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their body boded cvil.133 It is stated that the sight of a cakracara indicated roaming about at random, that of a fanduranga stariation, that of a talcannika bloodshed and that of a boilija death without faul 194 Fue in the country of Sindhu and burning of string in Läta uce regarded as good omens.135 Among animals and birds, the jackal,126 casa,137 peacock bhāradrāja, and mungoose ucic considered auspicious and if they were seen in the south thcy ucrc considered to bung all wealth 198 Then the trees without leaves such as haria ctc. the thoiny bushes and uces, the trees shattered due to lightening, those having bitter juice such as rohini, kutaja and nimba etc, and thc trecs burnt of conflagration, were considered as bad omens Then the bones and the corpse were considered inäsupicious and after secing them a monk wes piuhubited fiom tudung the scriptures 139
Among other superstitions the following may be mentioned the newly born babes were put under the cart for procuring a long life 140 People put on moist robes while visiting sacred placcs'1 or great persons 143 We read of the mother of Meghakumaia who at the time of renunciation of her son, collected his hair in a fine cloth, washed them with scented water, put over them the marks of five fingers, moistened with gosīsa sandal and tied them in a piccc of white cloth. Then she kept them in a jewelled casket which she kept under his pillow with the hope of having a look at them on the occasions of various fcasts and festivals 13 The priests were employed to perform sacrifice for warding off evil.144 Then, at the death of a monk various superstitions were observed such as spreading of grass and making images with ashes, brick powder or nāgakesara near the dead body. 146 Chinna (rending of clothes) was considered another superstition. It is said that when a cloth is smcarcd with collyrium or lampblack or dirt,gnawed by rats, bu nt by fire, destroved or eaten at thc bord - ers, there arises a good or cvil result out of that 146 Then in a newly constructed house the living of the monks was considered auspicious and the entrance of the doves inauspicious.147
193 184 186
135
137
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Ibid ] 1548, cf 1 2291 f Ogha Bhí s2 ff p 74, also of Brh Bhā 1 2637, 1 1131 Ava Ti pja Compare hou ever, ta cũ II, p 179, See also ch 89 (11āruta) ch 91 (avasauruta) and ch 90 (mirgacestita) in the Boh Samhita There was a hclics that by constructing a house at a place where casa was sitting a king got cwels (dva cū IT, 179) There was anothci bclief that cating of a snake imparts the power of understanding the languages of buils and heast (hathisarılsagara, Vol II, ch xx, p 108, f 11 ) Ogha Bha 108 ft Nisi cũ 19, PP 117 ff Vivā , p 30 Cf Rāya si 170 Cf Nājā 16, 1193, of [dana 2 17 Nāya 1, p 30 See Supra, p 58. Sec Brh Bha 4 3333 11 , Bhag in 1982, 1996 ff Ullarā by Charpentier, p 336, Varahamihira licats vastracchedalakeanam in ch 70, also ct Mangala Tālala (No 87), I, p 371 ff Vya 7 48 Also sce Tribes and castes of Punjab and N W Protince Vol. 1, pp. 228
140 141
143 143 114
145 116
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