Religious Customs and Beliefs: Chapter-5

Chapter-5
RELIGIOUS CUSTOMS AND BELIEFS
From the Vedic period Indian people mainly Hindu people followed
different religious customs. They performed dasa samskaras in their day
to day life. Smrtisastras and Grhyasutras also mention about these
samskaras. According to Asvalayana Grhyasutra the dasa samskaras are
vivaha, garbhalambhana, pumsavana, simantonnyan, jatakarma,
namakarma, cudakarma, annaprasana, upanayana, samavartana and
antyesti. Yajnavalkyasmrti also mention from Garbhadhana to
Antyestikrya.1 Visnupurana also tells about all the samskaras.2 In Dandin’s
Dasakumaracarita we find the description about some samskaras such
as Simantonnayana, Jatakarma etc .
1. brahmaksatriyavitsadra vamastvadyastrayo dvij ah /
nisekadi^manantastesam vai mantratah kriyah//
Yajnavalkyasmrti, 1.10
2. Visnupurana, HI. 10.4-6

Chapter- 5 RELIGIOUS CUSTOMS AND BELIEFS 114
SIMANTONNAYANA
According to Dharmasastras Simantonnayan is performed in the sixth

or eight month of the pregnancy.3 Rajahamsa, king of Magadha, invited all
his royal friends to celebrated the Simanta of his queen Vasumati.4
JATASAMSKARA AND NAMAKARMA
The Jatakarma should be performed after the birth of a child and

before cutting the nabhi.5 In the time of Dasakumaracarita also these
samskaras prevailed in India. Rajahamsa performed the ritual called
Jatasamskara after the birth of his son.6
3. garvadhanamrtau pumsah savanam spandanat pura/
sasthestame va simantah prasave j atakarma ca// Yajnavalkyasmrti, 1.11
sastheastame va simantonnyanam// Vasisthasamhita, 27.3
4. rajapi sampannyakkrta khandalah suhmnipamandalam samahuya
nijasampamnanorathanurupam devyah simantotsvam vyadhatta
Dasakumaracarita, Page 12
5. prannabhivardhanatpumsoj atakarma vidhTyate/
mantravatprasanam casya hiranyamadhusarpisam// Mcmusmrti, n.29
j ate c dareke j atakarmma/ Vasisthasamhita, 27.4
6. brahmavarcasena tulitavedhsaAi purodhasam puraskrtya krtyavinmahipatih kumaram
sukumaramj atasamskarena balalamkarena ca viraj amanam raj avahananamaanain vyadhtta
Chapter-5 RELIGIOUS CUSTOMS AND BELIEFS 115
According to Manusmrti Namakarana should be performed after

tenth or twelvth day from the birth of a child or on an auspicious tithi,
muhurta and naksatra? Yajnavalkyasmrti told that namakarana takes
place on the eleventh day after birth.8 This ceremony prevailed in the time
of Rdmdyana also. King Dasaratha performed the namakarana ceremony
of his sons with the help of the royal prist Vasistha.9 According to the
Dharmasastras the name should bear some significance. The name of a
brahmana should denote auspiciousness, ksatriya’s strength, vaisya’s
wealth and in the case of sudra it should mean something despicable or
servile.10 In Dandin’s Dasakumdracarita also king Rajahamsa performed
the Namakarana Samskara of his son in an auspicious moment. The
royal prist Vamadeva named the son of Rajahamsa as Rajavahana.11
7. namadheyam dasamyam tu dvadasyam va’sya karayet /
punye tithau muhurte vanakstre va gunanvite // Manusmrti, 11.30
8. ahanyekadase nama caturthe masni mskrmah/
sasthe ’ nnpra^anam masi cuda karya yathakulam// Yajnavalkyasmrti, 1.12
9. Ramayana. Valakanda, 18-21.22
10. mangalyam brahmansya sya tksatriyasya balanvitam/
vaisyasya dhanasamyutam ^udrasya tu jugupsitam // Manusmrti, n.31

manglyam brahmansya\ valavat ksatriyasya \ dhanopete
vaisyasya \ jugopsitam sudrasya\
Vasisthasamhita, 27-6-9
11. brahmavarcasena................................... vyadhatta.
CUDAKARANA
__________ ____ AND UPANAYANA
• •
The twice bom people performed the Cudakarana Samskara in the

first or third year from birth.12 According to Yajnavalkyasmrti the
Cudakarana should be performed according to the practices of the family.13
«
In the time of Dasakumaracarita Cudakarana Samskara prevailed in

India.
Upanayana was compulsory for all the boys of the upper three
classes in ancient India. According to the Dharmasastras the brahmana,
ksatriya and vaisyas should perform the Upanayana Samskara on the
eight, eleventh and twelvth years from the time of Garvadharana.14
12. cudakarma dvijatmam sarvesameva dharmatah /
prathame’bde trtiye va kartavyam sruticodanat//
Manusmrti, 11.35
13. sasthe’nnaprasanam masi cuda karya yathakulam.
14. garbhastame’vde kurvlta brahmanasyopaiiayanam/
garbhadekadase rajnyo garbhatto dvadase visah//
Manusmrti, 11.36
garbhastame’stame vabde brahmanasyopaiiayanam/
rajnyamekadase saike visameke yathakulam//
garbhastame’vde brahmanasyopanayanam/
garbhakadase rajnyah/ garbhadvadase visah H
Vasisthasamhita,, 27.15-17
In the PurvapTthika of Dasakumaracarita we find that Rajahamsa

performed the Cudakarma [tonsure] and Upanayana [thread ceremony]
of his son Rajavahana and his friends.15 After that they attained all the
knowledge from their respective teachers. In the last part also we find the
description of mundana and upanayana etc. After completing these
customs Visruta initiated Anantavarma’s son in NTtisastra.16
SAVADAHA
The Savadaha or cremation is a mandatory ritual of the Hindus. In

the time of vedic period also it prevailed in India.17 Not only in the vedic
period, this custom prevailed in the time of Rdmayana and Mahabhdrata
15. avam militena kumaramandalena saha balakelfranubhavanndhirudanekavahano

• • *
rajavahano’nukramenacaulopanayanadisamskarajatanralabhata.
16. tam ca gunavatyahani bhadrakrtamupanayay purohitena pathyannitim
rajakaiyanyanvatistham.
Dasakumaracarita, Astamocchvasa, Pages 51-52
17. Cremation or burning of the dead body is the most recognized mode ofthe disposal of
cropse among the hindus from the time of the Vedas up to the present day. This mode
evolved at a high stage ofthe human civilization, as it is the most scientific and refined.
More than one causes might have operated in bringing this customs in to existence.
Hindu Samskaras, Page 241

also. In Dandin’s Dasakumaracarita also we find the description about

the custom of cremation.18
RELIGIOUS PRACTICES
The Dharmasutras told about the Sandhya, Asamana etc. According

to Yajnavalkyasmrti the Sandhya should be performed in the morning
and the evening. After the Sandhya adoration one should worship the fire.19
Dharmasastras told that he was like a sudra who did not perform the
Sandhya in time.20 Who does not perform the Sandhya is not entitled to
perform any other religious rite.21 According to Samvartasamhita in the
18. tadanu tasyah pavakasamskaram viracya....................
19. sandhyam prakpratarebeha tisthedasuryadarsanat/
agnikaiyam tatah kuryat sandhyayorubhayorapi //
20. na tisthati tu yah purva nopaste yasca pa^cimarh/
sa sudravad bahiskaryah sarvasmad dvijakarmanah//
Manusmfti, 11.103
sandhyayanca prabhate ca madhyahne ca tatah punah /
sandhyam nopasate yastu brahmano hi visesatah /
sa givanneva sndrah syanmrtah sva caivajayate //
Daksasamhita, n.18
21. ata urngham pravaksyami sandhyopasanakam vidhlrn/
anarha karmanam viprah sandhyahino yatah smrtah // Katyayanasamhita, XI. 1

water one should perform the Acamana by standing, eternal purification is

also effected by performing the Acamana on the ground.22 Taking kusa
reeds in the left hand, one should perform the rite of Acamana.23 People
took it as a permanent and casual work in their lives. In the
Dasakumaracarita Pramati told his friend Rajavahana that he performed
this practices even while he travelled. In the Vindhya mountain he performed
the Asamana in a small pond and Sandhya in the evening.24
WORSHIP
The ancient India people were very pious. They worshipped different
gods like Visnu, Siva etc. The gods also being satisfied and fulfilled the
wishes of the devotees. In Dasakumaracarita we find that king Rajahamsa
defeated Mansara the king of Malwa. After that Mansara worshipped Siva
22. jale jalasya acamet sthlacanto vahih sucih/
vahirambhastha acanta avam sudvibhavapnuyat//
Samvartasamhita, 1.17
23. samye panau kusan krtva kuryadacamanakriyam/
drsvah prabamiyah syuh kusa dirghastu varhisah //
Katyayanasamhita, XI.2
24................pa^cimadiganganamukhe palvalambhasyupaspreyopasya samdhyaih....

I
and Siva gave him an iron mace to win the war. With the help of this iron
mace Mansara defeated Rajahamsa.25
Rajahamsa the king of Magadha was a childless king. So he was

very unhappy and hence, he worshipped the Lord Narayana for a child.26
In ancient India people worshipped not only the gods, they

worshipped different goddesses also. People worshipped Durga and other
goddesses.27 In the sixth chapter of Dasakumaracarita we find that after
worshiping the goddess Vmdhyavasini king Tungadhanva became the father
of a son and a daughter. Kandukavati the daughter of Tungadhanva also
worshipped goddess Vindhyavasini in the kanduka festival. For a good
husband she was dancing with a kanduka in front of the goddess.28 Above
25. mani mansarah svasainikayusmattantaraye samparaye bhavatah paraj ayamanubhuya
vailaksylaksyahrdayo vitadayo mahakalamvasinam kalivilasinamanasvaram mahesvaram
samaradhya tapah prabhavasamtustadasmadekavliraratighiii bhayadam gadam
labdhvatmanamapratibhatam manyamano mahabhimano bhavantamabhiyottumudyunkte.
Dasakumaracarita, Pages 13-14
26. tatah sa ratnakaramekhalamilamananyasasanam sasadanapatyataya narayana
sakalalokaikakaranam nirantaiamarcayamasa. Dasakumaracarita, Pages 11-12
27. atha yathapurvamarcayitva durgamuddhatitakapatah pratyaksibhuya pratyayahxstadrstah
spastaromancamudyatanj ali fudhvismayam capranipatantih prakrtirabhyavam.
Dasakumaracarita, Astamocchvasa, Page 50
28. ^tutasy^panigrahakamanugivisyati. sa tu saptamadvarsadarabhyaTarinayanatpratimasam
krttikasu kandukanrtyena gunavadbhartrlabhaya mam samaradhyatu. yam
cabhilasetsamusmai deya. sacotsavahkandukotsavanamastu.

described examples show that god was the supreme power for the people
of India. They thought that god gave them everything, fulfilled their
cherished desires etc. So they worshipped different gods and goddesses
very deeply. In ancient India people worshipped Siva and Sakti equally.
r r
Some people worshipped Siva and some Sakti. It shows that in the time of
r r
Dasakumaracarita Saivism and Saktism prevailed in India. In the second
chapter of Uttarapithika we find that Kamamanjari collected sandal, flower,
r r
garland, incense etc for worshipping Lord Siva. She also worshipped Siva
by dancing and singing.29 Taravali worshipped Siva and Ambika equally in
the tample of Sravasti.30
People not only worshipped the Siva and Sakti, they worshipped
another gods also in ancient India. Upaharavarma was the worshiper of
Ganapati. He saw the Ganapati in his dream.31 Avantisundari, the daughter
of king Mansara, worshipped Kamadeva, the god of love with her friends.
In the spring season Avantisundari with her friend Balacandrika entered
into the garden and worshipped the Kamadeva by sandal, fruits, flower,
29.......... kamasasanarthe ca gandharnalyadliTipadiparirtyagftavadyadibhih kriyabhirekante
30. drstva cotsavasriyam, nivisya ca svajanadar3anasukhamavhibadya ca
tribhuvanesvaramatmalikapratyakalanoparudhasadhvsam ca namaskrtya
bhaktipranatahrdaya bhagavatimambikam.
31. adrsyata ca svapne hastivaktro bhagavan. Dasakumaracarita, Page 271

silken clothes etc.32 Somadatta worshipped the god in Mahakala with his
wife and he thought that by the grace of god Visvanath he met Rajavahana.33
People worshipped the great man as a god in the society.

Avantisundari treated Rajavahana with respect because she knew about his
greatness. With the help of her friends Avantisundari worshipped
Rajavahana with the flower, sandal, musk and tambula etc.34
RELIGION
In the time ofDasakumdracarita there were different kinds of religion

in India such as Buddhism, Hinduism etc. Apaharavarma saw the Buddhist
32. tasminntiramaniye kale’vantisundari nama mansaranandini priyavayasyya
balacandrikaya saha nagaropantaramyodyane viharotkanthya
paurasundarisamavayasamanvita kasyaciccutapotakasya chayasitale saikatatale
gandhakusumaharidrakstacinambaradinanavidhena parimaladrvyanikarena
manobhavamarcayantl reme.
Dasakumdracarita, Page 82
3 3. bhaktavatsalasya gauripateh karunyena tvatpadaravindasamdarsananandasamdoho
mayalabdhah.
Dasakumdracarita, Page: 60
34. tadakamya nigamanorathamamivadantya balacandrikaya santustantaranga tarangavall
mandanileneva sankalpagenakulikrta rajakanya gitamaram kumara samucitasanasmam
vidhaya sakhlhastena sastena gandhakusumakstaghanasaratambiiladinanajativastunicayena
pujam tasmai karayamasa. Dasakumdracarita, Pages 89-90

and Buddha Bihara in Campanagari.35 The main messenger of Kamamanjari

was a lady Buddhist monk.36 In the sixth chapter also we find the description
about a lady Buddhist monk.37 Kapalika ascetics were also found in the
time of Dasakumaracarita.38
In the society described by Bana, both Buddhism and Brahmanism

flourished. Among the two, Buddhism was more popular. But king Harsa
used to give equal support to all the religions. On the other hand though in
the society of Dasakumaracarita Buddhism was practised by some people,
it was not a very popular religion.
In Dandin’s Dasakumaracarita we find the description of a renegade

person. Virupaka, a businessman took the Buddhist religion because of
his poverty. But after sometime he brought back his own wealth and he
35. adarsa ca margabhyasavartinah kasyapi kspanakaviharasya bahirvivikte
raktasokakhandenisannamasprstasamadMmadhiksInamagraganyamanbhirupanaih
krpanavarnam kamapi kspanakam.
36. tatasca kamcitkamamanjaryah pradhanadutim dharmaraksitam nama
sakyabhiksuknn............ ragamanjari iti.
37. tatra labdhaisca savavagunthanapatadibhih
kamapyarhantikam nama sramanikamupasancake.
38. tavadavam kapalikavesacchnnau devyaiva diyamanabhiksai puro bahirupasmsane
vatsyavah.
came back to his own religious fold. It shows that in ancient time also the
renegade system prevailed in India.39 There were not only religious but
atheist persons also present in the society. The atheist persons did not
believe in any religion.40
FESTIVAL
In the time of Dasakumaracarita people performed various kinds

of festivals in India. In the fifth chapter we find that people of Sravasti
celebrated a great festival in the temple of Mahadeva. People came from
different places of India to see the festival. The demi gods also attended
this festival.41 In the spring season people were very happy and they
celebrated the madana mahotsava [festival of kamadeva].42 Avantisundari,
3 9. so’pi kathamcmnirgranthikagrahanmocitatma madanusisto hrstatamah svadharmameva
pratyapadyata.
40. adya sakalanastikanamjayeta lajjanatam Sirah.
41. atitayam tu yaminyam devadevasya tryambakasya sravaslyainutsavasamajamanubhuya
bandhujanam ca sthanasthanebhyah sannipatitamabhisamlksya muktasapa patyuh
parsamabhisaramTti prasthitayameva mayi, tvamatrabhyupetya pratipanno’smi
saranamihatyam devatam iti prasupto’si.
42............madanamahotsavaya rasikamanarnsi samullasayam, vasantasamayah samajagama
the daughter of Mansara, also worshipped kamadeva with her friends.

Moreover, the common people performed the birthdays, samkranti etc. in
their society. The mother of Kamamanjari told that they celebrated these
festivals in their lives.43 Tungadhanva, king of Suhma celebrated the
Kanduka festival and in this festivel his daughter Kandukavati was dancing
with a Kanduka.
SACRIFICE
People were very alert for their good and bad fortune, evil influence
of any planet etc and with the help of yajna, worship etc. they wanted to
remove all these evil effects from their lives.44 In the Purvaplthika of
Dasakumaracarita we find that king Rajahamsa performed various yajnas
[sacrifices] and donated the brahmanas in those sacrificial occasions.45
Some gigantic persons sacrificed the blood, meat etc in front of the
gods. King Vikatavarma worshipped gods with the help of milk, ghee,
43.............janmadine punyadine sotsavottaro mahgalavidhih..........
44. adya drsto duhsvapnah. duhstha grahah sakunani casubhani. santayah kriyatam.
Dasakumaracarita, Astamocchvasa, Pages 14-15
45. anavaratayagadaksmaraksitasistavisistavidyasambharabhasurabhusuranikarah.
blood, meat etc.46 In the seventh chapter of Dasakumaracarita we find

the description about a devotee who covered his body by ashes and wore
man’s bones, heads etc as ornaments. He blazed the fire by wood and
threw the sesame, mustard seed etc. in the fire by his left hand.47 Human
sacrifice form a part of some sacrifices. But J. Basu observes in his ‘‘India
of the age of the brahmanas ’ that the offering of human being as victim
was symbolic and not actual. The yajhapasu was released after upakarana
i.e. after being touched with the holy water.48 But from the
Dasakumaracarita we come to know that in ancient India human killing
was actually done in the sacrifices. In the seventh chapter of
Dasakumaracarita we find that a hypocrite devotee told his servant kinnara
to bring Kanakalekha the princess of Kalinga, in front of him by his magical
power. The hypocrite wanted to sacrifice Kanakalekha as a victim.49 One
kirata also wanted to sacrifice a human being and he selected the son of
46 ksirajyadadhitilagaurasarsapavasamairisarudhirahutinam ca parimalah pavananusari disi
disipravasit.
47. tadakarnya ka esa sidhah, ka ca sidhih , ki canena kinkarena karisyate
............ kamciddraksam.
48. India of the Age of the Brahmanas, Page 93.
49. tatascainam trasenaladHyasasragargarena ca................................ sirascikartisayacestata.

the king of Mithila as a victim.50 In the time of Bhagavatapurana also

human sacrifice prevailed in India.51
HOSPITALITY
Hospitality was also regarded as a custom in ancient India. People

liked to welcome the guest very much.
In the time of Dandin’s Dasakumaracarita hospitality was regarded

as a custom. According to Manu hospitality to an atithi brings the wealth,
fame, longevity and ensures heaven to him who practices it.52 In different
places of Dasakumaracarita we find the description of hospitality. When
Upaharavarma entered the Videha and wanted to take rest for sometime in
a temple, an old woman gave him water to wash feet though he was an
unknown person.53 After entering the Sravasti Pramati made friendship with
an old person. The old person gave him water for bath and meals at his
50. tatrasamtatamevamvidhavijayasidvaye
kumaram devatopaharam karisyantah kiratah............
51. Bhagavatapurana, IX.7.20-21
52. na vai svayam tadasniyadatithim yanna bhoj ayet.
dhanyam yasasyamayusyam svargyam va’tithipujanam //
Manusmrti, III. 106
53. mithilamapravisyaiva bahih kvacinmathikayam visramitumetya kayapi
vrddhatapasya dttapadyah ksnamalindabhumavavasthisi.

home. Next day the old person followed Pramati and asked him not to
forget him.54 In a garden of Sravasti Pramati met a lady who regarded him
as the guest of her country. She treated him very nicely at her home.55
Kosadasa, a businessman welcomed Mitragupta very nicely. He gave him
water for bath, and food to eat.56
POPULAR BELIEFS
In ancient India people believed on the mendicants or holy sages.

They were the fortune tellers. The omniscient sages knew everything of
this world. Common people also believed and respected these holy persons
very much. In different places of Dandin’s Dasakumaracarita we find the
description about the belief of the mendicant. After the defeat, Rajahamsa
approached Vamadeva, a fortune teller to know his fortune and future.
Vamadeva also told him about his future. He told that the son of Vasumati
54. so’pi vitah svavatakukkutavijayahrsfah, mayi vayoviruddham sakhyamupetya tadahareva
svagrhe snanabhojanadi karayitvottredyuh sravasthn prati yantam mamanugamya
smartvyo’smi satyarthe iti mitravadvisrjya pratyayaslt.
55. kathasamsrita ca sa desatithirasi. Dasakumaracarita, Page 347
56. ahamcanangavihvalahsvavesmagatvakosadasena
yatnavadatyudaram snanabhojanadikamanubhavito’sim.

would destroy the enemy of Rajahamsa.57 A voice in the air or revelation

supported Vamadeva’s speech that king Rajahamsa would be the father of
a son soon and the son would kill all the enemies of his father Rajahamsa.58
It shows that ancient Indian people were somewhat superstitious. They
believed revelation also. In kalidasa’s Abhijnanasakuntalam also we find
the description about revelation.59 In the Purvapithika we find that after
the death of the Patala king a mendicant told Kalindi the princess of Patala,
that he would be the king of Patala who would merry her. After some time
Matanga entered Patala and he married Kalindi and became the king of
Patala.60 Ratnodbhava also approached a sage after his boat accident
and wanted to know his fortune. The sage told him that after sixteen years
he would meet his wife and son.61
57. vasumatlgarbhasthah sakalaripuknlamardano rajanandano nffiiam
sambhavisyati, kancan kalam tusnlmassva iti.
5 8. gaganacarinyapi vanya satyametat iti tadevavaci.
5 9. agnisaranam pravistasya sariram vina chandomayya vanya.
Abhijnanasakuntalam, Page 333
60. tadviyogasokasagaramagnam mamaveksya ko’pi karunikah siddhatapaso’bhasat bale,
kascidivyadehadhari manavo navo vallabhastva bhtitva sakalam rasatalam palayisyati.
61..................kasyapi siddhatapasasyadesadarena sodasa hagnanani kathacinnitva duhkhasya
param anaveksmanah giripatanamakarsam.....
In the time of Dasakumaracarita people believed in effects of dream

vary much. Vasumati, the wife of Rajahamsa believed that after the dream
she became pragnent.62 Matanga was the worshipper of Siva and he saw
Siva in the dream. Siva told him about his future that he would be the king
of Patala. Matanga also believed the dream and he revealed everything to
Rajavahana.63
Astrology and astrologers were popular among the people. With the
help of the astrology they wanted to know the future of their family. In the
sixth chapter of Dasakumaracarita we find that people knew Saktikumara
as an astrologer and they approached their daughter in front of him to
know their fortune.64
FAITH ON DESTINY
The faith on destiny was very deep rooted in ancient India. People
believed that all the things of this world were dependent upon destiny. In
different places of Dandin’s Dasakumaracarita we find the description of
62. atha kadacittadagramahisi devi devena kalpavalliphalainapnuhi iti prabhaatasamaye
susvapnamavalokitavatl. sa tada dayitamanorathapuspubhutam garbhamadhatta.
63. sa vayasyaganadapaniya rahasi......................................kimapi bilam vidyate.
64. laksanajno’ayam ityamusmai kanyah kanyavantah pradarsayambabhuvuh.

people’s belief on destiny. Queen Vasumati thought that Mansara defeated

Rajahamsa accidentally and unfortunately they had to go to live in the
Vindhya mountain and they would be able to return again and would become
a king by the grace of god.65 Arthapala told the people that with the strength
of destiny a snake bit his father Kamapala.66 The common people agreed
with Arthapala because the faith of destiny was very deep among them.
They believed that the blessing and gift or punishment depended upon the
god’s will. God was the supreme power of the world. Bhimadhanna, brother
of Kandukavati threw Mitragupta, lover of Kandukavatl in the ocean. Because
he disliked Mitragupta. But destiny was very favourable for him and helpless
Mitragupta saw a floating wood in the sea and he considered it an unforeseen
occurrence.67 Bhimadhanna also mentioned about destiny when he was
defeated and arrested by Mitragupta in the ocean.68 The faith of destiny
was very deep among the people of ancient India. Not only in Dandin’s
65. deva, sakalasya bhupalakulasya madhye tejovaristho garistho bhavanadya
vindhyavanamadhyam nivasatiti jalabudbudsamana virajamana sampattadillateva
sahasaivodeti nasyati ca tannikhilam daivayattamevavadhaiya kaiyam.
66. yadyamaksibhyam vinavanipena ciklrsitah, pranaireva viyojito vidhina.
67. aham tu niralambano bhujaabhyamitastatah spandamanah kimapi kastham
daivadattamurasopaslisya tavadalposi, yavadapasaradvasarah sarvari ca sarva
68. tam cahamavabudhyajatavridamabravam tata, kini drstani krtantavilasitani

Dasakumaracarita but other Sanskrit literature also we find the description

of destiny. The famous Kalidasa, Banabhatta etc also described about the
faith on destiny.
BELIEF ON REBIRTH
In the time of Dasakumaracarita the Indian people were very

bigoted. Not only the common people the kings were also not free from
the bigot. People believed in the rebirth and prebirth. In Dandin’s
Dasakumaracarita we find the example about this. After the meeting of
Rajavahana and Avantisundari they remembered that they were the couple
in prebirth.69
Rajavahana was suffering a pain for the curse of his prebirth.

Rajavahana and Avantisundari were seperated only for the curse of their
prebirth.70 A curse of a sage was very dengerous for the people. But
sometime after some request sage gave the boon also. As a boon Rajavahana
and Avantisundari remembered their own condition in their previous lives.71
In the fourth chapter of Dasakumaracarita we find description the prebirth
69. nunamesa purvajanmani me jaya yajnavati. no cedetasyamevamvidho’nurago
manmanasi na jayet. sapavasanasamaye taponidhidattm jatismaratvamavayoh
samanameva. Dasakumaracarita, Page 90
70. rajan ihajanmani bhavatah sapaphalabhavo bhavatu. Dasakumaracarita, Page 92
71. tadanujatismaratvamapitayomvagrhnat.
of Kamapala and his wife. They were the couple for three births.72 Nimbavati
was an unfortunate woman in the society. She was deserted by her husband
for some ordinary reason. A lady devotee told her that she did something
bad in her previous birth. So, she had to bear the pain in her present life.73
USE OF TANTRA-MANTRA
In the time of Dasakumaracarita people used the tantra-mantra in

different cases to solve different problems of their lives. According to the
advice of the Tantric people wanted to cure the deseases and other evil
powers. People used the medicinal herbs also for the cure of diseases and
snake bite. In the Purvapithika of Dasakumaracarita we find the description
about a pupil of Vamadeva who did not know the tantra-mantra. So he
wanted to use the medicinal herbs for the cure of snake bite.74 With the help
of the mantra a tantric had wanted to control the snake poison of
72. tatraitavanmayavagatam tvam kila saunakah Sudrakah kamapalascabhinnah
bandhumat! vinayavati kantimati cabhinna.
73. nnvyamudarkah praktanasya duskrtasya, yadnenakarenodrsena silena jatya
caivaihbhutaya samanugata sati akasmadeva bhartrdvesyatam gatasi.
74. dayavistahrdayo’ham mantrabalena visavyathamapanetumaksmah
samipakuniesvausadhivisesamanvisyapratyagato vyutkrantajivitaih tam vyalokayam.
Apaharavarma.75 Jayasimha wanted to bring out the yaksa from Kanakalekha,

princess of Kalinga by mantra. He believed that one yaksa possessed
kanakalekha as an evil spirit.76 People believed that with the help of mantra
people would change their beauty. In the third chapter of Dasakumaracarita
Upaharavarma told that he would change the beauty of the people. King
Vikatavarma believed him and he wanted to change his beauty, but in the
name of the mantra Upaharavarma killed Vikatavarma.77 This example shows
that the mantras were also used to take revenge.
BELIEF IN OMEN
In the time of Dasakumaracarita, Indian people believed in omens,

which signify the destiny. In the Purvapithika of Dasakumaracarita we
find that prince Rajavahana saw some auspicious omens such as a
7 5. tesu kascmmendrabhimam mam nirvamya mudratantramantradhyanadibhiscopakramya
krtarth gata evayam kaladastah.
76. ayasyati ca narendrasarthasamgrahanena tannirakarisyannarendro na cash sidhih.
77. so’stiadrso mantro yena tvamuposita parvani viviktayam bhumau purohitairhutamukte
saptareisi naktamekakini satam candanasmidhah, satamagurusamidhab karpUramustih,
pattavastrani caprabhutani hutva bhavisyasyevamakrtih.

favourable sound uttered by bird in the path of his journey. So, he believed
that his journey would be very auspicious and fruitful.78
SUPERNATURALISM
The belief on supernatural power was very deep among the people
of ancient india. In different places of Dandin’s Dasakumaracarita also
we find the description about the supernatural power. In the PurvapTthika
we find the description about patala.19 Matanga and Rajavahana entered
patala following the advice of Siva. They saw the beautiful capital in the
patala. They performed a yajna in the patala and Matanga sacrificed
himself in the fire. After that he became a beautiful person.80 Patala princess
Kalindi gave a pearl to Rajavahana as a gift. This pearl had a spiritual
78. rajavahano mangalasucakam subha&ikunaih vilokayandesam kamcidatikrmya vindhyatavi
madhyamavisat
79. lokaikavlrene kumarena raksyamanah samtustantarango matango’pi bilam
sasisekharathitabhijfianaparijnatam nihsanka pravisya grhltatamrasasano rasatalam
patha.............
80.............................. rajavahane samidajyasamujjvalite jvalane punyageham deham
mantapmavakamahutikrtya taditsamanakantim divyam Tanumalabhata.
power. With the help of this pearl people relaxed their hunger and thirst.81
In the Uttarapithika of Dasakumaracarita we find the description of
tiraskarini vidya. Not only in Dasakumaracarita but other ancient books
also we find the descriptions about it. Such as in Kalidasa’s
Abhijnanasakuntala 82 it seen that with the help of this vidya all the denizens
of heaven could make themselves invisible to others.83 Taravali, the daughter
of a yaksa named Manibhadra saw Navamalika, the daughter of
Dharmavardhana by her heavenly power.84 Apaharavarma and his friends
told people that with the help of heavenly power they would fill the vessel.85
The common people also believed them and they thought that god’s power
was the supreme power. But extually Apaharavarma and his friends filled this
vessel by their steeling wealth. People believed in the ghost demon etc. in
ancient india. In the Purvapithika Puspodbhava announced that a yaksa
influenced. Balachandrika and the common people believed him. They thought
81............ kalindidattam ksutpipasadiklesanasanam manim
82. bhavatu anayoreva uddana palikayoh tiraskarini praticchanna parsva-parivartini bhutva
upalapsya. Abhijnanasakuntalam, Page 22

83. antaritascatiraskarinyavidyaya. Dasakumaracarita, Page 145
84. atha rajnah sravastisvarasya yatharthanamno dharmavardhanasya kanyam navamalikarh
dharmakalasubhago kanyapuravimanaharmyatale viSalakomalatalam
sayyatalamadhisayanam yadrcchyopalabhya distayeyam supta, parijanasca gadhanidrah.
85. atheyam devateva sucau dese nivesyarcyamana pratah pratah suvamapumeva drsyate.

that Balachandrika was attacked by the yaksa.*6 People believed the princess
Kanakalekha also when she told them about her possession.87
MAGICAL POWER
In the time of Dasakumaracarita people knew the art of magic. In

the PurvapTthika we find the description about it. One magician performed
different magical arts in front of king Mansara. He also performed the
marriage ceremany of Rajavahana and Avantisundari with the help of his
magical power.88
PUNISHMENT AFTER DEATH
Ancient Indian people believed in the concepts of heaven and hell.

They thought that after death the soul went to the Yamapuri. In Dandin’s
Dasakumaracarita also we find the description about Yamapuri. Dandin
describes different punishments for the criminal after death. There were
86. yaksah kascidadhisthaya balacandrikam nivasati.
Dasakumaracarita, Page: 73
87. sa ca darika yaksena kenacidadhisthita na tisthatyagre narantarasya.
88. ahamindrajalavidyaya malavendram mohayan paurajanasamaksameva tattanayaparinayam
racayitva kanyantahpurapravesam karayisyarmti vrttanta esa raj akanyakayai sakhimukhena
pUrvameva kathayitavyah.

various spots where the sinners were being fastened to red-hot iron pillars,
hurled into huge caldrons of scalding oil, had their limbs shattered with
clubs or peeled with sharp chisels in the yamapuri.*9 In Bhagavatapurana
also we find the description about the punishment.90 Like the
Dasakumaracarita the Agnipurana also describes that the criminal have
to bear the punishment in the hell.91 Visnupurana describes about the
suffering in the hell.92 It shows that people believed that yama the king of
yamapuri gave the punishment for different crimes. So they wanted to do
something good in their life. They feared to make.crime.
89. citragupto’pi tatra tatra samtaptesvayasastambhesu badhyamanan, atyusmkrte vitatasarave
taile niksipyamanan, lagudaiijaijarikrtavayavan, nisitatamkaih paritaksyamananapi
darsayitvapunyabudhimupadisya rnamamuncat
90. Bhagavatapurana, III.30 21-30
91. Agnipurana, 80.3-5
92. Visnupurana, II.6.44

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Chapter-5

RELIGIOUS CUSTOMS AND BELIEFS

1. brahmaksatriyavitsadra vamastvadyastrayo dvij ah /

nisekadi^manantastesam vai mantratah kriyah//

2. Visnupurana, HI. 10.4-6

According to Dharmasastras Simantonnayan is performed in the sixth

JATASAMSKARA AND NAMAKARMA

The Jatakarma should be performed after the birth of a child and

3. garvadhanamrtau pumsah savanam spandanat pura/

sasthestame va simantah prasave j atakarma ca// Yajnavalkyasmrti, 1.11

sastheastame va simantonnyanam// Vasisthasamhita, 27.3

4. rajapi sampannyakkrta khandalah suhmnipamandalam samahuya

nijasampamnanorathanurupam devyah simantotsvam vyadhatta

5. prannabhivardhanatpumsoj atakarma vidhTyate/

mantravatprasanam casya hiranyamadhusarpisam// Mcmusmrti, n.29

j ate c dareke j atakarmma/ Vasisthasamhita, 27.4

6. brahmavarcasena tulitavedhsaAi purodhasam puraskrtya krtyavinmahipatih kumaram

sukumaramj atasamskarena balalamkarena ca viraj amanam raj avahananamaanain vyadhtta

According to Manusmrti Namakarana should be performed after

7. namadheyam dasamyam tu dvadasyam va’sya karayet /

punye tithau muhurte vanakstre va gunanvite // Manusmrti, 11.30

8. ahanyekadase nama caturthe masni mskrmah/

sasthe ’ nnpra^anam masi cuda karya yathakulam// Yajnavalkyasmrti, 1.12

9. Ramayana. Valakanda, 18-21.22

10. mangalyam brahmansya sya tksatriyasya balanvitam/

vaisyasya dhanasamyutam ^udrasya tu jugupsitam // Manusmrti, n.31

vaisyasya \ jugopsitam sudrasya\

11. brahmavarcasena................................... vyadhatta.

The twice bom people performed the Cudakarana Samskara in the

In the time of Dasakumaracarita Cudakarana Samskara prevailed in

12. cudakarma dvijatmam sarvesameva dharmatah /

prathame’bde trtiye va kartavyam sruticodanat//

13. sasthe’nnaprasanam masi cuda karya yathakulam.

14. garbhastame’vde kurvlta brahmanasyopaiiayanam/

garbhadekadase rajnyo garbhatto dvadase visah//

garbhastame’stame vabde brahmanasyopaiiayanam/

rajnyamekadase saike visameke yathakulam//

garbhakadase rajnyah/ garbhadvadase visah H

In the PurvapTthika of Dasakumaracarita we find that Rajahamsa

The Savadaha or cremation is a mandatory ritual of the Hindus. In

15. avam militena kumaramandalena saha balakelfranubhavanndhirudanekavahano

16. tam ca gunavatyahani bhadrakrtamupanayay purohitena pathyannitim

Dasakumaracarita, Astamocchvasa, Pages 51-52

Hindu Samskaras, Page 241

also. In Dandin’s Dasakumaracarita also we find the description about

The Dharmasutras told about the Sandhya, Asamana etc. According

18. tadanu tasyah pavakasamskaram viracya....................

19. sandhyam prakpratarebeha tisthedasuryadarsanat/

agnikaiyam tatah kuryat sandhyayorubhayorapi //

20. na tisthati tu yah purva nopaste yasca pa^cimarh/

sa sudravad bahiskaryah sarvasmad dvijakarmanah//

sandhyayanca prabhate ca madhyahne ca tatah punah /

sandhyam nopasate yastu brahmano hi visesatah /

sa givanneva sndrah syanmrtah sva caivajayate //

anarha karmanam viprah sandhyahino yatah smrtah // Katyayanasamhita, XI. 1

water one should perform the Acamana by standing, eternal purification is

22. jale jalasya acamet sthlacanto vahih sucih/

vahirambhastha acanta avam sudvibhavapnuyat//

23. samye panau kusan krtva kuryadacamanakriyam/

drsvah prabamiyah syuh kusa dirghastu varhisah //

24................pa^cimadiganganamukhe palvalambhasyupaspreyopasya samdhyaih....

Dasakumaracarita, Page 329

Chapter-5 RELIGIOUS CUSTOMS AND BELIEFS 120