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For Foreteller Samdillayana's example from the Vasudevahindi by Sanghadasa shows that a nemitti had to be proficient in the sciences of astromony and astrology (joisavijiaparaga). He could tell on the basis of his studies in the atthamga mahanimitta, the exact nature of the future incidents. example, Samdillayana could forecast that the king of Poyanapura, whoever he may be, will meet a fatal accident with lightning (imdasani) 1. Because of such accuracies in prediction, a nemitti was consulted while selecting a bride as to whether she is auspicious to the family or not not 2. In the Vasudevahindi by Dharmadasa also, there are instances of a nemitti being consulted for finding out the right time 1. Vasudevahindi by Sanghadasa, 315. 2. Ibid.; 118.

270 (tithi-karana-divasamuhutta) for the accomplishment of 1 2 certain acts like wart; entering the town' or even approaching a courtezan ³. The moment chosen for war was dreadful (rodda), destructive for enemy and favourable for the march as in the case of Vasudeva. This moment occurred when the sun was in the second mansion (? dodiyatthe) and the moon in the mansion of Krttikas 4. Nemitti was also consulted to know a favourable moment for a sudden attack on the enemy. In the case of Susena of Kakamdi the foreteller could forecast much in advance, exactly on what day and at what time a tempest was expected, so that if attacked at such a time, the enemy would be caught unawares 5. It is but natural that an astrologer was consulted at the time of the performance of some religious or meritorious act. He was expected to tell not only the auspicious and right moment but was responsible in selecting, in case a structure was to be built, the right site for it. In the case of the construction of a shed 1. Vasudevahindi by Dharmadasa, II. 128b. 2. Ibid., II. 199b. 3. Ibid.; II. 178a. 4. Vasudevahindi by Dharmadasa, II. 128b. 5. Ibid., II. 214b.

271 meant for the free distribution of water (papa), various gains have been enumerated as a result of a difference in construction of it in various directions. Such a structure built in northern direction was believed to bring wealth; in north-eastern, authority (pabhuttana); in south, protection from the fear of fire; in south-western, prevention of ill luck, death and draught; and if in the west, prevention of fear from water 1. Eclipses : On the basis of the information from the Vasudevahindi by Sanghadasa it seems that the nemitti arrived at some of his conclusions on the basis of the movement of the heavenly bodies and their possible effects on the human world. For example, the eclipse< 2 1. Ibid., II. 87b. 2. Ruppini, becoming aware of the kidnapping of her newlyborn son, says that her treasure was stolen and that the new moon was, as though, being eclipsed by the demon Rahu;Vasudevahindi by Sanghadasa, 83. From the above example it can very well be realised that the ideal of total destrution or bankruptcy in is expressed with the idiom of an eclipse. The human mind interpreted violation in the cosmic order in the form of an eclipse as though it was a result of the sins committed by human beings. This was thought to be rectified by the performance of meritorious acts. The Vasudevahindi by Sanghadasa, tells about Vasubhui, a Brahmin, a Brahmin, who went to an urban settlement with a desire to receive donations on the occasion of a but lunar moon eclipse (p.30).

272 of the sun was supposed to bring evil in this world¹. Earth-quakes, fall of meteors, dimness of the sun during day time, an irregular eclipse, a dust storm and the winds 2 were also taken to be ill omens. The occurrence of the above phenomena was interpreted by people of creating danmer to the life of the king³. as one capable The Vasudevahindi by Sanghadasa also refers to the technical names 4 of rough winds such as samvatta This wind was thought to 鈥� be capable of sweeping the whole world. The wind coming from the south-western direction, presided over by Nirrti, goddess of the evil, was supposed to be the dispeller of clouds 5. Omens : Manifestation of good omens was thought to be Many good and conducive to the success of a new enterprise. bad omens have been referred to in the course of the story of Vasudeva in the Vasudevahindi by Sanghadasa Vasudeva blamed his fate when he was separated from his wife, princess Nilajasa. In dejection 1. Vasudevahindi by Sanghadasa, 315. 2. Ibid.; 317. 3. Vasudevahindi by Sanghadasa, 317. 4. Ibid., 160. 5. Ibid.; 207.

273 he started on his wanderings anew. His sight fell upon the vatamiya variety of antelopes in the forest. He was encouraged at their sight as it was intepreted to bring about a lucky event 1. Later on, he came out successful in a debate on Vedic learning as a result of which he was married to Somasiri². Similarly, Dhammilla was very happy when he noted some good omens while entering the city of Campa³, as as a result of which, probably, he married eight maidens from the sarthavaha community. Vasudeva, aware of being kidnapped by a Vetala, did not mind it in_HK______much as he came across some good omens such as the touch of a garland of flowers, white bull, conversation pertaining to union, sight of a temple and listening to the utterances of monks 4. The conversation of union brought about his marriage with Nilajasa. The period of twilight was supposed to be inauspicious (avela). As such, two traders who brought jewels from Lamka did not go straight to the town. They deposited their treasures outside the city and entered the city at night 5 1. Vasudevahindi by Sanghadasa, 181. 3. Ibid., 69. 5. Ibid., 111. 2. Ibid., 194. 4. Ibid.; 179.

7264 274 In the Vasudevahindi by Sanghadasa, we get a very interesting example of an omen while selecting a good site for a town. Ila, a descendent of Hari, while on an expedition, sees a very curious incident. He notices a lame female antelope a ren facing very calmly tiger. Taking it to be an auspicious omen, he builds a city on that site. Ila thinks that the incident could happen only because of the sanctity of the land 1. In this incident it has been probably suggested that the weak and the strong could live together peacefully on that site. Such a phenomenon is said to have occurred only in the sacred groves of ancient sages. Ila wanted his city to be similarly sacred where the weak and the strong could live together. The Vasudevahindi by Dharmadasa also provides some information about the omens of similar types. In addition to those referred to in the Vasudevahindi by Sanghadasa, the position of the sun, "glow of the horizon in various directions, or places like cemetery and the crying of birds gave intimation about the coming danger? 1. Vasudevahindi(F), 357. 2. The passage which Vasudeva remembers in this connection is all defective. The source of the remark seems to be some commentary - like treatise, wherein various views on the same subjects are expressed. The expression Kesimci puna etc.; corroborates it. Howling of jackals towards the direction of the sun or near a cemetery was considered to be a bad omen; Vasudevahindi by Dharmadasa, II. 221a.

265 275 Actually there appears to in all this information the implication of the existence of an independent treatise called Saunaruda on the cries of birds and their ation. interpretativas omens. Casual words in the conversation of the passers-by and the sight of certain objects were also supposed to indicate the future incidents. The sight of a peacock or of a caranasamana perching on the Asoga tree 2, the words 'kamasamiddha pamadavana'from the mouth of a maid servant and good remarks of people going in a procession such as 'this is a good couple 4, were taken to be good omens. On the other hand the sight of an antelope being separated from its beloved 5, or one's casually 6 , listening to an abusive quarrel between servants were indicative of bad future events. Dreams : Some of the foretellers specialised themselves in the science of interpreting dreams (suvinapadhaga). The science of inter reting dreams, according to the Vasudevahindi by Sanghadasa, has been at least as old as the times of lord Mahavira. 1. Ibid.p 2. Ibid., II. 170b. 3. Ibid.; II. 208b. 4. Ibid.; II. 216ab. 5. Ibid., II. 167. 6. Ibid.; II. 216ab.

266 276 He is said to have interpreted dreams similar to those seen by Dharini, as suggestive of the birth of an illustrious pahana son¹. Dharini, mother of Jambusami, had seen five dreams before his birth, In these dreams she had a vision of i) Fire burning brilliantly, ii) a take of lotuses, iii) a field of paddy (salivana) full of crop, iv) a white elephant with four tusks and v) fruits of rose-apple tree spreading fragrance all around. When pregnant, the mothers of Titthayaras and Cakkavattis were supposed to perceive fourteen auspicious dreams², and those of the Kesavas, seven³. In 4 the case of Rohini, who was the mother of Baladeva, the Vasudevahindi by Sanghadasa informs us that she saw only four dreams. The fourteen auspicious dreams which are said to be suggestive of religions and temporal sovereignty are given as follows :i) A bull, white like the silver mountain 1. 1. Vasudevahindi(F), 2; See also, the dream of Sijjamsa, grandson of Usabha, and inability to interpret it; Vasudevahindi by Sanghadasa, 164. his 2. Ibid.;300, 158-59 3. Ibid., 276. 4. Ibid.; 366. The numbers of dreams given in the case of Titthayaras and the Cakkavattis, Kesavas and Baladevas seems to have been accepted by tradition in the later Svetambara literature; see Shah, U.P., Studies in Jaina Art, p. 107.

267 277 four decending from heaven ii) Eravana elephant, while in complexion like a cloud having no water, and having from tusks; iii) lion having the complexion of a cluster of a necklaces (of pearls haraniyara) and having brown coloured manes; iv) goddess Lacchi accompanied by four quarter-elephants descending from the sky; v) a pair of garlands (damaduya) filling all the quarters with fragrance; vi) the rising sun and the moon with their lustre and pleasing light; vii) the large banner of god Sakka (sakkajjhaya) hoisted high in the air and decorated with thousands of pennons (kudabhi) studded with jewels; viii) a water jar of gold, kept on a lotus and also covered with a lotus; ix) a pond full of various types of lotuses over which hover many bees attracted by the honey; x) the khiroda sea full of silver white water; xi) an aerial car (Vimana) shining with garlands of jewels and occupied by the celestial beauties; xii) the residence of the Nagas (Nagabhavana) resounding with sweet songs from the mouth of the naga goddesses; xiii) a heap of jewels (rayanarasi) high like mt. Mamdara, and consisting of the moonstones and sunstones (sasisurakamta), ruby (kamalaraya) and sapphire (im danila), and xiv) Fire (hutavaha) shining

278 268 more brilliantly due to the offerings. The same dreams have been described in an abridged form and put in a stanza, elsewhere in the Vasudevahindi(F)². The objects seen in the dreams were believed to be associated with sovereignty, prosperity and sanctity. It has been also told in the case of Usabha and Even that Kanha that they not only perceived these dreams but experienced in the same a miracle. The bull seen by Marudeva entered her mouth when she was yawning. when such a big elephant had entered, the Vasudevahindi by Sanghadasa, says, that she experienced no pain%; on the other hand, she experienced 1. Vasudevahindi by Sanghadasa, 158-59. The editor treats camdasure as separate and appends nagabhavana to devavimana which is incorrect. The sixth dream has the speciality in showing the sun and the moon together (jugavam). The editor was influenced by the enumeration as given in the Kalpasutra (see Shah, U.P., op.cit., p.105) wherein the moon and the sun are treated as seen in separate dreams. The same enumeration is different from that given in the Vasudevahindi by Sanghadasa (158-59, 300) as it does not include the nagabhavana dream 2. Vasudevahindi by Sanghadasa, 300.

269 279 great pleasure (nivvui) 1. In the case of Ruppini, mother of Kanha, the animal was a lion². The Vasudevahindi by Dharmadasa states that dreams experienced about the break of the day come true,³. Some of the dreams described in the Vasudevahindi by Dharmadasa so also the interpretation regarding their results, have been given below. Princess Damadamti in her dream perceived herself climbing a mango tree in the grove of the city of Kosala. As soon as she climbed the tree, goddess Nevvudi manifested herself in the dream and gave a red lotus in Damadamti's hand 4. Similarly, princess Camdaleha saw b herself climing a mango tree and tasting (nighottana) its fruit 5. Both these dreams were thought to be auspicious and interpreted as suggestive of the union with the husband. 1. Ibid.; 158. Similar incident in the case of the mother of Siddhartha is related in the Lalitavistara and Mahavastu, the earliest sculptural representation of which we get in c. Ist cent B.C. at Bharhut. See, Zimmer, The Art of Indian Asia, Vol.II, P 1.31,d.; See also Foncher, A.; The Life of the Buddha, etc., p. 25. pl.1. 2. Vasudevahindi by Sanghadasa, 82. 3. Vasudevahindi by Dharmadasa,II.213a.This belief is still current in Indian. 4. Vasudevahindi by Dharmadasa, II. 70b. 5. Ibid.; II. 103b.

280 Princess Muttavali in her dream saw herself playing with a white lion, brought and put in a cage by her father. When let loose, the lion tore open her heart from which gushed forth a stream of blood 1. This dream allegorically expressed her love for Vasudeva who was captured as a prisoner by her father. This dream was, of course, interpreted as an auspicious one. Throbbing of limbs : The Vasudevahindi by Dharmadasa also gives information about the beliefs current regarding the involuntary throbbing of various limbs and their good and bad results. Any such involuntary shaking of limbs in the left and right parts of the body were supposed to be auspicious for women and men respectively. The throbbing of feet and shanks was associated with travelling%3B that in the armpits, chest, breasts, shoulders, arms, neck, chin, eyes, eyebrows, ears and nose was associated with the acquisition of enjoyment for that particular part, and amorous love. The throbbing at the back of thighs and in the back proper were supposed to be indicative of defeat; that in the end of the shanks and feet, or all joints of the limbs, Samkhi(?) 1. Ibid.; 213a.

281 and the anus (vayatthana) were supposed to be inauspicious 1. When princess Damadanti experienced horripilation all over her body, had ker left eye full of tears and foot full of perspiration, she expected some good event. Later on she was united with her husband².