Oneiromancy and Pacification of bad dreams

A. Bad dreams and gifts A belief in the efficacy of dreams as some sont of an indicator of the future events of man has influenced authors, both ancient and modern, in India and elsewhere. 10 The copious literature on the subject bears ample testimony to the lively interest in which dreams are beholden even today. 10. Kane's Kane Vol. V. pp.728-753 and pp 774-782 exhaustively records the Vedic and the post vedic literature on dreams. Besides, the contribution of the modern day scholars like Craig, Freud and Sabine are also enlisted. Readers may still profitably learn about some of the striking features of dream-interpretation from the works of Jung and Adler Ume sh Mishra in his article "Dream theory in Indian thought" (published in the journal 'Allahabad University Studies' Vol. 5 1929, pp.269-321) brilliantly sums up the essence of views of ancient Indian authors.

167 If good dreams suggest some material benefit, fulfilment of the desire of the beholder, the evil effects of bad dreams presage want-on elements of death and destruction. And, more than the gainful aspect of good dreams, it is natural that the evils of bad dreams stand in immediate need of being pushed or purged out of a man's life. It is in this light that the informations on bad dreams and the various modes of their riddance viz. dana (gift), santi (pacificatory rites) etc. as contained deserve our attention. in Samrajya-lakshmi-pithika, Dreams presaging death : 1) Readers are informed that when some one, in dream or reverie, sees a shaven-headed man with a blackbody, holding a sword and a quiver, of cruel and uncouth appearance, who tries to terrify the beholder then, such a person dies within six months. In such cases gift of blankets is suggested as the remedy (26.4-5). ii) Similarly, the sighting of a lady in dream towards the end of one's sleep, who is clad in black or red robes, has dishevelled locks of hair, is frequently clapping her arms, emitting deep thundering growls or

168 wailing plaintively, of terrific form and running towards oneself with a raised righthand, is said to result in an attack of mahavyadhi (leprosy) within a period of three As expiation is prescribed the gift of an idel of Camundi made of iron and duly worshipped with blackperfume, unbroken rich, etc. (6-9). months. Dreams of mixed results : The sight of a wild-boar, monkey, ass, black-antelope, buffalo or other animals with tusks (danstra) towards the L (ag-end of one's sleep is suggestive of the suffering from death, disease and enemies. On such occasion, the gift of a Varahi idol made of the paste of sesame and worshipped with red perfume etc. to a brahmin is considered efficacious (10-12). The spectacle of an inebriated elephant irascibly running unto oneself presages a whole lot of imminent trouble. To avert the ill-effects of such dreams an idol of Vighnanayaka (dispeller of obstacles, viz. Ganesa) made of Arka-wood (Calatropis Gigantea) should be donated to a brahmin after worshipping it with blossoms of arka, blue lotuses and gold (13-15). Ghosts and Spirits : When someone visualises in dream ghosts of one's relatives or of some other mortal, dancing in a frightening

169 manner, swerving perilously and laughing, crying or shouting in an intense way, then he stands to face death or suffer from fearful disease. To steer clear the evil effects so generated, the idol of the lustrous goddess Kumari made of the paste of sall, covered in a red cloth and decked with gold ornaments, is invoked with flowers etc. and then, given as a gift to a brahmin. Animal-bite : If somebody wakes up on dreaming that he is bitten by either a jackal or a wolf, he is said to suffer from gada (poison) and weapons. As remedy is suggested the gift of an idol of Bhairava made of sesame-paste and duly propitiated (16-21). Experience of Sinking in clean water : Some one, who dreams that he is speedily sinking down the depth of the sea, a lake or a river, day to day suffering in the form of diseases awaits him soon. An idol of Varuna, Lord of the yadas (aquatic animals), made of silver and worshipped with white perfumes and flowers, should be given away to liquidate the effects of such dreams. In pus and unclean water : In the sameway, the vision of discovering oneself

170 A amidst cow-dung-water or in a hole filled with pus (puta) leads one to immediate death. The image of cow and calf made with sesame-paste is suggested as gift to do away with the evils of such dreams (22-26). Riding an assdriven-chariot etc : When some one finds himself riding a chariot drawn by as or mule (khara) or perched on the top of a dry tree, or in an empty house, matha, palace or in a crumbling building with turrets (archways), then, he is said to nourish instant fear from death. To allay such fears, one should give away to a brahmin, the idol of the death-god (yama) made of sesame-paste in a posture of mounting on a buffalo and worshipped with red perfumes, rice etc. (27-30). Being dragged away by Yamadutas: The dreamy spectacle of being southerly dragged away by the fierce messengers of yama is said to undoubtedly end up in suffering from diseases. Inevents of such dreams also, an idol of death-god being surrounded by his servants, should be made of sesame-paste and after due worship with blue perfumes, rice and flowers etc. be given away to a brahmin followed with donations.

171 Sighting of trunk : In the same way the deadly sight of a dancing headless trunk before oneself is indicative of sure death. To obviate the effects thereof, one should worship a golden image of Mrtyunjaya, the conquerer of death i.e. Siva and gift it away to a brahmin (31-35). Severed Limbs : The sight of severed limbs like a hand, a pair of legs etc. from one's own body presages the death of either one's son or wife. For expiation is suggested the donation of an idol of the fierce goddess SulinI made either of gold, silver, copper or iron to a brahmin of pure disposition (36-37). Freaks of nature : The vision of freaked specimen like a noseless (vigra) man or one, with two or three heads or without head, hands or feet or gifted with a unnaturally hoarse voice and abnormally developped size is not considered favourable. Such dreams lead one to the fear of death and disease. For propitiation is suggested the gift of a duly-worshipped idol of Man-lion, made of gold which is said to expel all such fears (38-30).

172 Terrible forms of monsters etc : Fear from enemies and death assail one, who in dream, witnesses terrible forms of monsters, Yaksas (Supernatural beings) and Bhairava ( a terrible form of Siva) holding weapons like noose, mace or trident. He should donate an idol of Hanamat, made of the tenacious paste of sesame to a brahmin after offering due worship to it for riddance from such fears (41-43). of Birds and Carcasses of animals : The sight of carnivorous birds like vulture, crow, hawk (falcon), owl, heron etc. in dream, is considered inauspicious and dreams about carcasses of elephants or horses being eaten up by dogs and ferocious jackals results in constant fear of death and disease for oneself. To overcome these fears one should, with white flowers, worship a gold, copper or iron idol of the god Haya sirsa and donate it to a brahmin (44-47). Rain of stones : Speedy rain of stones on one's head in a dream is also suggestive of sure death for which is perscribed the gift of an idel of god parjanya (probably, the same as Indra) (48-49).

Fall from Vahana: 173 Similarly, if someone witnesses indream that he has fallen from his carrier (Vahana) like horses or elephants or chariots, it is said to result in his dethronement from power and ebb of wealth in real life. A peculiar gift is mentioned to be made here that he should with sesame-paste make replicas of himself, members of his family and the yahana and give those to a brahmin. Such a gift is considered potent in liquidating such fears. Impetuous buffalo : Dreaming of impetuous buffalotes (at the fag-end of one's sleep) results in leprosy and death. The gift suggested in this case is not any replica or idol but a real live buffalo (50-54). Monsters and other horrid spectacles of miscellaneous nature : Horrid dreams like that of monsters of uncouth forms, without heads, hands, nose or hair, servants and messengers of god of death (Yama) or the pramathas of Siva gathering outside the city; other such dreams like dreary patches of land strewn with stones and over-grown with thorns - giving the visage of a Rasatalam (one of

174 the seven regions of the nether-world), still others, like when the horizon (dikcakra)is besmirched with an eclipsed sun and an afflicted moon by Rahu and as such, is enveloped in blanket darkness like the andha-tamisra (2 nd of the twentyone hells), when temples appear to be emptied of idols of gods and instead, are frequented by dogs and jackals, when tanks and reservoirs of water like well, etc. dry up and rivers are left with sand only, when forests are without vegetation, when cities are emptied of their populace, when palaces crumble (wherein) buildings are overgrown with shrubs and creepers, when city-gates fall asunder and palace entrances close down, when elephants and horses break their chains and run helter skelter, when women, children and the old take to flight regardless of the younger ones who have stumbled- en route all such dreams are considered ominous. The person who has such dreams, his master and the kingdom - all become enveloped in the pervasive fear of an impending doom. And, doubtlessly, this results in complete annihilation of everything. Munificent gifts suggested to tide over such trouble includes a host of articles like numerous types of vessels filled with sesame, fully decorated cows, gold, land a variety of crops, seeds and clothes (55-64).

175 by Sight of one's annointed body embracedly a red-robed lady etc : Within one year death approaches a person who in dream sees his own body annointed with oil from tip to toe or is embraced by a lady, covered with red robes or wearing red garlands. To dispel the fear of such dreams one is advised to make an idol of Aghora of the following description with the paste of sali. The idol is fashioned in a posture of piercing at the heart of mrtvu (death) with a raised lance in one of the hands. It has a wide gaping mouth with a set of projecting teeth. It should look formidable with the lower-lip half bitten and giving an overall picture of the terrible, in its stride. Such an idol when made, is deeked with ornaments and is worshipped with red flowers and a variety of articles of food. This is done while muttering the formula:b 'aghore byo atha ghorebhyah (Mai. S. 2.9.10) After the worship is over, it should be given to a brahmin while thinking about the dream at heart (65-69). Riding on animals like buffalo, ass, goat, wolf, ewe, camels or on evil spirits like bhuta, vetala, preta (vampire, goblin, imp) in dream, is thought to

176 result in death. Gift of a pair of cows to suitable brahmins is suggested to ward off the effects (70-71). Observation : In the preceding pages we come across a list of bad dreams, their significance and the relevant rituals of pacification (santis) which seems to be the only concern of our author. He does not appear to be bothered about the auspicious class of dreams, their causes and other allied matter that are elaborately dealt in a number of texts like Vasantaraja-Sakunam, Sivatattvaratnakara etc. In this connection it is worthwhile to observe a general rule which seems to have guided the authors in treatment of dreams that 'whatever is generally considered good in day to day life viz. gold, garlands, sandalpaste, embrace of a lady, etc. does not necessarily bear the same good results, if seen in a dream; on the other hand, the most ghastly and herrid of forms also may yield the best of results. But what 11 11. Laukikavyavahare ye padar thah prayasah subhah / sarvathaiva subhaste syuriti naiva viniscavah // asubha api ye kecittepi satphaladayinah / bhavanti te manuianam vai natra kimcidvirodhanam // Vasantaraja-Sakunam (20.2.137).

177 sums up the contents of Samrajya-lakshmi-pithika on dreams seems to be the spectacles that are uniformly bad throughout both in the realm of waking and dream and hence, the limitation. At the end, we may note here that though it is a fact that 'all ancient countries and peoples believed in dreams and satisfied their curiosity to know the 12 future by interpreting them', yet , yet exceptions are not rare, when people simply refuse to go by the significance of dreams. Bhattanarayana seems to subscribe to such a view when predictive study on planets, omens, dreams and their effects are branded by him as mere coincidences in 13 which the learned ones refuse to repose any fear. However, we feel that the Samrajya-lakshmi-pithika treatment of dreams still creditably, serves two purposes. It upholds a continuity of tradition in the matter and reflects to some extent, the belief and practice of the time in which it was written. B. Santi Santi (Pacification) in connection with bad-dreams: The Santi rites are normally performed by a man who experineces bad dreams during day or night (27-4-5). 12. 13. See Kane Vol. V. P.781 grahanan caritam svapnam nimittautpatikan ta tha, phalanti kakataliyam tebhyah praina na bibhyati / Venisambara (2.15).

178 Such an intending person selects a site either or in his own in a temple-precinct or on a river-bank residence. On the chosen site is made a pavilion (mantapa) or a hall (kita) about eight cubit's long and supported by sixteen pillars and with usual decorations. A square altar is made in its middle. To the west of the altar is dug the square pit which is a cubit's deep. It is with the girdles and the yoni. With due sanctification, in the middle of the altar another VedI is made with one drona of rice (vrihi) (6-12). The jars, their placement etc. Eleven new jars, washed white with time and with five kinds of leaves and barks etc. (See under Ch. II) are placed on the altar of rice. Ten kinds of medicine 14 (Qsadh Idasaka) are also said to be cast in the jars after which these are wrapped with fine cloth, garlands of flowers and sprinkled with sandal paste. each measuring two extended hands (Vyama) are kept on each of the jars. Cloth-pieces 14. HBS, Vol.V.I, P.183 quotes from Apararka on Yajnavalkya-Smrti 1.277 and gives two lists of Sarvausadhis which are ten in number. One list is as follows : 'Sura mansi vaca kusthan sailevan rajan Idvayam/ sati canyaka mustam ca sarvausadhiganah smrtah

179 On three jars placed in the middle of the altar, are kept golden images of Brahma, Visnu and Mahesvara and idols of eight dikpalas are respectively kept on pitchers, placed in the directions and sub-directions (13-16). Priests,Puja and Homa : For the worship are invited one acarya, eight dvijas, the Brahma and one brahmin sadasya (member) who first, adore the jars, consecrate the idols by breathing life in-to these and then perform the ritual of worship (Pula) which is followed by homa. The principal offerings into the fire in this case are mentioned to be faggots, clarified butter and caru (rice, barley and pulse boiled in butter and milk) which are offered separately. Each deity is first offered and hundred eight libations of each article followed by Pravascitahuti (expiatory libations) and full-spoonlibations (purnahuti) for a similar number (16-19). When the homa rites are accomplished, the priests sprinkle waters on the yajamana from the jars and thus he is said to be purified. Now, the Yajamana with a heart full of devotion (prahvah) and bowing with hands joined in token of respect, offers puspaniali to each of the gods while muttering aboud the following formulae :

180 'To Brahma, the creator and pitamaha (grand father) I now offer this handful of flowers. Let that lotusborn-one dispel the evil effects of bad dreams'. E 'To Visnu, who is engaged in sustaining the world, the Supreme Being and the Eternal one, I now offer this handful of flowers. May he swiftly take away the host of evils of my bad dreams' (20-23). 'To Rudra, the destroyer of all, who is (ferocious) like the winds of Deluge, I now offer this handful of flowers. Let him destroy my multitude of fear on account of bad dreams' (23-24). 'To Indra the king of gods, the wielder of Vaira and the destroyer of demons and monsters, I now offer this handful of flowers. Let him today destroy the store of sins which I have on account of bad dreams' (24-25) 'Agni who is rightly considered as the mouth of all gods, who wields the weapon sakti and is the enjoyer of all libation (havyabhuk) to him, I now offer this handful of flowers, det he, the shining one (pavaka) protect me from the fear of evil dreams' (25-26). 'Dharmaraja, who is the (dispassionate) observer of the actions of living-beings of the three worlds, who wields

181 a staff (danda) in his hand, to him I now offer this handful of flowers. Let him, the one with high-splendour (Pratapa) protect me from the gutter of evil dreams' (26-27). 'Nairrta who is the king of demons (raksas), who wields a sword, to him I now offer this handful of flowers. Let him, who is also the kravyada (the eater of corpse) shed the blashphemy generated by bad dreams' (28-29). 'Let Varuna, the noose-wielder, the master of aquatic animals (yadas), and the handsome one free me from the circle of sins which have their origin in bad dreams' (29-30). 'Vayu, who rides on a black antelope, who is all pervasive, who carries a flag in his hand and who stimulates all activities, let him shatter, the enclosure (Yriina) of guile of bad dreams'. 'Kubera, who is himself the lord of nine divine treasures (nidhi), who carries a mace and is tawny-eyed, let him always protect me from the sin of bad dreams' (30-31). 'Isana, who wears the digital (moon at his crown, who is the wielder of the bow Pinaka and the trident, let him purge the evils of bad dreams' ( 31-32). Thus muttering, he offers puspaniali to all the gods after which the acarya and the priests are adored and

182 honoured with presentation of clothes, ornaments etc. and each of them is given away the idol, worshipped by him. It is enjoined that gift of an idol should be done while muttering the formula of that god. These priests are further entreated with suitable donations which followed by entertaining the poor, the blind and the destitute (33-34). 15 are Now, the Yajamana makes airavalokana (looking in-to the clarified butter) and invites the brahmins to a feast (34). Such a performance is said to expel the fears on account of bad dreams and brings in good luck, fortune, beauty and eloquence (35-37). 15. Aivavalokana literally means 'eyeing or gazing at the sacrificial butter'. The implication of such a look appears to be varied. Satapatha-Brahmana (1.3.1.20) informs us that by looking at the butter, the wife of Yajamana ensures her participation in the ritual. Whereas at some said fair L other place through a similar look, the wife is to pray for offspring (Ap.Ss.2.6.2). Still in a different context, through the simple gaze, transference of impurity is said to be effected (Ap.Ss 2.6.6) and so on and so forth. Coming back to our context we however, feel that the act of 'looking at the butter ' in a santi rite performed for the riddance from the evils of bad dreams, seems to be directed towards transference of evils' from the affected person to the clarified butter and purging him thereby. Also, it is significant to note that Samrajya-lakshmi-pithika exclsively mentions this act for Dussvapnasanti rite only. For an exhaustive treatment of this see J. Gonda Eye and Gaze in the Veda.