GENERAL INDEX
OF 5 , Vol. IV (of the History of Dharmaśāstra ) -
Bhandarkar Oriental Research Institute
GENERAL INDEX
OF Vol. IV ( of the History of Dharmaśāstra ) (N. B. This Index deals with pages 1-727 only. As the list of tirthas from p. 730 onwards is arranged alphabetically, no entries from these pages are included in this Index, except in very rare cases for special reasons. When the name of a person or work occurs both in the body of the book as well as in the foot-notes on the same page, only the page is entered and nothing else ).
Abhijit, a Vedic sacrifice, as prāya
scitta, 91. 92n Abhilaṣitārthacintamani 566n Abhistut, a Vedic sacrifice deemed to
remove even intentional sins 62n,
91 Abhyudayika-sraddha 359n, 525-529;
see under Mātrs and Nandisraddha; Asv. gr. mentions only four sraddhas by name of which this is one 525; darbhas to be employed are straight 526; even number of brābmanas to be fed 526; followers of Samaveda do not perform mātrsraddha in this rite 527; homa is made on the hand of the brahmana 526: is a modifica. tion of pārvanasrāddha 526; is made of three parts, viz. matrsraddha, pitrsraddha and mātāmahasraddha 528; is to be performed in the morning 526 (except on birth of a son when it is to be performed at once); is treated as synonymous with Vrddhisrāddha, but has wider im- port 528; performed when there is a lucky event such as the birth of a son, or the latter’s upanayana or there is a marriage or the commen cement of pūrta acts such as the dedication of a tank or park to the public 525; pindas are offered to the mātrs, the paternal ancestors and
the three maternal ancestors, while some do not offer pindas in this sraddha 527,529; pitrs called Nandi mukha are invoked 526, 528; pro cedure of 526-527; sacred thread is worn by the performer in the usual form 526; sankalpa of 526n; while brahmanas are dining holy texts may be recited (except the mantras addressed to pitrs, viz. Rg. X. 15. 1-13) 527; word ‘svadha’ not to be used 526; yavas are to be used in
stead of sesame 526 Acamana, has to be performed after
one sneezes 454 Actions, are of three kinds, nitya.
naimittika and kamya 60n Adabhya, cup, used in Jyotiṣtoma 157 Adam’s Fall ’n Adhaka, see under ‘drona’. Adiparva, 51, 161, 223, 614, 615, 687 Adipurāṇa, 215, 234, 288, 291n, 296,
299, 303 n, 306, 604, 652n, 685. Adityapurāṇa, 574n Adityas, are twelve 490 Adopted son, conflict between Nirnaya
sindhu and Dharmasindhu as to his priority in being an adhikarin for Antyesti rites, in opposition to grand son of the deceased 258n, 1 sup posed by the High Courtsand by the Privy Council, relying onre Manud.
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142, to become totally severed from the family of birth, but this is not
ite accurate, since Nirnayasindhu, Dharmasindhu and the Dattaka- candrikā state that the adopted son can perform the sraddha of his natural father if the latter has no son at the time of his death 538-539;
to whom should he offer pindas 538 Adultery, prayascitta for a, by men and
women 105; prāyascitta for a was only half when the lapse was due to
mistake 105 Afsad stone Inscription of Adityasena
605n Aghamarsaṇa, hymn (Rg. X. 190) as
purifier from sins 45, 46, 126,
130, 578 Aghamarsana-vrata, 130 Aghoramantra, set out 699n Agnes, Saint, was canonized primarily
for her refusal to bathe 311 Agneya-krcchra, means subsisting on
sesame alone for 12 days 131 Agnicayana, 115, 249n Agnihotrins, even in modern times per
form their nitya-srautahoma during
āśauca 240 Agnipurāṇa, 17, 180, 19, 25, 30, 32,
35, 42, 53n, 54, 74, 75, 76, 80, 81, 88, 104, 107, 109, 150-51, 160, 162-63, 168, 174-75, 265n, 266, 282n, 287, 290, 293n, 300, 3010, 310, 334, 335, 370, 371n, 374-75, 389n, 445n, 448,449n, 512-13, 531n, 562n, 566, 467a, 574n, 579, 585, 588n, 595, 597n, 599n, 600n, 601, 606n, 609, 614, 615, 617, 623, 625n, 626n, 628, 649, 651, 654, 655n, 656n, 657n, 660, 6610, 6630, 665, 666,
667, 669, 670n, 677, 689, 705n, 710 Agnißțut, a vedic sacrifice 62n, 91, 92n Ahāva, meaning of 503n Ain-i-Akbari, 605n, 627, 642 Altareya Aranyaka, 46 Aitareya Brāhmaṇa, 8, 57-58, 63,
100n, 146, 160, 196n, 224, 269, 274, 2750, 310, 344 345, 464n, 5020,
546, 550n, 558, 585, 643, 680, 681 Aiyangar, Prof. K. V. Rangaswami 705 Aiyangar, Dr. S. Krishnaswami 712 Ajyabhāgas, 357 Alberuni on India 641. Allan, Tames, author of “Catalogue
of the coins of Ancient India’ 688 Altekar, Prof. A. S., author of
History of Benares’ 618 n, 622.n, 632 n, 633, 636n, 639n, 6420 Amantrana, distinguished from ’nim
antrana’ in some ancient works 408. Amarakantaka, mountain, whence
Narmadā rises 703, 704. Amarakosa, 11n, 217, 278n, 387,
394n, 590n, 703n, Amasraddba (Sraddha with uncooked
grains) 514-515; can be offered by him alone who is eligible for offer ing pārvana-sraddha 514; is always prescribed for sudras 514; is per formed in the forenoon 515; to bo performed when a brāhmana or materials are not available or when one is on a journey or one’s wife is in her monthly illness or on the birth
of a son 514
· Amāvāsyā, is of two kinds, sinivali
(on which an abitāgni should per form sraddha) and kuhu, on which those who have not kept srauta fires and Sudras should offer sraddha
369; derivation of 369nd Ananda, favourite disciple of Buddha
arranged for elaborate funeral rites for his master through the Mallas of
Kusinārā 234-235 Anākula, commentary of Haradatta
on Ap. Gr. 354n, 357, 426, 433. Ancestor, only three rites for departed
a. in very ancient times, viz. pinda pitryjana, the mahāpitryajña and
Astakās 349-350, 353 Ānarta, country through which ar
madā flowed acc. to Vanaparva and
in which Dvārakā was situated 704. Angiras, smrti of 41, 47, 59, 75, 70
81, 83, 84, 85, 86n, 90, 950 park98 pntal
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105, 109, 123, 146, 148, 150, 223, 262n, 263, 270n, 271, 291n, 2920, 293n, 294, 296, 301, 326, 331,
321n, 464n, 478, 562n, 575. Angirases; vide Navagvas and Dasag
vas; are a class of pitrs in the Rgveda, associated with Yama 341: Vairupas are a sub-division of
192, 1920 Anguttara-nikaya 659, 668n, 677,
697 Annals, of Bhandarkar Oriental
Research Institute 182n. Annasuktas (Rg. I. 187 and others)
- Antyakarmadipaka, 183, 184n, 185n,
217n, 262 Antyesti, see’ funeral rites’; is one of
the 16 samskāras performed for
dvijas with vedic mantras 189-190 Antyestipaddhati, of Narāyanabhatta
183, 184n, 185n, 217n, 262 Anupatakas, enumerated by Visnu Dh.
S. are treated by Maou and Yaj. as equal to or like those that are mahāpatakas 106; persons guilty of, were purified by Aśvamedha or by
pilgrimages 106. Anusasanaparva, 54, 164, 166, 180,
185n, 223, 311, 347n, 348, 364, 371, 372-74, 380,385, 390,392, 400n, 411, 419, 423, 434n, 466, 480, 481, 535, 539n, 545, 555, 585, 586, 588n, 594n, 597, 6041, 617, 620, 649,
651, 707 Anustarani, cow or goat 206, 209n Anvastakā or Anvaṣtakya 358; acc. to
Ap. gr. and San. gr, procedure of A. is the same as that of pindapit yajña 358; explanation of the word 359n; most notable characteristic of A. is that female ancestors are invoked and liquor, scum of boiled rice, collyrium and garlands are offered 359, 474 ; performed after each Astakā 360; procedure of, from Asv. gr. 359-360 ; some say that Astaka is the model on which the
procedure of other sraddhas is based while others say that Astakā and Anvastakā are modelled on the monthly sraddha 358 Apāmārga, a plant used for cleaning
the performer of religious rites 250 Apankteya, 391-392 Aparahna, three views about what is
376 Aparārka, 11n, 250, 34n, 41n, 50n,
53n, 54, 55n, 65n, 66n, 83n, 87, 88, 89, 93, 94, 96, 97, 99n, 1041, 105n, 108, 114n, 121, 124n, 125, 127n, 128n, 131n, 133, 139, 142, 147n, 161n, 199n, 210n, 215, 216, 218, 220n, 221, 222n, 224-26, 227n, 237, 238n, 255, 256, 261n, 262n, 274n, 285n, 289n, 294, 297n, 3011, 304n, 305n, 309, 310, 312-14, 317, 322n, 323n, 324, 351n, 364, 369n, 371n, 376, 377n, 378n, 394n, 395n, 397, 399a, 400, 413n, 4171, 418n, 422n, 424, 440n, 443n, 444n, 445, 447n, 448n, 449n, 450n, 453, 455n, 456n, 457n, 471, 476n, 478, 479n, 480, 483n, 514n, 5150, 517, 518, 519n, 521, 526, 528n, 529, 530,531n,
547n, 548n, 604, 669 Apasavyam, meaning of, 487n. Āpastamba-dharmasūtra, 10-14, 17
19, 21-23, 37n, 40, 41, 50, 54, 64, 65, 70, 71, 73, 74, 82, 88, 89, 91, 94-96, 101, 103, 104, 107, 110-112, 120, 132, 162, 175, 211, 217, 218n, 238, 282, 312, 315, 322, 329, 331, 335n, 349, 365, 370, 372, 375, 379, 384, 387, 388, 392, 394n, 401, 404,
406, 412, 422, 468, 459, 604 Apastamba-grhyasūtra 353, 358, 384,
438, 469, 471, 472 Apastambamantrapātha, 353, 357n,
438, 439, 444n, 461n, 469, 474, 476,
496n, 498 Apastamba-smrti (in verse) 28, 79n, 98,
114, 117, 123, 126, 1813, 263,
288, 314n, 323, 324n, 175 Apastamba-srautasūtra, 45618404 312,
4260, 4620, 468n, 479, 4996, 537n, 558
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Apātrīkarana sins, 15, 35; expiation
for 118-119 Aponaptriya hymn (Rg. X. 30) 558 Apratiratha hymn, 439, 507 Archaeological Survey of Western
India, reports of 678n Archaeological Survey Reports of
Mysore 716, 717 Archeological Survey of India, reports
of 683, 685, 686 Ardhakrcchra, 131 Arghya, respectful offering of water or
water with unbusked rice grains, flowers etc. to gods or venerable
persons 435n, 441n Arthavada (laudatory passage), may in
some cases be construed as a vidhi
(injunction) 62 Aryasamaja, objects to the institution
of Sraddha 339 Asauca ; vide under ‘adopted son’,
death,’ ‘food’, ’ kāyasthas’, ‘men,’ pratiloma’, ‘sapindas’, ‘suddhi’
sūtaka’, ‘wife’, ‘women’, ‘yati’; agha is used often as a synonym for a. 267-268; atikrantasauca 282 284; birth and death are causes of 2. only when they become known to the person to be affected 276; brahmana who has studied the vedas and kept vedic fires becomes free from impurity in one day, one who has only mastered the veda in three days, one devoid of both in ten days 270; defined by Mitaksarā 268; derivation from the word suci 267; differing views in ancient times as to explanation of the origin of a. for ten days on birth and death 309; explanation of varying provi sions on a 288; impurity on birth 275; exceptions to rules about atikrāptasauca 284; five classes of cases in which rules about ā. do not operate 296; for adopted son in case natural father or adoptive father dies or for natural father and adop tive father when the adopted son
dies and for sapindas 280-281 ; for carrying a dead body for money 289; for father and sapindas on abortion, still-birth or after the birth of a child 275; for mother when there is abortion in the first four months of pregnancy or in later months of pregnancy or on still-birth or after birth 275; for slaves when masters die 292: form ‘asucya’ is found in Devala and other smrtis 267; general rules about a. 276-277; great divergence of views on ques tion about the periods of ā, if a sapinda’s death comes to one’s ears more than ten days after death 283 ; Haradatta’s definition of a. 268 ; in the case of an ahitāgni or non a hitagni dying in a different country, whose bones even are not found and whose effigy is cremated 286; in tensity of impurity was arranged on a descending scale in the following order viz. a sūtikā (a freshly delivered woman), rajasvala (a woman in monthly illness), death and birth 274; king’s death required the re sidents of the country to observe a. up till the advent of the day or night next after the king’s death 281-282; Manu and others mention several optional periods of impurity 270-271, 307; Manu and others urge men not to increase through laziness the number of days for which a. is to be observed 271; meaning of asaucasannipāta 292 ff; meaning of life-long impurity 274 ; medieval brahmanas attached exaggerated im portance to ceremonial purity after ā. 273; Mitākṣarā says that dicta of Parāśara on periods of impurity should be discarded as opposed to several smrtis and popular usageru 272; most important subject under u the head of suddhi is ā.. 269 70 atikrāntāsauca for sapindas na birth 283; no periods of a. prescsibedaro
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for pratiloma castes, but some say that they are like sudras 288; no un animity among smrtis as to periods of ā, on death 277ff; on birth ā, lasted ten days even in the Vedic period 274 ; on death of a child for parents and sapindas before ten days from birth or before the striking of teeth, before cudā or upanayana or after upanayana 277-278; on death of a person after upanayana all sapindas had to under o a. for ten days and all samānodakas for three days 277; on death of a girl after three years of age and before betrothal or after betrotbal but before marriage and after marriage 278; period of a. de pended on several circumstances, such as the varna or on whether deceased was an infant or a male or a female or whether death was before or after upanayana or on the vicinity or otherwise of the deceased, the degree of relationship. the time that elapsed after birth or death 271-273, 286-287; periods of ã. for relatives in the case of anuloma or pratiloma marriages 488; periods of a. for four varnas were respectively fixed at 10, 12, 15 days and a month 271; periods of 10 days of ā. were fixed for men of all varnas by some smrtikaras such as Angiras and Satātapa and the reason for such fixation 271, 307; period of ā, for less than ten days on tbe ground of vedic learning was included among Kalivarjya 271; rules about a. on death of bandhus such as maternal grand-father, grand-mother or maternal uncle, daughter’s son and father-in-law, mother-in-law, son-in-law, wife’s brother 279-280; rules about ā. on the death of an acārya, his wife or son or of a guru or pupil 281; rules about a. apply only when times are easy and peaceful 306; rules about the period of a. when the knowledge
of birth or death comes to a man after the periods fixed 282-284 ; sannipata or sampāta of 5. (another asauca supervening while one is being under gone), rules of 292-294; several printed works and mss. on a. are in verse 272-273; ten varieties of in purity, according to Daksa 274 ; things that could be taken without taint from the house of one under going ā, though not from his hand 291-92; two characteristics of a. viz, taking away the privilege of performing religious acts and rend ering a person untouchable to others for some time, 268-269; two kinds of ā. viz. jananaśauca or sūtaka (arising on birth) and savāśauca or mrtaka sauca (arising on death) 269; two varieties in each kind of ā.viz, for a short period and for a long period 269; two views as to the day from which period of a. is to be calculated, if a man died at night or news reached at night 287-288; usage of the country the most important in matters of a. 306; when calculating the period of a, the day of cremation in the case of an ahitāgni and the day of death in the case of a non-āhitāgni is the first day 276; when a solemn sacrifice (like Somayāga) is begun or a marriage rite or festival in honour of matrs has started or the foundation or dedication of a temple or image is begun, supervening cause of a. does not matter 291; why birth and death should cause impurity to relations has not been discussed by most writers 269-270; woman’s delivery or death at her father’s or brother’s house and at her husband’s makes a difference as to a. 276, 278; women of all varnas become touchable after ten days from delivery butrithey are not fit to take part in religion rites 30 or 40 days from bifte accolding as a son or daughter is bota 276: words like “ahah’ and latrih’
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mean day and night in texts on ā.
276
Asaucadaśaka, attributed to Vijnane
śvara, deals with asauca in ten Sārdūlavikridita verses, 273,; text
of 276, 277, 290 Asaucāstaka, attributed to Vararuci,
deals with asauca in eight Sragdhara
verses 272-273. Ascetics, see under “Nārāyanabali’,
yati ‘; general rule for, is that for eight months they must move from place to place and may spend four months of rainy season in one place, but this rule was abrogated when a. entered Kasi 641; great emphasis laid in some works on inviting them at a sraddha dinner 388, 399; had to tonsure the whole head when under going prāyascitta 123 ; bave not to undergo the condition of preta and no ekoddista nor sapindikarana is to be performed for them, but only pārvana on 11th day after death 519; is not affected by asauca 298; mahālayasraddha for, is to be per formed on 12th day of Bhadrapada dark half 533 ; Vasistha and others insist that an a. must partake of
flesh served at a sraddha 423 Asoka, in times of, a branch of the
bodhi tree was transplanted to Ceylon 667; tradition that Asoka dug up seven out of the eight mounds of the relics of Buddha and distributed the contents in 84000 boxes through out India and built stūpas over them
236 n. Asramavā sikaparva, 223, 451n, 534 Association, see under samsarga’;
even 4th or 5th in a series of persons guilty of a. with one guilty of maha
pataka is liable to some expiation 27 Asthisa ñcayana, see under ‘sanca.
three or one only 354; derivation of Astakā from astan 354n ; first among seven pākayajñas, acc. to Gautama and one of the 40 samskaras 353 ; five A. acc. to Bhattoji 361; flesh to be offered in all acc. to some writers 354; great variations on almost all points connected with A, such as the number of days and the months in which they were to be performed, the deities to be worship ped, the offerings to be made and the procedure 353; many options are given as to offerings acc. to several gļhya-sūtras 355 ; meaning of A. was 8th tithi in any month after full-moon day 353; not perform ed now 361 ; offerings made on the three Astakās differed in different sūtras 355; pitrs are the deities of A, according to Vārtika on Panini and Kathakagrhya, but great divergence on the devatās, acc. to others; 355-56; procedure of, comprises three parts viz. homa, inviting brāhmanas for dinner and the rite called Anvaṣtakya or Anvastakā 356; procedure of A. in several grhya sūtras, but the shortest is that of Ap. gr. which is set out 356-358; A sraddhas known to early Vedic literature 194n, 350n; twelve A. in a year 383n; were modifications (vikrtis ) of monthly sraddha on
Amavasyā 361-362, 434 Astrology, a brāhmana subsisting by
the practice of, is unfit to be invited at a sraddha 393; Yama states that if brāhmanas that do not declare (or advise on) the auspicious nakṣatra, tithi or day or muhurta and other auspicious matters eat srāddha food,
the reward is inexhaustible 400 Asucikara, sins so called 12, 14 Asuras, like Prahlāda, Bāna and Ball,
though good and decent, are describe ed as fighting with gods 659; usage of, about burial of dead bodies.
INS
yana’
Astakasrāddhas, see Anvastakã ; 353
360; cow is sacrificed acc.to Khadira erhya 355; days of A, were four or
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Asvaghoṣa, author of Buddhacarita 621 Asvalāyana (in verse ) 381n Asvalāyana-grhya-parisista 219, 262 n,
524, 526, 527, Asvalayanagrhyasutra, 46, 58, 98,
111, 112n, 149, 190, 194n, 199n, 200n, 203n, 204, 205, 209, 218, 238, 240, 241, 244, 245n, 262, 353, 354, 355, 356, 357n, 358, 359, 360, 384, 389, 402, 412 n, 417, 433, 460, 463, 470, 491, 493n, 496n, 506n,
525, 527n Asvalāyana-srauta-sutra, 45, 57, 58,
62n, 92n, 127, 184n, 200n, 202, 203 n, 346 n, 436 n, 463, 472, 477 n, 480, 494, 498, 499, 500 n. 511, 558,
681 Asvamedha, as a prāyascitta 91, 92;
deemed to have freed even gods from all sins, even including brāh mana murder 37, 62; even a murderer of a brāhmana becomes free from that sin by a bath at end of A, along with the king and priests after announcing his sin and after permission 94, 131; to be performed only by a king 91, 131; verses recited at time of making crowned
queen get up from dead horse 200n. Asyamed hikaparva 535 Asvapati Kekaya, a king, boasts that
no drinker of madya dwelt in his
kingdom 20 Atharvans, a class of pitrs 192 Atharvaśiras, purifies from sins 45,
46n Atharvaveda, 5, 11n, 57,155, 157, 159,
174n, 182n, 184n, 192n, 1940, 198, 204, 205n, 206, 207n, 211, 232, 233, 242, 252n, 254, 321, 342, 345, 346, 347n, 351, 353, 433n, 462n,
555, 556, 645, 680 Atheists, touch of 135 Atikrochra, an expiation 130; how cons-
tituted 130; purifies a man of all sins
except mahapatakas 15, 88 Atipātakas, no prāya citta for these except entering fire acc. to Viṣnu
- H.D. 106
-
Dh. S. but Manu and Yāj. differ 88 Atirudra, for reversal of a disease 178 Atisāntapana, defined variously by
smrtis 130-131 Atithi, who is, at a sraddha 396 Atri, smrti of, 42, 48, 67n, 75, 94, 97.
124, 128, 138, 139, 141, 142, 145, 147, 149, 152, 173, 270, 271, 277, 287, 295, 298, 302, 310, 313, 324n, 392, 401n, 420, 421, 471, 545,
577, 604, 611n, 653 Audgāhamāni, 354 Aulana, son of Santanu 189n Aurnavabha, 645 Auśanasasmrti 222n, 301n, 339, 340,
386, 399, 400n, 411, 422 Avadanaśataka, 176 Avakirnin, see under ‘brahmacarin’; has
to offer to Nirrti an ass according
to procedure of pākayajñas 212 Avanti, is name of country and Avanti
was its capital 619 Avid havāpavamisraddha, 533-534; per
formed for one’s mother or other woman of one’s family who died during her husband’s lifetime, on the 9th day of Bhadrapada dark half
533
Avimukta-nirukti-sāra, a work in 15
verses with commentary thereon, explaining the purport of a Jabalop anisad passage 610n
Bahispavamāna, sāman 46n Bahvrca-grhya-parisista 443n Baijavāpa, 238 Balācārya Khuperkar, Pandit of Kolba
pur 717 n Balakrochra, see under Sisukrcchra Balambhatti, 59, 60n, 140n, 142n, 391,
398, 574n Bali, grandson of Prahlada, and a
devotee of Visnu 144, 659 Bana, 371n, 625n (Vāndnapurna
exhibits similar style) FOUNDED 441 Bāna, an asura, son of Ball, Tought
with Krsna with the help fasiva. 059
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Bandhus, are of three kinds 280;
rules about asauca on death of 280 Banerji, R.D, on ‘History of Orissa’
- 694n, 698n Barbour, author of Sin and the new
Psychology’ in Bārhaspatya-sutra 560n, 679, 712 Barley, see under ‘yava’ Barua, Dr. Benimādbava, author of
Gavā and Buddha-Gavā'643. 644. 647 640 650 651 653 650 6640 Bath, as an easy substitute for some
expiations 127; daily bath for all insisted upon by ancient and medieval Indians 311; prescribed after sexual intercourse with one’s wife, for vomiting after sunrise, after shaving, after a bad dream or foul touch 311; prescribed on touch- ing certain persons and substances such as a seller of Veda, a sacrificial post, a patita, a dog, a candala
331-332 Bauddbas, touch of, required expia-
tion 115 Baudhāyana-dharma-sutra, 13,14,25n, 132, 40n, 42, 43, 45, 46, 48, 54,
71, 75, 82, 96, 103, 106, 113, 120, 122, 123, 130, 132, 134-138, 142-145, 147, 149, 150, 229n, 231, 275, 292, 310, 312, 313n, 316, 317, 322. 325-328, 331, 339, 350, 354, 355, 358, 365, 368, 384, 385, 387, 403, 418, 443n, 448n, 450n, 463,
464n, 467, 538, 560 Baudhāyana-grhya-sutra, 111, 474,525 Baudhāyana-grhya-sesasūtra, 229n,
304n, 305, 319n, 516, 542. Baudhāyanagrhya-paribhāsāsutra, 399 Baudhayana-pitsmedhasūtra, 182, 189,
190, 191n, 199n, 200n, 204, 205n, 207n, 208n, 209n, 223, 229, 238, 240, 244, 246, 251, 253, 254n,
255, 263, 467n, 520, 521 Baudhāyana-smrti, 64, 217n, 261,
280n, 312, 316 Baudhāyana-srautasūtra, 346 Beal’s ‘Buddhist Records of the
western world’ 608, 612, 629, 631, 650, 683, 688,711
Beginning, of certain acts such as a
sacrifice or marriage how settled
- Belvalkar, Dr. S. K. 648n. Bhagavad-gitā, 9, 46, 68, 83n, 158,
186, 188, 236, 265n, 335, 373,496, 587, 611, 614, 683; some verses of,
occur in Viṣnudharmasūtra 236n Bbagavatapurāṇa, 163, 168, 349, 560,
690, 691n, 704n, 707 Bhaktūpadhyāya, 59n Bhandarkar, Prof. D. R. 271 Bhandarkar, Dr. R. G. 713n, 716 Bhāradvaja, 387 Bharadvāja grhya sutra, 58, 355, 476,
520, 522n Bhārasivas, an imperial dynasty in
ancient India that performed Asva medha sacrifices 634 Bharata, author of Natyasastra 217n Bharata Daussanti 585 Bhargava, 79n Bhārhut stūpa, 709 Bhaskaraksetra, is Prayāga, according
to some and Konārka according to others 217n, 574n Bhattācārya, (explanation o
mantras) 61, 268 (definition of
Suddhi). Bhattoji, 262n, 361, 3721, 5190, 520n,
- 568n. 573. 609 Bhavadeva, author of Prāyaścittapra
karana 24 Bhavisyapurāṇa, 15, 19, 21, 39, 40, 50,
53, 54, 56, 88, 90, 91, 93, 94, 96n, 124, 129, 131, 163, 225, 361, 375, 380n, 381n, 382n, 391, 396, 402, 413n, 468n, 478, 528, 529, 530, 531,
532n, 536, 541, 586,587 Bhavisyottara-purana, 540n Bhisma, story of, who waited for Utta rayana as the proper time for death, is eulogistic of arcirādi path and not to be taken literally 188, 189; popular belief that death in tuttarach
yana is best still persists 189 Bhrgu, smrti of, 290n, 409, 546 FOUND TO Bhrgus, a class of pitrs 192
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the mantras called caturhotarah were recited therein 254
Birth, good or evil future b. depends
on good or evil conduct in this life
158 Bloch, T. in 2. D. M. G. vol. 60, for
excavations at Lauriya 234n Bloomfield, author of ‘Religion of the
Veda’ 2n, 171 Body, importance of, for dharma 127 Bombay Act 35 of 1947, 320 Bombay Gazetteer volumes 303n, 571n,
686, 705n, 709, 710, 713, 714, 715,
721 Boy, whose upanayana has not been
performed and who drinks madya through foolishness may undergo expiation through a pratinidhi (brother, father, friend), when he is himself unable to do so or is between the ages of 5 to 11, 98; whose upanayana was not performed was not to repeat Vedic mantras except the mantras that are required for the funeral rites and sraddha of his
father or mother 258 Brahma, is said to have created in the beginning four classes, viz. gods,
asuras, pitrs and men 342 Brahmabandhu, six kinds of 400 Brahmacarin, had to observe asauca
for three days after he returned from his guru for all relatives that died during the period of his student hood 298 ; prāyascitta for having sexual intercourse 112-113; is styled avakirnin, if he has sexual intercourse 112; may carry the cor pse of his parents, maternal grand father, upadhyaya and ācārya and perform funeral rites for them, but if another adhikarin is available he should not do so 260, 298; on death of, sapindas had to observe asauca 305; should not give up vedic studies and vratas even on death of parents 298 Brahmamedha, procedure of, employed
only for an acārya orasrotriya and
Brahmāvarta, country between Sara
svati and Drsadvati 557n Brāhmana, āhitāgni may, if his wife
dies, marry again and establish fresh sacred fires or remain a widower and perform his Agnihotra with an effigy of the dead wife made of gold or kusa grass 225-226; all deities reside in b. who knows the veda 488; becomes unfit for invitation at sraddha by practising medicine, by teaching dancing or by going on the stage 14n; carrying the dead body of a person who is not a sapinda or carrying dead body of his mother’s sapindas became pure after three days 289; could be liable to death as prāyascitta for a heinous sin, though not as punishment 73; could perform as pratinidhi of women and sudras homa in ordinary fire 78; one drinking sura inten tionally had to undergo an expiation viz. drinking boiling milk, cow urine, water, which ended in death 96; expiation for threatening to beat or strike a b. 96; figbting for saving a brāhmaṇa’s life or for saving twelve cows as expiation for murder of b. 93; following the funeral procession of a brāhmana, ksatriya or vaisya or sudra bad to undergo a bath and also asauca and expiation in the last three cases 290; general rule that prāyas citta for intentional murder of b. was to end in death 88; guilty of grave sins committed intentionally was to be banished but was allowed to take bis wealth with him and if guilty of the same unintentionally to be punished with middle namerce. ment 72; guilty of thell was to go to a king with an iron elab and ask
him to smash his head as panish. soment 73; invited for sraddha should
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respectively, acc. to Brhaspati 97; who drinks any intoxicant (except surā prepared from flour) had to undergo light expiation 97; who has studied the veda and is afflicted with bodily defects (which ordinarily exclude him from a row of diners) is acc. to Yama a panktipāvana 401; who remembers the Rgveda studied by him is not tainted by any guilt
not refuse and after accepting invitation if he breaks the promise incurs sin 410; killing a b. woman is upapataka except in two cases acc. to Manu and Yaj. 18; one killing one’s own parent, brother, teacher of veda, or a brāhmana who has studied the veda or kept vedic fires had to undergo expiation till death 94; Manu speaks of 13 prayascittas for murder of b. 88-93 ; Manu first prescribes twelve years of begging alms, carry ing a bone in band and on a staff 88; murder of, gravest of sins 10 ; ’not to be punished with death for any crime or sin but may be banished 31; prayascitta, extent of, when taken once for all for several murders of b. 90; prayascitta for murder of a person who is a brāhmana without vedic lear- ning 93; rules about a b. staying in the house of one dying or partaking of food there 289; should not violate, even when a knower of brahmavidyā, the injunction against eating unclean food when there is no distress or danger to life 100; three causes of a person being called a brāhmana are tapas, vedic learning and birth from brahmana parents according to the Mahābhāṣya 400; twelve years vrata as prayascitta for uninten- tional brahmana murder 90; twenty four years vrata for intentional b. murder 90; vedic sacrifices of Aśva medha, Gosava, Abhijit, Visvajit or Agnistut as expiation for murder of b. 91; weeping with the family of a deceased person who is not a sapinda or who belonged to another varna had to undergo varying periods of asauca and purifications which depended on the fact whether he went before or after the collec tion of bones 290; b. whether could be killed in self-defence 19-20; who drinks sura prepared from raw sugar, flour and honey should undergo Taptakrccha, Paraka and Candrayana
Brabmakrccbra, an expiation 147 Brahmakūrca, an expiation, 146-147; * is same as pañcagavya acc. to some
smrtis 147 Brahmanasarvasva, of Halayudha 346n,
434n, 504, 506n Brahmandapurana, 114n, 168, 311,
342, 344, 347n, 348, 349, 351, 372, 1374, 375, 378n, 388n, 389, 390, 391n,
392, 395n, 399n, 414, 415n, 417n, 420, 421n, 443n, 448, 457n, 458n, 460,463, 471, 473n, 479n, 481, 484n, 531n, 539n, 540, 560,578,587,590n, 593n, 600, 623, 685n, 689n, 708n,
712
Brahmanda-dana, one of the 16 maha
danas 166 Brahmapurāṇa, 41n, 50, 51, 84n, 109, 127, 133, 139, 146, 152, 163,164,166 170, 174, 176, 180, 214, 217, 222n, 223-225, 227,255, 257, 265, 266, 271, 277, 296, 299, 301, 334, 337, 340, 348, 371n, 372, 374, 378-379, 381n, 385, 388n, 392, 411, 414-416, 421, 423, 440n, 4410, 443n, 450n, 471, 473, 478, 479n, 481, 483, 518, 520, 528, 531n, 539n, 560n, 562n, 564, 567,568, 570, 512, 573n, 582, 587, 592n, 595, 598, 608, 620, 622, 659, 688, 696, 699, 700, 702, 707, 708, 711; contains hymn to Visnu which when repeated was deemed to free a man from all sins 51 states that even when a person remembers. Ji Viṣnu through roguery, he goedelo Viṣnuloka after death 51 I tase
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Brahmarsi, defined 593n Brāhmanas, dinner to be given to, in
all religions rites and at end of expiations 120-121; distinction has to be made between brahmanas
hmanas who should not be invited at a srāddha because they are sagotras, bandhus, friends and those that are apankteya or panktidūsaka 391-392;
hailing from the countries of Anga, van
Vanga, Kalinga, Saurastra, Gurjara, Konkana, Dravida, Avanti, Magadha were declared in some purāṇas to be unfit to be invited at Sraddha 395-396; high ideal as to receiving gifts kept before, viz, that by frequent acceptance of gifts spiri tual power acquired by learning is lost 116, 548-49; expiation pre scribed by some texts for b. accept ing gifts from ksatriyas and men of other castes except in the case of distress 116; feeding of, as a substi tute for expiation 128 list of apānkteya brahmanas in Manusmrti 392-394; not to accept gifts from kings that are parsimonious or act against sās tra dictates 116; in distress allowed by Manu and Yāj. to take food from anyone, to accept a gift from anyone or teach anyone whatever 116; scrut- iny of the learning and character of recommended in case of rites to Gods and Manes, but not in making gifts 390; were not to sell certain things and animals such as sesame and oil of sesame, curds, salts, grapes, wine, cooked food &c. horses, bulls, ele phants 116-117; who are apankteya
brahmanas 391-392 Brahmasutra, 9n Brahmavaivartapurāṇa, 163. 413. 469.
583 n, 640 Branding, in case of the first four
mabāpātakas resorted to only if the guilty person did not undergo
prayascitta 72 Brhadaranyakopanisad 12, 39, 53, 158,
165, 188, 1890, 335, 3420, 343,
344n, 449n, 543, 619 Brhad-devatā 200n, 201n. Brhad-Visnu, 79n, 80n, 132 Brhad-yāvaka, 146 Brhad-Yama, 78, 79 n, 81, 95, 98,
111n, 113, 123, 147, 294n, 392,
464n Brhadyogayātrā, 376n Brhan-Manu 282n, 285n Brban-naradiya-purana, see Nārada
purāṇa Brbaspati, one of the vedic gods
352 Brhaspati, smrti of 18n, 25, 52, 60, 610, 67, 69, 74, 79, 82, 97, 99, 104, 106, 111, 119, 225, 270, 285, 292, 310, 313, 323, 332n, 351, 367, 381, 399n, 404, 440n, 447n, 457n, 459, 469, 470, 473, 475, 480, 503n, 506n, 524n, 530, 535, 539n, 541n, 569n, 570, 668n; emphasized the
importance of usages of countries 82; - laid down the famous rule that no
decision should be given based merely on the words of the sastra 67 Br̥hat-Parasara 286. 304, 364, 386.
392, 425 n, 473, Br̥hat-sama, 46n, 450 Br̥hat-sambita, 168 Br̥hat-Saunaka, 230 Budge, E, A. W. on Egyptian Heaven
and Hell 170 Buddha, date of Nirvana of 645; relics
of, were divided into parts and dis tributed among Ajatasatru, the Licchavis and others, who built
stūpas over them 235 Buddhacarita of Asvaghosa 621, 646 Buddhists, religious rites for the dead
among ancient 234 Buddhism, principles of, were first
proclaimed at Benares by Sakya
muni 618 Būhler, Dr. G., author of Kashmir 5 Report 724 Burial, child when still DOLIT op one that had not struck teeth was on death to be buried and not cremated
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227; difference of view as to the age acts 118; procedure of, described in at which burial or cremation was to Gautama and others 137-138; rules be resorted to in the case of a child about the size of the morsels to be on its death 227-228; of dead bodies taken in 137; sacrificial food to be not unknown in ancient India 232; employed in 138; samanya c. procedure on b. of child 227-228; of described 136; tonsure necessary if yati 229-231; references to, in early c, undertaken as prāyascitta 137; two Vedic Literature 232-233
varieties of 134-135 Caine, W. S., author of “Picturesque Caraka-samhita 175
India’ 692, 712n
Carrel, Dr. Alexis, author of Journey Caitanya, great Vaisnava saint, settled to Lourdes’ 561 . at Puri and lived there for 18 years Carvaka, 34; views of the followers of
till his death in 1533 A. D. 702; is in said to have converted the Gajapati Caste, exclusiveness declared that a king Pratāparudradeva to his new dvija even of bad character is to be faith 702 ; visited Vrndāvana 692; honoured and not a sūdra though of was worshipped along with Viṣnu good character 85; excommunicated at Jagannatha, being described as a sinner if he refused to perform narabrahma while Jagannātha was prayascitta 76; one guilty of a sin said to be darubrahma 702
or crime had to give in some cases Caitanyacandrodaya, a drama by Para- a dinner to men of his c.76; persons
mānandadāsa 692, 700-701, 702 of 16 castes were treated as candalas Caitanyacaritāmrta, a poem by Para
as regards sight, touch or speech manandadāsa 692, 702
115 Caland, Dr., author of ‘Altindischer Caturhotārah, mantras beginning with
Ahnencult’ 57, 58 190, 231, 253n,
‘cittiḥ sruk’ 230, 254 355, 435n, 439, 461n, 474
Caturvargacintamani, of Hemadri Cambridge History of India 619, 688
314n, 582; vide under Hemādri Candala, sixteen castes were treated as, Caturvimsatimata, 59n, 81, 85, 125n,
in matters of sight, touch, and a 128, 143, 262n, 313, 361,372n, 519n, speech 115
520n
Candrāyana, derivation of word C
Chagaleya, smrti of 26, 64, 302, 525 3 134; divided into mukhya and gauna
Chandogaparisista, (same as Gobhila 136: five varieties of 135-136: 2 smrti) 2690 is the prayascitta for all lapses for Chandogya-upaniṣad, 8, 14, 20,39 which no specific penance is prescri- 100, 158, 186-188, 232, 333, 449n, bed in smrtis 135; may be under- 1613n, 681 gone not as penance, but also for Chapekar, Mr. N. G. 551 accumulating merit 35; prescribed Chattopadhyaya, Prof. Ksetreschandra as expiation for drinking any of the 556n, 608n
twelve excretions of the body or any Chaudhuri, Dr. J. B. 574n, 583 -5. of the several kinds of madya 99; Childe, Prof. V. G., on disposal of
prescribed as expiation for dining corpses in Paleolithic, Neolithic and siat a sraddha on the birth of a son bronze ages 234n
or at a navasrāddha 388; prescribed
Child, if dead, after upanayana Dway as expiation for incest in certain to be cremated with ordinary fire and cases 103; prescribed as expiation . the procedure was same as for abita for apātrikarana and sankarikarana gni 228, before upanayana nay do
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as it pleases as regards behaviour, speech and eating 98 ; death of, before the appearance of teeth or before cūdā entailed no asauca except undergoing a bath 298–299; various views as to cremation or burial of a child according to age or the per- formance of cūdakarana or upana
yana 227-228 Christ, gave model prayer to his dis
ciples for daily bread, forgiveness of sins and deliverance from evil
38n
Christians, held fast by burial as the
mode for the disposal of a dead body till end of 19th century rely ing upon literal interpretation of some Biblical passages and did not permit cremation 233; Roman Catho lics allow only burial and no cre mation even now 233; some early C. regarded dirt and absence of bath as one of the insignia of holy poverty
311 Cities, seven holy, enumerated as
Ayodbyā,Mathurā &c.501,678; some authorities include Kanti instead of Kanci among the seven holy cities 678n, 762 Citragupta, chief assistant of Yama
160; recommends to Yama the fate that the soul of a dead man deserves
160 Clothes, purification of 330-331;
purification of c. extremely polluted 330; silken c. are always pure 330; white c. are not defiled by
the touch of anybody 330; Confession, as a means of removing
the effects of sins 40-41; in Christi anity 41 Conflict, in case of, among smrtis and
purāṇas one should follow the usage of one’s country, Vedic sakhā or
family 519 Conversion, see under suddhi; to
Hindu fold made by performing Vratyastoma in ancient times 118
Converts, re-admission of Hindus forcibly made converts by Mlecchas
117 Cooking food, for oneself only, con
demned as an upapataka 34 Corinthians 171 Corn, kinds of, recommended for use
in sraddha 413-414; cereals that were forbidden in sraddba 414-415 Corporal punishment to be moderate 19 Corpus Inscriptionum Indicarum, vol.
I p. 696; vol. III p. 705 Coulton, G.G.,author of ‘Five centuries
of religion’ 52n Country, extent of, varied from age to age 682n; what circumstances make one country distinct from another
(desantara ) 285-286 Cow, gift of, came to be the substitute
for many expiations 127; gift of cow called Vaitarani 545; gift of one cow in lieu of Prājāpatya, of two cows for Santapana &c 128;gold or money as a substitute for gift of cows in prāyascitta 127-128; legend about the reason why kapilā cow is the best 545; prices of, in medieval times in India 129; procedure of gift of a cow on 2nd day after asauca ends
545 Cremation, see under effigy’ death,’
- burial’ fires,’ ‘dead bodies’, ‘funeral rites,’ ‘sacrifice’, ’tonsure;’ acc. to Brahmapurana great noise should be made with four kinds of musical instruments when taking a corpse for 217; at end of c, relatives take a bath, offer water to deceased and on entering house touch a stone, a bull, fire, cowdung, fried barley 210; bamboo staff with a bundle of grass at its top was carried to cremation ground acc. to Kāt. Sr. 205 n; bath for all relatives on mother’s and father’s side up to 7th degree (except for a child less than one year old ) necessary on c. 211; brahmacarin was not to carry
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the dead body of a person or relative except of bis own parents or of guru or ācārya 214; brahmacarin carry ing dead body of a person other than that of a parent or guru had to undergo expiation for vratalopa 215; carrying the dead body of a trabmana who is poor and without relatives is highly extolled as equal to a sacrifice at each step 215; cow or goat was taken to c. ground with its left fore-foot tied with a rope, was killed and corpse covered with its body 206; corpse should be first bathed and then cremated but not naked 216; dead body was not to be carried through a village when being taken for c. 216; dead body was carried to c. ground in a cart drawn by oxen acc. to Atharvaveda or by men, acc. to Sat. śr. 205n, 206, 212; duty to carry dead body is on the sapindas of the deceased 215; dvija not to carry the dead body of a sūdra 214; fuel for the pyre was not to be carried by sudras if deceased was dvija but if so carried the pyre should be made by the castemen only 216; ground for c. to be open on all sides 205; how relatives are to act and show grief after c. 211; long list of persons who should not be cre mated 223; Mitāksarā prescribes that if a brahmana carries a sudra’s corpse the period of impurity for a brāhmana is a month but if a sudra has to carry the corpse of a brā hmana the impurity is only for ten days 216; c. of bones of ahitagni, if he died away from home 223; ‘c, of effigy if a man gone to a dis tant land is unheard of for 12 or 15 years 225; c, of sacrificer with “sacrificial implements is pratipatti karma of the implements 208n, 334n; parts of the body on which the several sacrificial imple ments are placed at time of c.
207-208; performer of c. rites had to undergo tonsure as an anga (ancillary part) 217; procedure of c in modern times follows that in Āsv. gr and in Garudapurāṇa 212; procedure of, from Antyesti paddhati, which is now followed by Rgvedins in Western India 212-214; procedure where a man returns alive after his effigy is cremated under the belief that he was dead 225; rites of, des cribed frequently in Mahābhārata and sometimes in Rāmāyana 223; rites of an effigy made with 360 palasa leaves bound with yava flour and woollen thread, if even the bones of the deceased could not be found 224; Romans regarded c. as honourable way of the disposal of the dead body and reserved burial for murderers and those guilty of suicide 233; rules about periods of impurity on carrying dead body and staying with and eating the food of the family of the deceased 215-216; rules about impurity on carrying a dead body for a fee or from an interested motive 216; rules about selection of site for 204n, 205; rules about who were to carry the dead body to c. ground 214-215; rules for those who not being relatives carry a dead body to c. such as taking bath, touch ing and drinking ghee 215; sacri ficial fires and vessels of abitāgni are carried to c. ground 206-208; small pieces of gold or drops of clarified butter are cast on seven vital parts of the corpse 207n: special rules for c. of women dying in or immediately after child birth or while in monthly illness 231; sudras not to carry the dead body of a dvija if members of the deceased’s varna are avail able 214; to be carried out at as
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sacred spot or at least after invo- king the presence of tirthas like the Ganges in the water to be used for washing dead body 217; tonsure necessary in, on first day of death and also after end of impurity acc. to Madanaparijata, others holding that it depends upon the usage of each country 218; varying views about the distribution of leaves to represent different parts of the body when an effigy is cremated 224-225; weeping permitted when body is burning, but none after cremation is finished and water is offered 218; wife of deceased made to lie down on wood pile arranged on c. ground and then made to rise up 207; wife of a hitāgni dying before him had c, performed with his vedic fires and sacrificial
implements 225 Cremation Act, passed in 1902 in
England 233 Crusades, Gibbon’s cynical references
to crusaders 532; launched to free holy land of Christians from the
domination of Moslems 552 Cunningham, General, on ‘Mahābodhi’
643; on ‘Ancient Geography of India’ 683n, 696, 723; on ‘Bharhut stūpa’
709 Cyavana, 18, 23, 80 n Dadhikrochra, described 140 Daksa, smrti of 34 n, 53, 94, 119, 122,
220 n, 267, 269-271, 274, 288, 295,
306, 307, 310, 417 Daksinā, (fee or gift) to be given to
brahmanas at the end of all praya scittas 121; to be given towards end
of śrāddha rite 446, 451, 501 Daksināgni, homa in several sraddhas
by Agnihotrins performed in 461-462 Dānas, see under ‘gifts’; in making
danas at death Kāmastuti is to be
recited 184 Dānavākyāvali, of Queen Dhiramati
583n
H. D. 107
Dandakāranya, 745; that part of it
through which the Godavari flows
is most holy 708 Dandaviveka, of Vardhamana 71 Dandekar, Dr. R. N. 160n Daradas, placed the bodies of dead
relatives on trees 234 Darbhas, sprang from the hair and
perspiration of Visnu in the Boar
incarnation 418 Darsapūrnamāsa, sacrifice to be offered
by him who desires heaven 168 Dasagvas, a sub-division of pitrs called
Angirases 192n; identified with seven
sages 341 Dasahotārah; 230n Datta, Dr. B. N. on ‘Vedic funeral
customs and Indus Valley Culture’
241 Day. divided into two, three or five or
fifteen parts 376 Dayabhaga, 22n, 366, 404, 483n, 510;
theory of, about sapinda 510 Dayatattva, 366, 368n De, Prof. S. K., author of ‘Vaisnava
faith and movement in Bengal’ 692,
702, 718 Dead, bodies, disposal of, in ancient
India had four stages, cremation, collecting charred bones and deposi ting underground in an urn, Santi karma, erection of a monument over the urn 255; embalming of, not un known in ancient India 233; general ruie in India of cremation of, from the times of the oldest literary monuments 232; methods of disposal differed at different times and among different peoples 231-232; preserved in caves, as in Rome 232n; cult of the dead, prominent feature in
primitive societies 339 Death, see under ‘man’, ‘vratodya
pana’, ‘soul’; attitudes towards d. by men 180; generally looked upon with awe and terror 199, causes of premature 180; in Uttaripada best 187; if date of death of a man dying in a distant la shahda bodrienn own,
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then certain tithis had to be accepted as the dates of his d. and sraddha performed on those dates 306; indi cations of the immediate approach of 181; of son, pupil or wife due to corporal punishment no sin, when punishment moderate 19; man near death should be made to give gifts 182; rites after (see funeral rights);
ūrst day of cremation and collection of bones begin in modern times on 10th day after d. 263; signs indicative of the approach of 181; sentence of death for theft, carried out by cândalas 74; times when it is best to die 187-188; to whom d, is happy and easy 180; terror of death was due to several causes 179; three classes of rites after death, acc. to Visnupurāṇa 261; various views even among those who say there is sur vival after d. 180; was presumed after a man was unheard of for 12 or 15 or 20 years and effigy was cremated and asauca observed 225,256; d. while treating a brāhmana or a cow medically does not amount to sin 109; worst indica tions of the approach of death are not being able to hear humming sound in the ear when closed with fingers and not being able to see the light in the eye 181 Debts, see ‘father’; one of the funda-
mental conceptions of the Hindu faith bas been the idea of d. owed to sages, Gods and pitrs 550; whoever took the estate of a man had to pay
latter’s d. 570 Decalogue, 11n Deceased, goat was carried along with
the body of 196; parts of the body of, such as eye, breath were sup posed to merge in the sun, wind 196; does not become free from condition of being a preta till navasraddhas are performed 263; pindas offered for ten days after death built up a subtle body for the departed 263
Defamation, fines or punishment for,
depended upon the caste of the offender as well as of the person
defamed 81 Desas, holy, are all mountains, all
rivers, lakes, places of pilgrimage, the dwellings of sages, cowpens
and temples 560 Devakrcchra, 140-141 Devala, 11n, 24, 26, 29, 53, 55, 64, 70,
75, 77n, 78, 79n, 810, 86, 90, 108, 115, 117, 119, 132n, 133, 138, 142, 143, 147, 149, 151, 181, 210, 215, 217n. 267, 276, 283, 284, 292, 295n, 298n, 314, 317, 318, 322, 327, 339, 352, 383n, 384n, 394n, 405. 415, 4460, 453n, 469, 478, 483, 484, 514,
535, 5420, 559, 584, 593n. Devapala, commentator of Kathaka
gặhya (or Laugākṣigrhya) 530, 140n,
358n, 359n, Devāpi and Santanu were brothers and
sons of king Kuru 681. Devayājnika, commentator of Katyāy
anaśrautasutra 219,568, Devayāna and pitryāna paths 198;
described in the Gitā 188; explana tion of the word ’light’, ‘day’
188; of hoary antiquity 189n; Devi-Bhagavata 712. Devipurana, 560n, 578n, 616n, Dhāmas, four, viz, Badrinath, Jagan
natha, Ramesvara and Dvārakā 678 Dey. Nandolal, author of “Geogr
aphical Dictionary of ancient and
medieval India’ 678n, 691n, 723-724 Dhanada-krcchra 141 Dharma, body being the all-in-all (or
only source) of d., should be saved by all efforts 127; is in its pristine glory in Krtayuga and has four feet but loses one foot in each succeeding
yuga 540n Dharma-dvaita-nirnaya 28n Dharmapradipa 482 Dharmasastra writers, very fond of FOUNDED
divisions, sub-divisions and classific cations and eleborate rules on asachdarla
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307-308 Dharmasindhu, 219, 230, 258n, 259,
263, 275, 276, 282, 283, 284, 286, 287n, 288, 292n, 294, 298, 300, 305,
319, 533n, 711n Dhaumya 388, 473 Dhavana, meaning of, in procedure
of building up of a sepulchral mound acc. to Satyāsādha srauta 252,253 255; now followed nowhere in India
254-255 Dhruva-sraddha, 517 Didda, cruel but energetic queen of
Kashmir 571 Dikshit, S. K. on ‘Mother Goddesses’
529n Dikshitar, Prof. V. R. Ramchandra,
author of ‘Purana Index’ 726 Dipakalikā, commentary on Yaj, 18n,
96n, 105n, 134n, 142n, 163, 221n, 227n, 314n, 324n, 334n, 377n, 4220,
517n Diseases, evil, were said to be eight
394n; no complete agreement among smrtis as to what sins lead to which diseases 175; particular diseases removed by particular gifts 178 ; procedure of driving out disease by means of images of the sun and of the disease and offering worship to the images 178; were believed by ancient Indians and other peoples to be the
consequences of sins 174-175 ; Divakara, a, of Prāyascittamuktāvali 15 Divodāsa and Indra in the Rgveda 619;
founded Varanasi on the northern bank of Gomati 620; ruler of Kasis 620; great-grandson of Dhanvantari
king of Kasis 620; Divodāsiya, 5480 Divyāvadāna, 235n Doctor, incurred no sin when patient
died, though proper treatment
given 19 Drona, a measure of capacity, gene.
rally held equal to four ādhakas 330n Dvita, (see Ekata) 11
Eclipse, eating during course of e. of
sun or moon forbidden, but that applies only to the brāhmana who eats, but not to the giver of food,
who reaps good results thereby 375 Edgerton, Prof 182n Effigy, burning of, when even bones of
a person could not be found 224 225; burning of, recommended by Vaikhānasa-smārta-sutra as merito rious in the case of everyone and was not restricted to cases where the
dead body was not found 225 Egyptians, ideas of, about Heaven and
Hell were similar to those of most
ancient and medieval Indians 170 Ekabhakta, an expiation 132 Ekāstakā, is the 8th tithi after full moon of month of Māgha 353-54; said to be the wife of the year
353-355 Ekata, story of 11 Ekoddista, (see ’navasrāddha’, ’nava.
misra’) 516-520; is sraddha offered to one deceased person alone whereas in pārvanasraddha three paternal ancestors are invoked 380, 516; is a modification of pārvanaśrāddha 516; place of performing (not in the house) 520; points of difference between pārvanasraddha and e 516 517; suitable words have to be sub stituted in mantras 517; to be per formed every month for a deceased dvija till sapindikarana 517; three kinds of, viz. nava, navamisra and purāṇa 517; what are E. śrāddhas
520 Elliot and Dowson’s ‘History of India’
631, 632, 6920, 699 Encyclopaedia, of Religion and Ethics
G
Enemies, of man, such as anger 9 Ephesians, 171 Epigraphia Carnatica, 5720 Epigraphia Indica, 52, 1820555720,
580n, 634n, 636, 637. 6399, 685, 688, 689, 700, 709, 7 Polipria b Tental
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Eschatology, meaning of 179; subject
of, is what happens to a man after bodily death 179; two aspects of, destiny of individual after death and the ultimate end of all things
179 Eween, J. author of ‘Benares, a hand.
book for visitors’ 618 Excommunication (Ghatasphota), pro
cess of 105 Expiation, for acts said to be equal to
mahapatakas is half of that for the
latter 29-30 Fa Hien, Chinese Traveller (399-413
A.D.) 235n, 650, Fast, vide ‘upavāsa’; all religions
(except Zoroastrianism) emphasize as a discipline the necessity of 54: f. for a day is the penance for omit ting rites ordained by Veda or for neglecting duties of a snataka 53 ; Gautama includes f. under tapas 52; Mlecchas even think highly of f., according to Mahabharata 51; observer of, had to give up certain actions such as chewing tāmbūla 53; Sāntiparva says that merely emaciat
ing body by f, is not tapas 54 Father, debts of, should be paid acc.
to Yaj. by the sons or grandsons, even when they receive no ancestral property, but the great-grandson need not pay even the principal if he has received no ancestral property
366-367 Fergusson and Burgess, authors of
‘Cave temples of India’, 678n Fine, disposal by king of, imposed
and recovered from one guilty of
mortal sins 71 Fires, disposal of, in the case of an
āhitāgni, if he became patita or committed suicide in one of various ways 227; employed in the crema tion of a widower, a widow, bra hmacārin, unmarried girl, a boy whose upanayana was not performed or an ascetic 226; five fires are Garhapatya, Abavaniya, Daksināgai,
Avasathya (or Aupasana) and
Sabhya. Fire-temple, called Jvālaji near Baku
118 Fleet, Dr. 235n, 634n, 706 Flesh-eating, at sraddhas by brāhmanas
424; Mitaksara and Kalpataru written about 1100-1120 A.D. do not express ly say that flesh-eating is forbidden in the Kali age 424; Vasiṣtha and Manu
appear to be in two minds about 425 Food, cooked along with hair or
insects (like ants) or that is pollu ted by contact with a woman in monthly illness should not be par taken of but if food already cooked is polluted then it should be used after purifying it with ashes, water
and the like 329 Food, cooked in marriages, festivals
in honour of a deity or in a sacrifice may be served through others, if an asauca on birth or death intervenes 291; exceptions to prohibition about food 100; gift of cooked f. highly eulogised 534n; offered as sacrifice to gods and manes must be given only to a brahmana who has studied the veda and what is presented to most worthy brahmanas brings greatest reward 386; one requiring inner purity should avoid forbidden f. or vomit it if he takes it through ignorance and take same prayascitta 100; purification of pollu ted cooked f. 328-329; rules about f. in expiations 124; rules about, for relatives after the performance of funeral rites for three days and twelve days 238-239; seen by dogs, candālas, those guilty of mahapatakas and a woman in her monthly illnes or by a sonless woman or by one suffering from white leprosy becomes unclean 379-380; unclean food even may be taken in case of distress or danger to life 100; wealthy men should not throw away polluted f. if it is more than & Bhandarkar Oriental
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drona in quantity and poor men should not throw away more than
an adhaka 330 Force, enjoyment or gift of property or
a transaction brought about by, is
void 118 Forest, a large f. is invoked as a deity
in Rgveda 561; seven holy forests
of Kuruksetra 561 Francis of Assisi, saint, considered dirt
as one of the signs of holy poverty
311 Fraud, consequences of, are the same
as those of force in cases of gifts and
other transactions 118 Fravashis of Parsi scriptures, see
under pitrs 341n Funeral monuments; erection of a lasti
(a staff) in the Andhau Inscription of the time of Rudradāman (2nd century A. D.) 255; planting of a puskaraka tree on the site of crema
tion or building of an eduka 255 Funeral rites, see under ‘Agnihotrin’,
‘cremation’, ‘child’, ‘deceased’. ‘mantras’, ‘sati’, ‘water’; animal in, may be killed or donated or let off acc, to Asvalāyana-grhya 209n; are same for all whose upanayana has been performed except that abitāgni is cremated with the three Vedic fires, except that one who has smārta fire only is cremated with that fire and one who has neither of these with ordinary fire 210; couch on which corpse was carried was to be of udumbara wood 204, 200n; description of death and funeral rites of Gautama Buddha 234-235; differ in each Vedic sākhã, though certain matters are common to all 190; earthenware vessel filled with water continuously and cooked rice at mid-day to be offered for the deceased’s benefit 219; ethereal body was supposed to be built up by the pindas offered to the deceased for ten days after death 221; for an āhitāgni in general 204-208; for one
who had undergone consecration for a soma sacrifice or sattra, acc, to srauta sutras 202–204; for ten days after death, a handful of water mix od with sesame was to be offered to deceased on the stone called asmā placed on kusas and one large pinda also on kusas every day 262; for Yati 229-231; funeral pyre is to be made of the wood of sacrificial trees 211; great importance attached to the incident of a crow seizing or eating the pinda offered on the 10th day after death 264; king to arrange for funeral rites of the deceased in the absence of all relatives 256-257; lamp fed with sesame oil to be kept burning for ten days after death 219; milk and water to be placed in space for ten nights after death for reducing tor ments of thirst to the spirit of the deceased 340; no funeral rites for those who start in anger on the Great Journey (to the Himālayas) or who commit suicide in one of various ways 222-223; order of persons who are adhikārin for performing f. r. is generally the same as the adhikarins for sraddha, but varies in different works 256-260; person who begins the funeral rites on the first day has to carry them on till the 10th day even if a nearer relative becomes available after the former has begun 221; pindas to be offered to deceas ed on day of cremation and for ten days more in addition by the son or nearest sapinda 219-221; procedure of, according to Asv. gr. 208-210; procedure of, became more elabo rate in medieval and later times 190; procedure of offering water to deceased after cremation 218-219; procedure of what to do after returning to the house on crema tion 237; procedure for “leno Aays after death 262; procedure on 10th day after death 263 264 griepro cession of relatives returning after
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cremation arranged according to age, the elder coming first 199n; relatives after performing f.r should touch dūrvā tendrils, fire and bull and should offer a pinda to the de parted 237; relatives should, for one day after rites on death, purchase or obtain food from another (house) of one kind only and without salt 238; rules of conduct to be observed by relatives (male and female) after they return from cremation and for three days after 238-239; slaves and attendants were buried with the corpses of the master in Babylon and Celtic Britain but no such practice mentioned even in early Vedic literature 256; some persons, such as the impotent, thieves of gold, women that kill their foetus or husbands, or drink surā were for bidden to offer water to deceased relations 222; some works allow a man to perform his own antyesti, while living 261; the mantra ‘asmāt. tvam’ is not to be repeated in f.r. when deceased had not kept srauta
fires 210-211; toes and thumbs of the corpse were tied with a white thread or the fringe of a garment in, 204; throwing of asmā into water after anointing it with oil 264; urn containing bones was supported by wooden post 201n; varied acc. to the frauta or grhya sutra, or acc. as the deceased was an ahitāgni or not, or acc. as the deceased was a woman or child or an ascetic or died in a distant land or by accident or committed suicide 190; verses of Rgveda X. 14-18 were employed by most of the sūtras, are used even now in cremation rites and occur in other Vedic samhitās 191; views differ as to the stoppage of certain actions for ten or twelve days after death by relatives 239-240; what fire cannot be used in f. r 210; what the relatives and those who carried
the corpse though no relatives were to do on day of cremation and one day thereafter 238; what is stopped for ten days after death is performance of kāmya rites, giving and accepting gifts, homa and vedic study, but nitya and naimittika acts to be per formed in vedic and smārta fires are to be performed through another 239; women could, in default of son or male sapindas of the deceased, perform f. r. of their husbands or father, father-in-law, brother but without vedic mantras, acc, to some 256-257, 259; words of condolence and comfort were to be addressed to the relatives of the deceased according to several works, after they have offered water, expatiating on the grip of Kala on everything, on the certainty of death for every one born, on dharma alone follow ing the soul in its wanderings and on the futility of mere lamentations
236-37 Fūhrer, Dr. 297n Gadadhara on Sraddhasūtra 50% Gadre, Mr, N. K., author of a Marathi
work 719n Gahadvala Inscriptions 572n, 636-37. Gajacchāyā 171n, 532 Ganagari, view of, on sraddha 511 Ganahoma, 43n, 44 Ganesa is called Dhundhi at Kasi ard
derivation of the word 638 Ganga (Ganges) 585-596; G. and
Kuruksetra were the most sacred spots acc. to Manu 587; as long as a particle of the bones of a man lies inside the G. so long does the man remain happy in heaven 586; cast ing of the ashes of a cremated per son in the Ganges 594-595; coun tries, hermitages, mountains through which G, flows are pre-eminent in purity 586; defining the extent of the ksetra of G , the tira (bank) and the garbha 589-90; derivation of words
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“Ganga’ 589; eulogy of, in Viṣnu- accumulated by bath in the Ganges purāṇa 587-588; four different on certain days 596; supposed to streams of G. in four directions 587; flow in heaven as Mandakini, on grand eulogy of, in Vanaparva chap. the earth as Ganges and in Pātāla 85 verses 86-97, 586; G. does not as Bhogavati 587; tarpana on G. forsake even the most sinful or after one bathes with water for the wicked man 589; G. is equal to all gratification of the three worlds the 35 millions of holy places dec- 592; waters of, burn all bad deeds lared by Vāyu, says Kūrma 588; 586; waters of, are white, while G. water and residence thereon are those of Yamunā are dark 596n said to be superior to Vedic sacrifices, Ganga kings of Orissa built magni tapas, and yoga, since they yield ficent temples at Bhuvanesvara, heaven and moksa 588; G. represents Konārka and Puri 699 Viṣnu who represents all gods 589; Ganga-bhaktitarangini of Ganapati God Nārāyana is the owner of the 576, 586, 587n, 588n, 592n, strip of land within four cubits from Gangakrtyaviveka of Vardhamana 585 the flowing water of G. 590; inter- Gangapattalaka of Ganesvara 586 pretation of the story of Gayasura Gangāvākyāvali of Visvasadevi, queen by Mitra, O’Malley and Barua 359- of king Padmasimha of Mithila 586 ; 360; invocation of the clay in the 587n, 588n, 574n, 576, 577n, 590n, bed of G. 591-592; ksetra extends to 591, 595n, 601, 609, 615n, 616n; two krosas on each bank of G. 590; said to have been really composed mantras to be recited at the time by Vidyāpati in honour of his of a bath in the Ganges 594 : patroness 583n mūlamantra about G. 589; names Garga 398n of the seven streams of the G. 587; Gargya 373 no tonsure on, according to Garudapurana 53, 166, 168, 174, 1820, Vacaspatimiśra 575; on G, all times 184n, 212, 216, 218, 219, 221, 224, are auspicious and all men are fit
225, 231, 236-38, 240, 262n, 263, for receiving gifts 559; one thous- 265n, 266, 268, 302n, 304, 338n, and names of, in Skandapurana, 401, 418, 419, 440n, 445, 448, 458n, Kāśikhanda, chap. 29,565; procedure 483, 488n (verse ‘apavitrah pavitro of a bath in the G. prescribed by
va), 517, 578, 520-22, 523n, 524n, Matsyapurana chapter 102 for all
535, 536n, 541, 547n, 577n, 579, varnas and all students of the seve- 580n, 588, 649, 651 (same verses as ral vedas, 591-594 ; Puranas contain in Vāyu 110. 34-60). 663n, 666n, hundreds of verses eulogising the
668n, 669n, 678n. sanctifying activity and greatness Gathas sung by pitrs 653 of, 585; Puranas say that G. springs Gautama, views of, on sraddha, 354, from toe-nail of Visnu and that Siva
511 let it off from his matted hair in Gautama, Dharmasutra of, 9, 14, 16n, seven streams 587 : residence on 19, 21, 23-25, 30-32, 35, 39-42, 45, the bank itself of G. is not desired 49-52, 59n, 61, 62n, 70 74, 75, 590 ; sankalpa to be made at time of
76, 77, 79, 82, 84, 88, 88, 91, 93-97, bathing in G. 590n; some puranas
98, 99, 103, 107, 109, 110, 111, 113, say that the G. is easy of access
114, 119, 122, 125, 130 pun 37.133, everywhere except at three places 135, 136, 137, 138n, 150, 161,214, viz. Gangadvāra, Prayāga and where
215, 218, 222, 223, 238, 240, 246n, it joins the sea 588; special merit 256, 261, 268-71, 27 searc2190ute 292,
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297, 298, 300, 301, 310, 314-15, 329, 331, 353-54, 379, 384, 387, 388, 400, 402, 410, 426n, 444, 466
521, 606 Gautamapitrmed hasūtra 185, 189, 204,
207, 208n, 218n, 220, 222, 224,
236, 240 Gautama-smrti 174, 175 Gavyūti is equal to two krosas 186n Gayā, pp. 643-679; see under Gaya
siras, Visnupada, Aksayavata at 661n; Aksayavata sraddha at G. and honouring Gayā brāhmanas esta blished by Brahma 666, 676; sages did not prohibit kṣaura even at Gayā but only mun dana 575;. all sin’s are destroyed by performance of sraddha at Gaya 654; ancestors to whom srāddha is offered at G. are either six, nine, or twelve 669; Anusasanaparva mentions three spots in Gaya that are not mentioned in Vanaparva chap 84, 649; ascetic has to offer no sraddha, but should put down his staff on Visnupada 655; bath of Gadadhara with pañcāmrta explained 664; bath ing of Gadadhara with pañcampta is obligatory in Fañcatirthi rites and the rest may be done according to one’s ability 675; Brabmā, it is stated by Vāyupurāṇa and Agni, bestowed upon G. brāhmanas 55 villages, Gayatirtha, well-appointed houses &c. but he enjoined on them not to beg or accept gifts from others, but they being greedy officiated at a sacrifice of Dharma and begged of him fees whereupon Brahmā cursed them and deprived them of everything and when they bewailed he pitied them and told them to maintain themselves at Gayātīrtha 55, 579, 657; by perform ing sraddha and offering pindas on Visnupada pilgrim saves one thousand families and takes them and himself to the world of Visnu 665; comprehended, when Buddhism
waned, all the tract from Pretasilā to Mahābodhi tree 650; conduct of modern Gayā brāhmanas 405; descri ption of rites performed for seven days after entering Gayā 662-668; Dhamins are a special but lower class of priests at, 668; Dharmāranya was founded by Asūrtarayas, says Rāmāyana 653n; enumeration of the principal holy rivers, peaks and hills, bathing places, sacred sites and trees in G. 660-664; expenses on Gayasrāddha to be on a profuse scale 404-405; full pilgrimage at Gayā lasts for seven days 662; Gadalola, why so called, 665n; Gadalola, sraddha at 676; Gaya is not a demon in Rgveda 59n; G. named after king Gaya who is mentioned in even Buddhist and Jaina works 646; Gaya ksetra has an extent of five krosas and Gayāsiras of one krośa 655, 677; Gayasiras is the centre of Gayā, the most holy spot and smaller than Gaya 665n, 677; Gayasiras and Gayā were well-known places in Buddha’s days 668, 677; Gayāyatra described in Vāyu 110, 661-662; Gayāls or Gayawals are priests who make profit from Gayā pilgrimage their business 580; great divergence of views as to the ancestors to whom srāddha is to be offered at Gayā 668-669; if one out of many sons goes to G. and performs sraddba, the pitrs secure mukti 539; great divergence of views among modern scholars about the antiquity of the Gayāmāhātmya 644; hill called Mundaprstha 658; if pilgrim unable to perform all details of Gaya sraddha at Phalgu, Pretasila and other spots he may offer only pindas 671, 673; in whose soever name a pinda is offered at Gaya that person if in hell goes to heaven and if it heaven secures release from sam sāra 665, 670; is spoken of a
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pitrtirtha 654; king Gaya, son of Amūrtarayas, performed a sacrifice in which food and fees were distri
buted in plenty 653; Krauñcapada E is the hill Mundaprstha 665;
literature on the History and Antiquities of 643 ; Mahābodhi tree, verses addressed to 664, 667; mahānadi in Vāyupurāṇa on Gayā generally means Phalgu 676; māhātmya of G. in Vayupurāṇa is a patchwork made between 7th and 10th centuries 951-952; mango tree at G, famous verse about 661n; mātrsodasi described by Raghu nandana with 16 mantras which do not occur in Vāyu 677; most important work on G. relied upon in medieval digests is the Gaya mahatmya i. e. Vayupurana chapters 105-112, 644; not a spot in G. that is not a tirtha 656; numerous sub-tirthas of G, are mentioned in Vanaparva chapters 77 and 82; occupies a unique place in the hearts of all pious Hindus even now 613; on entering G pilgrim bathes in Phalgu river, performs tarpana and sraddha and on same day performs sraddha on Preta-sila and offers pindas whereby the per sons for whom this is done become free from the position of preta 662 663; one may offer pinda to oneself but without sesame 670; one may offer to pitrs at G pindas of payasa, boiled rice, barley flour, fruits, roots, sesame Cake, jaggery or honey 653; order in which several tirthas at G. are to be visited 662 ff.; padas (stone slabs with foot-prints thereon) at G. and sraddhas at them 661n, 676; pancatīrthi (five tirthas) of Gaya and rites there 663n, 675; passed through several vicissitudes 650; pilgrim should gratify the Gayā brāhmanas 656; Pretasilā adjoins the west bank of Phalgu river and is to the north of Gayā 671; procedure of offering
H, D. 108
a pinda to oneself while living 670; procedure of srāddha, acc. to Vāyu purāṇa 653-656; procedure of Gaya srāddha acc. to Raghunandana 671-677; Rāmatirtha (i. e. Prabhā sahrada), bath, sraddha and pindas at, free pitrs of pilgrim from condi tion of being preta 674; references to Gayā from Rgveda downwards 645 647; rites from the first to the seventh day of entering Gayā described 672-676; river Vaitarani in G. 656; rules of conduct to be observed while one is in Gayā 655-656; Samarohana, meaning of, in Aurnavabha’s ex planation of the three padas of Visnu 647; sankalpa acc. to Raghu nandana, before a bath in Phaigu 671n; seven gotras to whom sraddha may be offered at G. 662; six Gayās that confer mukti by worship and pindadāna at them, enumerated 667; size of pindas to be offered at Gaya sraddha 662; Sodasikarma at G. des cribed 672-673; special characteris tics of sraddhas at G. 669-670; sraddha may be performed at G, at all times, even in an intercalary month, even when Jupiter and Venus are invisible 370, 655; sraddha at G. is made without arghya and āvāhana 661; sraddha at Pretasilā is the first and that at Akṣayavata is the last and the rest of the Sraddhas should be performed in the order set out in Vāyupurāṇa or, if one does not know it, in any order 666; story of Gayasura 656-657; story of the mace manufactured from the bones of an asura called Gada 660; story of Sila, that was placed on the head of Gayasura 657-657 story of Visala, a sonless king and of a per son who offered one sixth of his property to a trader Andung was saved from remaining Areto 666. tarpana of ancestors al 6710; tax was levied on Kasteriskinis per forming sraddha at Gayā 571; the
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unmanifest forms (such as hills like Prabhāsa) and manifest forms (such as image of Adi-Gadadhara) of Visnu 660-661; thou h there are numerous tīrthas at Gayā, visit to three alone is absolutely necessary viz. to Phalgu river, Visnupada and Aksaya vata 666; Uttaramānasa tank 650 651, 653; Vedis, at which the leisured pilgrim may offer pindas in G, are forty-five 667; very sublime formula repeated at the time of offering pinda and water at, 550; Visnupada is Adi-Gadadhara himself 665; Visnupada is deemed to be the foot-print of God Visnu 667; was named according to Agni and Vayu after Gaya who performed a sacrifice there 654; was all emptiness and desolation in Fa Hien’s time, while in Hiouen Thsang’s time it was a flourishing town with 1000 brāhmana families 650; why Hari is Adi-Gada dhara at G, 657, 660; works dealing with procedure of srāddha at G. 670 671; Yājñavalkya says that whatever a man gives in Gayā leads to in
exhaustible rewards 653 Gayals or Gayāwals are notorious for
their indolence, ignorance and are a dying race 644; function of, at Aksayavata in Gayā 580, 668; have become a guild or close corpora- tion and resent the intrusion of a stranger 580; have got books in which they enter the names and addresses of pilgrims who are asked to sign themselves and recommend to their descendants to honour them when the descendants might come to Gayā 581; Nārāyanabhatta limited the injunction about honouring Gaya wals alone to sraddha at Akṣaya vața 670; pilgrims to Gayā must honour Gayāls alone and not other brahmanas however learned they may be 670; profess the Vaisnava faith established by Madhva 644; referred to in a copperplate grant of
Laksmanasena in 1183 A, D, 580: strange practice among them of adopting the same person in several families at the same time and yet allowing the son so adopted to retain his rights in the family of birth 580-581; the number of, is being
gradually reduced 581 Gayāsiras, extent of, according to
Nārada-purāṇa 647; is the Brahma yoni hill according to some modern scholars, while Dr. Mitra holds it is not 646n; named in the Vanaparva, in several Purānas and in ancient Buddhist works such as the Maha
vagga 646 Gayasraddhapaddhati of Raghunan.
dana 583 Gayāśrāddhapaddhati of Raghunatha
671 Gayāśrāddhapaddhati of Vācaspati 670 Gayatri, inaudible japa of, bighly
eulogised 47; repeating of, as secret expiation for sins 126-127; repeating of, in srāddhas 507, 543; to be recited while performing expiation
120 Ghațajātaka 668 Ghosaśānti 178 Ghose, Dr J.C. on ‘Antiquity of Gaya’.
criticized 643 Gibbon, author of Decline and fall
of the Roman Empire’ 129n, 552 Gifts, see ‘daksinā,’ ‘food’; acceptance
of gifts from kings is terrible in its consequences 549; as removers of the consequences of sins 51-52; one or more of ten g. should be made by a dying man 182; of gold, cow, clothes, horse, land, clarified butter and food destroy sin 51; of all wealth or of a large portion as
expiation of brābmana murder 92% Goat was carried with the dead body
196n Gobhilagrhya, 53, 64, 346, 354,
355, 358, 417, 525, 526
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859
Gobhila-smrti (often cited as Chand- described as guardians and promo
ogaparisista of Katyāyana) 149n, ters of rta 3 ; distinction drawn in 182, 207, 218n, 223, 224, 225, 226, Sat. Br. about what is done for g. 237, 239n, 240, 269, 297, 321, 355, and for pitrs 249n 356, 361, 417,418, 440n, 441n, 443n, Gomatividya, an expiation for go. 455n, 464n, 473, 475n, 476, 477, vadba, 108-109 480, 482, 487n, 513, 517n, 518, 521, Gomūtrakrcchra 134 524,529, 537; quotes some verses of Gopalan R, author of ‘History of the Yajñavalkyasmrti and a verse from Pallavas of Kanci 712 Mahabharata 237
Gopatha-brahmana 618 Godavari (or Gautami) 707-711; sce
Gosava, a strange Vedic rite 62n, 434; “Dandakaranya’; bath in G. When
deemed by Vasistha to be a des Jupiter enters Leo highly regarded
troyer of sin 62n even up to the present day 711 ;.
Gosthisraddha 381-382 Brahmapurāṇa, chapters 70-175
Govadha is at the head of all upapatakas laud Godavari and about 100 sub
107; different prāyascittas for, in tirthas at great length 707-708 ;
different smrtis 107-109; expiation Ganges is called Gautami in the south
for, is same as one for killing a val and Bhagirathi in the north 707;
sya or sūdra 107; four expiations
prescribed for by Yaj 107; was to Gautama brought Ganges from Siva’s
sin, il a cow or bull died while be matted hair to Brahmagiri where he
ing medically treated 109 had his hermitage 708; G. is said to
Govindacandra, emperor of Kanoj be 200 yojanas long and to have 35
634n, 636, 637, 639 millions of tirthas on it 707-708;
Govindananda, commentator of Praya G. is pre-eminently a place for per
scittaviveka 39n, 86, 88, 92, 2220, forming sraddha 708; holiest spot in Nasik is Rāmakunda 710; Govar
Govindaraja, a commentator of Manu dhana (6 miles to west of Nasik),
smrti 481 history of 710; Nasik on G., history
nistory Govrata, as prayascitta 134 of, from 200 B. C. 709; Pancavațion Grants, Brhaspati’s rules about g. of G.709-710; referred to generally as land 52; of land and villages state Gautami in the Brahmapurana 707 ; that they are made for the in story of Bavari who resided on the crease of the merit of donor and Godavari and sent several disciples his parents 52
to Buddha, acc. to Suttanipata 707 ;
Graves, or sepulchral mounds 246-250; Tryambakesvara is the hill on which
at Lauriya Nandangarh resemble in Gautama had his hermitage 708 ;
many respects the mounds described two epics and puranas contain nu
in Srauta.sutras 254 ; clods or baked merous references to it 707; Vana
bricks were employed in building parva speaks of it as a holy river in
mounds over charred bones of the south 707; verse occurring in
deceased persons 254 ; difference several purāṇas says that G. is on
between g of godly people and of the Sahya mountain and the country
asuras 247-248; ground of should through which G. flows is the most
not be visible from thD village)248; charming in the world 708
height of, depended on the verna Gods, see under pitrs; Gods like Mitra of persons whose ashes were to be
and Varuna are implored to confer buried 250; pegs of different kinds of immortality 156; of Vedic pantheon trees are fixed in different directions
265
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of these 250, performer of rites about Gurvaaganāgama, (sexual intercourse graves return to their houses holding with guru’s wife), see under ‘incest’; the tail of an ox 250; placing of a mahāpātaka 23-25, 103 ; prāya bricks silently without mantras 249- scitta for 103-104; sexual intercourse 250; procedure of the erection of a with maiden of higher varna, with mound with dhavana and without friend’s wife, sister, son’s or sagotra’s dhavana including dialogue, dancing wife or with antyaja woman equal to and singing acc. to Sat, srauta 251
g. 103 252; procedure for making sepulchral Hades, the Greek word for Hebrew mounds for those who had per- Sheol 170 formed agnicayana 248-251; proper Haj and Haji 552n time for making 247-248; shape Halāyudha, commentator of Srāddha of, should be four-cornered and sūtra of Katyāyana, 443n, 450n, not round (which is practised by 455n, 470, 484n, 516n Asuras and Eastern people) 247-248; Hall, Dr. Fitz-Edward 623n not too large, but broader behind Haracaritacintamani, 724 and on north side 248; should not Haradatta, 11n, 46, 49n. 50n, 53, be erected near certain plants 59n, 62n, 64n, 71, 79n. 90, 93n, 96, and trees 248; size of, should be
108n, 111, 114n, 124, 126, 130, 135, just the size of the man whose bones
136, 138n, 144n. 149n, 150, 161n, were to be deposited 248; size of
218, 222n, 223, 268, 271, 275n, 278n, mounds differed among ‘devadarśins’
289, 292, 293n, 301, 305n, 335n, 349, and Saunakins 253; various measure- 353, 360n, 384, 392n, 394n, 397n, ments in the sutras provided for 402n, 404, 406, 410n, 437n, 444, 482 constructing a mound over the Hāralatā, 215, 216, 221n, 222n, 234, charred bones deposited in a pit 240, 241n, 267n, 269n, 270n, 271, 253 ; verses were recited while 273, 274n, 276n, 288, 291n, 293n, piling up layers of clay or bricks, 296, 297n, 298n, 299, 300, 305n, which refer to pillars and posts 254; 306, 307, 310, 315n were in ancient India generally Haraprasad, Shastri, M.M. 458, 5420, quadrangular, but sometimes also 572n, 697n, round 254
Harihara, commentator of Asaucada Greece, some ancient writers in, held
saka, mss of which are dated 1482-83 theory of transmigration of souls 180
and 1522-23 A.D., 273, 460 Grhastharatnākara 25n, 48n, 226n
Harini, verses from Atharvaveda 242 Grhyāgnisagara, of Nārāyanabhatta
Harita, 16, 40, 60, 83, 88, 106, 114, Arde 360n
119, 124, 126, 143, 173, 175, 215, Grhya-kārikās 286
224, 270, 333, 385, 514, 5151, 523n, Grhya-parisista 219, 221, 546
536-537, 546,548, 604 Growse, F. S. on ‘Mathura’ 688, 692
Harita-samhita (on medicine) 176 Guild, brahmana who is a member of
Harivamsa 117, 350, 445n, 620, 690 a g, or who officiates at a sacrifice
Harsacarita, 371n on behalf of g. is unfit to be invited
Harshe, Dr. R. G. 181, at a sraddha 393, 394
Hastings, Encyclopaedia of Religion Gunas, in Sankhya philosophy 9
and Ethics by, 1 Gupta Inscriptions 16, 605n, 634n,
Havell, E B., author of Benaresit 646n, 712 Guru, eleven males so called 24; mean.
the sacred city,’ 618n, 631, 632n,
140 ing of 24
Havisya, food, what is 149n, 412,
412 414th "
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Hayasīrṣa-pañcarātra, 319n Heaven, see under ‘Hell’, ‘karma’.
“Yama’, ‘worlds’, ‘svarga’; ancient machinery of Heaven and Hell has largely failed to keep people moral in these days 172n; cal culating and bargaining spirit of smrtis and purāṇas about actions that lead to, 166; descriptions of the pleasures of, 165-166; glowing des criptions of, in Mahābhārata and puranas 165; generous donor or wor shipper goes to it and mixes among gods 156; history of idea of 154-158; idea that h. is a place or state of eternal bliss to which the spirits of the religious or of warriors go is common to many ancient peoples 158; idea of heaven in post-vedic litera ture 161-164; in heaven, acc. to Atharvaveda, there are bevies of women, ponds of ghee, streams of milk and honey, wine flows like water and there is no disease 157; is devoid of fear or old age, or hunger or thirst or sorrow acc. to Upanisads 158; is placed in the north by Sāntiparva, in which there is no hunger or thirst or old age or sin 166; life in h, is said in Rgveda to be full of joys and delights 156; pious dead become united in h. with their istapurta and their forefathers 156; theory of, came to be modified by the doctrine of karma and punarjanma 158; said to be the abode of Yama in the Rgveda and full of music and song 156; theory that pleasures of h. bave a time limit 167 ; three heavens men tioned in Rgveda 156; warriors killed in battle were supposed even in the Rgveda and generally in the Gītā and later to ascend to h, and there had the society of beautiful damsels
158 Hell, see ‘Naraka’, . Yama’ and
“Citragupta’; Buddhists took over the idea of hell 164; h.called put 161;
clear references in Atharvaveda to, 155; description of the torments of 167-168; different views about whether it is a place 161 ; different numbers of hells 162-164; eighteen evil actions which lead to h. 173; four hells named in Taittiriya Aran yaka 155; is a man’s lot when he transgresses his dharma 162; names of hells 162-163; no clear or express references in Rgveda to h. 154; in Jain literature 163; land of everlast ing fire for the devil and his my rmidons 170; no mention of tortures of hell in Rgveda 155; periods for which several sinners undergo torments of 164; Quranic ideas of 171n; seven hells, acc. to Vedantasutra and Visnupurana 162; some Puranas state that the number of hells is crores 164; twenty-one hells mentioned by several works 162; torments in, described 167-168; task before modern Indian leaders is how to build up virtues of toler ance and respect for life apart from
ideas of heaven and hell 172 Hemādri 59, 77, 115, 147, 148, 151,
304, 309n, 343, 351n, 352n, 361n, 376, 378n, 385, 386, 388, 389, 390n, 392n, 394n, 395n, 396, 397, 398n, 399n, 400n, 403n, 407n, 408, 409, 411, 413, 414n, 415n,
416, 418n, 422n, 424, 433n, 441n,
• 442n, 444n, 445, 449n, 450n, 453, 455n, 457, 458, 459n, 460, 463, 466, 4670, 468, 471, 472n, 475, 476, 477n, 479, 480n, 481n, 482, 484, 507n, 508n, 513n, 514, 523n, 528,
530n, 536, 542, 545, 582n, 669, 717 Hemasrāddba (śrāddha with gold i. e. money) 515; if the person who has to perform a sraddha cannot offer even āmasrāddha, he should per form h. 515; occasions when it is
allowed 515 Herodotus 180 Hibbert Journal, 1n, 8n una territori de
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Himalaya, all parts of, said to be holy
in the Purānas 560; mentioned in the Atharvaveda 559; spoken of as ‘devatātmā’ by Kalidasa 560; vide
list of tirthas Hinduism, spread of, in Java, Bali
and other countries of south-east
Asia 118 Hiouen Thsang 608,629, 631, 683, 688,
711, 766 Hiranyakeśi-grhya-sutra 58, 353, 354,
355, 361, 384, 385, 439, 471, 474,
559, 619 Hiranyakesi-pitr-medha-sūtra 185 History of Dharmasastra, vol. 1-582,
586, 610n, 651n, 721n ; vol. II-11, 13n, 19, 24n, 36n, 42, 46n, 47, 48n, 52, 54, 62n, 76, 82, 85, 91n, 92n, 93n, 111, 112, 115, 117, 118, 120n, 131, 133 n, 141, 144n, 168n, 184n, 199n, 200n, 2070, 222n, 229n, 230n, 231, 239n, 249n, 275n, 302, 309, 311, 327n, 331, 332, 349n, 357n, 359n, 369, 384, 397, 412, 415, 417, 422, 425, 434n, 435n, 440n, 442n, 443n, 501n, 510, 529, 536n, 543n, 553n, 554, 555n, 558n, 571n, 592n, 593n, 604, 605, 676n, 722n, 734; vol. III-11, 13n, 19, 21, 25, 51n, 69, 74, 76, 80, 82, 89n, 92, 100n, 105, 106, 118, 129, 164n, 257, 258, 271, 275n, 280n, 286, 302, 330n, 331, 364, 380n, 424, 425, 439, 453n, 454, 473n, 510, 525, 538, 540n,.
550n, 590n, 604, 608, 628 Holy cities, seven enumerated 678 Holy places, what are 55n, 555 Homa, as a means of removing conse
quences of sins 43-44; could be per formed in ordinary fire 78n; for women and sudras to be performed through a brahmana as a pratinidhi acc. to some digests 78n; general pro cedure of 543n; number of oblations of clarified butter is either 28, 108 or 1008, 543 ; one lakh of homas with sesame accompanied by Gāyatri recitation as substitute for heavy
expiations 128; should be perform
ed in all expiations 120. House, see under ‘purity,’ ‘purifica
tion’; constructed with burnt bricks is purified by wind and the Sun
323-24 Hunter, W. W., author of work on
“Orissa,’ 692, 695n, 696, 697, 698,
699, 702, 750. Image, see under ‘purification, purity,
’temple’. Impurity, see ‘Āsauca’; observed by man for ten days, when he performs his own srāddha while living 544; some persons are free from, not at all times, but only when they are engaged in some peculiar actions such as sacrifices while engaged in
sacrifice 298 Incest, see under ‘gurvanganagama’;
prayascittas for, acc. to Parāśara 104; punishment and prāyaścitta for,
are same viz, excision of testicles 72 Indian Antiquary, 271, 4510, 572n,
612n, 642, 650, 702, 716, 726, 765 Indian mind revels in divisions and
classifications 344 Indische Studien 449n. Indian Historical Quarterly 610p, 716n Indra, consigned yatis to salavrkas 63;
invoked to strike down evil-doers 154 Indradyumna, a cakravartin, men
tioned in Maitrāyanyupanisad 695 Inheritance, close connection between
the right to perform funeral rites and taking i. 257; Mitakṣarā and Daya bhāga doctrines on 257; whoever takes i. has to offer pinda to the
deceased 257 Inscriptions, see ‘Epigraphia Indica’;
Andhau Inscription 255; in a fire temple at Baku on the Caspian seorom 118; of Hoysala king granting reves nues of a village for meeting taxex FOUNDED levied on pilgrims to Benares 572: tecording gifts of lands and houses and
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coins and gold as prāyaścitta for
benefit of deceased 182n Intercalary month 546-547; all śrad-
dhas that come after Sapindana were not to be performed in 546; is called by various names such as Amhasas pati, Adhimāsa, Malamāsa, Malim luca, Samsarpa 546; is to be dis carded for all rites in honour of gods and pitrs 546; purāṇas call it Purusottamamāsa 546; the samvat sarika-śrāddha of one who dies in an intercalary month may be per formed in the same intercalary month, but if there be no i. m, of that name, then in ordinary month of same name 446-447; thirteenth month and vendor of soma were condemned as papa (sinful) 546; was known even in the times of the Rgveda 546; what religious actions
could be done in 546 IŚāvāsyopanisad 606 Israelites, ancient, customs of, con
cerning the relatives of the dead
309 Istiśrāddha is Karmangaśrāddha, 9th
among twelve classes of Srāddhas
457n Jābāla, smrti of 60n, 61, 136, 140, 146,
147, 152 Jabali, smrti of 64, 121, 134, 139, 142 Jabalopaniṣad, 610n, 625 Taimini, a of Pūrvamimamsāsūtra 9n,
20n, 24, 27n, 40n, 45, 53, 58, 61-63, 66n, 89n, 92, 112, 137, 168n, 169, 208n, 310n, 353, 373, 419, 439, 440n, 442n, 447, 453, 454, 481n, 554n, 602n, 670, 672n, 687 Jaimini-grhya 355, 418 Jaiminiya-samhita, of Sāmaveda 46n Jains, accept the doctrine of tapas as
a destroyer of sins 43; though they emphasized ‘ahimsa’, they encourag ed religious suicide called Sallekhana
under certain circumstances 612 Jalakrochra, see ‘Toyakrcchra’ 138 Jamadagni, smrti of 43, 94, 163n, 4640
James, Prof. E. O. in ‘Christian Myth
and Ritual’ 234n James, William, author of ‘Varieties
of religious experience’ 171n Janasthāna (in Dandakāranya), said to
be four yojanas in extent and Panca. vati was part of it and it was so
called after Janaka 710 Japa, a means of removing consequ
ences of sin 44-51; distinguished from stuti 45; demands three things 46; food on which one should sub sist, when engaged in 49; is expia tion for sins unintentionally com mitted 46-47; original idea of, spiri tual 46 ; of mantras, a hundred times where no particular number is speci fied 47; three kinds of 44-45; super iority of, over Vedic sacrifices and pākayajñas 47; upāmsu J. described and praised 45; way in which sudras
and women were to engage in 49 Jatibhramsakara sins 15, 35; expiation
for,is Santapana and Prajāpatya 118 Jātākarnya,smrti of 98,182n, 190, 206n,
209n, 225, 389n, 390, 469, 512,531n Jayaswal, K. P, author of History of
I ndia’ (150-350 A.D.) 634, 689n, 762 Jerusalem, holiest place for Christians
552 Jesus, miraculously cured a blind man
1740 Jikana, 80n Jivat-sraddha or Jivaśrāddha 542-545:
effigy representing a human figure is to be made of threads and palasa stalkson which the performer sleeps, then rises up and on the 4th day it is burnt 543-544; one cannot perform one’s Sapindana 544; performed by a man himself while alive for the benefit of his soul after death once every month up to 12cars and then he stops 544 ; procedure of vecord ing to Baudhāyana-gyliyasesasūtra 542-544; procedure of acc. to Linga purāṇa, is substantiallyardifferent 544; this srāddha is a perversion of the
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ancient idea of sraddha 545; water and pinda are offered to himself with a mantra 544; word ‘preta’ is not
to be used in this rite 544 Job, book of, in Old Testament 170 John, espistle of 41n John, Gospel of St. 233 Jolly, Dr. 540n Journal Asiatique 176n Journal, of American Oriental Society
154n Journal, of Asiatic Society of Bengal
643, 644, 659, 664n, 688n Journal, of Benares Hindu University
160n Journal, of Bihar and Orissa Research
Society 643 Journal, of Bombay Branch of Royal
Asiatic Society 376,678n, 687n,707,
745 Journal of Department of Letters,
Calcutta University 556n, 610n, 726 Journal, of Ganganath Jha Research
Institute 736, 738 Journal, of Oriental Research, Madras
Kalanos, an Indian Gymnosophist from
Taxila, accompanied Alexander and burnt himself to death at the age of
70, 612 Kāla, see under Time Kalidasa 560, 605, 691, 706 Kālikāpurāṇa, 467 Kalivarjya acts 65, 271, 302, 424, 425
608 Kalpa, 164. Kalpataru, 21, 98, 108, (prāyaścitta),
131, 136, 148, 181 (moksakānda) 187n (moksakānda), 222n, 238n, 270n, 273, 274n, 289, 292n, 293n, 297, 305n, 315n (srāddha). 334 ( sraddba ), 339 ( srāddha), 368n, 371n (on srāddha), 377n (sraddha), 378 (śrāddha), 380n, 381n, 383, 385, 386, 391, 392, 396n, 398n, 400n, 401n, 424, 441n, 444n, 445, 455n, 457n, 458n, 463n, 468n, 469n, 471n, 473, 475, 477, 479, 481, 512, 514n, 517n, 518, 523n, 524n, 528, 529, 531, 532n, 536n, 537, 538n, 542, 555n, 559n, 560n, 561n, 569n, 610n (on asauca), 623n; held that an anupanita boy and unmarried girl incurred no sin by drinking sura 21, 98; its date 624n; verses quoted by it from Skandapurāṇa are not found in the printed purāṇa, but are
found in the Lingapurana 624n Kamastuti, repeated in many cerem
onies such as marriage, adoption, gifts made on approach of death 184n; repeated when making a gift of a cow on 2nd day after āśauca
ends 545 Kamya rites should be undertaken only
when one is able to perform all parts
of them 373 Kanci, 711-712; famous temples of 712:
history and antiquity of 711-12; Kasi and K. are the two eyes of Siva en and K. is a famous Vaisnavaksetik ER 712; one of the seven holy cities of FOUNDED India and one of the most ancient
raud towns in south India 678, 76
698
Journal, of Royal Asiatic Society of Great Britain 176, 235n, 636, 696,
706, 730, 767 Journal, of U. P. Historical Research
Society 608n, 720n, 746, 760 Judicial function, separated early from
the executive function of the king 69 J yesthasāmāni 46n, 384, 386, 450 Jyotirlingas, twelve, names and loca
tions of 678-679; divergence of views about identifications of some J. 678n; each J. has an Upalinga 6781 Jyotistoma, 157 cups (grahas) used
in, were to be cleansed with a strainer of wool, but not the camasas 310; one who offers the Adabhya cup in,
goes to heaven while still living 157 Kadalivana, 178 Kailasa, temple at Ellora is not one of
the twelve Jyotirlingas 678n Kakini, value of 129
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regions around K. were frequented by Buddha, acc, to Hiouen Thsang and K. had a stūpa 100 feet high
built by Asoka 711 Kane Festschrift, 648n Kantipuri, one of the seven holy cities
acc. to some 678, 762 ; divergent
views about its location 678 Kaṇva, 26n, 544 Kapadia, Dr. on Hindu Kinship’ 368 Kapardin, 392n, 482 Karkabhāsya, 447n, 482, 507a, 508n Karma, see under ‘birth,’ soul’; basis
of, 39; doctrine of, is inextricably mixed up with that of punarjanma 38-39; doctrine of, appears to be in conflict with that of sraddha 335; doctrine of, is opposed to the theory of the transference of merit (punya) from one man to another 66n; doctrine that there is no final release from the cycle of births and deaths by performance of meritorious deeds alone 167; doctrine of, illustrated in the Jain Uttaradhyayanasūtra by the story of brothers 445n; knowledge (true) destroys all k. 68, 611; main propositions of the doctrine of 38-39 and 612-613; modified by the theory of expiations for sins 40: three kinds of viz. sancita, prārabdha and kriya māna and their explanation 612-613; whether good or evil does not perish without bringing forth its consequ
ences 39 Karmangasraddha, 382 Karmavipāka, (fruition of evil deeds).
see under ‘sins’, ‘disease’, ‘actions’; Apastamba-dharmasutra says that a dvija who murders a brahmana is born after undergoing torments of hell as cândala, paulkasa and other sinners are born as animals 175; doctrine of, was well-known to Buddhist philosopher Nagarjuna 176; doctrine of, is not, acc. to some writers, to be taken literally but is an arthavada 177; diseases arising
from sinful acts subside by recitation of vedic texts, homa, gifts 173 ; physical marks indicative of sins committed in previous lives dis appear on repentance and on under going expiation 173 ; residual conse quences of sinful deeds in the form of deformed bodies or bodies with con. demned signs or diseases 173; human beings alone are subject to doctrine of 176-177; smrtis and puranas state into what animals, trees and creepers sinners are born after undergoing hell torments 173-174; some smrtis say that the murderer of a brāhmana in a later life suffers from leprosy. while others say that he suffers from pthisis 175; Yogasūtra says K. is of three kinds viz. birth (as a worm or animal), life (short), and experiencing torments of hell 176; treatment of K, is the longest in Prayascittasara 176 ; teaching of works on, comes to this that no man however sinful need despair 177; women guilty of theft and other sins become the wives of men guilty of same offences 177 Kārsnājini, 484 Kasi (Varanasi, Banaras) 618-642;
see under ‘Sārnāth’, ‘sins’, ‘onkara’ ’lingas’, ‘ascetics’; Ādikeśava-ghāt 636; after repairing to K. one should smash one’s feet with a stone sa that one may not be tempted to go to another place 566-567; Alberuni expressly states that Mahmud Gaznavi had not reached Banaras 623n; almost all Hindu temples at Kasi were demolished by Moslem rulers from 1194 to 1670 A,D. 631; ancient history of Bananas from the Sat. Br., the Gopathaa Broths Upa nisads, epics and punasand Bud dhist works 618-623 Frukta is said by some to be that part of the holy place which is bcneesented by a radius of 200 dhanusstiques. e. 800
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hastas) in all directions from the shrine of Viśvesvara 628 ; āyatanas, fourteen named 640; belief that dying in Banaras freed one from samsāra, led the old and decrepit to crowd in K. and persons about to die were remov ed to the banks of the Ganges 626; called Jitvari by traders 621; construc tion and endowment of mathas at K. highly eulogised 639; conclusions drawn from the stories in the Epic . and Puranas that Banaras was once a centre of non-Aryan worship cri ticized 622-623; Dasāśvamedha ghāt famed for centuries 634 635; derivation and significance of the name Kaśi 625; eulogies of greatness and uniqueness of K. cover thousands of verses 629; famed for the qualities of its cloth in the second century B. C. 619; first called Anandakanana and then Avimukta 624; five questions about K, asked by sages to Bhrgu in the Padmapurāṇa 623; for devotees of Siva there is no other remedy even in great calamities or incurable diseases than touching the water of the feet of the image of God 641; Ganesas are 56 at K. 638; ghāts in Banaras for at least a thousand years 634-637; hardly any other city in the world can claim greater anti quity, greater continuity and greater popular veneration than Banaras 618; hyperbolic descriptions of the results of bathing and dying in Kasi in the Puranas 629-630; in the times of Buddha, Banaras was a great and famous city like Rājagrha, Saketa, Srāvasti 621; individual tirthas in K. described 632-640; it is said that mere residence in K. till death not only frees a man from such sins as brahmana-murder, but also frees him from the cycle of births and deaths 566; is called Anandakanana because it gives joy to Siva 626; Jābālopa-
niṣad gives an esoteric meaning to Avimukta, Varanā and Nasi 625-626; Jain works like the Kalpasūtra say that Arhat Pārsva was born in Banaras 621; Jñanavāpi, origin and importance of 638; Kapālamocana ghāt at K, isancient 639; Kasikhanda, a part of Skandapurāṇa, devotes 15000 verses to Banaras and sub tirthas 623 ; known under five names from ancient times viz, Vārāṇasi, Kāśī, Avimukta, Anandakanana and Śmasāna or Mabāśmaśāna 624 ; lauded and described at great length in several Puranas 623; lingas and tirthas at K. mentioned in some puranas are numerous 639-40; Lolārka is one of the twelve shrines of the Sun in K. 633n, 634; Mani. karnikā pool is the most holy among tirthas at K. 635; mantras recited when contemplating Manikarnikā 633; Mlecchas, insects, birds, beasts, worms after death in K.find happiness 630; by identifying Asi and Varanā with Ida and other nādis mystic fla vour is imparted to those names 631; name Avimukta, derived and explain ed in two ways 626; name Smasana or Mahāsmasāna due to various causes 626-627 ; name Varanasi is derived from the two rivers Varanā (modern Barnā) and Asi, which are respec tively the northern and southern boundaries of the modern city 625; name was spelt as Benares up to recent times, but now it is spelt as Banaras 618; Naradiyapurana says that Banaras was at first the city of Madhava, but later on became a Saiva-ksetra 622n; Nārāyanabhatta says that in the case of Vißvesvara linga there is no blemish due to the touch of the untouchable 633; one should not commit the slightestlsim in K, as punishment is relatively far heavier 638; Pañcaganga-ghāt, sool? called because five rivers, Kigandauimaand
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Dbutapapa, Ganga, Yamunā and Sarasvati are supposed to meet there 636; Pancakrosi pilgrimage by road is held the most meritorious of all and is described in detail 637; Pan catīrthi (five essential tirthas) named and described 633-634; present temple of Visvanatha was built by Ahalyabai Holkar 633; questions about Banaras asked in the Skanda purāṇa 624; residents of K must repair to the river every day, take a bath in Manikarnikā and visit vis. Veśvara 640; rules of conduct (parti cularly moral) for those who dwell in K. 638-639; results of sins com mitted outside K. but sinner dying in K, and of sins committed in K. by one who dies outside K. 640-41 ; several images of Kesava existed at K. 636n; sraddba should be per formed at K. 639; stotra of Durga called Vajrapa njara 638; sub-tirthas at K. are numerous 638; temple of Bhairavanatha, supposed to be kotwal of K., who wields a thick stone cudgel 638; temple of Durga at K.very popular and much frequented 638; temple of Saksi-Vinayaka 637; temple of Tarakesvara near Mani karnikā 635; temple of Viśvanātha re-established by Narayanabbatta about 1585 A. D. was desecrated by Aurangzeb 631-32; there are about 1500 temples in K. built during the last 225 years, 632; there is in Kasia holy place at every step and there is not even as much space as a sesamum grain which has not a linga 631; there were one hundred temples in K. in Hiouen Thsang’s time and in one of them there was a copper image of Mahadeva about 100 feet high 631; though cremation of corpses is continually going on, yet Banaras, owing to the Ganges, is held purest 626; though Kasi, Vara nasi and Avimukta are generally
used as synonyms, sometimes a distinction is made in their extent 627-629; traditions of great learning associated with K. as vouched for by Kasikhanda, Alberuni and Ain-i. Akbari 641-642; Vācaspati held that Avimuktesvara-linga is the same as Visvanatha, but the Skandapurana treats them as distinct 633; Vana. parva states that by visiting Avi mukta and by a bath there pilgrim be comes free from the sin of brāhmana murder and by dying there secures moksa 629; Vārānasi was burnt by Nikumbha, a gana of Siva and was re-established by Divodása 620; Visnu is said by Kaśikhanda to have assigned a place called Dharmaksetra to the north of Kasi and stayed there in the form of Buddha 641; Viśve śvara or Visvanātha is the tutelary deity of Banaras and the principal temple in it and every resident is required every day to take a bath in the Ganga and visit Visvesvara 692; was burnt by Krsna with his cakra in pursuit of a krtyā 622; was the capital of Brahmadatta kings accord ing to the Jatakas and Purānas 621; was the capital of the Kasis 619 : was the name of a country long be fore the Sat. Br. was composed 619; yātrās of great lingas should be celebrated every month from the
first tithi onwards 640 Kāsikā, com. on Panini 162 Kasikbanda, part of Skandapurana,
which see Kāsimrtimoksavicara of Suresvaracārya
583, 612, 613n Kaśinātha Upadhyâya 721 Kasyapa 75, 94 Kathaka-grhya-sutra 53, 254, 355, 358,
4610, 463, 479n, 5237, 539.ch Kathakasamhitā, 10, 111, 20,63, 1600,
343, 419n, 4610, 479d 32gn, 523n,
546 Kathakasruti 225, 371&handarkar Oriental
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Kathopaniṣad 39, 155, 158, 162n, 165,
180, 350, 384n, Katyāyana 104, 149, 259n, 263, 513n, 514, 517, 530n, 569; divided sins into five classes 15; on prices of cows, calves etc. 129: prescribes half fine for women 80; smrti of, on steya
22; smrti of, on govadba 109 Kātyāyana, author of Chandogaparisista
or Gobhilasmrti 297-298, 454; author
of sraddhasūtra ( which see), 426 Katyayanasrauta-sūtra 37n, 63n, 203
204, 206, 207n, 208n, 209n, 223, 224, 226, 246, 248, 249n, 250n, 255,
346n, 432, 433n, 511, 558, 681 Kausika, smộti of 67, 241 Kausika–sūtra 53, 54, 58, 182, 198,
204, 206, 207n, 208n, 238, 240, 242, 247n, 252n, 253n, 345, 346n,
355, 474, 479n Kausitaki-brāhmaṇa 57, 155-156 Kausitaki-brāhmanopanisad 8, 9n, 158,
165, 619 Kausitaki-grhya 354, 402, 516, 520,
521, 525, 539 Kautilya, 74, 75 Kautsa, 354 Kautsa hymn. 48n Kavasa, story of 558-559 Kavindracandrodaya, edited by Dr.
Sharma and Dr. Patkar 572 Kavindrācārya, pleaded with Shah
Jehan for remission of taxes on Hindu pilgrims at Prayaga and Kasi and was given the title of ‘Sarvavidyā nidhana’ and was felicitated by
people throughout India 571-572 Kavya verse is Rg, X. 14,3, 503n Kayasthas, of Bengal, still observe
asauca for a month owing to social
tyranny 271 Kielhorn, Dr. 643, 645, 650 Keith, Prof. A. B., a. of ‘Religion and
philosophy of the Veda’ 2n,38, 1540 Kenopanisad, 756 Khadiragrhyasutra, 53, 54, 112n, 346n,
354, 355, 358, 476, 487n, 574n
Khare, Mr. G. H., on ‘Srivitthala and
Pandharpur’ in Marathi 716, 717,
719, 720 Khoh, copperplate 16 Kikata, same as Magadha, supposed to
be beyond pale of Aryanism 1870 King, vide ‘fine’, ‘prāyascitta’; had not
to observe periods of impurity 297; bad jurisdiction to punish sinners, if they refused to undergo prāyascitta prescribed by parisad 70-71; had to make good from his treasury or from officers stolen property if it could not be recovered from thief 74 ; had to be informed in carrying out ex piations for govadha or sins higher than it 70-71; helped in carrying out prāyascittas prescribed by parisad 70; not to appropriate to bimself fine recovered from one guilty of heavy guilt 71; neglect of penances was included among prakirṇaka matters by Nārada which were solely dependent on the king 70; was to inflict branding and fine on those guilty of one of the first four maha pātakas and that did not undergo expiation for same 71; was the ulti mate beir and also performer of Sraddha for a person who has no
relatives left 369 Kirste, Dr. 361 Kratu, smrti of 226, 2910 Krochra, means Prajapatya 132; expia Krochran
tion for theft 101; method of per forming described 120 ; general term for several expiations 132 ; word for several kinds of expiations
132-133 Krcchra-samvatsara 133 Krechratikrochra, 133-134 Krosa, measure of distance 590n Krsna, meditation on, is the highest
means for removing sins 50-51 Krsna, Dr, of Mysore Archaeological y
Survey 717 Krtyaratnakara, 149n, 321n, 3520,
371n, 3740, 375, 419
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Ksatriya, alone could perform Asva medha 131; killing of, when
amounted to brāhmana murder 18 Ksetraja son, defined 536n; to whom
and in what order he offers pindas
in a śrāddha 536, 537 Kșetras, eight, each of Viṣnu, Siva and
Sakti 679n Kṣirasvāmin, commentator of Amara
kosa 112n Kulluka, commentator on Manu
smrti 88, 90, 91, 93, 104n, 106, 131, 163, 271n, 276n, 305n. 330n, 461n,
464n, 481n, 537n, 606 Kundapāyinām ayana, rule of 136 Kumāra, a. of smrti 79, 98n Kumāragupta, king of Magadha,entered
the fire of cowdung cakes at Prayaga
605 Kumarasambhava, of Kalidasa 560 Kurmapurana 55, 186, 210n, 216, 220,
222n, 224n, 241, 274n, 276, 277, 283, 288, 290, 291n, 292, 293, 298, 300, 301, 351, 370, 372, 374, 375, 377, 380, 381, 385, 387, 392, 395, 398, 402, 403, 404n, 409, 410, 411n, 419, 423, 448, 455, 466n, 468, 469n, 480, 483, 560, 566, 567n, 568, 570, 576, 586, 588, 594n, 597, 598n, 599n, 600n, 601, 6050, 606, 607, 614, 615, 617, 623, 625n, 639n, 640, 653n, 654, 659, 683, 685n, 691, 695,
703, 704n, 705, 708 Kurujāngala, 682 Kuruksetra, (25 miles east of Ambala) 680-686 ; see under Vinasana’,
Samantapancaka,’ ‘Prthūdaka’; all beings in K. are freed from all sins and also those that say “I shall go to K.’ 684; Asthipura is a sub-tīrtha 685; boundaries of, in Tai. A. 681 ; called Brahmāvarta 682; country south of Sarasvati and north of Drsadvati was included in K. 682: eulogy of the greatness and sanctity of Kuruksetra in the Epic and puranas 684; exhaustive list of tirthas in K. 686n; explanation of the word K.
occurring in the Jābālopaniṣad 610n; extent of, was five yojanas in radius 683 ; fanciful derivation of K. 684n; history of, from Rgveda onwards 680-681; in the times of the Brāhmaṇas, Sarasvati flowed through Kuruksetra 682; is so called after king Kuru who ploughed the land with a golden plough for seven krosas all round 682n; lake Brahma-saras or Pavanahrada in K. 684-685; is referred to under several names 683 ; limits of, described in a some what corrupt verse 683; said to have been the vedi of Brahma 682; seven holy forests of 561n, 686; sub-tirthas of 684-686; those dying in K. do not come to the earth again 566, 682n, 683, 684; Vyāsasthali (modern Basthali, 17 miles south west of Thanesar) is a sub-tirtha where Vyasa resolved to die on the loss of his son 685; was called Samantpañcaka and then Kuruksetra 682; was called Sannihati or Sannibatyā 686; was centre of Vedic culture in Brahmana period and was called Dharmakṣetra 610, 683
684 Kusmanda-homa, as a remover of
sins 43 ; procedure of 43-44 Kuṣmanda mantras 43, 46n; as puri.
fiers from sins 45; employed in
Vrsotsarga 540 Kutapa. meanings of 376-377; deri.
vation of 376 Laghu-Asvalāyana 2219, 225, 284,
285n, 287, 303, 421n, 480, 487n Laghu-Atri 292n Laghu-Harita 19n, 44, 45n, 79n, 98,
214, 288, 293n, 294n, 306, 313n, 316n, 411 Laghu-krcchra, as prāya citta 150;
same as Siśukrcchra 150 W Lagbu-Sankha 190, 4010, 11, 518n,
539n Laghu-Satātapa 104, 1960. gravita: 326n,
376, 386, 464n.
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Laghu-Visnu 79n, 148n, 291n Laksmanasena, king of Bengal, men
tions in a grant a Gayal brahmana 580 Laksmanasastri, Pandit, of Wai 7170 Lalitavistara 650 Latyayana-srauta-sutra 62n, 681 Laugaksi-gphya 121, 130, 132, 140n,
147, 228, 518 Laukayatikas, touch of 115 Lauriya Nandangarh, excavations at
are supposed to show Vedic burial mounds 254 Law, Dr. B. C. 164, 688n, 726, 736,
749 Lefever, Dr. Henry, author of ‘Vedic
idea of sin’ 2n Legge’s translation of Fa Hien’s work
619, 650 Lepabbajah or lepabhujah-see under
srāddha Leviticus 309, 327n Likhitasmrti 266n, 411, 518,654 Līlāvati 129 Linga-purana 51, 124, 181, 261, 298,
310, 325, 542, 544, 566n, 608, 623, 626, 628, 629n, 630n, 631, 639, 640 Lingas, numerous in Kasi 640; two lists
of 14 great 1. in Kasikhanda 640; 36 principal 1. referred to in Kasi
khanda 640 Lodge, Sir Oliver, in Christian Doc
trine’ 1n, 8n Lourdes (in France), miraculous cure
of diseases at 561, 641 Luke, Gospel of 38n, 41n, 171, 233 Ma-Arsir-i-Alamgiri 632, 692n MacDonell, Prof. A. A. 154n, 157
ic MacDonell and Keith, authors of Vedic
Index’ 726 Madala-panji, Oriya chronicle 698 Madana-pārijāta 10, 23, 24, 27n, 30n,
45n, Con, 64n, 70, 73, 76n, 78, 79n, 91, 97, 98n, 101, 103, 106, 108, 119n, 121, 122, 126, 127n, 133n, 134, 136, 137, 139, 140, 142n, 143n, 145n, 147, 149n, 150, 151, 152, 162, 163n, 164, 175, 216, 217n, 218,
221n, 258n, 259n, 261, 262n, 270, 275, 280n, 288, 291n, 293n, 294n, 295n, 314n, 374n, 375, 381n, 408n, 425n, 4410, 443n, 445, 457, 463n, 471, 514, 519, 520, 528n, 532, 536,
547n Madanaratna, a work 520, 82 Madhubrāhmana is same as Madhu
vidyā, which see, 449n Madhumati verses 46n, 437, 496, 497,
507, 524 Madhuni, texts called, as purifiers
from sins 45 Madhuvidyā, stated in Br. Up. and
Chan. Up. 449n Madhva, conflict about the dates of
the birth and death of, 64 4n; wrote Mahabharata tatparyanirnaya in
gatakali 4300, 644n Madhyadesa, boundaries of 557-558n Madhyamāngiras 88n Madya (intoxicant), see under ‘sura’,
and ‘brahmana’; forbidden to brah manas at all stages of life 21; ten
kinds of 21 Magas buried their dead underground
234 Māghyāvarsa rite 360-361; doubt
about the real name 360; two views about the time of its performance 360; probably the precursor of the
later Mahālayasraddha 361 Mahabharata 164, 180, 181, 187, 188,
223, 237, 363, 371n, 450 (should be recited in Parvanasrāddha as it is dear to pitrs), 561, 562, 585, 607,
608, 649, 682, 703, 709 Mahabharani śrāddba performed in
Bhadrapada dark half when the moon is in Bharaṇī nakṣatra and is
equal to Gayasraddha 533 Mahābhāṣya, of Patañjali 16n, 221, 58,
295n, 400n, 408, 449n, 619, 621nd 687, 706, 709, 711, 746, 756, 7
763, 768 Mabadivākirtya, saman 46 Mabākassapa, disciple of Buddha
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Mahālayasraddha, see ‘ascetics’; Mahāsudassana-sutta 721
follows procedure of pārvanasraddha Maha-taptakrochra, 147 532; is so called because it is the Mahavagga, 668n, 677 abode (alaya) of the maha (festival Mahāvairāja, saman 46n for pitrs) 531 ; is the most eminent Mahāyajnas, five daily, prescribed for among all sraddhas 532; latter half each householder of which sacrifice of Bhadrapada when the sun is to the pitrs was one 369 in Kanyā is called Mahālaya and Mahesvara-krcchra, 148 Gajacchāyā 532; to be performed Mahīdhara, commentator of Vajas in the dark half of Bhadrapada aneya-samhitā 433n when the sun is in the zodiacal Mahismatī, capital of Anupa on the sign Kanyā or Tula 530-531; is bank of the Revā 703; about the performed not only for benefit of exact location of which scholars paternal and maternal ancestors,
differ 706-707 but also for several deceased rela. Maitrakrcchra 148 tives together with their wives (such Maitrāyani-samhita, 230, 426n, 427n, as son, uncles, aunts, sisters, father- 428n, 433, 680 in-law, friend, pupil) 533; various
Maitrayani Upanisad 695 views as to the exact date on which M.
Maitrāyaniya-sutra, 468, 478 should be performed 532; when the
Majjhima, 687 sun enters the sign of scorpion and
Malāvaha sins 15-16, 35; expiation no sraddha is performed the pitrs
for 118-119 lose hope, pronounce a curse on
Man, see under ‘death’; entertains a their descendant and return to their abode 531
belief even in the Upanisads that the
thoughts that dying man has at time Mahānāmnī, verses, as purifiers from
of death determine what will happ sins 45, 46n
en to his soul 185-186; dying man Mahāparinibbana-sutta 234, 235n, 552,
taking sannyasa was supposed to be 621
free from the cycle of births and Mahāpātakas, see ‘brāhmana murder’; deaths 185; dying man should be
first among them is brāhmana mur- made to give one or more of ten gifts der 88; Sankha prescribes prāyaścitta 182; dying man, after one or more of twelve years for one guilty of one out of ten gifts, should donate a cow of the m. 87-88
with calf and another cow called Mabapitryajña, performed in the Catur- Vaitarani 183; dying m, should
māsya called Sakamedha 350, 426- repeat such mantras as ‘Om namo 27
bhagavate Vasudevāya’ or listen to Mabaraurava, Panini teaches accent Vedic texts or samans or the Gitā
of 162
and other works 185; dying near Sala Mahārudra 178
grāma reaches highest abode of Viṣnu Mahāprasthānika-parva of the Maha- or Vaikuntha even though he be
bhārata 607
a mleccha 187; dying in a garden . Mahārnava, 133 n, 134n
of Tulasi (basil) plants or with Maharnava-karmavipaka, a work, 43, a basil leaf in his aunth attains
121, 146, 172n, 175, 178 (brief moksa even if guilty of crores of sins analysis of contents of)
187; enemies of, addording ja Sānti Maharnavaprakasa, 460, 479
parva 9; how m. indung An 10; m, Mahāsantapana, an expiation 147
on whose death no piala was offered
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or the sixteen srāddhas were not leaves, fire and stone (asmā) 238 performed remained for long in the Manu, as the promulgator of sraddha condition of a pisaca 265-266; rites and styled srāddhadeva 349 if man dying is a knower of Manu, as father of mankind in the brahma, in his ear should be utter- Rgveda 349 ed Tai. Up. II. 1 and III. 1, 185; Manu, (smrti of) 10.11n, 14n, 15, 16, practice of taking down from the 18-25, 30-32, 34, 35, 40-44, 46, 47, bedstead a dying m. and placing on 50, 52–54, 60n, 61-66, 71, 72, 74-78, a bed of kusa grass or of sand on the 82-84, 88, 90-107, 110, 111, 113-116, earth 182; polluted by certain 118-120, 123 (not in printed text). actions 51; sarvaprāyascitta for 124-125, 129, 130, 132, 134, 135-138, dying man 184 ; son or other relative 141, 142, 145, 147, 149, 150, 153,161 of dying m. should perform or make 163, 173, 176, 190, 214-216,222,225, him perform vratodyāpana, sarva prā- 227, 228, 238, 240, 258, 261, 267-269, yaścitta and gift of ten dānas 183; 271, 275, 276n, 277, 278n, 281, 282n, should, when dying, be taken near a 283, 286-288, 290, 292, 296-298, holy place (like the Ganges) 186; 300, 301, 305, 307, 309, 311, 312, various views about the fate of the 314, 316, 317, 321, 322, 325, 326,
departed m. in Upanisad times 155 327n, 328-331, 334, 339, 340, 343, Manasvati verses are Rg. X. 57.3-5, 344, 348, 352, 358, 360, 361, 365,
499
366, 369, 370, 371, 375, 377, 379, Mānava-grhya-sūtra 46n, 59, 354
381, 383, 385, 387, 389, 390, 391n, Mandalabrahmana is an Upanisad 392, 394, 398n, 401. 403, 406, 407n,
449n
408-410, 412, 413, 422n, 423, 424, Mandhātr, author of Mahārnava-karma- 425, 434n, 435, 437n, 439, 443-445,
vipāka 172n, 178
447, 449n, 450n, 453, 454, 456, 461, Māndhātr, legendary king who was 463, 464, 466, 468-470, 473n, 477n
instructed by Indra 364
479-481, 483, 484, 487n, 497n, 509n, Man Mohan Chakravarti 698
510, 511n, 512, 517, 524, 525, 536n, Manimekhalai 712
537, 538, 540n, 549, 557, 587, 604, Mantra, mula m. of Siva 699; of five 606, 682.
letters (namah Sivāya) 51; of eight Manvadi tithis 375 letters (om namo Nārāyanāya) 51. Manvantara 164 700; of twelve letters (om namo Marici, smrti of 275n, 292, 305, 322, bhagavate Vasudevāya) 51, 700; to 351, 478, 514n, be recited at the commencement Marjana, (splashing water on head
and completion of expiations 124-125 and other limbs with kuśas dipped Mantras, see under Japa; from the
in water) 120, 133 several Vedas, how repeated 45; from Mark, Gospel of 41n, 233 several Vedas become powerful puri
Marks branded on the forehead of one fiers when accompanied by tapas 49; guilty of first four mahāpātakas 72 meaning of, need not be understood
of need not be understood Markandeyapurana, 39, 127, 134, in smārta rites 51 ; of two kinds,
143, 146, 148, 151, 163, 164, 177. Vaidika and Agamokta 51; same
181, 256, 261, 265n, 266, 312, 322,
335, 336, 337, 338, 340n, 342, 350n, mantras often occur in different
352, 371-372, 374, 379, 380, 38871 Vedic samhitas 433 : to be repeated
392, 396, 409, 411, 415, 420, 4481D at the time of making gifts for a
462, 463n, 470n, 483, 517, 518n, dying man 183; to be repeated on 521, 523n, 524, 528, 532, 524, 535nme entering a house and touching sami 708n
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Marshall, Sir John, on Mohenjo-daro 567, 568n, 574n, 576, 582, 585,
234
587, 589, 594n, 597, 601, 602n, Maskarin, a. of bhāsya on Gautama. 605, 606, 611, 613, 614, 615, 617n,
dharmasūtra 45n, 46, 59, 273 (m. 621, 623, 624n, 625n, 626n, 627, in com, on Asaucāstaka )
629, 630n, 638, 639n, 641n, 653n, Mātamahasraddha or Dauhitra-prati. 654, 691, 703, 706, 708n
pat-Sraddha 533
Mausalaparva, 223 Matthew, Gospel of, 38, 41n, 171,
Max Muller 8
233
Maxims, see under ’nyāyas’; ‘caturdha
Mathurā, (or Madhura) 686-692;
karana’ 670; ‘Dandavat prāyascittani
bhavanti’ 75-76, 81; of the power antiquity of, discussed 687-689;
of an authoritative sruti or smrti esoteric interpretation on Krsna,
text 66, 67; of Kundapayınam Gopis, Kālindi 691n; established by
ayana 136, 137n; of niṣāda-sthapati Satrughna 688; eulogy of M. in the
24; of ‘phalavat-sannidhau aphalam purāṇas 690; Govardhana hill 691 ;
tadangam’ 481; of ‘Rātrisattra’ 62 Gokula or Vraja or Mahāvana 691;
63, 602n; of sarvasakha-pratyaya inscription of Khāravala refers to
89-90, 453-455; of visaya-vyavastha 688; inscriptions of Kuṣāṇa rulers
87 that refer to it 689; Krsna left M.
McCrindle, Mr. J. W., on ‘Invasion of owing to the constant attacks of Jara sandha and established the Yadavas
India by Alexander the Great’ 612;
in Dvārakā
on Megasthenes and Arrian’ 687n, 688; Megasthenes
and ‘Ancient India as described by knew its connection with Heracles
Ptolemy’ 1870 (Hari-Krsna ) 687; nine Naga kings that ruled over M. 689; old
Measures of capacity, such as adhaka temples of Mathurā were des
and drona 330
troyed at Aurangzeb’s order 692;
Measures of length or distance 590n
Panini includes it in Varanādi-gana
Medhatithi, commentator of Manu,
687; Ptolemy calls it ‘Modoura
10, 16n, 52, 63, 75, 93, 102, 103,
of the gods’ 687n; spoken of, as
124, 286, 316, 325, 326n, 327n,
362n, 365, 377, 386, 391, 394n, Sauryapura in Jaina works 687;
401n, 416, 444, 453, 464, 477, twelve vanas (forests) of M. 690 691; Vallabhācārya founded new
483, 604, 606n, 611n Gokula 692; Vrndāvana, highly Meghaduta 619 eulogised in Puranas and by Káli
Men; in case of m., guilty of suicide dāsa, 691-92; centre of Caitanya’s by fire, poison or the like, or who movement 692; Vrsnis and Andhakas are patita, no cremation, no offering left M. through the fear of Kalaya- of water and no āsauca are prescribed vana, acc. to Brahmapurana 688
by Manu, Yaj, 301; water and pinda Matsyapurāṇa, 19, 23, 55, 72, 102,
offered to men who die in angry
129, 166, 176, 221, 271, 310, 335,
fights with candālas or with a brāh
336, 338, 340, 344, 374, 375, 381,
mana or a snake, from animals or 385, 387, 389, 390, 392, 396, 403,
lightning do not reach them and
407, 410, 413, 414, 418, 420, 421,
perish in mid air, belhi’s does
422n, 423, 445n, 446n, 447, 448,
not apply to those whandiafrom
inadvertence in this manner 450n, 464n, 468, 470, 478, 480, 482, 484, 497n, 519, 533, 535, 539n. Meru mountain 169 540n, 560n, 561n, 564, 565n, 566, Mettasutta 550n
H.D. 110
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Mimāṁsā, see ‘Jaimini’, ‘maxim’, brahma, by srāddha at Gayā, on
“Pūrvamimāṁsā’, 136, 481
death in a fight for preventing Mitaksarā discards the dicta of smrtis seizure of cows and by residence in
and of Parāśara on periods of āśauca
Kuruksetra 566, 654 as contradictory and as opposed to Monasteries, founding of, in Europe, popular usage 272; rules of M. as to for atonement of the sins of the asauca became unacceptable in 500
founder and his progenitors 52n years to Nirnayasindhu 272; theory
Moral order in the world is upheld by of, about sapinda relationship 510
the king and the profoundly learned
brāhmaṇa 70 Mitāksarā, (com. on Yajnavalkya
Mortmain, statute of, in England, to smrti) 10, 11n, 16-19, 21-24, 25n, 26, 28n, 30n, 32, 35, 42, 43n, 44,
prevent accumulation of large estates
with the Church 52n 49, 50, 60, 61n, 63n, 65, 66, 68n, 72-74, 77, 78n, 79-81, 83, 86n, 89, Mother Goddesses, worship of, is oldest 90, 93n, 94-98, 101, 102n, 103, 104, and most widely spread form of 105n, 106, 108n, 109n, 111, 114n, religion 529n 117, 119, 122n, 125-127, 128, 130, Mountains, see under ‘Parvata’; are 131, 134, 136-138, 141-143, 146, 148, included among holy localities and 149, 151, 152, 174, 175, 177, 210n, as destroyers of sin 560; Bhāgavata 215, 216, 217, 218, 219, 220n, 22 in, purāṇa Dames 27 holy m. and 223n, 227, 228, 231, 237, 238n, Brahmānda thirty 560; held by 239, 240, 262n, 268, 270, 271, 275n, most ancient people to be the abodes 276n, 280, 282, 283, 284, 285n, of gods 559; Rgveda holds valleys 288, 289n, 291n, 292-294, 295, 298,
of m, and confluences of rivers holy 299n, 301-303, 305n, 316, 317, 322n,
559; seven great m. called ‘kula 324n, 326, 334, 3360, 366-368, 371n,
parvatas’ of India (Bhāratavarsa) 375, 381, 387, 394n, 4020, 407n,
560n 408, 411, 414n, 422n, 423a, 424, Mūlakrcchra 148 440n, 441n, 4420, 443n, 444, 446n, Mundaka-Upanisad 42, 613n 448n, 449, 453, 457, 461, 510, 512, Mundana (shaving the hair on the 516n, 518n, 519, 520, 521n, 523n, head as well as the moustache and
524, 525, 528, 537n, 574, 575, 604 beard) 575; no m, on the Ganges Mitra, Dr. Rajendralal on ‘Buddha- except at Prayāga 575n
gayā’ 643, 644, 646n, 650, 659; on Munshi, Diamond Jubilee Volume 181 Antiquities of Orissa’ 693, 695, 696, Murder of brāhmana regarded as gra 697, 698, 699, 750, 751,
vest of sins in early Vedic times 10; Mleccha, divergence of views about of bhruna, worse than even murder
meaning of 117; how Sagara dealt of brahmana 11; of ksatriya amounted with Sakas, Yavanas Kambojas and
to brāhmana murder in certain cases other Mlecchas, as to dress and hair 18; one may be guilty of, in five ways 117; M. country is one in which the 17; of women placed on same footing system of four varnas is not establ- as murder of ksatriya, vaisya or sūdra ished 378
males, except in the cases of an Mohenjo-daro, date of ruins of, not Atreyi or a pregnant woman etc. 96%
certain 234; funeral customs at 247n terrible secret expiation prescribed Moksa, results from correct knowledge by Gautama for brāhmana m, 120
of the supreme Reality 613; results Musical instruments, four classes in four ways viz. by knowledge of 217n
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875
Nāciketa fire 384n Naciketas, dialogue of, with Yama, in
the Kathopaniṣad 180 Nadapit, 585 Nadistuti hymn is Rg X. 75 Nagarjuna, a Buddhist philosopher
who well knew the doctrine of
karmavipaka 176 Nagna; people defined as n. should
not be allowed to see a srāddba 395 Nagnapracchādana-sraddha 220 Naimisa, the best tirtha on the earth
acc. to Vanaparva 565 Nairanjana, river on the banks of
which the future Buddha dwelt for
some time 646 Namaskaravati verse is Rg, X. 152,
502 Nandana, park of Indra 166 Nanda-pandita, commentator of
Ṣadasīti 268 Nandipurana 343 Nandiśraddha, same as Vrddhisraddha
527; procedure of 528 Nandā tithis are 1st, 6th and 11th, 373 Narada, smrti of 19, 31, 66, 67, 70,
72, 74, 76, 162, 540n Naradapurana, 95n, 123n, 163, 392,
407, 411, 419, 424, 425, 449n, 456, 459n, 463, 555n, 560n, 564n, 570n, 573n, 574n, 575n, 576n, 585, 586, 588, 589, 592n, 5940, 595, 601n, 604, 6050, 606, 607, 615n, 616n, 617, 623, 626, 628, 629n, 635n, 636, 647, 649, 651, 653, 655n, 660, 661n, 665, 666, 667n, 668n, 670n, 677, 678n, 682n, 683n, 684, 685, 686, 690, 691, 695n, 696n, 699n,
700n, 701n, 703, 704n, 708, 710 Naraka, see under ‘hell’; meaning of
161; narakaloka is mentioned in Atharvaveda 155; supposed to be
a place below the earth 168 Narasimbapurāṇa, 600 Nārāyaṇa, commentator of Āśv. gp 58,
205n, 245n, 402n, 412n, 435n, 436n, 437n; commentator of Asy, sr, 58
Narayana, author of Anty estipaddhati
185n, 212, 296n; author of Tristha
lisetu 633, 638 Narāyanabali, described in Sholapur
District Gazetteer 303n; procedure of, from different works 302-305; pro cedure of, when performed on 12th day after death for ascetics 304, should be offered one year after the death of those who commit suicide in any way not sanctioned by sastra and thereafter sraddhas may be performed for such persons 302,
525 Narmadā, (Namados of Ptolemy) 703
707; Amarakantaka dispels all sins 706; Bhrgutirtha on N. 10 miles to the east of Broach a bath in which leads to heaven and death at which to moksa 706; earliest inscriptional reference is of 484-85 A.D. 705; is said to be holy everywhere and to purify the sinner by its very sight 704 ; is said to be 100 yojanas in length and two yojanas in breadth 705; Jāmadagnya-tirtha where N. joins the sea and where Janārdana secured perfection 706; Kalpataru quotes only about 70 verses from Matsyapurana (and from no other work) on N. 703; Maheśvara (i. e. Omkāra) is a famous tirtha on N. whence Rudra burnt the cities of Banasura 706; mantra addressed to N. frees one from danger of snakes 705 ; most sacred rivers after the Ganges are Narmadā and Godavari 703; most important place on N. is Mahismati 706-7; one who commits suicide by fire or water or fast at soma tirtha on N. or on Amarakan taka does not return to samsara 705; Puranas, such as Matsya, Kurma and Padma deal at length with the greatness of N. and carrhat there are crores of tirthdy on D 703 : Revā is a synonym o N. but the Bhagavata and Vamibia purana seem to hold that they are distinct
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703-704; rises from Amarakantaka which is the abode of Siva and is said to have started from Siva’s body 704-705; several rivers such as Kapila, Erandi, Kaveri join N. 705; Suklatirtha, where Rajarsi Canakya attained perfection 706; Visnu dharmasūtra includes all places on banks of N. as eminently fit for
Sraddha 704 Nasik, Antiquity and temples of 709
710; cave Inscriptions 710; twenty five temples were destroyed by the
Viceroy of Aurangzeb in 1680, 709 Natyasastra of Bharata 690n; prefers
dialect of Sūrasena for dramas 690n Navagraha-yajña 178 Navagvas, a sub-division of pitrs called
Angirases 192n; sometimes identified
with seven sages 341 Navamisra-sraddhas 262, 517 Navasraddhas 262-263, 517; chara.
cteristics of 519-520; one should not partake of food at n, but if one does one must undergo prāyascitta
263 Navya-Vardhamana, 296n Nayapaladeva, Pala king of Bengal
who died in 1045 A. D. 643 New Indian Antiquary 610n Nigbantu 352 Nilakantha, contradiction between his
Vyavahāramayukha and his Prayas
citta-mayukha 78n Nilakantha, commentator of Maha
bharata 565n, 570n, 608, 649n,
684n Nilamalapurana 560n, 724 Nilambaradāsa, author of ‘Deul-tola’
701 Nimi, dead body of, being covered
with oil and fragrant substances
was not decomposed for long 234 Nirgranthas, called heretics by Hiouen
Thsang dwelt in Kanci in the time of the Chinese pilgrim 711
Nirnayasindhu 29, 190, 230, 231, 238n.
243, 256n, 258, 259, 261n, 262n, 263, 272, 282, 293, 294, 298, 301, 302n, 304, 318, 319n, 338n, 381n, 382n, 388, 398n, 405, 408, 425n, 473n, 482n, 493n, 512, 514n, 519, 521, 524, 534, 536, 538n, 541, 5460,
547n, 548n Nirukta, 2n, 7n, 10, 48n, 161, 1870,
191n, 192n, 193n, 194n, 198, 200n, 342, 344n, 345, 351, 554, 557n, 561,
645, 681 Niska as a substitute for prayaścittas
127-128; is gold weighing 32 raktikās
129; value of, 128n, 129 Nitya (obligatory) acts (such as Agni
hotra, Darsapūrnamāsa) must be performed even though one may be unable to perform a subsidiary part
thereof 373 Nityācārapaddhati 51, 149n, 240 Nityopavāsa-krcchra 141 Nivāsapura (modern Newasa on the
Pravara) 709; Jñānesvara wrote his great commentary on the Gita here
709n Niyamas; meaning of 124; to be
observed while undergoing expiation 121, 124; sauca as one of the, in
Yoga 311 Non-Aryar peoples like Sakas 117 Nrsimhapurāṇa, 45n, 51, 391, 565, Numbers 309 Nyāyas,75 n; ‘sarvangopasambāranyaya’
373n, ‘yathā kanya tatha havih’
397; yathasaktinyāya 373n Oldenberg, 193n, 245, 260 O’Malley, L. S. S. in District
Gazetteer of Gayā,’ 643, 644, 659,
664n, Om, employed before reciting a Vedic
verse 50; expresses the idea of God 50: mystic syllable, said to be the door to heaven 50; repetition of, lead
to concentration of mind 50, 69 Omkara, and other lingas at Kasi
639n
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Ordeal of fire, mentioned in Tandya
Brahmana Osiris, Egyptian legend of, resembles
Yama 342n Ownership, private, none in forests,
holy mountains, holy places, temples
377 Padakrochra, 143 Padarthādarśa 319n Padmapurana, 163, 221n, 263, 266,
310, 338n, 344, 348, 361n, 372, 374. 375, 376n, 401, 403, 404, 407, 410n, 413n, 414, 418, 420, 423, 445n, 447n, 448, 449n, 468n, 480, 483n, 484n, 497n, 518, 521, 528, 530, 535, 536, 539n, 548, 549, 555n, 560, 561n, 562n, 563, 564, 565n, 566n, 568, 573, 576, 578n, 582, 585, 588, 591n, 594n, 597, 598n, 599, 600, 601, 603n, 605, 606, 608, 614, 615, 616n, 617, 623, 625n, 626, 627. 628, 630n, 639 (dozens of verses are the same as those in Kūrma). 640, 648n (borrows from Vanaparva). 649, 651, 653, 659, 661n, 664n, 682n, 683n, 685, 690, 691, 703, 707, : 713 Padonakrcchra, 143 ; is ths of Prāja
patya 143 Paingya 272n Paithïnasi 17, 71, 110, 218, 239, 240,
276, 284, 291, 484, 519, 577n, 578 Paitska mantras are Rg. X. 15. 1-13 Pakayajñas or Mahayajñas, five in
number 47n Pākayajñas are seven acc. to grhya
sutras and dharma-sutras 112n Pakṣadhara-misra 59 Pakṣini, meaning of 278 Pala, quantity of 139n Palasa leaves, number of, used in
making an effigy of a person for
cremation 224-225 Pana, is copper weighing 80 raktikas
129 Pañcagavya, could be taken by a sudra
without mantras in medieval times though forbidden in early works 143; to be taken at the end of each
prāyascitta 121; ingredients of 141 ; materials of, taken with separate mantras 146; same as Brahmakurca acc, to some smrtis 147; to be offer ed into fire with mantras and drunk for the removal of several sins of a
petty nature 141 Pañcāgnividyā 188 Pancajanāh, meaning of 344-345 Pancala, country of, was divided into
north and south 682 Pancavimsa Brāhmaṇa 602 Pandharpur 712-722; all attendants
in Vithoba’s temple, except Badves, are called sevadhāris, who have hereditary duties. to perform and are of seven sorts viz. Pujari, Benāri, Paricāraka, Haridas, Dingre, Divte and Dange 714 ; chief temple in P. is that of Vithoba and behind it is the temple of Rakhumāi 713 ; derivation of name Vitthala 721 ; description of Vitho ba’s image in Skandapurana agrees with the present image and in the description by Tukārām are mixed up actual, legendary and ideal ele ments 720; description of the image of Vithobā at P. 714-715, 720; had risen in sanctity and importance in the 15th century follows from the fact that both Caitanya and Vallabha cārya visited it 718; image of Vithobā was the same before Hema dri as it is now 718; image of Vithobā is neither Buddhist nor Jain 722; is called Paundarikaksetra on Bhimarathi in an inscription of 1249 A. D., Pandurangapura in another of 1270 A. D., Pandarage in an inscription in the Vithoba temple itself of 1237 A. D., where god Vitthaladeva and Pundarika are both referred to and Pandarangapalli 716-717; large staff of priests and attendants in D temple of Vithobā, the chief of whom are the Badves who are held to be trustees and guardians of the neuple by the
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Bombay High Court 713 ; modern P. lies along the right bank of the Bhimā river 713; one of the most popular places of pilgrimage in the the Bombay State 712; ordinary and special services in the Vithobā temple treat the image as if it were some high personage requiring bath, dress, food, songs, sleep &c, 714; P. cannot claim great antiquity 713; Padmapurāṇa mentions the image of Vitthala Visnu on the Bhimarathi 713; pilgrims to P. may be divided into two classes, regular visitors and occasional visitors and the first class comprises those called Var karis 722; pilgrims formerly used to embrace the image of Vithoba and also touched the feet, but since about 1873 the feet alone are allow ed to be touched 715, 721; priests of the goddess Rakhumai are known as utpats 714; river Bhimā is called Candrabhāgā within Pandharpur limits and its water is believed to possess sin-purifying powers 716; scheme of management for Vi thoba temple at P. 713n; seve. ral controversial questions arise as to Vithoba’s temple viz, date of the installation of the image, whether it is an old one, the ancient name of P. and derivation of the word Vitthala 716; story of Pundlik 715; temple of Pundlik, who is not a god but a devotee of Vithoba, is in the bed of the Bhimā river about 500 yards east of Vithoba’s temple 715; temples at P. are numerous and are described in Bombay Gazetteer, vol. 20 pp. 434-468, 716; tradition that the image of Vithoba was removed several times by the Badves and brought back 719; Varkari cult, characteristics of 722; Vithoba’s image is variously called viz. Pandu ranga, Pandhari, Vitthal, Vitthala
nātha 721 Panduranga-mabātmya, 7170
Panini, 10, 16n, 22n, 58, 86n, 134, 360n, 384n, 391n, 400n, 408, 410n, 460n, 555, 561n, 619, 681, 703, 706, 707, 709n, 711, 731, 736, 743, 746,
756, 757, 765, 768 Pandulenā caves at Nasik 710n Panktipāvana. (those who sanctify by
their presence a company of diners) 384-386, 389 ; long lists of pankti. pāvana brāhmanas in Anusasana parva and some puranas and in Sankhalikhita and other works 385 386; qualifications of, acc. to Hārita, are that he must be born in a good family, must be endowed with vedic learning, good character and decent conduct 385-386, 389 ; yogins are
specially p. at sraddha 388 Paradarya (adultery with another’s
wife), expiation for 110; is a minor sin 110; excludes Gurutalpagamana
110 Parāka is called Krcchra by some 132;
removes all sins 142 Parasara, smrti of 22n, 24, 26, 40, 55,
70, 71, 74, 78, 84-86, 95, 97, 107, 109, 110, 112, 114n, 115n, 117, 121, 123, 127, 130, 136-139, 142, 143, 147, 208n, 214, 215, 227, 267, 270, 271, 275, 287, 289, 292, 295, 298, 299, 306, 307, 313, 323, 324, 326n,
327-329, 331, 332, 575 Parāśara, an ancient astronomer that
preceded Varahamihira 168 Parāsara-madhavīya 26, 28, 39n, 53,
55n, 59, 60, 61n, 64, 66, 67, 70, 75, 76n, 80, 81, 84, 85, 86, 87n, 88n, 90n, 94, 95n, 98, 99n, 109n, 111n. 113, 114, 121, 123, 124n, 125n, 126, 127n, 128n, 131n, 132, 134, 139, 140, 141n, 142, 143, 144n, 147n, 149, 152, 153n, 173, 175, 177, 210n, 214, 215, 217n, 218n, 227, 237, 238n, 256, 257n, 258n, 261n, 274n, 280n, 284n, 290, 291n, 292n, 293n, 294na 298n, 299n, 302n, 306, 326, 334n 373, 375, 377n, 380n, 383n, 519n, 548, 575
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Pāraskara 2870 Paraskara-grhyasūtra 46n, 57n, 113,
210, 211, 220, 221, 227, 238, 239, 277, 282n, 283, 300, 313, 354, 355,
358, 361, 539, 574n Parāvartana, see under suddhi 118 Parekh, Mr, Manilal C., author of
Vallabhācārya’ 692 Pargiter, translator of Markandeya
purāṇa 726, 745 Paridhikarma 244-246 Pārijāta 296n Parinah, in Kuruksetra 558, 681 Parisaraka 558-559, 680 Parisad, vide under prayascitta; details
of constitution of 85; even a learned man, when guilty of a sin should approach a p, of learned brāhmaṇas and after declaring his guilt ask them to prescribe penance 84 ; had juris diction to decide what expiation should be prescribed and the king did not probably interfere 69-70; duty of p. to take compassion on the weak, boys and old men 86; incurred sin if through affection, greed or ignorance expiation was reduced 86; not to prescribe expiation that would end in death 76,126-127; of a number of brahmanas proficient in Dharmasa stra alone entitled to reduce expiation through compassion and not one man alone 86; of learned brahmanas knowing proper expiation and not declaring it incurred sin, 86 ; pro cedure before p. 84-85; unanimous decision to be given by p. as far as
possible 86 Parnakūrca, an expiation 142 Parsi scriptures on Yima (i, e. Yama)
192n Pārvaṇa-śrāddha, see under ‘pindas ‘;
acamana required in six items at, 459; agnaukarana in Ap. gr. 436, 438; agnihotrin cannot perform p., except on amāvāsyā, acc. to Manu 462; apatraka-pārvanaśrāddha in Mithilā explained 486-486; Āśv. gļ,
omits several details of p. found in some smrtis 438n; brāhmana is the ābavaniya fire in, 444n; conflict of views about the ancestors to whom pindas are to be offered at sraddha on amavāsyā 472-476; dakśiṇā was to be given to brahmanas in p. according to the ability of the performer, 446, 451, 501; darbhas are double-folded in p. 434, 441, 505; details of p. vary in modern times according to the country, the veda or sākhā of the performer or acc, to the eminent writer the performer follows or according as he is a Saiva or Vaisnava 485; difference of views as to the stage at which pindas were to be offered in p. 470 472 ; different manuals on sraddha have been followed in medieval and modern times 486; divergence of views from very early times as to the number of abutis in p., as to the deities, as to the order of naming the deities and the form of words to be used 462-463 ; eleven brahmanas are invited in Mithila villages even by poor men, but it is often difficult to secure a very learned man (called patra or mabāpātra) to officiate 483 ; epigraphic evidence about gifts of land made at p. and other śrāddhas 451n ; feeding of daiva or vaisvadeva brāhmanas at p. not mentioned in Asv. gr though men tioned by Manu, Vas, and Yaj. 435n; food offered on the hand of bra hmanas was to be mixed with the food served in the plates placed before them and then eaten by them 443n; food served to the brābmanas in p, should be rich and steaming hot and should be sifeiftly gaten by them and its good asalitfes should not be declared by themolife they are eating 465; formula of presenta tion if the performed of know
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the names of his ancestors 477; gradual addition of details to p. from ancient vedic times to modern times illustrated 485; great divergence of views from the sūtras onwards as regards mantras, details and order of items in p. 426; holy texts should be repeated while brahmanas are engaged in dining at p. 439, 449-50; holy texts to be repeated varied from writer to writer 444-445; if gotra of ancestors be not known, the performer should employ the gotra name Kasyapa 477; if holy texts to be repeated not known to performer, he should recite Gāyatri mantra 450n; if one is unable to perform p. every month, Srāddha tattva recommends that one should perform it thrice a year or at least once a year when the sun is in the sign of Kanyā 510; if performer has no smārta fire he is to offer homa food on the hand of the brahmanas invited at p. 436-437, 443n, 461; important differences of other sutras from Asv.gr on p., 438; in all cases where a question is to be put or permission taken, the performer addresses the most eminent among the brahmanas invited or all of them together, 442n, 505; in southern and western India brahmanas invited at sraddha are worshipped, while in Bengal effigies made of darbhas are worshipped 458; is the pattern or norm of other sraddhas 426; Katyāyana and some others say that everyone has to follow his own sūtra as to the words ‘svāhā’ and ‘svadhā Damah’, as to the mode of wearing the sacred thread, as to the number of āhutis and as to the stage at which pindas are to be offered 426, 402, 471; larger the number of brahmanas invited for p, the greater the fruit or reward acc. to Asv. gr. 434; Mahabharata was among the
texts to be recited when brāhmanas were engaged in dinner at p. 450 : mantras for invoking Visve-devas in p. 458; mantras at moistening of pindas given by Apastamba-mantra pāțha differ from those in Baud. gr. and Vaikhānasa gr. 438; mantras to be recited at the time of cffering each of the pindas in p. differed from ancient times 476-477; method of padārthānusamaya is the rule, but sometimes that of kandanusa. maya has to be followed 442n; most of the fundamental conceptions and items of p. as performed in modern times are clearly brought out even in the Satapatha Brahmana 431 432; names and gotras of the ances
tors should be mentioned in offering -padya, arghya, gandha, pinda etc,
443n, 449, 451; number of ahutis in agnaukarana differs in different works 462; order in which the bra hmanas invited at p. are to be dis missed at the end 447; performer of p. and brāhmanas invited at it should abstain from sexual inter course on the night of the sraddha day 448; performer collects portions from all kinds of food cooked for srāddha, puts water over them and spreads them on darbhas for the benefit of various deceased persons 450-51; performer has to refer to ancestors in a certain order about his relationship to them, their names and gotras and the case rela tion in which the words are to be used 459; pinda is offered to each ancestor after mentioning his gotra, his relationship to performer and name (all in vocative) 476; pindas should be offered to male ancestors near the remains of the food eaten by the brāhmaṇas and the procedure mentioned in pindapitryajña is to be followed 446, 451; pindas were to be separately offered to mother’s paternal ancestors 473 ; procedure
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of p. acc. to Aśw, gr. 434-438; procedure of p. acc. to Srāddha sutra of Katyāyana 439; procedure of p. acc. to Yajñavalkya-smrti 440 448; procedure of p. acc. to Padma purāṇa 448-452 ; procedure of p. in modern Bengal for Samavedins, Yajurvedins and Rgvedins is respec tively that laid down in the paddhatis of Bhavadeva, Pasupati and Kalesi 486; procedure of pratisāmvatsarika srāddha (which differs very little from p.) for Rgvedins in Western India 487-503 ; procedure for maternal an cestors is the same as that for pater nal ancestors 446; procedure of p. for Yajurvedins of the Madhyan dina Sakha in Bengal set out in *Yajurvedisraddhatattva is based on “Sraddhasutra of Katyāyana 504; rtus (seasons) are identified with six ancestors and offered salutation 450n, 479; rules about making mandalas in front of performer’s house for receiving daiva and pitrya brāhmaṇas 456-457; rules of etiquette about serving food and eating sraddha dinner and related matters 463-464; rules of pindapitre yajña are extended to p. acc. to Asv. gr. and Srāddhasūtra of Katyāyana 434, 505; samsthājapa 494 ; san kalpa in pratisāmvatsarikasraddha in Western India in modern times 387n; several options about the number of brāhmanas to be invited if three paternal and three maternal ancestors are to be invoked in p., 440n; several purāṇas add details not included in sūtras, Manu and Yaj. 456; several purāṇas contain detailed description of p. 448; some hold that sraddha for maternal ancestors is to be performed separ ately while others say that sraddha is to be offered at the same time for paternal and maternal ancestors 473; some smrtis emphasize the participa
tion of the wives of paternal ancas tors in p. 475; some verses from the purāṇas are to be recited, while brāhmanas are engaged in dinner at p. 445; some writers proposed that nine pindas should be offered, three to pitrvarga, three to mātrvarga and three to mātāmahavarga 508n; three āhutis are to be offered accord. ing to some and two according to others in Daksināgni or smārta fire or on brāhmanas’ hand 443n; three pindas are prescribed for paternal ancestors and three for mothers’ paternal ancestors by Katyayana and Gobhila 472-473; thumbs of brāhmanas invited for sraddha in p. should be moved in the food served in the plates 444, 467: tila water offered in the midst of mango trees serves two purposes 449n; vaiśvadeva brāhmanas are to be seated facing east and pitrya ones facing north 458; vaisvadeva brahmanas have prece dence in all items except two viz. in washing the hand smeared with remnants of food and the final send off at the end of Grāddha 458; Vedic works refer generally to the three paternal ancestors as the devatas of p, and not to any other relatives, male or female, 380, 472; verses called saptavyādha are to be recited at p. while brāhmanas are dining 445; Visvedevas Purūrava or Purū ravas and Ardrava are the two to be invoked in p. 457; water is offered to pitrs in p. with the Pitrtirtha 435n; when the wives of ancestors came to be associated with them in p. cannot be satisfactorily solved, but they had certainly become asso ciated in the sutra period 4741476; where paternal ancestors are homo ured there maternal ancestors mull be honoured acc. to Dhautnya and others 473; where yavas are em ployed in the daiva partshofer plante
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rite, sesame are to be employed for all purposes in the pitrya part 442n; whether daily vaisvadeva and balihoma should be performed be fore or after p. 452; wives of paternal ancestors i. e. the mother, paternal grand-mother and paternal great grandmother were not associated with their husbands in the times of the Vedas (except probably in one passage of Vaj. S.) and Brāhmanas
and in almost all sūtras 472 Parvata, is a dual duty with Indra in
the Rgveda 559; rivers Vipās (Beas) and Sutudri are described in the Rgveda as issuing from the lap of mountains 559 Pasupatas, touch of, required bath
with clothes on and they were not
to be invited for sraddha dinner 395 Pasus, (animals) of two kinds, grāmya
and aranya 110 Pataka, derivation of 10 Pataniya meaning of 10; sins called
12-13 Patañjali, author of Mahābhāsya on
Panini’s Astādhyāyi 16n Pathak, Prof. K B. 716 Patil, Dr. D. R. on ‘Cultural History
of Vāyuyurāna ‘558n Patita, son of, was Condemned, but
not daughter 106 Pativratā, miraculous power of, extolled
237 Patrakrccbra-same as Parnakūrca, but
a title less severe 142 Paundarika-mābātmya 717n Pavamanasakta 330 Pāvamāni verses (Rg. IX. 1. 1-10) as
purifiers 45, 244; verses to be re
peated in srāddha 444 Pavitravati verses 120, 133 (beginning
with ‘pavamānah suvarjanah’) Pavitresti, prescribed for one desirous
of suddbi 312 Penal Code, Indian 17 Penances, in Europe 129n
Persons, cremating patitas through
affection or offering water or sraddha to them had to undergo prāyaścitta 301 ; declared by express texts as not liable to observe asauca 305 ; that should be abandoned for cer tain actions of theirs 32n; that do not cause impurity to others while performing certain services to the community (such as physicians, barbers, craftsmen), although they may themselves be in asauca 299
300; (persons) to whom some taiat attaches (such as those who kill themselves by starting on the great journey to the Himalaya or by fast)
do not cause periods of asauca 300 Phalakrcchra 146 Pilgrimage, vide under Tirthayātrā:
as purification for anupatakas 106; merit of, may be collected vicari. ously such as by some one dipping an effigy made with kusas in holy water or by engaging a man to go to a tirtha for money 577-578; p. to a place supposed to be boly for the curing of diseases is not rare even in these days 561; to Benares as the only superior expiation for all sins 55; was prescribed in some cases as expiation by the Peshwas
for brāhmana murder 55 Pindas, middle one of three was to be
eaten by the performer’s wife, if she desired a son 480, 500n; materials from which they were to be made 478, 498n; paurānic mantra to be repeated when p. are placed on line drawn on the ground or altar 479; rules about size of 478; were to be placed on darbhas spread on the
ground or on an altar 478 Pindar 180 Pindapitryajña (performed on amā
vāsyā of each month by an āhitāgni). was known to early Vedic Litera ture 349, 358; is a sraddha 349n not performed by agnihotrins in the FOUNDED Deccan or performed only once
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a year, 362; description of, in Tai ttiriya Brāhmaṇa 427-28; descrip tion of, from Satapatha Brābmana 429-431; rules about, are set out in
Aśv. Sr. S. 435n Pipilikā-madhya, variety of Candra
yana 135 Piprabava vase, Inscription, the oldest
found up to date (375 B. C.) 235n; seven hundred articles found in the vase were not relics of Buddha, acc.
to Fleet, but of his kinsmen 236n l’itryākarma, described 203n Pitrbhakti of Sridatta, 3340, 335n,
412, 447n, 486. Pitrdayitā, 182, 210, 261, 526, 527,
541 Pitrgatbas, 388n, 405, 539 Pitrmedha in Satyāsadba-srautasutra
254 Pitrs, see under ‘soul’, ‘yama’;
afternoon is the proper time for 345; ancient Vedic texts and practice sharply distinguish between gods and p. 345; are sometimes identified in the Rg, with seven sages 341 ; are identified with Vasus, Rudras and Adityas 334, 335, 337, 339; belief that p. move about as birds 339; belief that p. assume an aerial form and enter the brahmanas invited for dinner at sraddha 340; called Agniṣvātta and Barhisad in Rgveda 195, 201; called asrumukha and nândimukha 528; created by Brahmā along with gods, asuras and human beings 342; derive sustenance and water when a bull let loose digs up earth or drinks at a pool 541; differences in the procedure of the rites for gods and p. (such as wearing the sacred thread, the direc. tion to be faced, circumambulation, use of svāhā for gods and svadbā for pitrs ) 345-6; different classes of, are Kavyas, Angirases, Rkvans, Vairupas, Atharvans, Bhrgus, Nava gvas and Dasagvas 192, 341, 593;
division of pits into Somavantah, Barhisadah and Agnisvattaḥ 343 ; earlier and later p. 341; element of the fear of pitrs is not wanting even in the Rgveda 347; enjoy delight in the company of Yama 193; fire is supposed to take the spirit of a cremated person to the pitrs 342; Fravashis of Parsi scriptures correspond to pitrs of ancient Indian works 3410; idea of, is Indo-Iranian 341n; identified with Rtus (seasons) in Taittiriya Brahmana and Manu 428, 430, 450n; interpretation of the word p. by the Aryasamāja 339; in many passages of the vedic literature pits mean three deceased male ancestors 347; invocation of, in Rgveda X. 15, 194-195; invocation of, after mentioning their gotra and names 348; invoked for conferring various boons such as happiness, wealth and heroic sons even in the Rgveda, 346; in Vrddhi-sraddha are called Nandimukha 359n; love soma drink 194, 342; man becomes free from debt due to p. by offering water mixed with sesame, by letting loose a bull and by lighting lamps in the rainy season 541; Manu says gods sprang from p. 344; meanings of the word p. are two, viz. a man’s three immediate male ancestors and the ancient ancestors of the human race supposed to reside in a separate world 340-41; names of the pitys of brahmanas and the other varnas 343-44; number of classes of changed in later times 348; of him who does not offer sraddha on amāvāsyā even with water or vegetables go away after cursing him 351; of three grades in the Rgveda, lowet, midd. ling and higher 341; presèniation formula in Sat. Br. differs from that of Tai. S. 347-348; regale fbemselves in the company of gods, partieularly of Yama 341-42; several classes of,
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named by Manu who connects them with varnas 344; seven classes of acc. to some Puranas 344, 348 ; Skandapurāṇa speaks of nine classes of, 344; spoken of as mortal by Sat. Br. while gods are spoken of as immortal 346; sometimes sages are said to be distinct from pitrs 347; supposed power of p. to benefit or harm the livipg led to the cult of the dead in ancient societies 339; three classes of p. 348; three male ancestors of a man are called p, and identified with the deities Vasus, Rudras and Adityas 335; took the south 345; twelve groups of pitrs mentioned by Sātā tapa 344 : water is offered to pitrs like Angiras, Kratu, and Kasyapa while pindas are offered to three male immediate ancestors 347; Vāyu and other puranas distioguish between p. who are above and p. who are laukika viz. father, grand father and great grand-father 348; were in a class. apart from the gods 344-345; were supposed to have some divine characteristics though they are plac- ed in a class apart from gods 346; when gratified by śrāddha bestow on their descendants long life, progeny, wealth, learnirg, all happiness,
heaven, and moksa 335, 337 Pitặtirtha, part of the hand between
the thumb and forefinger 435n Pitryajña, the word occurs even in the Rgveda X. 16. 10 and in Sat. Br. 201, 369; means tarpana, acc. to Manu 369 Pitryā verses are Rg. X. 15, 1-3, 503n Planets, Navagrahasanti, in which
each planet is assigned a country
and a gotra 178 Plato 180 Pollution, see purity, purification,
suddhi; excreta, urine, semen, blood, fat, marrow, intoxicants were held to be causes of great p. while dogs, village swine, cats, wax from ear,
nails, phlegm, discharge from eyes and perspiration were the causes of insignificent p. 316; three kinds of soil when polluted, viz, amedhyā (impure). dustā (soiled). malina (dirty ) with illustrations and means
of purification 317-18 Prabhākara, mimamsā school 170 Prabandhacintamani 571n Pracetas, smrti of, 216n, 218, 219, 276,
409, 413, 521 Pracinavitin, meaning of 487n Prahlada, a devout asura, fougbt with
Nrsimha 659 Prajapati 95n, 295, 374, 376, 386, 407,
409, 411, 413, 417, 419, 420, 465, 5 31n, 532, 533n, 669 Prajapati, a God 345, 352; is the
devatā of all rites where none is
specified 357n Prajapatya krcchra 103, 132, 145-146:
expiation for sin of gurvanganagama by mistake 103 ; for jatibhramsakara acts if done unintentionally 118; substitutes for several varieties of p. 127-128, 145; krcchra if used
without qualification means p. 145 Prakaranapancikā, of Salikanātha, a
Mimamsa work 170 Prakirnaka, sins called 36; expiation
for 119 Prānāluti mantras 138 Pranavānanda, Swami 760 Pranāyāma, as a means of removing
the consequences of sins 42; as sub stitute for other severe expiations
127 Pranitā water 209, 501 Prasna-upaniṣad 186 Prasrti-yavaka (or Prasrta-yāvaka)143 1 45; results of drinking the gruelin
pr. for 6, 7, 11, or 21 days, 145 Pratiloma castes, are for purposes of
asauca like sūdras acc. to some, while the Mit says that there are no periods of asauca for them 288 289; samskāras like upanayana weron not to be performed for, 50; to be treated as sudras 50n
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Pratisamvatsarika or Pratyabdika
sraddha 487-503, 529-530; no pr. in intercalary month 530 : partakes of the character of pārvana in the case of one’s parents but of ekoddista in the case of other relatives 530; to be performed every year on the
day of death 529 Pratyamnāyas, meaning of 127; various
p. for prayascittas 127-128 Pratyavasita, meaning of 113; nine
kinds of 95, 113 Pravarādhyāya, 537 Pravaramanjari 538n Prayāga, see ‘suicide at P.’, tirtha,
sraddha’; 596-617; Agnitirtha, a sub tirtha 615; Aksaya-vata is the most famous sub-tirtha at P. death at the foot of wbicb or suicide from which was believed to lead to highest worlds 614 ; at the very sight of P. or by taking its name or by applying its clay to the body a man becomes free from sins 597; bath in month of Magba at P. highly praised 617; Bhogavati, vedi of Prajāpati, sub-tirtha of P. 614; bound aries of P. 599; confluence of three rivers at P. came to be asso ciated with om and with Pradyumna, Sankarsana, Hari 601; Dasasvame dhaka, a sub-tirtha of P. 614; deriv ation of the word Prayaga in various ways 598; distinction between Pra yāga-mandala, Prayaga and Veni or Triveni, each subsequent one being smaller in extent but holier than each preceding one 598-599; gift of kapila cow and the marriage of a daughter in ārsa form at P. highly eulogised 600; gifts made according to one’s ability at P., in Kuruksetra, on Gangā, at Puskara, Setubandha, Gangadvāra, Naimiṇa produce in exhaustible results 600-601; greatest holiness in, 586; greatness of the confluence of Ganga and Yamuna occurs in a khila verse 596-597 ; greatness of, described in the Maha
bhārata and some Puranas 597; is called Tirtharaja in some Puranas 597; is said to be the middle vedi for Brahmā and is called Prajāpati kṣetra 597; is known as Triveni; is not destroyed at the end of a kalpa and Brahmā, Viṣnu (as Veni madhava) and Rudra as the sacred Vata stay there at the end of kalpa 600; Kalpataru quotes on P. only Vanaparva and Matsya and no other Purana 601; mantra to be recited when women offer their cut hair at P. 603 ; meaning of the statement ’those who die at P. are not born again’ discussed 611-614 ; officers were appointed in Kashmir for supervising suicide by fast 605; one dying at P. becomes immortal 547; one dying on the way to P, reaps great benefit even without reaching it 615; practice of suicide at P. has great antiquity 612; procedure pres cribed by Tristhalisetu for a man committing religious suicide at P. 610,611; Pratisthāna or Samudrakūpa, a sub-tirtha of P. 614; reference to a bath at P. in the purāṇas generally means a bath at the confluence of the two rivers 599; removal of sin is the only result of tonsure at P. 602; sub-tirthas under Prayāga 614-615; sraddha has to be performed at most famous tirthas 616; theory of medi eval writers was that at the time of death in Prayāga or Varanasi the Lord Himself whispers in the ears of the dying man higher knowledge or the Taraka mantra and that mokṣa does not result directly by dying at a tirtha, 612-613; three rivers, Gangā, Yamunā and Sarasvati (bet ween the other two ) are believed to meet at 597; tonsure at P discussed and great importance Attached to it by digests 601-602; Tivadipiina, a sub-tirtha of P. 614-615, Verikketra is within the limits of Prand is twenty bows in length 599; amaterskierol the
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Ganges are white, while those of the Yamunā aré dark at P. 5960; whether suicide at P, and other tirthas would involve no sin 603-611; widows have to tonsure their head at P. but women whose husbands are liv ing are to cut off only two finger breadths of tresses according to most writers and all boys whose cūda ceremony has been performed are subjected to tonsure 602; word P. generally means the Veni or con fluence of the rivers in all passages except where there are express
words to the contrary 603n Prāyascitla (expiation); see under brāhmana, caste, cândrāyana, incest, mahapatakas, pataka, pen ance, punishment, sinners, theft, tonsure, touch; adhikārin for 77 ff; all persons including even candālas are liable to 77-78; amusing examples of mishaps for which p. is provided in Brāhmana texts 58; p. and punishment were same for some misdeeds, such as incest 72; baths with ashes, clay, cowdung, pañca gavya in 124; boy over five and less than eleven years had not to under go p. personally but through father, brother or the like 78-79; branding on forehead, if p. for the first four mahapatakas not undergone 72; called Santapana 118; cases in which both p. and punishment were given 72; caste of sinner and of the person sinned against made a differ ence in p. and punishment 80-81; child less than five years is not liable for any crime or liable to p. accord ing to some 79; conventional mean ing of, acc. to the Mitaksara 60; consequences of not performing p, for sins 153-154; derivation of the word p. 59-60; destroys sios un intentionally committed 61; discr iminatory treatment about p, depend ing on caste gradually became obsolete 82; does not destroy sin
intentionally committed but makes the sinner fit for association with others 63 ; easier p. came to be prescribed in course of time 127; ending in death destroys sin 64; ending in death is forbidden in Kali age acc. to digests 65; for adultery 43, 111; for brāhmana murder by ksatriya, vaisya or sudra 91, 95; for eating the flesh of certain birds and certain fish was fast for one day or three days 101 ; for grave sins there was difficult p.and easy p. for trivial lapses 84; for guru. talpa gamana 103-105; for intention ally committed sin is double of that for unintentioned sin 64, 80, 83; for killing any animal other than a cow or bull 110; for particular sins 87-116; for persons kidnapped by mlecchas or raiders, sold or treated as slaves, made to kill cows or eat forbidden food and returning to their own country depended on the caste of the person so treated 117-118; for prakirnaka (miscellane ous) lapses 119; for pratyavasita (ascetic reverting to the life of an householder) 113; for surāpāna 96-98; for theft of brahmana’s gold of a certain weight or of non brahmana’s gold 101-102; for unintentional brāhmana murder 92; for thefts of various articles were different 102; for touching certain men, certain unclean objects like bones, women in monthly illness or recently delivered, animals like dogs or crows 114; for upapatakas 84, 107; for woman guilty of adultery 104-105; gift of one, two, three or four cows to be made at the end of each p. acc. to the varna of the sinner 12%; homa to be performed in all p. 120; if not performed for one year, then double p, to be prescribed 75; in cases of sinsi described as equal to brahmahatya or surāpāna p. is half of what is in
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prescribed for latter 95; in medieval times came to be gifts and dinner to brāhmanas 128; is either kratvartha or purusārtha 58; is hardly ever performed now except in the form of gifts of cows or money to brāhmanas, pilgrimages, recitation of vedic texts or japa of the names of a deity 87; Krechra, Atikrcchra and Candrāyana are p. prescribed for all sins 84; king’s position as to punishment and p. in ancient times 71-72; liability to p. depended on usages of countries 82; lesser p. for abettor or inciter of brāhmana murder than the actual murderer 90; Literature on 77; many p. prescribed for grave sins were terrible and were to be self-inflicted 76 ; man tras to be recited in p. and in beginning and at the completion 124-125; matters to be considered in prescribing p. or punishments were the same,viz intention or its absence, first lapse or repeated lapse, time, place, age, caste, learning, wealth, asrama 75-83; may be administered to Sudra but without japa and homa 78; meaning of 57; means also doing something to get rid of the fault arising from some accidental happening or mishap 57; p.mentioned in srauta works are passed over in this volume 58-59; Mitāksarā solution of conflict about efficacy of p. 65; sinner not to ignore parisad and not to prescribe p. himself 71; numerous prāya cittas prescribed for same sin in smrtis 87; pañcagavya to be taken in each p. 121; p. partakes of the character of nai. mittika and kamya actions, 60-61; Patimokkba meetings of Buddhists 165; parisad may prescribe p. for lapses for which no particular expiation is prescribed 84; person drinking through ignorance intoxi cants, human urine and the like had
to undergo p. of Tapta-krcc bra and also punarupanayana if he was dvija 97; persons of different asramas were prescribed different p. 83; persons over 80 years old and boys less than 16, women and diseased men are liable to only half of ordinary p. 79-80; persons who were to resort to secret p. 125; prescribing the giving of cows by Ap., Baud , Manu and Yāj. on killing ksatriya, vaisya or sūdra explained 71; procedure as prescribed for taking p. after consulting pariṣad has varied in details from time to time 119-121; proper times for performing p. 119; purposes of, as conceived by the smrtis are purging of sin, satisfaction of sinner’s mind, admission to intercourse with others 63-64; rahasya (secret) p., rules about 125-126; reason why it should be conceded that sins are destroyed by p. 68; recitation of the Gāyatri verse ten thousand times is p. for all sins, acc to Parāsara 84; relation of p. to punishment. 69, 71; role of king, king’s officers, learned men and sinner in relation to 70-71; same vrata for striking a brāhmana with intention to kill as for brahmahatya though victim recovers 95; rules as to food and other matters to be observ ed in p. 124; severity of, depended on whether the lapse was the first one or was repeated 82-83; should be sought from parisad at once after a sinful act 119; slight p. could be carried out without informing king 70; smrtis provide that if a sinner died in the midst of the period for which p. was prescribed he became free from sin here and in next world 83; smrtis prescribed some terrible p. 126; stages (four) in the matter of expiation 85; sūdras bad to bke p. without mantras and hama 149, to be moulded on the lines of punishment 75; thirteen p. for brāhmana murder
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88-93; p. for twelve years had a sliding scale of substitutes in medieval times 128; two forms of the word p. 57; two kinds of, acc. to Sabara, in sruti texts 58; two mean ings of the word in old Vedic texts 57; varied according to rules for sauca laid down for the several asramas 83; various kinds of p, prescribed by smrtis for eating and drinking what ought not be eaten or drunk or for drioking from a cândāla’s pot 99; Vedic indications in support of view that even sins intentionally committed are destroyed by p 62-64; were of two kinds, viz, those under gone openly and those that were undergone secretly 125; when a man attempts suicide by fire, water, poison or the like and is saved or recovers p. is for three years 95 ; when no specific p. prescribed for a lapse, then recitation of vedic texts, tapas, fast and gifts may be resorted to 84; when one is bitten by a barlot, a dog monkey, ass, jackal or the like p. is prānāyāma 110; whether rules on p. were made earlier than the rules about punishments, where the same act is liable to both 69-70; while undergoing p. the singer has to observe certain rules such as ahimsā, truthfulness 120-121, 124; women had to take p, without vedic
mantras 146 Prāyascittamayūkha, 24, 25, 30n, 59n
67, 78, 83n, 84n, 86n, 121, 122, 123n, 128n, 129, 130, 137n, 142,
146n, 1500 Prayascitta-muktāvali (ms.) 15, 65,112,
113, 117n, 128n, 150 Prāyaścitta prakarana, 210, 23, 24, 25n,
26, 28, 59n, 74n, 75n, 791, 80n, sln, 82, 94, 95, 96, 97, 98, 106, 109,
114, 132, 134, 142, 149 Prayascittaprakasa, (part of Viramitro-
daya, ms.) 16n, 21, 22, 25n, 26, 27n, 28n, 41n, 45n, 47, 51, 550, 56, 60n,
61, 641, 650, 67, 70n, 76, 78n, 84n, 85, 87, 88n, 90, 91, 95n, 98, 104n, 107, 108n, 116, 121, 122, 124, 128n, 131, 132, 134n, 136, 137, 138, 139, 140, 141, 146, 148, 149,
150n, 151, 152 Prāyascitta-sāra, 65n, 70n, 76n, 78n,
84, 86, 94n, 101, 106, 1131, 121, 123n, 125n, 127, 128n, 129, 130, 131n, 132n, 134, 139, 140, 143n,
147, 148, 149n, 150, 152, 176, 177 Prayascitta-tattva, 17n, 28, 40, 50, 51, 60, 67, 75, 79n, 84n, 86n, 90, 108, 109, 117, 119, 121, 122, 123n, 127n, 129, 131, 132n, 217n, 576n,
577n, 578, 589n, 590,594, 602n, 603 Prāyascittaviveka, 10, 17, 18, 19,21,
22n, 23-26, 28, 32, 40, 41, 50, 55n, 59n, 60, 61n, 63n, 75, 77n, 79n, 80n, 81n, 83n, 86, 87n, 88, 90, 94, 95, 97, 98, 99n, 101, 103, 104n, 105n, 106, 108, 111n, 114, 115n, 121, 123n, 125n, 129, 131, 132n, 134n, 142n, 146, 148n, 1500, 153n,
162, 163 n, 265n, 313n Prayascittendusekhara of Nāgojibhatta
7 7, 119, 121, 129, 152 Predestination, doctrine of 9 Pretasraddhas, 262n ; eighteen details
omitted in 262n Priyolkar, Mr. A. K. 715n. 721 Pringle-Pattison, author of ‘Idea of
immortality’ 171n Prthudaka (modern Pehova) is called
Brahmayonitirtha 685; is the holiest of tirthas, acc. to Vanaparva 566, 685; religious suicide at, mentioned
by Vanaparva 608, 685 Ptolemy 765 Prthvicandrodaya 351n, 406, 424n, 425n, 459n, 464n, 503n, 513n, 515n, 520n, 529n, 535, 547, 555n, 574n,
578n, 580n, 616, 652n Puckle, Bertram S., author of ‘Funeral
customs,‘describing funeral customs of England, France, Jews and peoples
of Europe 191n, 232n Pūjaratnākara, 187 Tulastya, 351n, 424, 481
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Punaḥstoma, a srauta sacrifice which
removes sine 62 Punarjanma, doctrine of, apparently
conflicts with the theory of sraddha 335; doctrine of, very succinctly put forth in Br. Up. and Bhagavadgitā
335 Punarupanayana; details that are done
or omitted from those of upanayana
98
Punishment, and expiation for certain
acts are the same 31, 72; based on considerations of the castes of the offender and the person aggrieved had ceased to be operative by about 12th century A.D.82; by king with a fine of the first or second kind can offenders allow to associate with other members of the society, but not those awarded the highest fine 67, 76; by king was deemed in some cases to have purged a man of sin 73; depended on the caste of offender and person aggrieved acc. to smrtis 81; for incest viz excision of testicles and death was for non-brāhmana offenders 72; for many acts was light in India as compared with wes. tern countries probably owing to the liability of the perpetrator to under go expiation 68; of brāhmanas guilty of one of the first four mahāpatakas 72; of persons other than brāhmanas guilty of the first four mabā patakas 72; some acts not liable to be punished by the king or State made the authors liable to prayascitta 68; some acts punishable by the
king entailed no prayascitta 69 Punpun, sacred river where orthodox
pilgrims get shaved before proceed ing to Gayā and perform sraddha
also 580-581 Purana, a coin equal to sixteen panas
in value 129 Puranas 243, 272, 302; abound in
stories that appear to modern minds absurd and puerile 659; contain thousands of verses on sraddha 262;
H, D. 112
contain stories that may be divided into several classes and many of them were meant to satisfy the cravings of the human mind for the marvellous, the unusual and the horrible 622-623; closely follow grhyasūtras, Manu and Yaj, and contain numerous verses that are identical with those of Yaj. and often employ the same mantras and formula 448, 452; often describe the quarrels and bickerings among high gods and sages 623; procedure for sraddha is the same in all purāṇas 448 ; pro. posed an easy way for all to remove consequences of sins, viz. remem bering the name of Nārāyana 50: several p. devote considerable space to asauca 272; state that gods like Indra and Krsna fought, that Ganesa’s tooth was shattered by Parasurama who wanted to fight with Rāma and that sages cursed Visnu, Indra and Dharma 623; state that even gods like Visnu, sages like Vasistha and great kings attained their positions
by pilgrimages 56 Purana, śrāddhas 262 Purification, see under ‘food’, of things,
(dravyas) 312-333; divergence of views about p. of various objects 316; five to seven means of p. of land, acc. to Vasistha, Yaj. and others 317; general rule for p.of large quantities of corn, clothes and many other articles is that sprinkling with water suffices but if quantity small then washing with water necessary 329 ; of house. when polluted, by sweeping or cowdunging, but far more p. necessary if a dog, a sudra, mleccha, cândāla or patita dies in it or cândala stays in it 321-322; of gold and silver by water or fire (if pollution slight) 325; of cloth and yarn 330; means of purification of metallic things, earthenware, wooden things, of cloth, bones, iron 315, none for infants up to th
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prasana (taking cooked food for the first time), or up to one year or up to upanayana 312; matters to be considered in prescribing p. of polluted things are time, place, the body, the thing to be purified, the purpose for which the thing is to be used, origin of defilement, condition (of the thing) 316; of metals and precious stones 325-326; of idols or įmages made of iron or other metal or of stone 318-319; of temples when polluted 318-319; of water 322-323; of body by ācamana, bath etc. 331-332; of small quantities of liquids (oil, ghee etc.) by two kusas dipped in
water and of large quantities by i sprinkling water 330; of substances
depended on many circumstances such as being metallic or not, solid or liquid, being large or small in quantity 331; of polluted corn and cooked food 328; procedure of p. of images polluted in various ways 319 320; procedure of p. of a well in which the dead body of an animal with five nails (man or beast) is found or it is extremely polluted 323; some birds or animals were always pure or deemed to be pure as to certain parts of the body such as a cow except as to its mouth, goats and horses as to their mouths 312-313 ; sprinkling with water is the mode of p, when large quantities of corn or clothes are polluted 314; substances that bring about p. of all polluted things are water, clay, paste of soap berries, bilva fruit, rice, mustard cake, salts, cow’s urine and dung 314 ; of vessels and pots when slightly or extremely polluted 326-327; of ves. sels and implements used in Vedic sacrifices 327-328; water deemed even in the Rgveda to be a means of p.321; water and earth are to be em ployed for p. of things or bodies smeared with foul matter till the foul
odour is removed 314; ways of p. of ground 316-317; what things do not
need p. and are always pure 312-14 Purity, see under “bath,’ sauca,’
suddhi’; causes of, are time, fire, religious rites, clay, wind, mind. spiritual knowledge, expiations, water, repentance and fast 315; extremely exaggerated importance attached by medieval brahmanas to ceremonial p. on births and death -and led to such prescriptions as the one that if a sūdra, patita or mleccha died in a brāhmana’s house, the latter became impure for months 273, 282; great care taken for the purity or cleanliness of vessels used in sacri fices and of offerings in early vedic times 310; great emphasis laid by ancient and medieval Indians on p of mind, body, place where they resided or performed religious rites, of food 332 ; ground in a brahmana’s house, in a temple and in cowpens is held to be endowed with p., unless it has been polluted 322; inner p. and the food that one eats 100, 332 333; Manu declares that mental purity is the highest of all kinds of p. 311; of the body effected by various means such as rinsing the mouth, bath 311; of sacrificer’s body in srauta rites was effected by the adhvaryu priest rubbing the sacrifi cer’s body twice with three bunches
of seven darbhas each 311 Puronuvākyā (invitatory prayer) 543
(in Jivat-śrāddha), is recited by the
hotr priest while seated 543n Purusagati, a saman 46n Purusasūkta (Rg. X. 90), is deemed to
be a hymn that purifies one of sins 45, 48, 304, 320; is of 18 verses in Vaj. S and Tai. Ā. 543; to be repeat ed at pārvana-srāddha 439,444,449n, 488, 507; to be repeated in Vrsot,
sarga 540 Purusottama-tirtha (Jagannatha Purzy
692-703 ; see “Castanya’; army of
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attendants at temple of Jagannatha Brahmapurana 694-695; three images divided into 36 orders and 97 described by Hunter and Mitra classes 699; Brahma and Nāradiya which are supposed to correspond puranas deal exhaustively with P.693; to Buddha, Dharma and Sangha Caitanya settled at Puri in 1515 and 695n, 696; vesyās (dancing girls) at died there in 1533 A. D., 702; con- temple of, referred to in Brahma flict of views about the builder of the purāṇa 702-703 ; works on 692-693 great temple at, 698; description Purusottamalsetratattva of Raghu of the car festival of Jagannatha nandana 583, 693, which is the most important of the Purvamimāmsā, see under ‘Mimāmsā 24 high festivals at Puri 697-698;
Pusan, protects cattle and hands over five important tirthas at 699; Gundi- the departed to pitrs 198; worshipped ca-yatra for seven days 700-701; in Vrsotsarga rite 540 indications showing that P. was a Puskara, all ten thousand crores of place of Buddhist sanctuary 695-696;
tirthas are present in, 565 legend of Indradyumna who establish
Puspakrochra, 143 ed wooden images of Krsna, Bala
Pustisraddha 282 rāma and Subhadra 694-695; Mitra
Putra (son); all three descendants of a surmises three periods in history of
man were deemed to confer equally P viz. early Hindu period, Buddhist
great spiritual benefit upon him 366; period and Vaisnava period 695; not
Manu says that by the birth of a son described by Kalpataru on tirtbas
man wins the worlds, secure. 693 ; no truth in the stories about
immortality by a grandson and suicide by falling before the car of
reaches the abode of the sun by Jagannatha 698; one of the four
a great-grandson 366; Mitaksara most important tirthas in Orissa,
included the great-grandson also the other three being Bhuvanesvara,
in the extended meaning of the Konārka and Jājpur (Yayatipura)
word 367-368; who deserves to be 693; peculiar features of P. are that no
called p. 365 distinction of caste is observed, holy cooked rice, car festival 697; pool
Putrikāputra, 473, 474, 536n; to whom called after Indradyumna 694-695,
does he offer pindas in a sraddba 700 ; pool of Markandeya, story of
and in what order 537 699; P. was probably called Nilacala
Quack, liable to be punished, il person in ancient times, Krsna worsbip
treated by him died as a result 19 was introduced from northern India Raghavan, Dr. V. 7016 and three images of wood were est. Raghavadanda, commentator of Manu ablished early 695; religious suicide at, recommended to dvijas by Raghunandana, author of Sraddha. Brahmapurāṇa 608; regrettable fea- tattva, Gayasraddhapaddhati and ture of Jagannatha temple is the other works 594; closely follows existence of obscene sculptures on Tirtha-cintamani of Vacaspati in the walls 702; Rgveda X. 155.3 is his Tirthayatratattva 671 supposed by Sayaṇa to refer to P, Raghunatha, commentator of Trusat 693 ; sacred enclosure of Jagapnātha Slokī 255, 276n, with 120 temples and the pagoda of Raghuvamsa 158, 596, 68691, ins. Jagannatha in four chambers des 706, cribed 696-697; sacred vata at P. Rajata, a saman 46n 699-700; story of Jagannatha in the Rājatarangiṇi 52, 571, 605,3172 a la oriental
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Rājvāde, Khanda 56n
561, 578, 585, 603n, 607, 619, 643, Raksoghna hymns (Rg. IV. 4. 1-5 645, 680, 681, 693n; occult powers
etc.), 439, 449n, 450n, 497, 507
came to be attributed to the words Raktikā, weight of 129
of 49 Rāma, performed sacrifices accom- Rgvidbana, prescribes numerous hy
panied by a golden image of Sita mns and verses of the Rgved for 226; when an exile in Dandaka the removal of sins and diseases and forest gratified his pitrs by offering the destruction of enemies 49; pro
inguda, badara and bilva fruit 416 vides that one should repeat at the Rāmāyana, 214, 223, 233, 237, 416,
time of death the sūkta ’nānānam’ 534, 597, 647n, 653n, 688, 707, 710
(Rg. IX, 112). 185 Rāmatāpaniya-upaniṣad 614
Rhys Davids, Mr. 235, 236n, 628 Ramprasad Chanda 247n
Rivers, invoked and named in the Rathantara, a saman 46, 450
Rgveda and other Vedas 555-558; Ratnāvali, of Nagarjuna 176
said to be ninety-nine in some Rātrisattra, see under ‘maxim’, mean- passages of the Rgveda 556; falling
ing of 62-63
into the sea are holy 560; some Rauhina, a saman 46n
great rivers are said to be specially Raurava, a saman 133
holy at certain times 560n; some Raurava, a hell supposed to be below great rivers are seen by most Indians
the earth 168
in two aspects, physical and spiritual
Rāyamukuța, 117n
or divine 585; three principal r. of Raychaudhuri, Dr. Hemcandra 726
three groups of seven each are
Sarasvati, Sarayū and Sindhu 556; Repentance, as a means of removing
what are the seven r. of the Rgveda the consequences of sins 41-42; by
557 itself not sufficient to destroy effects of sins, acc. to some digests 42
Rkvans, a class of pitrs associated Report on the ‘Doctrine of the Church
with Brhaspati, Visṇu, Soma and
other gods 192n of England’ 171 Reynolds, Reginald, author of Rṣicanarayana 132
Cleanliness and godliness’ 311
Rsyasriga 221, 547n
Rta, different from sacrifice 3; dis Rgveda, 2, 6, 10, 11n, 20, 34, 36, 37,
tinguished from satya 4; had a three 42, 43n, 45, 46, 48, 49, 98, 100n,
fold aspect 2; meaning of, in the 112n, 120, 126, 127, 133, 140, 141,
Rgveda 2; moral imperative is 4 144n, 145, 146, 154, 156, 159, 162n,
Rudradāman 255 165, 182, 185n, 187, 189n, 191 201 (translation of Rg. X. 14-18
Rudradhara, author of Suddhiviveka
269 with notes ), 1921, 193 n, 194n,
Rudraikādasini 178 196n, 198n, 203, 205n, 206, 214, 227, 229, 230, 231, 232, 241-246,
Rudras, anuvākas of Tai, S. called r. 249n, 250, 254, 266, 267, 269n, 304,
as purifiers 45, 46n; are eleven 490; 307, 320, 321, 341-344, 346, 347,
are employed in Vrsotsarga rite 540 349, 351, 376, 384, 429n, 434, 435n, Rudraskanda, commentator of Khadira 437, 439, 441, 442, 444, 446n, 447n, gr. 359n 448, 449, 450n, 452, 457, 458,460, Sabara, author of bhāsya on Jaimini’s 468, 487n, 488-496, 499, 500, 501, Purvamimāmsāsutra, 9n, 240, 270, 502, 503, 507, 523, 524, 527, 540, 40n, 45n, 53n, 58, 62n, 66n, 89n, 543, 544, 554, 555, 556, 558, 559, 112n, 137, 168n, 169, 170, 2080
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310n, 353, 419n, 440n, 4537, 454n,
481n, 687n Sabdakalpadruma 87 Sabhāparva, 622, 688, 692 Sacrifices, Vedic, are supposed by
some European writers to be magic 38; implements used in, were burnt with the body of the sacrificer on his death except those of copper, iron and clay 197n, 207–208; in smārta s animals are not killed now but only māsa grains are used 362; some āhitāgnis also do not offer meat but only pista pasu (four effigy of animal) 362; were originally
propitiatory 44 Sacred Books of the East Series 8, 37,
43; vol. IV, 1921, 231n,341n; vol. VI, 171n, 552n; vol. VII, 540n; vol. IX, 171n ; vol. X. 176, 707 ; vol. XI, 204 235, 552, 621, 742; vol. XII, 321, 574n; vol. XIII, 165, 621, 64n5, 646, 668, 677, 753; vol. XIV, 170, 403n; vol. XVII, 621; vol. XXI, 176; vol. XXIII, 241n ; vol. XXVI, 559n, 680, 744; vol. XXIX, 245n, 277,360,574n; vol. XXX, 540n, 559, 619; vol. XXXIII, 69; vol. XLIV, 680, 703; vol XLV, 165, 646, 687, 749; vol.
XLIX, 621, 646 Saddharniapundarika 176 Ṣadasiti, a work on āśauca in 86 Anu stubh verses by Kausikāditya 268, 270n, 274n, 285, 293, 294, 295; com mentary on, called Suddhicandrikā
by Nandapandita 273 Sadhanā, by Tagore 852n Sadyahsauca, see under ‘ascetic’,
‘brahmacārin’, ‘king’: meaning of 295-296; occasions of (where one becomes pure by a mere bath on
a relative’s death ) 297-299 Sages, of the Rgveda had some faint
glimmerings of a dark pit for wicked persons 154-155; prayed to Varuna, Adityas and Agni to free them from sin 36; say that they violated the
dharmas and vratas of gods and
implore forgiveness 36-37 Sa basa, divided into three kinds
(when meaning fine for offences) 76; divided into four kinds (when meaning offences ) 81n Sakas 117 Sakalahomas 48 Sākamedha, one of the Caturmasyas;
pindapitryajña performed in 201 Sākapūni 645 Sakuntala, an Apsaras, is said in a
gatha in Sat. Br. to have con
ceived Bharata at Nādapit 595 Saletore, Prof, B. A. 716n Salikanātha, author of Prakarana
pañçikā 170 Salt, manufactured, condemned for
use in sraddha but natural salt from a lake allowed 416; was not to be directly served to dining brahmanas
in a sraddha 466 Salyaparva, 237, 582, 683n, 68411,
685, 686, 710 Sāmans, as purifiers of sin 45; should
be repeated from 10 to 100 times
for removal of sins as expiation 49 Samantapancaka. represents the five
pools of ksatriya blood that Parasu rāma collected in revenge for his father’s murder, subsequently turned
into holy pools 682 Sāmaveda, 46n, 110, 116, 133n, 203n,
307 Samavidhana Brāhmana 18, 23, 49,
60, 95, 96, 100, 107, 110, 116, 130,
132, 133. Samsarga, a mahāpataka, when 25-29,
105-106; expiation for association with one guilty of mahāpataka was not death but an observance extend ing over years 106; extension of, in medieval works 27; haltexpiation if s, was due to ignorande 106 nine kinds of 25-26; result of more in the
four yugas 26; three kinds of 26 Samskararatnamālā of Gopinatha, 482,
509
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Samskāras, all were once performed
for women also but without Vedic mantras except at marriage 190; are performed for sūdras but with out Vedic mantras 190 ; two samskāras, viz. at birth and at death
are absolutely necessary for all 190 Samudrakara, author of bhāsya on
Sraddhasūtra 406n Samvarta, smrti of, 19n, 23, 24, 40,
48, 51, 74, 88, 99, 103, 107, 109– 111, 115, 123, 127, 222n, 238, 240,
276n, 322 Sanatkumāra samhita, 633 Sancayana (collection of the charred bones of a person cremated) 240-244; bones of a male are collected in an urn without protuberances and of a woman in an urn with protuberances 241; collected charred bones should be cast into the Ganges or some holy river or into the sea, since the deceas ed would remain in heaven as long as even a particle of the bones remains in the Ganges 234 ; of the dead are cast at Prayāga 243; even in modern times, particularly in towns and cities, the collection of charred bones is done immediately after cremation 242; four modes of the disposal of charred bones, acc. to Sat, śr. 246n; great divergence of views about the day on which this is to be done, but many works lay down 4th day after cremation 240-241; Kausika-sutra and Satyasadba-srautasūtra differ in details, the most important being that the urn is deposited at the root of a tree 242; men and women (but not mixed up together) may collect_241 ; no S. for one whose upanayana has not been performed 244 ; procedure of, in Asv. grhya sutra 241 ; procedure of, acc. to Antyesti-paddbati 242-243 ; rattling noise should not be made in collect ing 241 ; relatives return to house without looking back, bathe and offer sraddha to deceased alone 241;
rite of casting ashes into the Ganges described 243-244; some smrtis made the day of S depend on the varna of the person deceased 241; some prescribed certain tithis and nakṣatras for S. 241; some sūtras prescribe a santi rite called paridhi karma after S. while others do so after asauca ends 240; urn (in which bones are collected) to be
put in a pit 241 Sandhyā; though Gobhila probibits
performance of S. during days of impurity, Mit, says that a man in days of impurity may offer water to the Sun in worship and that mantras (except those of prānāyāma) may be
revolved in the mind 240 Sandilya, smrti of 243n Sandilyavidyā 186 Sanghātasraddha 547; meaning of 547;
when several people die at the same time on the same day, the order in which the sraddhas are to be per formed is determined by the near ness of relationship to the performer
547
Sangraha, a work on Dharmasastra
217n, 268, 455n, 541n Sankalpa for taking expiation should
be made on 14th tithi and actual expiation may be done on amavasya,
119 Sankarācārya, 20n, 53 n, 66, 67n, 68,
100n, 158, 162n, 165, 186, 188, 189,
344n, 384n, 481 Sankarikarana sins 15, 35; expiation
for 118-119 Sankba, smrti of 10, 11n, 24, 32, 42,
47, 48, 74, 78, 79n, 83, 84, 87, 93, 94, 99, 108, 121, 123, 126, 127n, 130, 132, 138-140, 142, 145-149, 151, 175, 220, 237, 238, 256, 271, 277, 281, 282n, 283, 286, 287, 292, 293, 294n, 312, 313n, 314, 322, 325, 326, 328, 330. 350n, 377, 378, 381, 403, 414n, 415, 416, 441n, 466, 470, 514, 519, 560n, 5620, 653
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Sankha-Likbita 99, 116n, 142, 150,
162, 163n, 221, 243n, 297, 300, 314,
368, 386, 463, 467, 578n Sānkhāyana-brāhmana 45, 345, 354,
559n
Sankhāyana-grbya-sūtra 54, 354, 355,
357n, 358, 359n, 360, 362, 384, 402, 463, 470, 474, 516, 521, 525, 539, 574n Sankhāyanasrautasūtra 57, 127, 200n,
203, 204, 205, 207, 208, 2090, 224, 225n, 238, 240, 244, 267, 271,
463, 511n, 537 Sankhya philosophy, tenets of 9 Sannavatisraddha of Raghunatha 381n,
382 ; of Sivabbatta, son of Govinda
382 Sannyasin, reverting to the life of
a householder is to be treated as a cāndala even after undergoing pen ance and his children born after his lapse are to dwell among candālas
113 Santapana, is expiation for acts called
Jātibhramsakara 118; is same as Brahmakūrca, according to some digests 147 Santika chapter is Vāj. S. 36, 10 ff.
151 Santiparva 9, 10, 25, 54, 74, 100n,
104, 164, 166, 170, 181, 185n, 187, 237, 349, 350, 364, 387n, 534, 540n, 570, 685n Santi rite, after sancayana 244-246; at the end of asauca 306-307; mantras in, for followers of different Vedas
307 Sapinda, two meanings of 510 Sapinda relationship extends to seven
generations 483 Sapindas, had to observe po asauca,
but only sadyah-sauca for those who met death in defence of cows or brābmanas, ar met death through king’s wrath, or for those that were killed in battle 305 Sapindikarana or Sapindana sraddha
520-525; conflict of views about
mother’s s. 524; could be performed at the end of a year after death or at the end of four, six or eleven months or three fortnights or on 12th day after death or on the happening of a lucky event (birth of a son or marriage) 520; different times after death prescribed for this sraddha in ancient works 520ff; even if s. be performed within one year, still for one year food and a jar of water should be given to a brahmana 521; four pindas are to be prepared, one for the preta and three for his deceased paternal ancestors and then the performer divides the preta. pinda into three parts and puts each tbird into each of the three pindas with the two mantras ‘ye samāna’ 522; mantras differ in different works 523-524; means the reception of a deceased person into the com munity of pitrs to whom pindas are offered 520; navasrāddhas, 16 srād dhas and s. must be performed by one heir alone, though there be many heirs, but after a year sraddha may be performed by each heir separately 526; no auspicious rite like marriage can be performed until sapindana of a deceased family mem ber has been performed 525; no sapindana for a person unless he had upanayana performed 524-525; no sapindana for those who left off their faith or committed suicide or became ascetics or were born of mixed unions, or for patita wo men 525; number of brābmanas to be invited 522 ; on completion of s. the preta ceases to be so and becomes one of the pitrs 523 ; of woman who became a sati or was made a putrikā or was married in the asura form 524; partakes of both ekoddista (applying to pretul and pārvana (applying to threencestors) 523; procedure of, described 522 ff; sankalpa in s. 521 nanandhisoriddha
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and ekoddista-śrāddha are performed for women also 524; to be performed in the afternoon 523; twelfth day is generally commended for several reasons 520-521 ; twelfth day after death is the only day for s. for Sūdras, acc. to some 521; two meanings of the word preta 523 ; was to be performed after the sixteen śrāddhas 520, 521; widow dying sonless has no s, performed for her, but only ekoddista 524 Saptārcis mantra 450n, 458n, 459 Saraka, a tīrtha on Sarasvati 559 Sārasvatasattras, described 558-559,
681; the country between Vinasana and Plaksa Prasravana was the proper
locality for 558; three S. 557-558 Sārasvata-tirthas 559, 681 ✓ Sarasvati, see under ‘Sindhu’; describ
ed in some purāṇas as springing from Plaksa tree, as flowing through Kuruksetra and Dvaitavana 556n, 686; Alberuni’s account of an other S, that falls into the sea near Somanātha 686; description of in the Rgveda 556-557; disappeared in the desert sands in the times of the Brāhmana texts 557; following the course of, from the sea to its source was an expiation 93 ; has a two-fold character as a river and as a divi nity 198n; is now identified with Sarsuti which is lost in the desert sands near Bhatnair 557; question whether S. is the same as Sindhu discussed 556n; seven Sarasvatis that encompass the world 686; seven very holy rivers connected with S. 686; the diksa of the Sarasvata sattras was to be performed on the south bank of the dry bed of S. 557; three hymns are addressed to S. as a deity in the Rgveda 556; Vāj. S. says that five rivers fall into the S.
Sārnātb, about five miles north of
Banaras where Buddha delivered
his first sermon 641 Sarvadhāna, method of Agnihotra 461 Sarvajña-Nārāyana, commentator of
Manu 93, 362n, Sarvānukrama 619 Sarvaprāyascitta, for dying man 184 Sārvarājīyah (rcah) 203 n Satapatha-Brāhmana 8, 10, 20, 37,39
44, 54, 57, 58, 62n, 70, 117, 155, 157, 168, 189n, 194n, 196n, 203n, 204n, 205n, 206, 207n, 208, 209n, 210, 223, 225n, 246, 248, 249n, 266, 321, 339, 343, 345-348, 353, 369. 376, 383n, 402n, 417, 418, 429, 462, 472, 476, 477n, 559n, 574n, 585,
606, 618, 680, 703 Śatātapa, smrti of 40, 108, 115, 172,
174, 178, 220, 280n, 295n, 305, 311, 324n, 325, 332n, 344, 348, 399, 475, 5150, 519n, 528; on Karmavipāka
172n Sati, see under wife’; wife burning
herself on her husband’s funeral pyre or burning herself some time after her husband’s death 237, 604ff; brāhmana woman was to burn herself along with her hus band’s body, but not after its cremation, but women of other classes could do so 237; Nārada purāṇa does not allow a woman to burn herself if she has a young child or if she is pregnant or if she has not attained puberty or she is in her monthly illness 237, 604-605; practice of, was common to all women including cândala women 237; Rgveda X. 18. 7 slightly changed was recited at the burning
of, 199n Sat-trimsan-mata. 18n. 102n. 114.
128n, 293, 332n, 364, 414, 541n,
548n Satya, vide under sta Satyāsādha-srauta-sūtra, 191n, 204
206, 207n, 208n, 211, 212, 218
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224, 225, 226, 233, 240, 242, 244,
245n, 246, 248, 251-254, 361 Satyavrata, 419n Satyāyani 383n Sauca, see under ‘purity’, ‘suddhi’;
consists in avoiding abhakṣya (what ought not to be eaten), by associa tion with those only who are uncondemned, and firmly abiding by one’s prescribed duties 310; four kinds of, acc. to a smrti viz. mone tary, mental, bodily and of speech 310; is one of the five niyamas of Yoga 311; means removal by means of clay, water, cowdung and the like of the besmearing, the oili ness and odour of a thing that causes impurity 314; mental attitude is the highest thing in, acc. to Padmapurāṇa 310; of two kinds; babya (of the body ) and abhyan tara, the latter being superior to the former 310; Vanaparva speaks of three kinds of, viz. in speech, actions and that brought
about by water 310 Saumyakrcchra 152 Saunaka, 243, 540n, 544; condemned
the begetting of a son by a dvija from a sudra woman 14n; procedure of Nārāyanabali from, 304 Saunakātharvanasrāddha-kalpa 479 Saurapurāṇa, 51, 371n, 375, 388, 392,
396, 443n, 456, 471n, 514 Sāvitrī, (Gāyatri verse), as purifier of
sins 45 Savyam; meaning of 487n Sāyana, 193n, 1941, 197, 228n; bha
sya of, on Rgveda 556, 559n, 693n; bhāsya of, on Samavidhānabrāhmana 59n; bhāsya of, on Tai, Br. 427n, 462n : bhāsya of, on Tai. A. 39n;
bhāsya of, on Tai. S. 426n Sea, every, is holy 560 Sea voyage; a brāhmana, who under.
takes sea voyages, is unfit to be in vited at sraddha 393
H. D. 113
Setu, 55, 94; pilgrimage to, as an ex
piation for the murder of a brāhmana
who has studied four Vedas 94 Sewel, on image of Jagannatha 696 Sheol, was the name the Hebrews gave
to the gloomy abode of the dead 170 Sherring, M.A, author of “The sacred
city of the Hindus’ 618n, 631, 632 Siddhāntasekhara, 319n Siddharāja, king of Anahilavād-Vide
under Somanatha Silappadikāram 767 Silver, said to be produced from the
eye of Siva and therefore dear to
pitrs 420 Sin, apātrikarana 15, 35; Asvamedha
deemed to free from all 37; confes sion of, supposed to remove effects of 37; how s, arises has been a difficult problem 8-9; idea of, bound up with conception of rta in the Rgveda 2; idea of original s. not accepted by many people 8n; idea of, varies at different ages, in different coun tries and different religions 1; is difficult to define 1 ; is transferred from man to man by sitting or sleep. ing together, by dining in same row or by using same conveyance 26; means of removing consequences of 37, 40, 41-56; most frequent words in the Rgveda for sin are agas and enas 5; murder of brahmana, gravests 10; potentialities and conse quences of, are two-fold 65; Rgvedic sages acutely conscious of 5; seven kinds of, named in the Nirukta 10: source of, is the Devil, acc. to Christianity 8n; water was supposed to remove 37; what is s. 1; words
for s, in Rgveda, discussed 5-8 Sindhu, question whether Sarasvati
is really Sindhu 556n; seven Sindhus spoken of in some passages of
Rgveda and Atharvaveda, 556D Sinners, see under ‘karmavipaka’:
enumerated in Tai. Br. 11 had to undergo three burdens-76 : guilty of
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mabāpātakas may become pure by Asvamedha or by visiting all tirthas 91-92; three classes of, acc. to Vasistha 13 ; who feel no repentance and do not perform prāyaścitta fall into terrible Hells and after under going tortures in hells are born again as men suffering from deformities or diseases or as animals, insects, trees and shrubs 153, 154,
172
Sins, are removed not by prāyascitta
alone but also by confession to others, gifts, meditation on God 50; bodily sins 173; difference in punishments or expiation based on intention or absence of it or on repetition 17; divergence among sūtras as to classification of 12; five classes of, acc. to Katyāyana 14; five enumerated in Chāndogya Upanisad 12,16; homas and mantras may purify a man from sins that have not become public 125; many s. are punishable by the king as crimes, though penances are provided for them 68: mental sins 173 ; nine classes of, acc. to Viṣnu Dh. S. 15; redemption of, by monetary payments or bequests of property to churches in Christian belief 52n; supposed to be centred in the hair 122, 574; three classes of, acc. to Baud. Dh, S. 13; three classes of, acc. to Manu 173; three kinds of viz. bodily, in words and mental 173 ; classes of, acc. to Āp. Dh. S. 12; two kinds of, viz, inten tionally committed and uninten tionally committed 61 ; unintention ally committed s. are destroyed by repeating Vedic texts 63; views differed as to whether all sins com mitted in past lives are destroyed by entering Kasi or whether only those of the present life 638; vocal sins 173; which diseases arise as the
results of which sins 173 Sirkar, Dr. D. C, 698
sisucāndrāyana 150 Siśukrcchra, same as Bālakṣcchra, 150 Sīta-krcchra 150 Sivad harmottara 396 Sivapurāṇa 445n, 519, 678n, 679 Sivasankalpa, sacred Vedic texts from
Vaj. S. 48 Skandapurāṇa 164, 187, 337n, 351,
352n, 363n, 369n, 370n, 371n, 372, 374, 375, 376n, 380, 381n, 382n, 385, 389, 391, 392, 394n, 399, 405, 407, 409n, 413, 416, 418, 440n, 442n, 448, 450n, 452 (closely follows Asv, gr, and Yaj.), 4580, 466, 468, 469, 478, 484, 512, 514, 517, 530,531, 539n, 547, 555, 562, 563, 564n, 566n, 573n, 577n, 578n, 579n, 589, 595, 596n, 597, 598, 603n, 607, 612, 613n, 616-625, 627, 630n, 631, 633 639, 640, 641n, 678n, 695, 725; is said to have 81000 verses acc. to Matsya-purana 624n Sloka-Gautama 5310 Smith, Vincent, author of History of
Fine Arts in India and Ceylon’ 720n Smrtis, conflict of, on the periods of
impurity, resolved in various ways by Madanapārijāta 270n; contain varying details of the same rite 89; one view is that details of all smrtis should be combined, if not in conflict 89-90; prescribe prāyaścittas for brāhmanas partaking of sraddha food 387; put uncleanliness on birth and that on death on the same level 309; ‘sarva-sakhā-pratyaya-nyāya’ applied to 89-90; some authors like Visvarūpa held the view that details about a prāyascitta in each smrti should be
kept separate and not combined 90 Smrticandrika 45n, 48n, 53n, 54, 82.
114n, 115n, 149n, 220, 227n, 231, 243n, 256n, 257n, 2610, 262n, 268, 270n, 273 (on āśauca), 275n, 276n, 282n, 285, 287n, 291, 292n, 3051 311, 332n, 338n, 350, 369n, 3700 372n, 374n, 375, 376, 377n, 381n, FOUND 382n, 383n, 394n, 395n, 404n, 4050
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406, 407, 409, 412, 415n, 416, 417, 419n, 420, 421n, 422n, 423n, 443n, 444n, 446n, 455n, 457, 458, 459n, 460, 462n, 463, 464, 468n, 469n, 473n, 475n, 477n, 478, 481, 484n, 514n, 520, 523 n, 524,531n, 532n, 546n, 547n, 569n, 578n, 591n,
651, 652n Smrtimuktāphala of Vaidyanatha 18a, 22n, 29, 60n, 67, 90n, 94, 95n, 101, 107, 148, 164n, 220, 240, 268n, 269, 273, 282, 288, 290, 296, 302n, 383n, 399n, 486 (followed by Madras smārta brāhmanas on srāddha), 532,
546n Smrtisagara 119n Smrtiratnávali 670n Smrtisamuccaya 574 Smrtisara 296n, Smrtyarthasāra 27, 56, 91, 92, 95n,
101, 129, 175, 177, 229, 230, 257, 272n, 286, 289, 291n, 304, 316, 318, 325, 365, 374n, 375, 416, 459n, 473n,
508n, 521, 526, 532n, 668n, 669 Snakes, supposed to subsist on wind
335 Soma, camasas filled with s., can be
drunk by priests one after another without incurring any blemish 328; distinguished from surā 20; extent of period of s. sacrifice 96; is food only of brāhmanas 196n; is king of brahmanas 196n; throws in a pit those who do not observe Soma’s
ordinances 154 Somanātha, tax on pilgrims going to,
was levied by Siddharāja, king of Anahilavād, but was later remitted at the intercession of his mother
571
Somāyana, an expiation 151-152 Son, of patita was condemned and ex
cluded from inheritance 106; saved father from hell called put 161;
what makes a son a real son 654n Sons, one should desire to have many
sons, so that at least one may visit
Gayā 652-653; twelve kinds of, re cognized in ancient times, of whom the kṣetraja, the putrikāputra and
dattaka most important 536 Soul, at time of death of one body
enters into another new one 335; eight qualities of; mentioned in Gautama and others 310; sauca, one of the eight qualities of the soul 310; was supposed to become, after death of body, associated with Yama and
pitrs 342 Souls, see under funeral rites
‘pindas’, after the death of the body are supposed to assume a body called ativabika, that such a body is secur ed by human beings alone and not by other beings 265; bodies that s. secure after death are called ātivā. hika by some and yātaniya by others 266; of departed persons who offered sacrifices when living become shin ing stars in the firmament 157, 166; supposed to take on a new bright body on cremation in Rgveda 193, 342; survival of, after death of body, is emphatically asserted in Tai. Br.
157 South Indian Inscriptions 712n Sraddhā, is addressed as a deity in the Rg. 351, 496-497; various defini
tions of 352 Srāddha, see amasraddha, aparāhna,
Aryasamaja, brahmanas, corn, ecli pse, food, hemaśraddha, jīvat sraddha, kutapa, Māghyāvarsa, panktipāvana, pārvanasraddha, pinda-pitryajña, pindas, pitrs, putra, salt, soul, sraddha; after noon preferred for ś, except for Vrddhi-sraddha and Amaśrāddha 370; agnaukarana, discussion about 461-462; ahitagni should not per form s. on any day except darṣa) acc. to Manu371n; among the brahmanas invited at s, two are meant for gods (and are called daiva or vaisvadeva brāhmanas) and threefom pitns 403,
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407; an atithi must be fed at a s. Devala recommends that an elabor 404 ; ancestors upwards from 4th ate s. should be performed only once viz, father, grandfather, great-grand- a year, 383; differences in many father of the performer’s great-grand- details of $. had asisen in the days father, are entitled only to the lepa of the Purānas, 363; differences (wipings of the particles of food among sutras whether young or old sticking to the hand of the perfor- learned brahmanas were to be invited mer) 482-483 ; brāhmanas alone are 388; digests on s, utilized in this to be invited for dinner at s. 383; volume, 363 ; discussion of the ques brāhmanas should pronounce bless- tion what Hindus of the 20th century ings at s. after they dine and sip should do about sraddhas 549-551 ; water, 468; brahmanas who are discussion whether a performer of ś. panktipavana should be invited at s. should perform the rite strictly in 385-386; called anvāhārya perform- accordance with the grhyasūtra of ed formerly on the same day after his own Veda or Sakhā or may pindapitryajña, but not now 362; include details found in other works, child whose upanayana has not 452-455; discussion whether per been performed is not eligible to former of s, studying one recension repeat Vedic mantras and cannot of the Veda must invite brāhmanas perform s. but an exception is made studying the same recension or could in the case of a son as to funeral: invite one who had studied any of rites for a parent 365; classification the three Vedas, 397-398; discussion of sraddhas, 380-381; confers long whether the daily Vaiśvadeva is to life, happiness, fame, prosperity, be performed before the starting of sons, and heaven on the performer, ś. rites or after they are finished 483 350; consequences that follow from 484; divergent views as to the stage disposal of the pindas in sraddha in when āvāhana of pitrs is to be each of the several modes of dis- made and about the mantras to be posal 481; daily $. prescribed by employed at s, 460-461 ; doctrine of, Manu for all householders to be carried to excess 383, 513; doctrine performed with food or water or of offering balls of cooked rice to milk or fruits and roots 369, dakṣiṇā ancestors at ś. presupposes or requires has to be given profusely towards that the ancestors are even after 50 the end of each s. and it is supposed or 100 years from their deaths cap that whatever may be wanting in .able of enjoying in an ethereal body mantras or the proper time or pro- the flavour or essence of the balls cedure is cured and made perfect by wafted by the wind 335; doctrine it 534-535; dark half of a month underlying the conception of s is preferred for, 370; definitions of s.
apparently opposed to the dogma of by Brahmapurāṇa, Mitākṣarā and karma and punarjanma, 335; eight others emphasize its connection with matters to be avoided by brahmanas sraddhā 334, 351; denotes, accord- invited at s, 411; emphasis on invit ing to some, three things viz homa, ing very learned brāhmanas became offering of pinda and gratification of practically nugatory by the rules of brābmanas invited to dinner, 335; some smrtis that one should not con derivation of word s. from sraddha partake of sraddha for three yeats= 351-52; description of pitrs as Vasus, after sapindana and that laid down Rudras and Adityas is only for various prāyascittas for dining at purposes of contemplation, 348 ; srāddha in the first, second or third a maximoped
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year after Sapindana 548; enu meration of 96 srāddhas to be performed in a year 382-383 ; even in modern times learned bra hmanas are unwilling to dine at as., particularly within a few years of death 387, 548; examination of the explanation of the doctrine of s. offered by Purāṇas and medieval digests 338-339; exclusiveness and pride of sub-castes even among brā hmanas go so far that Balambhatti recommends that Maharastra bra hmanas should not invite for s. bra bmanas of other castes even if very learned and particularly Konkanas thas and that men of one’s own sub caste should be preferred even if they are of blemished character 398; explanation how masisraddha came to be called the prakrti (the norm) of all sraddhas 258; explanation given by Purānas and digests how food offered into fire or eaten by brāhmana invitees at s. is enjoyed by the departed whatever form they might have attained after death (such as a god or daitya, beast, or snake or grass) 335-337; five classes of, acc. to Brhaspati and others 381; flowers allowed and condemned for employment in s. 416; food offered in s, is believed to be enjoyed by departed spirits in the world of pitrs 340; frugal or poor dinner not to be offered in certain sraddhas and on certain occasions 406; gift of bed stead used by the deceased to a brā hmana and his wife with appropriate mantra and other details recom mended by some puranas but severely condemned by the Padmapurāṇa 535-536; gifts of wealth, lands and houses on death of kings and great warriors and eulogies of such gifts and particularly of cooked food 534; guests coming by chance, while s. rites are in progress, should be honoured, since yogins wander over
the earth for the good of people in various forms 396; if a brāhmana, who is panktipāvana and fulfills the conditions laid down in Manu III. 132-146 be not available, one may invite as the next best course even a bandhu, father-in-law, son-in-law, one’s teacher of the Veda or pupil, daughter’s son, wife’s brother, a sagotra or even a brother 387; if a performer can afford to invite at s. only one brahmana, then he should frefer a chanter of the whole of Sama veda 399; if it is not possible to per form all sraddhas (except Sapindi. karana) according to detailed pro cedure, they may be performed by the procedure called ‘sankalpavidhi’ 532; if no brāhmana be available on śrāddha day, effigies with darbhas should be made, sraddha offered and fees and materials may be given later to other brāhmanas 406, 514; if primary procedure for a rite as laid down in sruti or smrti cannot be carried out, then one may resort to some substituted procedure 513 514; in eclipses the appropriate time for ś. is sparsakala 372; inquiry into the learning and qualities of brahmanas to be invited at ś. was allowed but not as to those who came by chance uninvited 391; in ś. on the birth of a son or in s offered by even a good sudra there is no feeding of brāhmaṇas 482; insti tution of, had a hoary antiquity even at the time of the Ap. Dharmasutra 349 ; inviting Bauddhas, Nirgranthas or those who espouse the Pañcarātra or Pasupata or Kāpālika doctrines forbidden 395; kamya s., examples of, 373; kuśas to be used in é, rules about 417-418; leavings of food in the plates of the invited brāhmanas and the vikira on darbināsiere the share or lot of persons of the family dying young and the leavings fallen on the ground were the lot of deceas
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ed slaves of the family 470n, 500; leavings of food in the plates of brā. hmanas should not be removed or swept away till sunset, as the spirits of those that were offered no water regale themselves with them 468; leavings of food cooked for sraddha dinner should not be given to a person inferior in qualities or to a sudra 468; literature on s, is enor mous in extent 362-363 ; long lists of persons not to be allowed near a Ś. 380; Mahalayasraddha 530-533 ; main underlying conception of śrāddha viz. a tender and affecti onate regard for one’s relatives, is admirable 550; mantra to be repeated at the beginning and end of all sraddhas 458; mantras at āvāhana in s. 460 ; mantras repeated in s, are deemed to carry food to the pitrs that are invoked by their names and gotras and as accompanied by Vasus, Rudras and Adityas 338 ; many works disapprove of extra vagance in inviting a large number of brāhmanas at s., since a large company affects five desiderata, viz. respectful treatment of brāhmanas, securing a proper place, proper time, purity and meritorious brāhmanas 403-404, 550; māsa preparations highly recommended in s. 421-422; may be performed on any day, if particularly appropriate materials or holy brāhmanas are available or the performer is near a sacred place 370; meant originally a sacrifice for the pitrs on amāvāsyā 369; method of giving invitations to brāhmanas for a Ś. 406-409; milk, which was allowed and which was condemned for use in s. 315; moksa results from performance of s. 350; monthly ś. on amāvāsyā was the prakrti (norm or model) of which Astakā and other sraddhas were modifications 361-362; nai mittika ś. 373, 381; non-Aryans (called dasyus in the Mahabharata)
like Yavanas, Mlecchas, Kirātas, Sakas, Cīnas may perform sraddhas 364; no legal machinery exists to enforce the liability to perform srāddha of the deceased whose wealth was inherited by an heir 510; no pindadāna on certain srāddhas, such as āmasraddha and on yugādi days 481; no scrutiny should be made about a brābmana of whom nothing is known, since siddhas roam on the earth as brāhmanas 389; no se to be offered to father or mother if he or she became a mleccba (by forcible or voluntary conversion) and the pinda to be offered to him or her should be offered to Visnu 483; no ś, for deceased ascetics except pārvana on the 11th day after death and every year afterwards 519; not to be performed on 14th of the dark half of a month for anyone except for those killed by poison or snakes or beasts or in battle or by brāhmana’s wrath 370n; number of brahmanas to be invited did not depend on the means of the inviter, but on whether he could honour them all well 403 ; number of brahmanas to be invited differed acc. to the views of different authors and works 402-404; observances for inviter and invitee 410-412; offer ings at s., acc. to some Puranas, become transformed into that kind of food that the pitrs require in the new bodies they might have assumed acc. to doctrine of karma and offer ings due to wealth acquired by unjust means gratify pitrs that are born as candālas 352; on amāvāsyā is nitya (obligatory) 426n; on 11th day after death, two views about 519; on thir teenth day of dark half of Bhadrapada highly eulogised 360; one can offer room pindas only to three ancestors ber ginning with one’s father and not to FOUNDED 4th, 5th or 6th ancestor even if one or more of the first three ancestors are
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be alive, 365, 511; one knowing only the Gāyatri verse but leading a well regulated life was to be preferred at ś, to one who knows the three Vedas but whose conduct is not well regulated 389; order of preference among invitees at s. viz. first ascetics, then a brāhmana, who has studied the four Vedas and itihasa and so on 389; origin of the institution of s. from Manu or from the Boar in carnation 349; pārvana ś. 431-514; performance of ś. at night or twilight or when the sun has just risen is forbidden (except in eclipses) 375; performed at a holy place and on yugādi or manvādi tithis yields inexhaustible gratification to the pitrs 374; performer of s. calls the pits to be present at the rite after taking permission of the invited brahmanas for the invocation 348; performer of, should as a rule invite a brāhmana who has studied some recension of the Veda and who is not of same gotra as the performer, who is not connected by marriage or who is not a teacher or a pupil or a friend, though some exceptions were recognized 385; performer of, should not observe a fast on sraddha day, but should partake of the food left after being served to the invited brahmanas or should at least smell it 469-470; performer of, should wash house floor, should cowdung it, should wash the clothes and cleanse vessels the previous day 409; persons (of over 50 kinds) to be shunned at a s. according to Gau tama, some of whom could be invited at a rite for gods accordiog to others 400-401; persons and animals that should be ejected from the place of s. or should not be allowed to look at it or disturb it 379-380; pindas are made by the performer or by his wife with the food that remains after agnaukarana and mixed with
sesame, honey and ghee and are offered by the pitr-tirtha 498n; pindas offered to the great-grand father, the grand father and father are declared to be identical respec tively with Vasudeva, Sankarsana and Pradyumna and the offerer of pindas with Aniruddha 350-351; pindas of cooked rice or flour were not to be offered in sraddha per formed on equinoctial days, on san krānti, on solstitial days, on ekādasi or trayodasi or on Magha and Krttika nakṣatras 481; pitrs assuming aerial forms were supposed to hover round and enter the brahmanas invited at s. 390, 401, 407; pitryā verses are each repeated loudly with abāva at the end of ś, rite 502; place that is full of insects or is arid or burnt by fire or terrific in aspect or gives out painful sounds or fetid smell is unfit for s. 379; points in which modern Madras manuals differ from those used in Western India 504; polluted by asuras is purified by sesame and by tying a goat near the place 419; poor man may offer, instead of sum ptuous food, uncooked corn, or some vegetables or some slight see or a few grains of sesame to a brāhmana with water or may offer grass to a cow or raise his arms and repeat loudly that he has nothing 425-426; practice of presenting the clothes, ornaments, bedstead, the horse and the like used by the deceased to the brāhmana invited for sraddha and also of donating an umbrella and sandals on the completion of sraddha 535; praise of the importance and benefits of, 349-351; pratisāmvatsa rika or pratyābdika ś. 529-530; prāyascittas prescribed by smrtis for dining at a pārvanasråddha, or vrddhisraddha, sapindad and other Sraddhas 387-388, 548, prayasdftas prescribed for partaking of food at Navasrāddhas, months and Sraddhas
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and yearly ones 548; principal act in s. rites is the feeding of brāhmanas 349; procedure if only one brābmana could be invited or was available 403, 513; procedure applicable to srāddha by one whose father was alive was extended by Visnu to one’s mother’s paternal ancestors 513 ; procedure if the performance of a sraddha on a particular day is rend ered impossible by an obstacle such as asauca 547-548 ; proper places for the performance of 377-379; qualifications of brāhmanas to be invited were few in the grhyasūtras, but smrtis and purāṇas add many more and enlarge the lists of those that should not be invited 384-390; question how sraddha was to be per formed if one or more of the three paternal ancestors were alive was discussed from ancient times and opinions varied 511-513; rewards for performance of sraddha in an eclipse 375; rewards for performing ś, on 28 nakṣatras from Kr̥ttikā to Bharaṇī (including Abhijit) 374; re wards for performing s. on the several week-days 373-374; rewards for per forming s. from the first to the 15th tithi of the dark half 372 ; rewards for performing s. on even tithis and even nakṣatras and uneven tithis and nakṣatras 370; rewards of pinda dāna 503; right to inherit is based under the Dayabhāga on the capa city to offer pindas to the deceas ed owner and not on actually offer ing them 510 ; rules as to the day (tithi) on which samvatsarika sraddha is to be performed if the day or month of death or both are not known 530: rules for testing the brahmanas to be invited at a s. 390-391; rules of conduct for the performer of s. 401-402; rules on removal of particles of food left in plates from which brāhmanas dined 468-469; sapindi-karana, 520-525; several
views about the final disposal (pratipatti) of pindas 480-481 ; should be begun on Kutapa (8th out of 15 muhurtas of the day) and should not extend beyond Rauhina (12th muhūrta of the day) 376; should be performed when one dreams an evil dream or when evil planets affect the nakṣatra on which a man was born 372 ; should not be performed in mleccha localities 378; should not be performed in the Trisanku country and in the countries of Kāraskara, Kalinga and others and in countries to the north of the Sindhu river 378-379; should not be performed on Nandā tithis, on Friday, on 13th of the dark half, on the nakṣatra of one’s birth 373 : sixteen srāddhas are laid down by numerous works as necessary to free the spirit of a deceased person from the condition of being a preta and pisaca 518; sixteen srāddhas, divergence of views about what they are and particularly whether sa pindi karana is included therein or not 518-519; sixteen sraddhas were and are now performed on the 11th day after death 520; some authori ties allow anyone to perform sraddhas (except sapindikarana) for any relative, particularly at Gaya 364-365; some Purānas condemn scrutiny into the character and learning of brāhmaṇas to be invited but digests explain away such passages as referring to sraddbas at tirthas 391; some purāṇas inculcate the performance of sraddha on a profuse scale, particularly at Gayā 404-405; some smrtis laid down very strict rules about the qualifica tions of brāhmanas for a s. 399-400; some smrtis recommend lavishy expenditure on s, Brhaspati requirt ing an heir to spend on s. hati the property inherited by him 404 ; some writers hold that in $
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agnaukarana, pindadānā and feeding of brāhmanas are all principal 482 ; some works lay great emphasis on inviting ascetics or yogins at s. and say that a yogin is superior to a hundred brāhmanas 388; some works state that rites for pitrs deserve pre-eminence over those for the gods 483-484; specific times most proper for performing s. 371; spot chosen for s. should be clean, should slope towards the south, should be cowdunged, covered on all sides and should be unfrequented and not owned by another person 377; śraddbā is the mainspring or root of, 351; s. may be separately offered to the mother in the Anvastakā rites, in Vrddhisraddha, at Gayā and on the anniversary of the day of death, but in other cases it is performed along with her husband 475, 662; sraddhadhikarin, general rule about, was that husband should not offer pinda to his wife, nor father to his son, nor elder brother to younger one, but exceptions to this were recognized 364-365; substances and utensils proper for being used at sraddha and those not proper 412 413; Suddhi (purity) should be specially secured in seven matters in s. viz, the body of the performer), the materials, the wife, the place (of performance), the mind, the mantras and the brahmanas 413; sugar is sacred and may be employed in sacrifices to gods and manes 414; texts support both views, viz. that food is offered direct to the deceased ancestors in s, and also that Vasus, Rudras and Adityas are the pitrs and devatās of s. 339; tbree classes of, viz. nitya, naimittika and kamya 369-370; three sanctifying things in s, are dauhitra, a Nepal blanket and sesame 413; three views as to what is the principal item in s., whether feeding of brahmanas, or offering of
pindas or both 481-482; tilas (sesame), great importance of, in ś. 418-419; times for performing s. 360, 369-377; times on which s, was obligatory (nitya) according to Viṣnu Dh. S. 372; times proper for kamya s. are eclipses, days of solstice, equinoctial days, Vyatipāta, sankranti and Srāddhas performed on them give infinite pleasure to pitrs 372; times for which pitrs are gratified by the offering of the flesh of several animals 422-424; tirtha śrāddha, see under Tirtha; treated under five heads viz , how, where, when, by whom and with what materials 340; to whom should the sons of two fathers, such as kṣetraja, putrikāputra and dattaka offer pindas 536-538; twelve kinds of, according to Visvamitra 381-382; two classes of, viz., ekoddista and pārvana 380; use of flesh in s, great divergence of views on 422-425; use of plantain leaves as plates was allowed by some and forbidden by others 421; use of wealth obtained by bribery or from patita persons, or arising from bride-price or declared unlawful is condemned 412; Vaisvadeva is to be performed before pindadāna in such srāddhas as Navasraddha and after pindadāna in yearly sraddha, in ma hālaya acc to some, while Hemādri gives more elaborate rules depend. ing upon whether the performer was an abitāgni or one who had no srauta fires 471-72, 484; variation in the names of Viśve-devas 457n; vedic benediction finely worded and comprehensive to be uttered by brāhmaṇas on accepting an invita tion for s. 409; vegetables, fruits and roots recommended/and con demned for use in ś, 4154116. vessels of iron condemned for use in 421 ; vessels of metals, particularly of silver, should be used in Sraddha, 420 ; vessels to be usedreich offering
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arghya water, for cooking sraddha food, for dining and for serving 419-421; vessels to be used in s. may be made from sacrificial wood or from palāśa or from a sea product (conch-shell) 420; views differed as to whether mother included step. mother in Parvana 475; Visnu is to be regarded as dwelling in the three piṇdas for the father, grand father and the great-grand-father 349, 351; Visve-devas are generally men tioned in Manu and Yaj., but later smrtis enumerated ten of them, two of them being assigned to each of five classes of sraddhas 457; Vrddhisraddha, meaning of, 359n, and it is same as Nandisraddha 527; was offered to three immediate ancestors, father, grandfather, great grandfather 365: water quality of. to be employed in s. 415; what food is of the nature of havis and fit for Ś. 412; what men and women should engage in cooking s food 462-466 ; when s. is performed at a tirtha the pindas should be cast into the sacred water, otherwise they may be cast into fire or water or handed over to a brahmana or may be allowed to be eaten by a cow or goat 480–481; who are entitled to offer Sraddha (srāddhadhikarin ) 364 365; who are lepabhajah or lepabhāginah 483; who are the deities of Ś, the three male ancestors or Vasus, Rudras and Adityas 348; whoever took the wealth of the deceased had to offer sraddha and pindas to the deceased even under the Mitāksarā system 364, 510; who should be invited for srāddha dinner according to the grhya and dharma sūtras 384-385; who was the real recipient of the offerin,s made in srāddha viz, the brāhmanas or pitrs 460; women and sudras should get ś. performed through a priest or they may them
selves perform ś. without mantras but only mention the name and gotra of the deceased 365; word śrāddha does not occur in any authentic and ancient vedic work, but only in the Kathopanisad 349-50; worship of rtus (seasons) in ś. provided for in some digests
433n. Sraddhacandrikā of Divākara-bhatta
363 Sraddhakalikā, 381n, 412, 459n Srādd bakalpa of Sridatta for sama
vedins 486 Sraddhakalpalatā of Nandapandita,
334n, 336, 337, 371, 381n, 382n, 387n, 398n, 403n, 409, 481, 483,
531n, 533, 535n, 540n, 541n Sraddhakārikā, 548n Sraddhakriyakaumudi, 266n, 334n,
376n, 380n, 407, 408, 409n, 410n, 417, 418n, 455n, 457, 473n, 4761, 512,514n, 518n, 519n, 520n, 523n,
524n, 531n, 532n, 546n, 547n, 548n Sraddhamayūkha, 544 Sraddhaprakasa, 261, 269n, 334,
343n, 349n, 350, 351n, 377n, 378, 379n, 386n, 388n, 389n, 3910, 398n, 399n, 401n, 408, 409, 410n, 411, 414n, 421, 457n, 458n, 460, 463, 467n, 471, 473n, 475n, 476n, 477n,
478n, 479, 529, 542, 544, 569n Srāddharatna of Laksmipati 486, 535n Sraddhasangraha, 459n Sraddha sāra 335n, 338n, 350, 471,
532, 533 Srāddhasaukbya (part of Todara
nanda ) 455n, 457n, 475, 476n Sraddhasūtra of Katyāyana 352, 408,
409, 411, 419, 423, 424, 435n, 439, 442n 466, 470, 472, 478, 486, 504,
516, 521, 525 Sraddhatattva of Raghunandana 263,
336n, 351, 352n, 370n, 380n, 406 com 407n, 408, 409n, 445, 446n, 4500, 457n, 458, 464n, 475n, 476n, 4790 486, 510, 516n, 520n, 527, 530n, 546n
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bes
Sraddhaviveka of Rudrad hara 334,
380n, 381, 396 (one of the longest lists of persons unfit to be invited at sraddha ), 406, 416, 486 (descrip tion of apatraka pārvanasraddha).
524n, 526n, 540n, 541, 545n, 548n Sridatta, author of Pitrbhakti 335n,
447n, 460, 486 Srisūkta, 444 Srotriya, meaning of 384n Srughna, modern Sugh on the old
Jumnā about 40 miles from Thane
sar 681n St John, Gospel of, 174n Stein, Sir Aurel, translator of the
Rajatarangini, 725, 755, 759 Steya (theft), becomes mabāpātaka only when brāhmana’s gold of a certain quantity is stolen 22-23, 101; meaning of, acc. to Āp. 22; none in certain cases, even if one appropri ates without owner’s consent 23 ; of two kinds, viz. accompanied with force (such as robbery or dacoity) and effected clandestinely 101 ; pra yascitta for theft of brāhmana’s gold weighing 80 raktikās or more was death for all offenders except brahmanas 101prāyascitta for bra hmana guilty of the māhāpātaka steya same as for sura of flour 101; praya Ścitta for, depended on various cir
cumstances 101 Story, of Ajigarta, who agreed to slay
bis own son when famished 100; of Bharadvāja, who, when famished, accepted many cows from Brbu, a carpenter 100; of Ekata, Dvita and Trita, 11, 11n ; of the birth of Yama and Yami from Vivasvat 198; of Indradyumna, 694-695; of Kavaṣa and Sarasvati 558-559, 680 ; of Naciketas 384n; of Nimi who perfor med sraddha for his predeceased son 364; of Paundraka Vasudeva, who challenged Krsna with the help of king of Kāśi 622; of Sagara’s sons reduced to ashes by the wrath of Kapila 595;
of ‘saptavyādhas’ 445n; of Sunaḥsepa 274 ; of ten Visve-devas to be in voked in five classes of śrāddhas 457n; of Tuladhāra and Jājali 570; of Uṣasti Cakrāyana and his par taking of forbidden food 100,681; of Vāmadeva, who desired to eat dog flesh when famished 100 ; of Visva mitra, who proceeded to take the haunch of a dog from the hands of a Candāla, 100; of Vyāsa, who, when on the point of cursing Kasi, was ordered by Siva who had assumed the form of an householder not to enter Kasi except on the 8th and
14th tithis, 638-639 Striparva 223 Sudarsana, commentator of Āp. gr 472 Suddhi (re-conversion) modern move ment of, for taking back those converted by force, fraud or other
wise, 118 Suddhi, see under sasauca’, ‘purity.’
sauca’; āśauca most important subject under 267; comprehensive term including purification after āsauca, purification of a person after contact with an impure object or person or certain evil occurrences and purification of food, pots, wells, temples &c. after they are deemed to be polluted 267; emphasis on, laid as early as Rgveda 310; is an attribute, acc. to Suddhiviveka, that confers a capacity or privilege for the performance of all dharmas 269: literature on, is very extensive 270; Manu divides it into two, viz. suddhi after death (pretasuddhi) and sof things (dravyasuddhi) 267, 309; means of purification 315 316; of dravya, is of two kiads, viz. purification of the body and of an external object 309 ; und destrous of, should perform Payituresti 312; smrtis contain extremely contradic tory dicta, particularly on periods of impurity, with the result rebat the
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Sūdrakamalakara 142, 364n, 477n Sugatisopāna of Pratihastaka 486
Mit. remarks that the usages in its day were altogether different from
those in the smrtis 270 Suddhicandrikā, com. on Sadasiti 270;
by Vinayaka alias Nandapandita 273, 276n, 295n Suddhikaumudi of Govindānanda
212n, 264n, 267, 269n, 270n, 273, 277, 296, 306, 313n, 317n, 318n, 322n, 323n, 324n, 326n, 328n, 332n Suddhimayūkha of Nilakantha 273 Suddhipañji,296n Suddhiprakasa (part of Viramitrodaya)
182, 183, 185n, 187n, 2120, 217, 218, 219n, 222n, 224, 225, 226n, 227, 229, 237, 262n, 263, 267n, 273, 275n, 278n, 282n, 284, 285n, 290n, 291n, 292n, 293n, 294n, 296, 299, 300n, 301, 304n, 311, 313n, 317n, 322n, 323n, 324n, 326, 327n, 330,
332n, 348, 540n, 541 Suddhiếrāddha 382 Suddhitattva of Raghunandana, 186n,
1870, 238, 256n, 265n, 273, 282,
290n, 295, 296, 299, 306 Suddhiviveka of Rudradhara 269,
285, 306, 319n
Suicide, 604-613; see under ‘sati’;
Alberuni’s remarks on religious s. 610; by starting on the Great Journey (mahāprasthanagamana) or by fall ing in fire or from a precipice for bidden in Kali age 302, 308; Dhar masastra writers generally condemn 5. as a great sin 604 ; divergent views of Harita and Manu as to allowing s, as a prāyascitta for grave sins like incest 604; every kind of s. was not condemned by the ancient smrtis 525; exceptions to the con demnation of suicide are found in the epics, smrtis and puranas 302, 525, 604-605; five meritorious kinds of suicide mentioned in Ain-i-Akbari 605n; gradually there was a revulsion of feeling against suicide at Prayāga or other tirthas and against starting on the Great Journey in the Hima laya 608; great poets like Kalidasa believed that those who killed them selves at Prayāga or Vata became free from the cycle of births and deaths even though they had not correct knowledge of the Supreme Reality 605; historical examples of kings committing religious suicide at holy places 605; householder was allowed to commit s. even if all right, by fall, or fire or drowning if his life’s work was done, or if he does not desire the pleasures of life and is a Vedantin 604; important verse found in Vanaparva and some purāṇas relied upon for the approval of religious suicide at Prayāga 606; Kūrma-purana recommends four modes of religious s. and promises residence in heaven for thousands of years 607; an old man or a man unable to observe rules of bodily purification or a man so ill as to be beyond medt1917 cal skill was allowed by some s to kill himself by jumping fronthargarkar Oriental
Sūdra, see under ‘samskāras’; could
drink any kind of intoxicant without incurring sin 21 ; could not drink pancagavya in early times, though allowed to drink without mantras in medieval works 142; disability of a śūdra who does not wait upon or serve a dvija 50; how to perform japa for removal of sin 49; boma. could be performed for, in ordinary fire through a brāhmana, acc. to some digests 78; prayascitta for killing a crow, hamsa, dog or the like same as for killing a sūdra 110; prayascitta for, was only 1/4th of that for a brāhmana sinner, except as to offences of violence against a dvija 81
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precipice or by fire or by drowning or fasting or jumping from Vața tree at Prayaga 604; one who, knowingly or unknowingly, wilfully or unintention ally, dies in the Ganges, secures on death heaven and moksa (according to l’adma) 607; psychology behind religious s. 611 ; religious suicide at Purusottama is referred to in Brah mapurana 701 ; religious suicide was allowed at Prayaga or at the Vata there or at some other tirtbas 604, 608; some medieval digests allowed religious s. to all varnas while Tirtha prakāsa restricts it to members of castes other than the first 609; some smrtis, the Mahabharata and some Puranas do recommend religious s. at Prayaga and other holy places 607-608 ; some writers of medieval times combat the view that religious s. is permitted 608-609; Tristbalisetu refuses authority to commit s. at Prayāga to any person abandoning his old parents, young wife and children and to women who are pregnant or have young children or have no permission from husband 609; wife was allowed to die on her husband’s death by sahagamana or
апиталана 604 Sūlapāṇi 1041 Sumantu 18n, 80, 258, 350, 415, 616n Surā, ksatriyas and vaisyas incurred
no sin by drinking any intoxicant other than sura prepared from flour 97; meaning of, 20-21; sharply dis tinguished from Soma 20; sudra in curred no sin by drinking even sura prepared from flour 97-98; uniuitiat ed boys and unmarried girls had to undergo ith prayascitta (i.e. 3 years) for drinking surā and, if intentionally done, for six years 98; word, occurs
in the Rgveda 20 Suracāndrāyana 151 Surāpāna (drinking of sura) 20-22 ; a
mahāpātaka, when 20; alternative
prāyascitta for 96-97; forbidden to boys whose upanayana bas not been performed and to unmarried girls 21; means taking surā down the gullet and not merely touching it with the lips 22; prāyascitta for ksatriya or vaisya guilty of 97; twelve years’ prāyascitta for, is meant for one who drinks surā (from flour) through
ignorance or force 97 Sūrasena, country, the capital of which
was Mathurā 682n Sureśvara, author of Kāsimrtimokṣa
vicāra 614 Susruta 4150 Sūtaka, employed in the Ait. Br. 269;
three meanings of, in smrtis, viz. (1) impurity on birth, (2) impurity on death alone, (3) impurity on both
birth and death 269 Suttanipāta 176, 550n, 707 Suvarna, meaning of 23, 129, 139n Suvarnakrcchra 151 Suvāstu (modern Swat), a river men
tioned in the Rgveda 534 Svarga, actions that lead to, enumer
ated in Anusasanaparva 166; an cient astronomical works located svarga thousands of yojanas above earth 168; description of the plea sures of 165–166: definition of Svarga in an oft-quoted verse 169 170; great drawback is that no new merit is accumulated there and that when the store of merit is exhausted one has to fall down from heaven and to be born again 166; is a place for those who die in battle 165; is not directly seen by any one, but one has to believe in its existence 170; mears unsurpassed joy in another life, according to Sabara, Kumārila and a few others Tou, váry ing views about what is meant by 168-170; Vedas, smộtis appchparānas hold view that s, is a place above the
earth 168 Svargarohanika-parva 164
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Sven Hedin 760 Svistakrt 357n Syrians, customs of, about impurity on
death 309 Tabus (or taboos), most important in
all ancient and modern primitive societies are those concerning the dead, women in child-birth and
women in monthly illness 309 Tagore 552n Taittiriya Aranyaka 43, 45n, 112, 113,
146, 155, 184n, 191n, 200n, 211,212, 227n, 230, 242, 245n, 246, 252, 304, 369, 384n, 441, 469, 488, 496n, 540, 543, 681, 736, 768 Taittiriya Brāhmana 11, 37n, 38, 40, 62n, 69, 122, 133, 137, 157, 184n, 189n, 230, 254, 266, 275, 329, 342, 343, 345, 365, 384n, 394n, 409n, 426n, 427, 428, 433, 434n, 446,
462n, 472, 543, 680 Taittiriya-Prātisakhya 45 Taittiriya-sambitā 10, 20, 37, 43n, 44n,
45n, 46, 48, 52, 57, 62n, 63, 69, 110n, 124n, 133, 145, 155n, 157, 159, 160, 168n, 197n, 201, 229, 230, 266, 309, 345, 347n, 348, 352, 353, 365, 384, 409n, 419, 426, 428n, 433, 435n, 439, 441, 442, 444, 447, 450n, 452, 460, 466n, 468, 472, 476, 477n, 497n, 499, 539n, 540, 543,
546, 550n, 554, 555, 593n, 607n Taittiriya-Upanisad 8, 158, 614 Tāndya-brāhmaṇa, 62n, 69, 557, 768 Tantra, meaning of, 440n Tantravārtika, 20n, 387, 453n, 687n Tapas, see fast; as a means of
removing consequences of sins 42-43; means ’ niyamas (restraint or strict observances) 400n; periods for which it is to be practised 43; what constitutes 42, 54 Taptakrcchra, expiation for brāh
manas for selling things and animals that should not be sold by them 117; great divergence of views about 138-139
Taraka, mantra variously explained as
om or the mantra Sri-Rāma-Rāma
Rāmeti’ 613n, 614, 635 Tarpana (satiating with water) 120,
133; if one cannot perform an elabo rate t., one may offer three handfuls of water with sesame and kuśas and the three mantras from Vāyupurana 120, 592n; is either principal or subsidiary (anga), the first being performed every day by a dvija householder for gods, sages and pitrs and the second as part of snāna or of bralmayajña 592n; sannyasin has not to do it but a widow has to perform it for her husband and his relatives 592n; must be done, even if day be not auspicious, at a tirtha, in Gayā, in the dark half of Bhadrapada with water mixed with sesame 592n; one whose father is living has not to perform tarpana 592n; was called pitryajña by Manu 369; water is poured with both
hands in t. 592n Tattvarthakaumudi, com, on Prāya Tattvartha
scitta-viveka 266n Tātparyadarśana, com. on Ap. gp 354n Taulvali, views of, on śrāddba 511 Teacher, a brābniana who is t. for
hire or who is taught by a hired t, or whose teacher is a sudra is unfit
to be invited at a sraddha 393 Temples, see under ‘polluted’, ‘puri
fication,’ ‘purity’; are holy 560; throwing open of, to all people held to be untouchable, by Legisla tive action in Bombay and C. P. 320-321 Text, nothing too heavy for a text
66n Theft, see ‘steya’; punishment for,
was death in some cases 69; misappropriation of deposit was liket t. and misappropriator was punished as a thief and had to return deposit FOUNDED or its price 72; person guilty of had to restore thing stolen or i
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price 74, 102; person guilty of, approached king with club 73, 101; prayascitta for, was to be double if the thief could not restore thing stolen or its price 102; prāyascitta and punishment for, were same
in some cases 73-74 Thomas, Dr. F. W, editor of Barhas
patya-sūtra 679; volume of Indian and Eastern studies presented to,
648n Tilas, four kinds of, 419; great import
ance of the use of, in sraddha 418 419; supposed to have sprung from body of Visnu 419 Tilak, author of ‘Arctic Home in
the Vedas’ 192n; far-fetched explana tion of Navagvas and Dasagvas by,
192n Time, for any religious act is of two
kinds, mukhya (principal or proper) and gauna (inferior) 377; in conflict
a linferior) 377: in conflict between proper time for a religious act and the complete means or materials for it the former should
be preferred 377 Tirtbacintamani of Vacaspati, 563n,
566n, 567n, 56, 570, 572n, 573n, 574, 576, 577n, 579, 582, 584, 586n, 587n, 588n, 589n, 590n, 595, 596n, 601n, 602, 609, 616n, 628n, 629, 631n, 6331, 648n, 6520, 6620, 667n, 668n, 672-673n, 674n, 675n, 699n,
700, 701n Tirthakalpataru of Laksmidhara, 561n,
562n, 563n, 565, 566n, 567n, 570n, 572n, 573, 575, 577n, 578n, 579,582, 584, 587n, 589n, 599, 601, 607n, 608, 613n, 616n, 629n, 630n, 637 (takes no notice of Pancakrosī pilgri mage at Kaśi). 639n, 6410, 651,
653 n, 668n, 683 n, 6840, 685n Tirtha-prakāśa, 10, 560n, 5610, 562n, 565n, 567, 568, 569n, 570, 5720,
3n, 574, 575, 576, 577, 578n, 579, 582, 595, 596, 601, 609n, 612, 627n, 628n, 633, 6550, 662n, 683, 684n
Tirtharatnākara of Anantabhatta, pro
bably the largest work on tirthas, is
yet in Ms. at Bikaner, 582 Tirthas, forests, mountains, holy rivers
and t. have no owner and cannot be possessed by a person as owner 590; do not occupy a prominent place in the sūtras, in Manu and Yaj, but are highly lauded in Maha bharata and Purānas and declared superior to sacrifices in several res pects 561-562; Literature on t., is far more extensive than on any other
topic of Dharmasastra 581-582 Tirthasāra (part of Nrsimhaprasada)
deals mostly with tirthas in the Deccan and Southern India, 565,582,
707, 717n, 718 Tirthasaukhya, part of Todarānanda,
582 Tirthatattva of Raghunandana 582 Tirthendusekhara of Nāgesa, 575, 582 Tirthayātrā (pilgrimage to holy places)
552-722; see ‘Gayā’, ’tīrtha’, ‘woman’, ’tonsure’; advantages of t. to the com munity and to the individual pilgrim 553 ; all religions lay great emphasis on the sanctity of certain places and enjoin pilgrimages to them 552 ; ancient Dharmasastra works lay em phasis on visits to tīrtba because of the benefits derived therefrom 553 ; as a means of removing the conse quences of sins, 55-56; brāhmana born and bred at a tirtha like Mathurā or Gayā should be prefer red to a stranger, though the latter may have mastered all the Vedas 579; brahmana should wander about tirthas acc. to Brahmapurana after his capacity to perform yajñas has come to an end 570; classification of tirthas into four, vizoru, daiva, (established by gods), asura (asso ciated with asuras libe Gaya). ārsa (established by sages such as Prabhāsa) and Mānusa Testablished by kings like Manu, siku nugrien567;
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dbarmas common to all men include truthfulness, restraint of mind, charity, ahimsã and t. 553-554; digests on tirthas follow a process of selection, i. e. each describes only a few tirtbas known to it 565; diges’s have a tendency to make every religious act more elaborate and harder 573; fast at a tirtha is optional according to Kalpataru but if observed it confers special rewards 473, 584; five classes of people do not reap the rewards of pilgrimage 563; four places of pil grimage for Buddhists 552; fourteen acts which a pilgrim had to give up after reaching the Ganges or other tirtha 578; held superior to Vedic sacrifices in several respects by the Mahābbārata and Purānas 561-562 : honouring the pitrs at the time of starting on t, is specially obligatory on rich men 574 ; house-holder whose wife is chaste must go on a pilgrimage with her, otherwise he would not reap the fruit of t. 568 ; idea in the Mahabharata and some Purānas was that t may help those who have no high moral qualities in removing their sins while those that possess moral qualities gain a great store of merit by t. 562-563; kārpati-vesa on t. 573; large rivers, mountains and forests have always been venerated in India as sacred and as the abodes of gods 552; literature on, is more exten sive than on any other single topic of Dbarmasastra 580-582; Mabā bhārata lays the greatest emphasis on the cultivation of high moral and spiritual qualities if the full reward of t, is to be reaped 562; Mahābhārata and some purāṇas emphasize that a pure mind is the real tirtba and that it is better to stay at home and perform one’s duties including performance of vedic sacrifices than undertaking t.
570; Mahābhārata and Purānas con tain at least 40000 verses on t. 582; meaning of tirtha in the Rgveda and other vedas is either ‘road’ or ‘ford’ and rarely a holy place 554; meaning of tirtha in this section 555; meaning of tirtha is sometimes extended to places where Agnihotra and sraddha are performed, to temples, to house where Veda is being studied, to cowpens, parks, where an asvattha tree exists, where a teacher stands or a chaste woman dwells 564; mode of travel, use of convey ances, horses, bullock carts, wearing of shoes, rules about these in Purānas and digests 576-577; mundana and ksaura distinguished 575; not only men of all varnas but also women and even cāṇdālas have adhikāra for t. 567-568; number of tirthas declared by Vayu, according to Matsya, Padma, Nāradiya and other Purānas, is 35 millions in the sky, the aerial regions and the earth 564 ; number of tīrthas, acc. to Varābapurāṇa, is 60 thousand crores 564n; one should not enter upon an examination of the worth of brāhmanas at a tirtha 578-579; one who wants to under take t. should pay off bis three debts, should provide means of maintenance for his sons and consign his wife to their care 571; rewards promised for baths at tirthas 727; rites to be performed when a person undertakes a t.572–73, 583; rivers in general, certain named rivers and waters are referred to with great veneration as early as Rgveda 555; sacred places for Moslems 552; sankalpa to be made at starting on t. 577; Shah Jeban, emperor, remitted the tax levied on pilgrims at Prayaga and Kāsi owing to to eloquent pleading of Kavindrilly cārya 571 ; six rivers having the sources in the Himalaya and six to 1917 the south of Vindhya are declared a TARAN
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to be most holy devatirtbas by Brahmapurana 567 ; some digests state that a pilgrim has to wear the karpati dress at all tirthas when he is actually travelling, while others say that he has to do so only at Gaya 573; some purāṇas say that some virtues may be called mental tirthas and purity of mind is the highest tirtha 563; some say that tonsure and fast are necessary at all tirthas except at Kuruksetra, Viśālā, Viraja and Gayā 574; srāddha has to be performed at most famous tirthas, but from the procedure of sraddha are omitted arghya, āvā hana, entering the thumb of the invited brahmana in the food served, the question about being satiated and vikira 616; sraddha may be performed at any time after a pilgrim reaches the tirtha 616; sraddha at tirthas consists, if the whole pro cedure cannot be followed, in offer ing pindas of barley meal or rice cooked in milk, cake of sesame or jaggery and one should offer a single pinda to all relatives after pārvanaśrāddha and another pinda for servants, slaves, cattle, trees etc, 616-617; tended to foster the idea of the fundamental unity of India and Indian culture 553 ; tended to level up all men by bringing them together to the same holy rivers and shrines 553; three grounds on which tirthas are said to be holy 554-555; tonsure and fast are not obligatory but only kāmya according to Kalpa taru but otherwise according to others 573-575; t., sacrifices and various gifts are the means of clean sing the mind 563; t. yields full fruit only if performed bare-footed 576; t. yields fruit to men of all varnas and āśramas 563; use of bullock-cart condemned in Matsya purāṇa as leading to hell and of other conveyances (not drawn by
bulls) as fruitless, but Kūrma recommends to those who are unable to walk conveyances drawn by mules, horses or men 576; use of a conveyance is according to Kalpataru condemned only in pilgrimage to Prayāga 576; use of a vessel allowed 577; view that the institu tion of t. was first started by Buddhists and Jains is wrong 558; was deemed very early to be a way of redemption of sins for men and women 569; was favoured by writers on Dharmasastra by prescribing that no money was to be demanded by a ferryman or a toll officer from a pilgrim, from a pregnant woman, from a vedic student, forest hermit or ascetic, but this was not followed even by Hindu kings 571; whether tonsure at the time of starting on a pilgrimage is obligatory 573 ; who are eligible for or have adhikāra for t. 567-571; widows, ascetics and Sudras have to cut all hair on pilgrimage 575; women could not undertake t. without husband’s permission 569; works on, repel by their over-statements and exaggera tions, when they state that pilgrimage to a particular tirtha will yield all one’s desires in this world and the next, that even gods secured perfection at Puṣkara, that Prthū daka is the holiest of tirthas etc.
565-566 Tirthayātrātattva, of Raghunandana
(published in Bengali characters) 669n, 670, 673n, 674n
Todarānanda, 59, 376n (on sraddba),
382n, 398, 408n, 417n, 4570, 4610,
462, 475, 476n, 484n, 582 Tolappar, followed by Madras” Vaisna
vas on srāddha. 486 D Tonsure (vapana or mundana)quyide un
der Prayāga; Āp.Dh.s. provides that all sapindas younger than the deceas ed had to undergo tonsure 218; differ
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ence between mundana and kṣaura 575; differed according to extent of expiation 123; forbidden in the case of one whose wife was pregnant, 122–123; in prāyascittas, 122-124 : in case of married women whose husbands were alive was restricted to cutting off two finger-breadths of bair 123, 574, 575; may take : place on 2nd, 3rd or other day up till sraddha on 11th day after death 217; mode of, in daiva form de- clared in Tai. Br. 122 ; mode of daiva t. prescribed for ādbāna, isti and soma sacrifices 122 ; necessary because sins were supposed to resort to the hair of those that became pilgrims 574 ; not insisted upon in expiations for king, prince or learned brābmanas, but then they had to undergo double the usual penance 123 ; no tonsure in candra yana performed solely for accumu lating merit 135; Do tonsure if cremation took place at night 217 ; none at Gayā 669; occasions when t. should be undergone 122, 574 ; of performer of cremation rites 217; three kinds of, asura, daiva and mānuṣa, of which only the last two are allowed 122 ; religious occasions for tonsure 573-575; res tricted to hair on the head and lips generally (the top knot, hair on eye brows and on the trunk being ex cepted) but in expiations the ex ception was not enforced 122-123; seven cases where t. is obligatory 217, 574; unnecessary acc. to some, in expiations other than candra yana 124 ; whether obligatory when starting on a pilgrimage 573-74; widows. Sudras, and ascetics had to submit to t. of all hair in prā
yascitta and tirthayātrā 123, 575 Touching, prāyaścitta for t. certain
men, women in certain conditions, animals &c 114; included indirect touching also for purposes of prāya
scitta 114; t. cândalas, mlecchas, bhillas and Parasīkas, entails a bath with clothes on 114; t. Bauddhas, Pasupatas, Laukāyatikas and atheists required expiation by bath with clothes on 115; t. shoemaker, washer man, fisherman, hunter, dog, nata and several others requires sipping
water as purification 115 Toyakrcchra (also called Varuna
krochra), a prāyascitta, described 140. Traikakuda, a peak of the Himalaya,
from which an eye salve was brought
559 Trikāndamandana. 226. 311. 377.
300 Trimadhu, 384, 449n, Trimsat-sloki 255n, 273, 276n, 281n,
286n, 290, 292, 300; com. on, by
Raghunatha 273, 285, 286, 296n Trita, see ‘Ekata ’ Trināciketah, explanations of 384n Trisanku, boundaries of the country of
378-379 Tristhali, means the three holy
places of Prayaga, Kasi and Gayā
596 Tristhalisetu of Nārāyanabhatta 365n,
405, 565, 577, 582, 596, 598, 599, 600n, 601, 602, 603, 607n, 609, 613n, 614, 615n, 617, 624n, 625n, 626n, 627n, 628n, 631n, 632, 633, 635, 638, 639n, 640n, 648n, 652n, 654n, 655n, 657n, 661, 662n, 663n, 666, 667, 6680, 669, 670, 673n, 676n, 6770 Tristbalisetusārasangraha, 568n, 582,
609, 616n Trisuparna, explanations of 384n, 449n Tulāpurusa, an expiation 139 Tulasi, leaves should be avoided in
sraddha acc. to Smrtyarthasāra, but others allow them 416-417 Tup-tikā of Kumārila on Jaimi
Purvamimamsāsūtra 169 Turuska (Turk). treated as low as
cāndala 115
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Turuska-danda, means, in Gahadvāla
inscriptions, money levies imposed
by Moslem rulers and raiders 5720 Tylor, author of ‘Primitive culture’
585 Uddalaka-vrata, described 111; ex
piation for vratyatā 111 Udyogaparva, 704n, 707 Uba, substituting another word or
words in place of a part of a mantra or the like 514-515, 517 Untouchability, no question of, arises
when bathing in holy waters, in marriages, in religious festivals, in a battle, in case of invasion, when a
town or village is on fire 569-570 Untouchables, no purification required
even for dvijas for touch of, on certain occasions such as battle, fire, religious festivals and marriage pro
cessions 115,332 Unvala, Dr. J. M. 118 Upacara, meaning of, 489; 5 and 16
upacāras in worship 583n, 676 Upahavya, a sacrifice 63n Upanisad texts, japa of, as purifier
from sins 45; repeating or uttering into the ear of a dying man Up, texts 185; speak of the soul proceeding by
the path of arois, day, etc, 265 Upapā takas, derivation of word upa
pātaka 35; expiation for all u, is same as for govadha or it is Candrā yana, Parāka, Gosava or subsisting on milk for a month 107; fitfy-one u. enumerated by Yaj. set out 33-34; go vadha stands at the head of all u. 107; if a brahmana killed a ksatriya, vaisya or sudra, it was an upapātaka, unless the ksatriya or vaisya was engaged in soma sacrifice 95; if re peatedly committed, make a man patita 35; number of, varies from smrti to smrti and from time to time and was very large 32, 106; purifi cation for, by repeating Veda thrice while fasting 107; what are u. acc. to Baud. Dh. S. 14
Upavasa (fasting), as a means of re
movin; sins 52-54; meaning of, 52 Upavitin, meaning of, 487n Usages, of countries, marrying a mater
nal uncle’s daughter prevalent in Deccan and Southern India but con demned by Manu and Baudhāyana 82; to be considered in giving deci
sions 82 Uśanas, smrti of, see Ausanasa smrti;
323n, 409, 470n, 519n, 521, 524n Usurer, a brāhmana who is u, is unfit
to be invited at śrāddba 393 Utpala, commentator of the works of
Varahamihira 168 Uttarādhyanasūtra 43, 165, 445n (story
of seven brothers), 646, 687 Uttararāmacarita 601 Uttarayana, those who die in, proceed
by the Devayāna and do not return 188: waiting for, on the part of
Bhisma explained 188-189 Utthāpinyah, verses 200n, 242 Uvața, commentator of Vājasaneya
samhita 433n Vācaspati, on dharmasastra 282n, 575;
author of bhāsya on Yogasutra 22,
50n (different from preceding) Vācaspati, author of Candanadhenu
dana 542n Vaidhști-yogas, 13 in a year, 383n Vaidya, Mr. M. V. 648n Vaidya, Dr. P. L. 176n Vaidikasārvabhauma’s works on pūrva
and apara kriyās, followed by
Vaisnavas in Madras 486 Vaijayanti, com. on Satyāsādha-srauta
sutra 265n,253n, 254; com. on Visnu dharmasūtra Vaikhānasasmārtasūtra 112n, 223, 225,
227, 231, 240, 241, 304, 355, 474,
4910 vaikhānasa-śrautasūtra 57,1910233,
3650 Vaisnavāmrta, a work 1871 Vaisnavi řk is Rg. 1622. 17 Hidam
Visnur-vi-cakrame), 466arch Institute
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Vaisnavi yajus is Tai S. I. I. 3.1
(Visno havyam raksasva), 466n Vajasaneyasambitā 20, 370, 38, 43-44,
46, 48, 57, 69, 124n, 137, 138, 146, 155, 182, 197n, 209-211, 229, 240, 248-251, 296, 298n, 300n, 306, 317, 346, 348, 352, 357n, 384, 409n, 419, 426n, 427, 429, 430, 432, 433, 435n, 439, 441, 442, 443n, 444, 447, 449, 450n, 452, 460, 464, 466n, 468, 472, 477n, 479, 480, 486, 497n, 498, 502, 505, 506, 507, 108, 509, 515, 522,
540, 543, 546, 554, 557, 559n, 606 Vaiśvadeva 144 Vaitarani, river in the nether world,
full of foul smell and blood 163 n Vajra, a prāyascitta 149 Vajrapañjara, a Durgāstotra in Kasi
khanda 638 Vakyabheda, fault of 226 Vamadevyagāna 307 Vamadevya verses 307 Vāmanapurāṇa 240, 296, 298n, 302n,
306, 317, 324n, 325, 535n, 556n, 560n, 564 (fine rūpaka about the soul being a river full of the water of control), 565n, 566n, 568, 625n, 626, 655n, 659, 682, 683, 684, 685, 686, 704n, 712; chapter 12 of, is
called Karmavipāka 177 Vanaparva 165, 166, 310, 371n, 559n,
561, 562, 565, 567, 582, 589n, 595, 598, 601, 603n, 606n, 608, 614, 629, 647, 649, 651, 653, 682, 685, 704,
484, 564n, 579, 582, 587, 589, 594n,
666n, 690, 691, 708,.711 Varābamihira (see Brbat-samhitā) 168,
376n Vārānasi, see under Kasi Varanasi see, Varātikā (cowrie) 129 Vārkakhandi 354 Vārtikas, on Panini 354n, 619, 687,
703, 707, 745 Varuna, as lord of waters even in the
Rgveda 140; called king in the
Rgveda 193 Varunakrcchra, a prayascitta 140 Varunapraghāsa, one of the cāturmas
yas 37-38; was a rite in which the sacrificer’s wife had to confess directly or indirectly whether she
had a lover 40 Vasisthadharmasūtra, 13, 14, 16, 18,
21, 22, 23, 25, 32, 35, 40, 42, 44, 46n, 47, 48, 51, 54, 61, 62n, 68, 72, 73n, 74, 75, 77, 83, 88, 91, 93, 95, 96, 97, 99, 103-107, 110-112, 121, 122, 125, 128, 130, 135, 138, 142, 145, 150, 172n, 174, 175, 214, 218, 219, 223, 239, 258n, 281, 297n, 314n, 315, 316, 317, 325, 327, 360, 365, 366, 368, 370, 392, 394n, 398, 401, 403, 410, 411n, 413, 423, 425, 435n, 440, 454, 464, 467, 468, 524, 536n,
560, 606, 653 Vasus, are eight 490 Vāyupurāṇa, 181, 339, 343n, 344,
345n, 348, 349, 364, 368, 372, 373n, 374, 378, 380, 385, 388n, 390, 392, 395n, 396, 397, 399, 404, 405, 411, 412, 414-416, 417n, 418-420, 423. 446, 449n, 458, 464, 479, 481, 484n, 519n, 539n, 541n, 545, 550n, 560, 563, 566n, 573, 579, 590n, 592n, 607n, 617, 620, 622, 644, 649-651, 653-656, 660, 661, 662,
668-676, 683, 688, 689, 704, 708n Vāyavya-krcchra, 150 Vedāngas, six 386 Vedāntasutra, 20n, 53n, 66, 67, 68, 100, 158, 161, 165, 186, 188, 189,
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707
Vanaprastha (forest hermit), has to
observe no asauca on a relative’s death (except bath) 298; no āśauca for relatives on death of 305; three
daily baths prescribed for 311 Vapana, see tonsure” Varāha (coin) was equal to five
rūpakas 151
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374, 385, 387, 388, 392, 396, 399, 401, 405, 409, 425, 445, 448, 456, 158, 460, 463, 473, 480, 482, 483,
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Vedanta texts, japa of, as purifier from
sin 45-46 Vedas, japa of the samhitās of all, as
purifier from sin 45-46, 128; japa of single verses or prose passages of, efficacious to remove sins, acc. to some smrtis 48; study of, consumes all guilt 47; views differ as to stop ping of Veda study and performance of srauta rites by relatives during
days of impurity 240, 300 Vedis, five, of Brahmā are Samanta.
pancaka (northern ), Prayaga (middle), Gayāśiras (eastern), Virajā (southern) and Puskara (western) 682n Vendidad (Parsi scriptures) 192n,
231n Vidyāpati, author of or belper of the author, queen Visvāsadevī, of Ganga
vākyāvali 583n Vidyānivasa, author of Dvadasayātrā
prayogapramana 697n Vidyasūkta, 444 Vijnanesvara, author of Mitāksara
129, 368 Ninasana, place where river Sarasvati
disappeared in the sands. was boly
682, 684 Vinayaka-santi 178 Viraja or Virajā 574n Virajakṣetra, extends a little beyond
Jajpur in Orissa 694n Virasana, a posture 148 Visala, is Ujjayani or Badarika 574 Visamasraddhas 263 Visnu 544, 574; explanation of the
Rgveda verse stating that v. took three steps 645; repeating one thousand names of, as a means of driving away a disease 178; repeat ing one thousand names of Visnu in
the ear of one dying 185n Visnudharmasútra: the commentator
states that it is the Kathakiva. sraddhaprayoga that the sutra sets out in chap. 73, 461n; some ver- ses of, are the same as Bhagavad-
gitā 236n; 9n, 15, 16, 19, 25, 27n, 30-32, 35, 40-42, 46, 47, 48, 51, 53, 55, 66, 70, 72, 74, 75, 79n, 83, 84, 88, 96, 99, 101, 102, 104, 107, 110, 111, 116, 118, 119, 121n, 125, 126, 128, 130, 131, 133-143, 144n, 145, 147-151, 153, 154, 161, 162, 164, 166, 173, 174, 214, 218, 219n, 220, 227, 236, 238, 240, 241, 243, 244, 256, 257, 258, 271, 278, 281, 287, 288, 290, 291, 292, 297n, 298, 300, 303, 306, 311, 312, 314-317, 321, 323-331, 339, 340, 348, 358, 360, 364, 365, 366, 372, 375, 378, 380, 386,388,390,392, 401, 414, 416, 418, 420, 421, 423, 424, 447, 450n, 460, 463, 464n, 466-469, 470, 472, 477, 479, 482, 483, 497n, 512, 517, 519, 521, 523, 533, 539, 560n, 571,
646, 653 Visnud harmottara-purana 47, 76n, 117,
131, 140, 141, 149, 150, 153, 164, 177, 265, 344, 349, 350, 378n, 397, 411, 418, 422n, 423, 441n, 447, 448, 452, 453, 458n, 459, 461, 463, 466, 480, 481, 482, 521, 528, 539n, 540n,
541n, 553n, 561n, 563, 576n, 578 Visnupada, hill of this name existed
near Delhi at Meharauli 646n; occurs in the Nirukta and Visnudharma sutra 645, 653; south of river Vipāsa
647n Visnupurāṇa, 41, 50, 51, 84n, 122
153, 162, 163, 168, 170, 216, 234 238n, 23%n, 241, 256, 261, 296, 302, 349, 350, 353, 368, 372, 374, 380, 387, 392, 395, 396n, 403, 404, 405n, 409, 4131, 414, 415, 419, 423, 425, 440n, 445, 448, 460n, 473, 482, 516, 520, 521, 528, 534, 576, 587, 595, 622, 623, 641n, 659, 682n, 688, 689,
690, 691, 705 Visvajit, a vedic sacrifice, ir prāyas
citta for brāhmaṇa mwder 91 920 Visvamitra, smrti of 23 J 100 Visvarūpa, commentator of Vipavalk
yasmrti, 10, 18, 19n, 233 233.35, 660, 75n, 90, 107n, k108 horietan
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161n, 225n, 274n, 313n, 316n, 321,
324n, 3300, 336, 371n Vitthalabhūsana of Gopālācāryā 717-
718 Vitthala-rn-mantra-sāra-bhāṣya of Kā
sinātha Upadhyāya 721 Vivadaratnākara, 69, 109n Vivāgasuyam (Vipāka-srutam ) 176 Vivasvat, marriage of, with daughter of
Tvastr 198; Yama and Yami are
children of, 198 Vrata, three ways of observing v. on
Darsa-pūrnamāsa isti 52 Vratod yapana, description of, at time
of a man’s death 183-184 Vratya, is one whose upanayana has
not been performed at proper time
111; prāyascitta for being a, 111–112 Vratyastoma, a Vedic sacrifice 62 ;
prescribed in the case of him whose upanayana was not performed at the proper time 62n; used for bringing into aryan fold persons not born
into it 118 Vrddha-Atri 292n Vrddha-Bphaspati 25n Vrddha-Gautama 1126, 137, 174, 386,
389, 392 Vrddha-Harita 15, 32, 36, 65n, 75,
123, 164, 216, 225, 226, 204, 575 Vrddha-or Vrddhi-krcchra 150 Vrddha-Manu 222n, 2850, 3710, 390,
532 Vrddha-Parāśara 113, 503n Vrddba-Śatātapa 441n Vrddha-Vasistha 263, 383, 372, 470,
529, 547 Vrddha-Viṣnu 80 Vrddha-Yajnavalkya 114n, 210n, 302,
509n 525 Vrddhisraddha-see Nandimukba-srād. dha; mātrsrāddha is a part of it and if a sufficient number of brāhmanas is not available then women who have a son and whose husbands are alive may be invited for groups of mātrs and mātāmahis 529
Vulliamy, C. E, author of Immortal
man’ 180, 232n, 342n, 347n Vrsotsarga (letting loose a bull) 539
542; if a bull be not available on 11th day after death an effigy of a bull made of darbhas and flour or clay may be employed 541 ; great importance of, 541 ; none for a woman, but a cow together with its calf may be donated for her benefit 542; procedure of Visnudharmottara closely follows that of Viṣnud harma sutra 541n ; procedure of, according to Visnud harmasutra 539-541; quali ties of the bull to be let loose for the benefit of pitrs 539-540; under
lying idea of this rite 542 Vyāghra 59n, 75, 517, 520 Vyāghrapa da 477n Vyāhrtihoma, should be of 28 or 108
oblations 121 Vyahrtis (mystic syllables ‘bhūr,
bhuvah, svah “) 121, 490 Vyāsa 22, 28, 54, 80, 83n, 105n, 106,
1870, 369n, 469, 514, 520, 546 Vyāsakrochra, same as Maitrakrcchra
150 Vyatipāta, defined 171n; thirteen v.
yogas in a year 383n Vyavahāracintamani 119n Vyavahāramayukha 257n, 280, 535n,
538n, 569 Vyavahāranirnaya 280n Water, all deities are centred in waters
553; at a prapa or from a jar placed near a well or from a leather bag, should not ordinarily be drunk except in distress 325 ; difference of opinion as to the number of handfuls of water to be offered after crema tion, viz. 10, 55 or 100, 218-219; duty of sapindas and samānodakas to offer water to deceased 221 ; held to be a great purifier even so early as the Rgveda 321 ; hymns and verses in the Rgveda addressed to FOUNDED waters as divinities 321, 555; in a voked for carrying off sin 7, 555
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mixed with gold over which the Gayatri verse had been recited employed as purification of cooked food 328; no pollution recognized in large reservoirs 324; number of handfuls of water to be offered to deceased depended upon the usage of the country or on caste 219; offered to a deceased person after cremation by any or all sapindas 218-220; of a flowing river, spring and deep tank is always pure 322-323; w. and mud on roads, though trodden by low castes, dogs and crows become pure by the wind and sun 323-324; person could, if he chose, offer water to his deceased married sister or daughter or to a friend, to father-in-law on their death 221; procedure of offering water to deceased 219; purifica tion of 322-323 ; purification of, is brought about by the sun, moon and wind and by means of the urine and dung of cows 324; rain water deemed to be impure for ten days 324; symbolic dialogue between person offering water to deceased and that person’s relatives or brother-in-law or with a king’s officer, 221-222; should be sipped or touched when a man engaged in religious rites hears a mantra addressed to pitrs, scratches his body, looks at a low caste man, or allows wind to escape from his abdomen, laughs loudly or utters an untruth, touches a cat or a mouse, uses harsh words or has a fit of anger 321; what
water is deemed to be pure 322-23 Well, purification of static water in
wells and small reservoirs is same 324 ; when a well or a reservoir with a dam is constructed by men of the lowest class no prayascitta is pres cribed for bathing or for drinking that water 3.4; when deemed to be extremely polluted 323
Wife, see under pativratā; even a
kṣaţriya wife of a brāhmana āhitāgni, if she died before him, was to be cremated with his sacred fires, acc. to Visvarūpa 226; husband had to observe a brief asauca on the death of a wife wbo had left him or had inter course with another of the same or higher varna, but had to observe no asauca if she lived with one of lower varna 290 ; of āhitāgni was cremated with his sacred fires and sacrificial implements if she died before him 225; of āhitāgni dying after him was to be cremated with nirmanthya fire 226; of brahmana, even of the Sudra caste, was not to drink surā 22; of dvija was forbidden the drink ing of surā 21; of deceased dvija was made to lie on the wooden pile in cremation ground and then made to get up, acc. to sūtras 207; of sacrificer in Varunapraghāsa bad to confess whether she had a lover 37–38, 40; virtuous w. alone was cremated with srauta or smārta fire 226; was given only two alternatives by Visnud harma-sútra and others on husband’s death, viz. becoming a sati or leading a life of perfect celi bacy 256; was authorised to per form funeral rites and yearly and other sraddhas for her husband with Vedic mantras by some late works, though some purāṇas were against
tbis 259 Wilson, translator of Visnupurāṇa 726,
763 Winternitz, Dr. M., author of ‘History
of Sanskrit Literature. 646n Witness, bearing false w. was like
drinking surā 72; is promised heaven if he tells the truth but hell if he lies 161; w. telling a falsehood for saving a man from death penalty had to
offer a rice oblation to Sarasvall 4 Woman, even a patita wolnæty was to
be given bare maintenance and was not to be cast on the streeterli Senthow
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to perform japa for removal of sins 49; Hindu w. succeeding as heir to her husband has a qualified owner ship over inherited property, she could alienate validly a small part of her deceased husbands’ estate on pilgrimages to Gaya,Pandharpur and some other tirthas 569; no expiation for killing a woman intentionally, acc. to Visvarūpa 18; whatever a woman does relating to benefits to be derived by her after death with out the permission of her husband or husband’s father or her son be comes fruitless 569; who became patita and did not undergo expiation could be excommunicated by process
called Ghatasphota 105 Women, asauca for married w. in the
case of the death of parents or brother or in case they hear of it beyond ten days, within a year or after a year from death or of death of grandfather 278-279; in case of married w. if they were delivered or died at father’s house then only the father has to observe asauca for one or three days, but none other- wise, acc. to Visnu 278 ; four classes of, that were to be altogether abandoned and not given even starving maintenance 105 : guilty of offence liable to death sentence are to be punished with cutting off a limb 80; married w. had to observe asauca for three days for death of parents or step-mother if ten days bad not elapsed from death or for the remaining days out of ten 278; may perform pranayamas and give gifts as penances in secret 125; of dvija classes guilty of adultery with a sudra could be purified by a penance if they do not give birth to a child of the intercourse 105; of all varnas were allowed to drink pañcagavya as remover of sins 142; three acts specially condemned in women, viz, sexual intercourse with
a man of lower vana, causing abortion, killing husband 105; rules about uncleanliness for women in monthly illness are older than Tai. S. 309; that have adopted heterodox views and practices, that are thieves of gold and the like, that attempt to kill husbands, that are unchaste, that drink liquor or attempt suicide should not be offered water on death and no āśauca should be observed for them 301; tonsure of entire head prescribed for all women at Prayaga by Raghunandana, though others did not agree 603; were regarded as unclean on child birth, the duration of impurity depending on the sex of
the child 309 Worlds, of Indra, Prajapati, Varuna,
Vāyu and other gods promised in the Upaniṣads 165; three w. 165,342, 343; three lokas of devas, pitrs and of worms and creeping beings in the
Upaniṣads 188 Yajna, was dharma par excellence in
the Brahmana period 680
SO
Yajnapatras, cremation of sacrificer
with, is pratipattikarma of the pātras, 208n; some were either donated or thrown into water on the
death of the agnihotrin 208 Yajnasvamin, 148n Yajñavalkya-smrti, 9, 10, 140, 16, 18,
23, 25, 29 30, 33, 35, 42, 44, 48, 50, 59, 60n, 61, 63, 65, 66, 68, 71, 83, 84, 86n, 88, 99, 101, 103, 105, 106, 107, 108n, 109, 110, 111, 113, 114, 116, 118, 119, 121, 122n, 123, 126, 127n, 128, 133, 135, 143, 145, 152, 161n, 162, 163, 173, 178, 189, 190, 210n, 211, 214, 215, 217n, 218, 220, 223, 225n, 227, 228, 236, 240, 257, 258, 267, 268, 270, 271, 272, 274n, 275 276, 277, 280, 281, 282n, 283, 284, 285n, 287, 288n, 290, 292, 294,3 305n, 312, 313n, 314, 317, 321, 32, FOUNDED 323, 324n, 325, 331, 334, 335, 330, 339, 350, 359n, 360, 366, 367, 3bdbparkar Oriente
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370n, 371, 372, 374, 375, 377, 381, ly associated with bim 341 ; son of 385, 387, 392, 403, 407, 408, 410, Vivasvat, the sun and brother of 411, 414n, 419, 420, 422n, 423, Yami 159, 192n, 198; soul of depart 435n, 439, 440, 446, 4470, 448, ed man was supposed in the Rg. to 449n, 456, 457, 458, 460, 461, 463, become associated with Yama and 467, 469, 470, 471, 473n, 478, 480, pitrs 342: though Y. is a beneficent 502, 506, 512, 516, 519, 521, 523n, god in Rgveda and Atharvaveda, 524, 525, 527, 528, 537, 549, 574, there is still an element of fear 159; 575, 604
two dogs of, that are sons of Saramā, Yajnayudhas (implements of sacrifice) guard the way and mark the doings
are ten 168n
of men 159, 193 Yājñikadeva, commentator of Kātyā- Yama, smrti of, 19n, 40, 44, 64, 65n,
yana-srautasūtra 206n
95, 108, 113, 119, 121, 124, 125n, Yajnopavita, the prācīnāvita mode of
131, 133, 139, 140, 142, 147, 148n, wearing 407
150, 164, 175, 216, 219, 227, 228, Yajñopavitin, explained 487n
240, 266n, 289n, 313, 324n, 350, Yajurvedi-srāddhatattva of Raghunan- 368, 377, 386, 400n, 401, 408, 444,
dana 486, 504, 509n, 516
464, 477, 479, 518n, 525, 575, 590, Yajyā (offering prayer), 543 (in jivat- 669
śrāddha)
Yamagathās, what are, 227n Yama, called king in Rgveda 193, 343;
Yamasūkta, Rg X. 14 Citragupta, chief assistant of, 160; descriptions of the abode of Yama
Yamas, meaning of 121, 124 ; to be
observed while undergoing expiation and his assistants in the Purānas
121 160; fierce servants of, drag sinners
Yami verse is Rg. X. 14.4 to various tormenting hells 167; gradually came to be looked upon
Yamya, a prāyaścitta 149 as a dreadful punisher of men for Yaudhajapa, a Saman 132-133 evil deeds 160, 343; heaven as abode Yava, boiled and offered to Varuna, of, in Rgveda 156, 342; identified deemed to be destroyer of taint due with Mrtyu even in the Rgveda 159; to partaking of the food of guilds, Y. in the Veda 159-160; in jivat-śra- harlots, sudras and others and of ddha Y. and his servants are gratified other sins 144 543, 544; is at least Indo-Iranian Yavamad hya, variety of Candrayana deity 159; is lord of men and drinks 135 Soma with gods 159; is really a god Yavanas, 117 of the middle region 342; is supposed Yavaka, a prāyaścitta 149 to allow departed souls and pitrs to Yati ( ascetic ) burial of, from ancient visit the world of men at time of times to modern times 229-231; dis śrāddha 401; is styled king in the posal of the bodies of four kinds of Rgveda and the gatherer of people 229; no cremation is done, nor water 159, 342; is said to have been the offered nor āśauca observed by sons first mortal and to have made a way and sapindas on death of, 230, 305 ; to Heaven 159, 192n; mentioned on death of, his sapindas have simply as a god by himself in Rg. X. 135, to undergo a bath and nothing more 343; names of Yama 593, 5940; and a yati and brahmacárin have to pitrs are said to enjoy delight in observe no āśauca (eNDepna Hath) the company of Y in Rgveda 160; in all cases and at all times 289 298; pitrs called Angirases are particular- paraphernalia of, 229n; procedure of
H. D. 116
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rites on death of, 229-230; procedure added by the Nirnayasindhu and Dharmasindhu 230; reason why yatis
were buried and not cremated 231 Yaticāndrāyana 149 Yatisāntapana 149 Year, beginning of, in very ancient
times 354 Yima (Yama) in Parsi scriptures 192n Yogas, 27 in a month, 383n Yogasutra, 22, 50, 176, 311, 352;
bbāsya on 352 Yogayājñavalkya or Yogi-Yaj. 134n,
140p, 243n, 324, 473n
Yogin, superior to 100 brāhmaṇas and
so should be invited at a sraddha for
dinner 388, 398-399 Yojana, extent of 92, 286, 590n, 628 Yuga 164 Yugādi tithis, what are 374,636n Zoroastrianism, idea of hells in 165;
regards burial of a human body in
the earth as a grave sin 231n
Zoroastrians, disposed of the dead by
exposure of dead bodies to vultures and other birds 231n
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