]:

dolāyamāna……..prathamacaladdharitrī, Ibid.,V.p.82

[24]:

virasavirāviṇīnāmunmukhīnāṃ śikhino jvālāḥ…..rājayaḥ, Ibid.

[25]:

patantīrulkā nabhaso vavāśire śivānāṃ rājayaḥ, Ibid.

[26]:

[a] akāṇḍaprayāṇasajñāśaṅkhakṣubhitaṃ……..aśiśirarasmimaṇḍalābhimukhaśca……. dāruṇaṃ rarāṇa vāyasaḥ, Ibid.,V.p.75 [b] atatāmantaḥpurasyopari……na śaśām…vāyasānām, Ibid.,V.p.82

[27]:

akāṇḍaprayāṇasajñāśaṅkhakṣubhitaṃ…..vināśamupasthitāṃ rājasiṃhasya hariṇāḥ prakatayānbabhūvuḥ, Ibid.,V.p.75