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[Full title: Terrestrial Omens (8) Dreams]

Always and everywhere man has had almost an implicit faith in the prophetic nature of dreams. Different communities have, accordingly, evolved different ways of interpreting dreams as indications of things to come. Naturally enough, dreams have played a particularly important role in the lives of the primitive people, for dreams are usually believed to betoken the happening of something which is in harmony with their content. 120 For instance, if one dreams of making a garland 119. For omens relating to royal objects, see Adbhuta Br. 3, Ram. Vedic Index 23.4 = Vedic Index 41.13; Vedic Index 35.33,34, 57.33; VII.6 57- 59, 46.14. Mahabharata II.41.18; V.84.10, 143.27; Vedic Index 2.29, 3.37,68,71,72,99.26; IX.57.11,59,51,56; XII.102.5,13;. XVI.3.5,10,11,15,4.3; Matsya Purana 238; 240; Visnu-dharmottara Purana II.144; Harivamsa II.116.57; Bhagavata Purana I.42.2-5, 19; Saura Pur. 60.17; Katha-saritsagara XVII.116.2-3. Other omens relating to horses, elephants etc. are found in Ram. III.23.2-3, 17; Vedic Index 10.17, 35.26,53.15, 55.9-11,57.39, 78.17, 95.44-45, 106.32; Mahabharata IV.46.10-11; V.143.12; Vedic Index 2.33, 3.45, 99.25, 112.13; VII.77.7, 193. 19; VIII.31.8, 39.14; IX.22.24, 59.53; Bhagavata Purana I.14. 13; Matsya Purana 154.96 f; Visnu Pur. V.3.4; Raghuvamsa 10.74. 120. Cf. Encyclopaedia of Superstition, Folklore, and the occult siences of the world I, pp.221-56.

630 or a neckband, it is regarded as ominous (Rgveda VIII.47.15) presumably because it betokens in actual life the making of a garland for a dead person. Dreams are referred to many times in the Veda and its ancillary literature. Ten kinds of dreams which are believed to forebode death are recorded in Xthe Aitareya Aranyaka (III.2.4). The Kausika Sutra (46.9-13) states that after a dream one should wipe one's face with the mantras: 121 122 and turn over to paro 'pehi .. and yo na jivo si the other side with paryavarta 123. It further states that if one has dreamt of eating, with a view to averting its evil effect, he should recite yat svapne ... 124. It also 125 recommends the recitation of the hymn vidma te svapna for counteracting the evil effects of all dreams generally. The Parisista, entitled Brhallaksa-homa (30 b.2.7) 126 states that after performing that homa the performer should go to sleep with a concentrated mind. If he sees in his dream a lady, besmeared with white sandle-paste, offering to 121. Atharvaveda, Saunakiya recension Vedic Index 45.1. Cf. Atharvaveda-Parisistas 68.3.1-4. 122. Atharvaveda, Saunakiya recension Vedic Index 46.1. 123. Atharvaveda, Saunakiya recension VII.100.1. 124. Atharvaveda, Saunakiya recension VII.101.1. 125. Atharvaveda, Saunakiya recension Vedic Index 46.2; XVI.5.1-6. 126. Cf. Cf. Caland, Altindisches Zauberritual, p.151; Negelein, Der Traumschussel des Jagaddeva (1912), p.378; and Pischel, Album Kern, pp.115 拢拢. L

631 him white flowers and garland, 127 or if he dreams of climbing to an upper storey in his house with white mustards in his hand, or of mounting upon an intoxicated elephant, a white horse, a bull or a mountain, or of getting into a chariot to which horses are yoked, it presages that the desire in his mind will be completely fulfilled. Elsewhere it is stated that when a king wishes to start on a military expedition, he 128 should be consecrated with the svastyayana mantras. That night he should sleep on the ground with his speech and senses controlled. If he sees an auspicious dream, he should proceed on the expedition; but if the dreams are inauspicious, he should perform the Mahendri, Amrta, Raudri, Aparajita, Kauberi, or Aditya santi giving away abundant daksina (64.3.5-9). The following sights in the dreams render them auspicious for a king starting on a military expedition: touching the Sun or the Moon or eclipsing them; crossing the salt-ocean, a river, a lake full of mire, or darkness; moving like clouds and surrounding the earth; seeing oneself submerged (in water); eclipsing the earth; conquering wild beasts and men; wearing 127. Chandogya Upanisad (V.2.8-9) quotes a verse to the effect that if a man engaged in the performance of a solemn sacrifice for securing some object sees a woman in a dream, he should feel assured that his rite would be crowned with success. This verse and the passage from The AA mentioned above are quoted by Samkaracarya in his comm. on the Brahma-Sutras (II.1.14). 128. Visnu-dharmottara Purana II.176 and Agni Purana 236.1-18 require that for seven days before starting on an invasion, the king is to engage in the worship of and make offerings to gods.

632 white garlands; and weeping after seeing the above-mentioned sights. Having observed these omens, the king, glad at heart, should march against his enemy. If the king dreams that his body is besmeared with dirty water or dust, or that his limbs are covered with honey, clarified butter, oil or fat, or that his clothes are soiled, tattered or reddened; or if, in his dream, he adorns himself with red flowers, or if he sleeps, conquers enjoys delightedly, laments, dances, sings and laughs, or if he becomes glad and gets a bride; then he should understand that success would be possible only through the employment of wise policy. If, however, the king sees himself in a dream mounted upon man, horse, tree, hill, domestic animal, elephant, donkey, pig or monkey; if he sees himself old, dying or being burnt; if he sees that his crown, armlets, clothes and insignia are snatched away, if he sees that his horses and elephants are killed and the banner has fallen down; if he sees that he is laughed at, though unconquered, by other proud persons; or if he sees that he has assumed a fierce form unbearable for sight then he should not march against his enemy. After having seen auspicious dreams and being consecrated by the Purohita, the king, helped by good omens and devoid of evil portents, should set out on his expedition on a propitious muhurta and under an auspicious constellation (64.3.10-4.6). The Svapnadhyaya (Atharvaveda-Parisistas 68) goes deeper into the problem of dreams and tries to find out their origin. For this reason it divides all persons into three types: 1) those having

633 choleric (pitta) temperament 2) those having phlegmatic (Kapha) temperament and 3) those having windy (vata) temperament. The temperament of a person is determined by the position of the planets under which he or she is born. It has been pointed out that the Sun, Mars and Venus are choleric; the Moon, Mercury and Jupiter are phlegmatic; and Saturn, Rahu and Ketu are of a windy temperament. It is stated that a person, who is born at the time of the conjunction of planets having a particular temperament, inherits that temperament (68.1.3-8). The temperament of persons can be known also from their physical characteristics. 129 Persons possessing certain temperament are believed usually to be seeing certain objects in their dreams, as has been detailed below. In this connection the Atharvaveda-Parisistas points out that such 130 temperamental dreams are not of a prodigious nature (68.1.53). A person having a choleric temperament is characterised by self-respect, a well-formed physique and a straightforward nature. He is quarrelsome; the temperature of his body is higher than normal; he has tawny hair; he sweats profusely and does not see clearly; he is gluttonous, unlucky and possessed of a soft body, and is desirous of cold weather His body is delicate with lose joints (sithilanga); he is 129. Vide Vagbhata's Astanga-hrdaya, Sarirasthana, adhyaya 3, verses 85 to 89 for windy temperament, 90 to 95 for choleric temperament and 96 to 103 for phlegmatic temperament. 130. Cf. Susruta-samhita, Sarira, 29.67 and Astanga-hrdaya, Sarirasthana, adhyaya 6.61.

634 loving and beautiful, and has sparse nails and hair; he is sharp and has many wrinkles on his body and his hair is gray. The garlands and unguents on his body dry up quickly, and he feels hot even under the Moon (69.1.9-12). A person of a phlegmatic temperament has glossy hair, nails, beard and skin. He has a protruding belly, long arms, broad chest, as well as long hair and nails. His head, stomach, waist, shoulders and sides are well-shaped and he has clear eyes. He is affectionate and has a honeyed tongue; he is brave, grateful, and of firm devotion; he is usually late in taking up a thing, but when once he has taken it up, he holds on to it for a long time. He does not get angry quickly but once he does, he is almost like the god of death. He acquires much land and, with his many qualities, he establishes his fame. He enjoys meat, hot and very sweet food as well as milk, and he begets good progeny. The water, garlands and unguents placed on his body do not dry up quickly. He sleeps on one side for a long time, with his mouth and eyes completely closed, without snoring or moving, and gets up fresh with ease. He does not live miserably; but he is not born in easy circumstances. He is dark or darkish (syamavadata) in colour, rich, not strong but sickly; he eats little and has much passion (kama). He is able to bear hunger and thirst very easily (68.1.20-29). A person having a windy temperament is quick and fickle-minded. He speaks hurriedly and is sometimes a somniloquist and a lover of pungent and astringent eatables.

635 His skin, hair on the body, nails, teeth, lips, hands and soles of feet are dry, cracked and hence painful. He is weak and unhappy, possesses a cool body built of hard limbs and has unwinking eyes and a perturbed mind. He is garrulous and cruel by nature, and his mind is inclined towards dance, songs and stories. He is proud of himself, is lean and full of defects and is always indisposed. Being impulsive, he gets angry easily and weeps. He depends upon others and is in the habit of disclosing secrets (68.1.37-44). Persons of the three types described above see different kinds of objects in their dreams. Those, who have a choleric temperament, see in their dreams that the quarters are of golden brown colour. Reddish and yellowish circles, spreading in all directions, appear before them. They see amorous and intoxicated countries, feel that the earth is dry and possessed of dirty water and of dried up bushes trees and creepers. They see burning forests, bodies full of blood, red Moon, flowers of Palaga and forests of Karnikara trees, burning quarters, lightnings and meteors. They also see that they are heavily ornamented and drink much water at a river, 131 lake, well or brook. Being tormented by heat, they dream of bathing and drinking water. They also dream that they quarrel and suffer, are insulted by ladies, and soon get emaciated and fatigued (68.1.13-19). 131. Cf. Astanga-hrdaya, Sarirasthana, adhyaya 3.93 and Susruta-samhita, Sarira, adhyaya 4.69.

636 Persons having phlegmatic temperament see in their dreams beautiful groves of Sandal and Palasa trees, lotusbeds, holy rivers having sprays of water, sheets of snow, peaks made of pearls and jewels, and beds of lotus-stalks. They also see boar, rhinoceros, buffalo, deer, chariot, 132 elephant, swans and starlit sky. They see the Moon of pure lustre, white aerial cars, sweet fruits, great mansions, the Brahmanas, sacrifices, curds, milk, nectar and well-adorned ladies clad in gorgeous dress (68.1.29-37). Persons having a windy temperament see in their dreams clear quarters, lofty mansions and forest-trees wafted by winds. 133 They see that the planets are dark, that the orbs of the Sun and the Moon are broken, that the sky is showering with multi-coloured moving clouds, that the birds are moving about (in alarm) and the deer are panick-stricken. They also see in their dreams mountains, caves and forests (68.1.44-48). It is further pointed out in the Parisista that the temperaments of people may be of a mixed nature, and accordingly the dreams which they experience also are of a mixed character (68.1.49). The genesis of a dream is explained as follows: When a man goes to sleep, his mind is under the influence of some desire. He sees the fulfilment of that desire in his dream. 132. Cf. Astanga-hrdaya, Sarirasthana, adhyaya 3.102 and Susruta-samhita, Sarira, adhyaya 4.73. 133. Vagbhata (Sarirasthana, 3.88) and Susruta (sarira, 4.65) state that such people see themselves flying in the air (in dreams).

637 It is stated that the dreams which are thus the result of a previously entertained desire, cannot be regarded as omens. Similarly those dreams which are produced on account of one's peculiar temperament, as described above, also cannot be regarded as omens. The dreams, which are seen but are not remembered later, are, according to Garga, not significant. Dreams other than these should be known to be of divine origin, and their implications should be carefully noted (68.1.50-55). 134 The Svapnadhyaya has set forth the implications of different kinds of dreams as follows: If one sees, in his dream, the earth, the ocean, the Moon, Indra, Vayu, the Sun and the rivers; if he dreams of crossing the earth, the sea, an army, an island or a four-fold army with parasol and banners; if he dreams of embracing the earth with his ams; if he dreams of partaking of payasa with clarified butter in a letus-leaf or in a golden vessel; if he wakes up after milking a cow in a dream; if in his dream he sees a parivega around the Moon; if he dreams of climbing upon the peak of a mountain, where the land is bare, and of looking down over the earth, of plunging neck-deep in a sea of blood, of climbing over a mountain with a chariot to which lions are yoked, of shaking the earth or the mountains, of riding on a white elephant; if, in his dream, he sees an overgrowth of his head or limbs; and, if being a Brahmana or a Ksatriya, he dreams that he is being sprinkled with holy waters for the coronation 134. Cf. Matsya Purana 242; Agni Purana 229. -

638 in all these cases he should know that he is going to become the king. This is the view of Krostuki. If a person sees in the dream that he is beheaded, that his aerial car is broken and that he is bleeding; he will become the commander-in-chief, and will have a long life and vast wealth! 35 If he finds in the dream that his ears are pierced, he will get ornaments and knowledge; if he finds that his hands are cut, he will beget a son; and if he finds that his arms cut, he will acquire wealth. If he dreams that his chest and feet are pierced, he will get a thousand (coins); and if he dreams that his heart or penis is pierced; he will attain great happiness. If a person gets in his dream a parasol, a mirror, a fruit, a head-wear, white garland, flesh, fish, curds, milk or blood; if he seen in his dream weapons like sakti ankusa, sword, bow, or a banner, a parasol or clear waters; if he sees the slaughtering of a pig, donkey, a beast of burden or any other animal, if he dreams of a van which is drawn by a man, or of a bison made to lye down; if he sees objects which were never seen before; if he approaches things which are usually unapproachable; if he dreams that he sees and climbs trees which give out juice; if he sees or touches 135. The results mentioned in this and a number of the following cases represent what may be called 'reverse symbolism The omens indicate in these cases opposite results. The sight of happiness, in dreams, leads to misery; while if one dreams that the things, by means of which one prospers, are destroyed; such dreams betoken actual prosperity and happiness. Cf. Atharvaveda-Parisistas 68.2.50, 56.

639 poison; if in his dream his lap is filled with corn, or if he dreams that he gets up being beaten by the Dasyus; if a Brahmana dreams of getting curds and meat; if he eats flesh and other unwholesome things; if in his dream he wears white garlands and applies unguents; if one sees the killing of beasts and finds that blood is coming out from his hands - all these dreams should be known to lead to the obtainment of wealth and the meeting of friends, as is said by Bhargava. A person should be declared to achieve prosparity if he sees in his dream at the close of night white flowers, a maiden, curds, a cow, a Brahmana, a bull, deities, kings, chiefs, white houses, friends, trees laden with fruits, stars, lucid water, ladies wearing white garments, the sky with clear constellations, fire, poison or illumination; and also if he hears agreeable and auspicious sounds. A person, who sees in his dream trees, thickets and creepers blossoming in his own house, and also sees ladies clad in white, is embraced by the goddess of wealth. A person, who dreams that he is besmeared with poison and blood, secures love; he who dreams that his body is ablaze or swelling, gets richess. He who sees that he is wept over bitterly by his relatives, or that he is full of pain, gets satisfaction; and if he finds in a dream that he is dead, he attains long life. But if he sees himself burnt while wearing a white garland, he perishes. The person, who, in a dream, becomes afraid of terrible slavery, obtains wealth. He who sees an ivory-seal, a lute, a garland, collyrium or gold, secures a wife. He, who dreams that having

640 mounted upon a female elephant he is seeing birds flying in the air or swimming in a lake, userps the wife of another person. He, who sees himself in a dream tied with iron-chains, gets a maiden as his spouse; and he, who awakes having wreathed in his dream a new garland, or he, who gets a golden vase or a mirror; begets a son. The sight in a dream of a lake, a garden, a well or a pot indicates rain. Similarly the sight of a flat-nosed or black or naked person sprinkling water or of a wave surging from a sub-quarter foreshadows rainfall. If a person sees in a dream a female pig, buffalo, elephant or bird giving birth to a young one, it betokens prosperity. The person, who sees the destruction of things like a bed, a seat, a van, a house, a village, a city etc., prospers. If a person dreams of mounting upon a bull, a man, a tree, an elephant, a mountain or a house, he prospers, especially when those objects are white. The words, which a person hears in his dream as being uttered by the Brahmanas, cows, manes, ascetics or planets, should be known to come true. A person who dreams of crossing a river, a lake or an ocean, becomes free from grief. By drinking human blood in his dream, a man gets his desires fulfilled. If the Moon or the Indra-banner or the Sun is seen in a dream as falling down, it forestalls danger to the king. If, in a dream, the ocean or god Indra are seen enraged, it forebodes war. If hair, moustache and nails are seen in a dream to fall down, it leads to grief. If one dreams of carnivorous beasts possessed of jaws and catching hold of other beings, it augurs destruction. If a man is struck, in his dream, with a weapon or a fist, it

641 should be known to presage fever to him. If a king, in his dream, sees or uses foot-wear, weapons or parasol, if he is surrounded by laughing or dancing relatives, if he rides in a chariot drawn by pigs, asses, camels or dark quadrupeds; he will remain safe though shouldering a heavy responsibility. The sight in a dream of a person with his hair dishevelled and being lead towards the south or the west by persons having nooses in their hands, the sight of a maiden living in the so abode of Kalika and coming from the south, and the sight of defeated or dead persons leads to adversity. The sight, in dreams, of oil-cake, sesame, salt, beard and nails, dirty, colourless and spoilt clothes, reptiles and serpents, enemies, and black objects (excepting a Brahmana, a king or a bull) leads to pain and fatigue. If, in his dream, a person feels exhausted due to sport with lotuses or water-pots, or if he sees himself carrying lotuses in his hands, such dream prognosticates that his hands will be cut off. If a person seen in his dream that a rope is being cut, it portends his death. If he sees himself floating in a stream, it predicts grief; and if he perishes in it, it betokens death. The sight of teeth, arms, head or parts thereof forebodes death of the brother, father or the son. He, who sees in a dream the destruction of a bolted door, of a bed or of a branch, loses his wife. The wife of the person, who sees in his dream a cock, a wolf or a ruddy man mounting upon his bed, becomes polluted. He, who kills in his dream a serpent which is white, yellow or red in colour or cuts the head of a black

642 serpent, loses his son. He, who experiences in his dream that he is a prince, a thief or a royal servant, becomes the same in actual life (68.2.1-55). The following experiences in dreams portend certain death of the dreamer: having his body besmeared with oil; eating krsara (rice cooked with pulses and condiments) dripping with oil; approaching his mother; entering fire; falling down from a palace or from the top of a mountain; dying by being drowned in water or in a well full of fire, uprooting a tree; beholding a royal servant; seeing in the face of a princess the likeness of a female monkey; seeing that his neck has become red or is surrounded by a noose; becoming pale; and being fettered. The person, who sees in his dreams that his lustre has entered a piece of bell-metal or a pot of the same metal, is killed with a sword within a short time. He, who dreams that after having first mounted to the top of a pillar, he has occupied the front part of a boat, is soon impaled. The sight in a dream of a shaven-headed person, who is wearing ruddy garments or white or red clothes, indicates disease. Similar is the result when one sees in his dream a dog, a python, an alligator, a hyena, a porcupine, a cock, a deer, a tiger, an elephant, a fierce serpent full of hair, and a piece of cloth white or red in colour. If a person sees that his body is besemeared with earth or ashes or is uncovered; if he sees a festival wherein relatives have gathered; if he sees that he is going on a difficult road or is taking medicine; if his limbs are besmeared with sesame,

643 cowdung and mire; or if he sees ornaments made of gold, silver, jewels or pearls - then diseases enter into his body. The sight of persons singing, dancing and laughing and of a marriage ceremony or any other occasion characterised by joy and delight, forecasts calamity. He, who sees in his dream that his body is besmeared with old ghee, dies (68.5.1-14). It is pointed out that if a man sees a number of dreams successively, the last dream alone should be known to constitute an omen. Dreams bear fruit sooner or later, according to the time of the night when they are seen. Those dreams, which are seen in the first watch of the night, fructify within one year; those which are seen in the second, within eight months; and those which are seen in the third, within four months. If a dream is seen when the cows are about to be let loose, it bears fruit within one month; and the dream, which is seen (68.2.57-59). at sunrise, fruictifies immediately 136 It is stated that, in order to avert the evil effects of dreams, one should give away to the Brahmanas a pot full of sesame, garments, gold and other objects according to one's capacity 137; he should worship the gods and the Brahmanas, 136. Cf. Astanga-hrdaya, Sarirasthana, adhyaya 6.62; Matsya Purana 242. 17-19. 137. Cf. Susruta-samhita 29.71: svapnanevamvidhan drstva pratarutthaya yatnavan | dadyanmasamstilan loham viprebhyah kancanam tatha | napeccapi suman mamtran gayatri tripada tatha ||

644 serve the preceptor, see a bull or a cow or a horse or a Brahmana or a king, and perform the santi and svastyayana ceremonies (68.2.60-62).