कल्पान्तरे विश्वासटिप्पन्यः

INDEX ( to vol. V) the = author; Acc, = According; M = mentioned by or in;

Q. = quoted by or in ( Important and rare words are put in Italics ) Abbreviations, su di and va di: 969n; inscription of Ā. king

or ba di explained, 670.

Isvarasena in Nasik cave 968n; Abhayagana, mantras so called Matsyapurāṇa speaks of ten

A, kings, 969n. Abhaya, mantras jo Atharva , Abhiṣeka, procedure of, in tantra

veda, 769n.

cult, 1118; resembles Cbris Abhayamudrā, defined and illus- tian Baptism 1118; sprinkling

trated, 11311.

of disciple by guru with water Abhaya-śānti, described, 761. to the accompaniment of 21 Abhihitānvayavādinaḥ, follo- mantras, is the main part,

wers of Kumārila were so 1118; at the end guru gives called, 1297.

a name to disciple ending in Abhijit, m, as 28th nakṣatra after Anandanātha, 1119.

Uttarāṣāhā and before Sra. Abhyankar, Prof. K. V., view vana, 497-98; m. in Tai. Br.g: of, that precession of equinoxes Mai. S. and Atharvaveda,. was known in Ancient India, though not m. in Tai. S. and ! 620n. kathak b. 020; myth about Ahbyudaya, meaning of, 1037n

appearance, 497n; said Abhyuditeṣti, 66, 1340. to be younger sister of Rohini, Acārādarīa of Sridatta, 6400, 4970.

Achelis, Miss Elizabeth, 7181. Abhinaya-darpaṣa, contaios cer- Acta Orientalia, 490n, 1133-34.

tain postures of hands such as

Actions, ( vide acts, gunabhūta,

Actions. I Saṅkba, Cakra, Pāśa, which are

pradhāna, seṣa ); enjoined by Dames of Tāptrik mudrās 1129n. the Veda are either primary Abhinayagıpta ( literary activity

or principal such as prayājas between 980-1020 AD.) is said

and gunabhūta ( subsidiary ) iu Śankaradigvijaya to have

such as puunding of grains of practised black magic against

rice and etc., or as kralvartha Śarkarācārya, 1010n; & of

and puruṣārtha 53, 1306 ; non Abhinavabhārati, 1376-77.

difference or difference among Abhinivesa, explained (in Yoga) acts is ascertained by six means

viz. śabdāntara, abbyāsa, sāṅ Abhiras, described as dasyus, as i khya, prakarana ( context ),

attackers of Arjuba and as sasjāā ( names as in Jyoti”, carrying away Vrsai women, Vióvajgotiḥ eto, which are

History of Dharmasristro

[ Vol. V

names of different acts ), 671. 1306-7.

Adhikāra and Adhikaria ( quali. Acton: ride under conjecture’, fications or title of a person to Acts, religious, are of three do a certain act); ( vide

classes, nitya, naimiltika and pratinidhi): Adhikārin 1318 ; kāmya, 53.

everyone belonging to the three Acyutarāya Modak of Yasik, a.. opper classes has a right to

of Avaidika-dhikktri’, sererely perform Vedic sacrifices 1318; handled the cult of Jakaras many rules of PMS ( Chap. 1080; a. of Prārahdha-dhrānta- VI) deal with pratinidhi (sab sariihști, 1600–1604.

stitute) 1319-20; one who Adbhuta, meaning of, in Ryveda, , has incurable defect ( such as

in Grhyasūtras and in sāntis blindness from birth ) has no 741-742; sometimes used as right to perform Yaga but one synonymous with Urpāta 742: . who has some curable hodily due to the wrong-doings of defect would bare the right men that anger deities 742, I when the defect is removed Adbhuta-brāhmaṇa, is part of 1718; sixth chap. ( with

Ṣa-vimsa-brāhmaṇa ( i. e. V.! eight pādas ) of P. M. Sūtra 1-10), contains Sāntis for deals with various aspects of otpātas, 734-741 and partly the question of A., 1317-1321;

agrees with Ăśy. Gr. parisista. when & Vedic text provides Adbhutasigara of Ballālasena, a ‘one desirous of securing

hage work concerned mostly

heaven should offer a Yaga,’ with rare natural phenomena heaven is made the principal viz, halo, rainbow, hurricanes, factor, Yūya becomes subsidiary digdāha, comets, meteors, red matter and the qualification rain shower of fish etc. (adbikāra) of the performer 763; 526, 530n, 531, 587n is laid down 1:y the word and 637 ( quoting Garga ), Svargakāma, 1317. 7129, 734 (on śāntis ), 735, Adhikarang ( often called nyāya, 741n, 742n, 7430, 745n, 7460, 1 i. e. conclusion on topics for 761, 767-69, 773, 775-776 discussion ): has five consti (on dreams), 7770, 790, tuents acc. to most, scme make ( quotes same four verses then six 1182. from Matsya and Viṣnadhar- Adhikaranakaumadi of Rāma mottara ), 780n, 7880, 700,

krśna, 11820. 792 ( quotes Vasantaraja ), 806, Adbikaragakaamadi of Deva 8700, 877-€.

pātha, 12830. Addhālayaḥ, (in Kg. X. 85.16 ), Adhisima (or-soma) Krøna, 6th

meaning of 1600n.

(or 5th ) in descent from Adhikamisa or Adhimāsa : (vide Arjuna, during whose reign

Intercalary month) : 257, 489,! Parāṇas were parrated to sages.

Index

847-48.

Agamagāra, 1080n. Adhrigu-praisa, 724: recited by Agastya ( star Canopus); Rgveda

Hotr priest in Pasubandha I. 179,6 adopted in Agnipurāṇa 1326 ; twelve adhikaranas on as mantra for arghya to, 920 ; A. in P. M. S. add some of the story of A., Indra and Maruts, unfamiliar words therein are 740-741; Vedic sage 10. explained by PMS and ūha | Agastyasanahitā, 84, 1135n; on

of certain words therein 1326. Rāmanavami 84-5, 88. Adhvara-mimizhsā-kutūbalavrtti Aghamargana hymn (Rg. X 190.

of Vasudeva Dīkṣite, 1163n. l 1-3) highly praised as remover Adiparva, 90n, 126, 130, 466, of consequences of sins 1592n,

488n, 639, 622n, 687n, 819n, | Agni : Prognostications derived 821, 810, 8540 ( has the verse from flames of sacred A. ‘gurorapyavaliptasya’), 8630 in rites, 797; styled • Vra (on sūta and māgadha ), 908, 1 tapā’ and ‘Vratapati’ in the 914(has the famous verse about Veda 22-3. itihāsa and purāṇa), 915n, 945, Agripurāṇa, 28, 31, 337, 38, 40, 1178, 1219, 1281n (Subbadrā

42, 470, 48n, 49, 65, 75n, 92, was daughter of Vasudeva ), 117, 152, 2041, 225, 226n, 616, 1561, 15987, 16271, 1629.

622, 6271, 660, 672–3, 692, Adipurāṇa : Prof. Hazra places it 694n, 705, 706, 734 (.chapters

between 1203-1825 A. D., 887.

of, on śāntis ), 745 ( examples of note on 887; Vāyu mentions three kinds of atpūtas ), 747 an Adika among 18 Purāṇas,

(three best śāntis are Amrta, 887; writers make confusion

Abhaya and Saumya), 753 between Adi and Aditya, 887.

(on Grahayajila, copies Yāj. ), Aditi, no agreement among 754, 774, 801 and 803 ( Gaja

scholars as to nature of 7; was Santi ), 804 ( Afvaßanti ), 805, born of Dakṣ& and was also 815, 861, 869n ( speaks of his mother in Ṛgveda 1488.

Viṣṇupurāṇa of 23,000 verses ), Adityaparāṇa, 5ln; Aparārka 916, 919-20, 923, 924n, 935,

and Sm. C. ( as printed ) quote 948, 956 ( names of 25 works verses from: both Adi and on Pāfioarātra), 967 (gives Aditya 887–889; note on summary of Gita in 58 verses), 887-88; m. by Matsya as Upa. 974, 1033n, 1051, 1105n, 1106 purāṇa 887.

( mantras of tantrik type ), Advayasiddhi of Laksminkara, 1110, 1114, 1118 (on dikṣā ),

(799 AD); proposes that one 1128, 1132–33, 1289, 1456, should offer vorship to one’s 1526n; contains several hun. own body wherein all gods dred verses that are identical reside, 1071.

with Yāj. Smrti, 815; note on Advayavajragangraha : 1066n 887 ; one Agnipurāṇa discard

(Sūnyatā is Vajra ).

ed by Ballālasena 869; pre

History of Dharmaśāstro

i Vol. v

sent Agni (in Inan. ed.) is e d by Veda is not hirisā 948;

not the original Purina) 887. some purāṇas sanction the kill. Agniwāruta, a sastra 721.

ing of a person (such as a tyrant Agnpūdbana, laid down by Tai. or desperatio) by whose death

Br. and Sal. Br, 130 i profiter wany will live in peace, 947; nakśatras and seasons fir, 500- stated to be savālanadharma 507, 523

by Jataya and Brabwānda Ayravala, Dr. V.S. 1.327n. 946; Upadiṣads commended Āgrayana or Nayasasyeṣti 206- qualified A, 947.

207 ; Divali festival oil not be Ahirluubnya-sathlitā, 996 (wen traced tv, 206-207.

tiuus 39 aratūras ), 1110n ( for Ahalyākānadhenu, 300, 1052, places fit for purascarana), 1114

144, 149, 164, 190n.

(full of mantra lore), 1119 Ahan - vide under ‘dar!

(procedure of Malzābhiṣeka ag Ahi, means in the Ryverde’ser’s one remedy for all diseases ;

pent’ and also ‘a denlun’ 126. for (lestroying all enemies and Ahinsā, ( vide under Buillisists,

for attaining alldesired objects; Buddhism, Purāṇas, criticrs);

1133n, 1359n, 1367n ( on divi. 941-7; Devala quoted by

sions of Kapila’s tantra ), 1391 Kalpataru says himsi is uf trun (on two Yogasqıhhitās ). kinds, 1420; Dharmaśāstras Ahmedabad, horoscope of the and Purāṇas put great empha. foundation of, 555-560. sis on A, 1028; emphasized in Abuika-cintamani, 34n. Upaniṣads like the Clāndoyra Ailole, iuscription, 649. Dharınasūtras, Alabābhārata, Aitareya-iranyaka, 731. 941-45; ein phasized in the Aitareyabrāhmaṇa, 25, 26, 630, Purāṇas and sometimes unqua, 65, 126, 235, 489, 492, 4980, lified a. 945-47 ; eximples of 507, 510, 511n, 671, 6910, Vedic sacrifices (including ani- 721, 7210, 725-27, 789a, 860n, mal sacrifices) performed durig 915, 934 ( food is life ), 957 some centuries before and after ( Viṣṇu as highest ), 968 (story Christian era 1028-29; birisā of Subahsepa and Viśvāmitra’s in fighting was allowed to Kṣi- curse on his own sons), 992, triyas by Manu and Yāj., but 1097 ( on rūpasamyddha ). if one wanted to be a yogin he 1116 (mentions the main items had to give it up, 1420; is in Vedic sikṣā), 12569, 1276n door of Dharma or highest (thirteen verses are repeated Dharma and that neither diino at the time of prodacing fire por tapas is equal to a. 946; by attrition and are rūpasadr is one of the yamas, aco, to ddha), 1296n (on niṣādas, sela Kūrma, Yogasūtra and Yaj. : gas ag robbing a rich mad); 946n; Kūrmapurana and oth 1276n paper on justification ers stated that killing sanction of rūpasamddha verses in Ait,

Index

Br. in Our Heritage’ Vol. VI 517, 656 (on Harga era ), 659, part 2, 1386n, 1493, 1497-98, 683, 691 ( Dames 14 Manas) 1525n, 16311.

699, 701, 830-1 (furnishes two Aitareya Upaniṣad, 918, 1362, Jists of Pariṇas), 886–6 (mixes

1471, 1499, 1501-2, 1541 ; up Parāṇas and Upaparāṇas in

(quotes Rg. IV, 27.1), 1586 87. his list and gives details about Aiyangar, Prof. K. V. Ranga- contents of some Purāṇas ),

swami, 30, 42n, 870, 883; 1019 ( collected with the help several verses from Purāṇas of Hinda Pandits vast male and other works that eluded: hin, identified. 9059, 906n, Alekhana, menti ned in P.M.S., 9080, 3299, 947n, 1448n, is quoted at least 16 times in 1458n,

Ap. Śr. Sūtra, his views being Aiyangar, Presentation Volume, frequently in conflict with

1016n.

Āśmarathya’s, 1174. Ajāmila, a sinner who had aban- : Alexander, Prof. S, a, of ‘Space,

doned his brāhmana wife and Time and Deity’ 475. kept a mistress, became a saint, Algebra, Hindu knowledge of, 969, 972; story of, is liable to

superior to that of Greeks, acc. be misunderstood and may to Colebrooke 518. create complacent belief and Allen, D C., d. of Star-crossed attitude in a sidner 973.

Renaissance’ 5430, 500n. Ajapā-japa, 1416n.: Allen, a, of Catalogue of Gupta Ajātasatru and Gārgyn Bālāki, : coins, 186, 901.

dialogue of 1579-80.

! Allen, ou Sāvitrīvrata, 94. Ajavithi, meaning of, in Yāj., | Altekar, Dr. A. S., On Gupta gold

Viṣṇupuriṇa, Matsya and Vāyu

coins of Bayana hoard, 186, Purāṇas 826 and n..

651n, 815; paper of, on Srā Ajśāda ( same as avidyu ), ex- maneraṭīkā’ on Acārasāra,

plained in Brahmāndapurāṇa 1023n; paper of, on ‘Sanskrit 1417n.

Literature in Tibet’ 1041. Ajyabhāga (oblations ), 733. Alvar literature, inentions five Akhyāna, distinguished from fold nature of God, 954a,

apākhyāna 858n,

Avānta reckoning, 659. Akṣayya-tytiyā, details of vrata Amarakośa, 29, 84, 117, 477,

on, 88-89; one of the most 668n, 742 ( ntpāta and upasar auspic:ous tithis in the year, ga are synonyms ), 743, 803n 89; referred to in Viṣṇu- (names of dig-gajas ), 838 dharmasūtra, 88; third tithi (defines Purāṇa ); date of, acc. of Vaiśākha bright half is so to Max Mūller, Hoernle and called 88.

Mr. Oak, 840n; commentary Alberoni, a, of a work on ‘India’ of Kṣirasvānin on, 840n, 850n;

composed in 1030 A.D.; 516n,’ 869n, 948 (defines ‘iṣta and

OU.

[ Vol. V

pūrta’), 1113n, 1132, 1210 | of, from Aguipurāṇa 150; cele (Buddha is sarvaja ), 1393u, brated on 14th of Bhadrapada 1378, 1432 (defines Yuba uud sakla 151; consists mainly in Niyawa ), 1514.

the worship of lari us Ananta Awāvāsya, addres ed ils a deity i and in wearing on the right

in Atharvaveda 61; Ait, Br. hand of meo and left hand of on 64; derivation of word in women a holy strap of thread Atharvaveda and Sat, Br., 64, dyed with saffron, wade of 259; of two kinds, Sinivāli: cotton or silk 151-152 ; des and kuhū uby Tai. S. ind. cription of, is Ievādri 162; Sat. Br. 61-63.

description of, in Vratarka Ambedkar, Dr. B. R., A. of the 153; doraka dyed with sati.

Buddha and his Dhumua’ rou and 14 knots 151; Dot 949n.

mentioned in K. K. V. (ou Ambika, sister of Śiva in Tai, S.: vrata), 151; salt forbidden in

but wife of Śiva in Tai, A, 185; this vrata 163; varying views why called Kausiki 1850.

of eminent writers about the Ambuvāci 260.

exact time and tithi for this Axhhaspati or Amhasaspati, 13th’

when third is mixed with ano additional month was so called ther tithi. 671, 672.

Anaphā, an astrological Yoga, Amikṣā, offered to Viśve-devas, meaning of, 584.

is got by putting curds in hout. Anaximander, a Greek, believed ed milk 1307

the earth to be cylindrical 512. Amoghavarṣa, vide under China Andhra kings in Matsya and

Vayu Parāṇas, 842. Amrtasiddhiyoya ( fortunate con Andhūkabhatti, m. by Malamāsa

janction ), defined 707. i tattva and fourished about Anadhyāya (aot to study Veda at 1035 A. D, 58.

certain times or on certain Anga and Angin : vide under Śeṣa days), applicable only to actual. Seṣin; Prokṣaṇa, un anga of study but not to the employ. rice grains that are angin 1208; ment of Vedic mantras in sacri.: other examples of, 1308ff. fices, 1154.

Anyanyasa ( nyāsa on parts of the Anājñāta, meaning of, 7390. body ) illustrated as ‘om hṣda Anandagiri, a. of Śhaṅkara vijaya, ! yāya namah’, 1120-22.

11360; a. of com. on Bphadā. | Angas, six of Veda, 478. raṇyakopapizad-blāṣya-vārtika Angabāras (movements of limbs 11830.

depended on karanas which Anandatirtha, see under Madhva, : depended apon different pos Anantacaturdasī-vrata, 151-153; tures of hands and feet) 1128

Ananta is one of the forms of 29; it is likely that Modris Krøya 152 ; brief description are based on them ; illustra

Index

tions of 108 a, are given in Annals of Bhandarkar Oriental G. O, S. ed. of Nātyaśāstra, Institute; 3, 72n, 750, 78n, 1128n.

79n, 90n, 91n, 110n, 114n, Angavidyā (palmistry and sakuna 116n, 125n, 132n, 1441, 1650,

from throbbing of limbs, dre- 194, 212n, 2137, 220n, 650n, ams etc.), 801n; mentioned 685, 816, 834n, 836, 841, 866, by Kāśikā and Manu, 627n, 978, 1041, 1115 ( on a modern 801n.

Siddha Śivayogin ), 1149, Angavijjā ( Angavidyā), a pra- 1159n ( on Bhayadāsa ), 1172n

krit work, 801n.

(on Gītā 13,4 ), 1186 (present Angiras, 48, 51n, 106, 775 author’s paper on ‘Brief sketch

(about dreams), 810n.

of the PMS ), 1198, 1200 ( pre Animal Sacrifice : Manu (V. sent author’s paper Pūrva

41-44) allows the killing of mimārsā’), 13010, 1404n, animals in Madhuparka, sacri

1406, 1408n, 1590 ( Saṅkha fices to gods and in rites for dharmasūtra ). pitrs ( Manes) and that in Antarabhavadeha, 1600. such sacrifices allowed by the Ant-hill, made in a house is evil Veda there is no hithsā, 1262; omen and house is to be aban offering of bullor cow in doned acc. to Gșhya-sūtras 730. Madhuparka was allowed acc. Anthony, H.D, a. of Science to Ait. Br., but later prohibited and its background’ (on who A8 Kalivarjya, 1269n; Yaj. introduced the date of creation (1. 258–260 ) provides the in Anglican Church ) 1506n. periods of time for which pitṛs | Antiquity, journal so called, are gratified by the offering of 482p. sacrificial food (such as rice Antyajas ( lowest in Hindu or sesame), various kinds of social grade), seven in some fish and the fiesh of several smptis, 810n, animals, but the Mit states Anubandhas ( indispensable ele that, in spite of Yaj., in its ments ), in each śāstra are day brāhmaṇas should offer four 1179. only food fit for muni (rice Anudeyī meaning of, in Rg. etc. ), flesh by ksatriyas | 1542n. and vaiśyas and honey by Anukramaṇl of the ægveda 129, śūdras, 1269.

692, 728n. Aniruddhabhatta, a, of Hāralatā | Anumati (Paornamāsi mixed and Pitrdayitā and guru of with 14th tithi) treated as a Ballālasena, 870n.

deity in Rgveda, spoken in Annakūta, vide under Govar- the same breath with Varuna,

dhanapӣja,

Soma, Bphaspati 63. Anniversary of birth, see Vardha- Anrıṣanga, a principle about

panavidhi,

sentences, viz. extension, of a

[ Vol. V

word or clause from one seu followed in Devapūjā etc.), tence to another or other 923n, 9480, 949n, 95 in, 956, sentences, provided all the 973n, 974n, 993n, 1024, 1032, sentences are «of the same type ! 1076, 1093quotes Devipurīva), or form 1301; illustrations of, 10960, 1121n ( quotes Nars 1304-6, 1339.

sjithal-purāṇa and pyāsa of Anuśāsana-parva, 37, 44, 5n, Purusasūkts serses on parts

Sld, 98, 101, 127, 129, 307, of the body ), 1122, 1181n, 500, 660, 7 42n, 7800, 821, 1231, 1218-9 (two well-known 8531, 876n, 908, 915, 931, verses on paryudāsa and 933, 937, 9390, 945, 919 ( on i praliyedha ), 1262 ( quotes parks), 128, 1257 (quotes Bhaviṣyaporāṇa on five cate gāthās from Yama’s Dharma- gories of smrti contents), 1265n, Śāstra ), 1385, 1816, 1528, 12661, 1273n, 1292, 1295,

1570, 1628, 1630, 1634, 1636. ! 1320, 1381, 1407, 1409, 1418n, A nuśnya, meaning of, 1563n. 1+19n, 1432, 1440n, 1444n, ???smrti, a new anga of Yoga, 1446n, 1448, 1450n, 1455,

acc. to Guhyasamāja-tantra 1592n, 1597.

Aparigraha, uot accepting from Anurāda, explained as a text another anything beyond what which contains something which is necessary for preserving the

has already been ascertained body 1420 and n, by other means 1240; exam. Apastamba, 220. ples discussed 1240-41; the . Apastamba-dharma-sætra, 24, 27, word occurs in Xirukta 1239n;’ 29, 36, 46, 100n, 103, 244,

strict definition of, 1241n. : 478, 607, 701 (mentions Chan. Apprādya, same as Uddesya or : doriciti as Vedānga ), 799,

Uddiśyamada, 1286 and o. 817 ( names Bhaviṣyapurāṇa Ānvitābhidhinavādinah 1297. and has verses from a Purāṇa ), Apāmārga, a plant used in in. 853, 935, 937, 1017 (forbids

cantations and medicine 196n. gambling balls and samājas to A parājitagana ( mantras ) 7960. house-holders ), 1154 ( employs Aparājitādevi : procedure «f the Mimāriisā terms and princi: worship of, on Vijayādaśamī ples), 1230, 1232n, 1246n 188, 190 ; procedure of worship (forbids eating of Kalanja ), of, hy a kidy 191-1925

1250, 1251 ( example of Vya Aparārka, V41n,V53n, 75483n, svasthita-vikalpa ), 1266,1257n,

2230606n-60M, 6390, 6400, 1259, 1268 (on equal shares 699, 706, 749n, 8130, 830n, to all sons), 1280 ( some great 824, V833n, 837 ( sparingly

men guilty of violation of quotes only nine Upapurāṇas ), Dharma), 1390(knows Yoga ), 875-76n, 897, 920n, 922 ( says 1436, 1560 ( on Karma doo Narasimha - parāpa to be trine), 1592, 1628,

Index

Apastamba-grhy a sūtra, 497n, is given by God, 210-11; why

524n, 634–35, 605 ( time for called A. 1211-12. caula ), 610, 733 (santi for un- Arabs, admit that they borrowed usual appearances), 8020 (view astronomy from the Siddhanta of com. Tātparyadarātna), 1257 508. (P. M. S. VI. 8. 23 contains the Ārādupakāraka, are acts or rites

very words that A. employs ). prescribed without being meant Āpastam ba-frautasūtra, 26n, 53n, to do something about substan

1032, 1037, 1114n, 1174 and n, ces and are directly the angas 1183n, 1290, 13220, 1326, of the principal rite, for exam 1330n, 1332n, 1471.

ple Prayājas, Aghāras and Apastambiya-mantrapātha, 633. Ajyabhāgas in Darsapūrṇa Apavarga (meaning “liberation’), māsa, 1354.

occurs in Y. S., Raghuvarīa, Arberry, a, of “Asiatic Jones’ Maitrī Up. and Nyāyasūtra 1594. 1515,

Archaeological survey of India, Appayya Dikșita, a. of Kalpataru- 1741, 483, 1930.

parimala 1150; 8. of Vidhi- Archaeological survey of Western rasāyana, 1199 ( conflict about India, 131, 997n, his date), 12190; a. of Madhva- Archaeological survey of India,

tantramukbamardana, 1519n, Memoirs, 1131n (Memoir 66 Appolonius of Tyana, life of, by for illustrations of Abhaya

Philostratus, states that A. re- mudrā). ceived seven rings from Tarchus, Ardhodaya-yoga, 261, 706. an Indian king, which A. was Argument from silence, not very to wear on each week day, 600, I strong ordinarily, 1157n, 688.

| Aristotle, believed stars to be Apratiratha apuvāka 786n.

divine and endowed with inde Apsaras, wife of Gandharva, 495n pendent volition, 546n. Apte, Prof. V, M., on derivation | Arjuna, 1502n; came to country

and meaning of vrata, 2, 4, 6, of Nāgas and made Ulūpī, a 8, 9n, 10-19.

Nāga princess, his wife 126 Apurva ( invisible, mysterious or 137 ; fight with Babhruvābana

subtle potency), idea of, explain- at Manipura, in which he was ed, being one of the fundamen- killed but was restored to life tal doctrines of PMS, 1210-11, with Sañjivana jewel 127. 1231; proved by Arthāpatti | Arjunamista, commentator of and not by any other pramāna Mahābhārata 1367n. 1210; resides in the man ( the Arnold, Edwin, s, of ‘Light of agent) or an invisible effect Asia’, pays a very eloquent arises from the sacrifice, 1210; I tribute to Buddha, 1021. V. S., Sarkarācārya oppose this Arnold, Matthew, 1615 ( on doctrine and hold that reward / culture ),

Arthakarma, the giving of the i 1341-43; Smrlis aboond in A.

staff to the Maitra.varuṇa priest illustrated, 1242–43; some after Soma is purchased is A. Vedic passages contain words 1231-32.

like ‘hi (meaning because’), Arthapancaka, of Nārāyaya, on! the conclusion being that such

the fire heads of Rāmāouja’s passages (called ‘betavan ni doctrines, 964n.

gadas’) are also commendatory Arthasangraha, 1228, 12+1n,’ 1239-1240; three kinds of A,

1309n.

! riz, gañarāda, anu vāda, bhūtā. Arthasāstra of Kanṭilya 176 rthavāda, exeinplified 1940-41.

(units of time ), 487, 527, 57in, Arunaketukacaya da, 24. 616 (op yātrā), 647, 6590, rupanyaya, 1994-95 (explain. 663n, 663, 8190, 863 (on Sūta ed ), 1310, of the Purāṇas ), 863, 905, 1032’ dropodaya, ( last haf quarter of (op tantrayakti), 1628 ; cun- night), 260. demos the intense desire to Aryabhata, 481, 676, 679; bord find out auspicious nakṣatra in 476 A. D. 619, 1977; view and tithi and extreme reliance of, that earth revolved round on them, but did not ignore itself and that stars did not re. prognostications altogether, volve rouod earth 1477. 528; employs regnal year and Aryabhatiya, work of Aryabhata, not era 647.

649n, 6769, 679, 80 ( mentions Arthavādādhikarapa, 927n.

Thursday), 684, 6960, 1477 ; Artharādas (vide Anorāda,

edited by W. E. Clark, 1477. Gugavāda ) 1233-1244; all A. Aryamafjustimūlakalpa, Dames are not commendatory, some and defines 108 Modrās 1199; remove doubts also as about says combinations of mantras sarkarā 1340; are the second and modrās bring soccess in ali great division of Vedic texts actions and that no tithi, pak and are dealt with in P. M. i satrs, por fast required 1129.’ Sūtra 1. 3, 1338; are scatter. ārgāsaptaśati of Utpala, 602 ed over the sereral chapters of (deals with predictions based P, H, Sātra 1383; are the on time of question asked ). śpṣa ( auxiliary ) of vidhis in , Aṣwba, most important tithi in, the Brāhmaṇa texts 1263; con- ! is Ekādasi, 95. stitute the largest part of the sana or Asanas (vide ander Veda, particularly of Brāhmaṇa Gberandasarubita, Hatha yoga texts 1243; examples of, cited Inscriptions, Śivasamhita) 1338-39; four kinds of vis 1424-1431; &n anga of Yoga winsla, prasarci, parakrii, and defined as #bat is stable pirākuzipa, according to Mi ī and comfortable in Y. 8. (i. e. mātisā paribhāṣā, Vāyuparina bodily posture) and in Gitā Nyāyasūtra and examples ! means seat covered with Kufa

Indea

gecure

grass, deer-skin and garment, 1424 ; handbook on, published by Sri Kuvalayānanda, with 78 figures 1425; is first anga in Hathayoga, of which there are 84, most important being Siddhāsana 1426-28; names of 84 āganas 1428; Padmāsana mentioned by Dakṣasmṛti and by Śhaṅkara 1425n, 1426 ; photographs ( 108 ) of A. in Dr. Goswami’s work, 1394: sixteen figures of A. in Dr. Behanan’s work and more figures in other works 1425-26; ten A, named by Yogabbāsya 1425-26; Yāj, Smṛti (III. 198) seems to have Padmāsuna

in view 1425 and n. Asanga, &. of Mahāyānasūtrālai

kāra, ed. by Levi 1050n; great teacher of Yogācāra 10500; Tibetan tradition that A, in truduced Tantricism in India examined 1033n; view of Dr. Bhattacharya that A. is the a. of Guhyasainājatantra criticized

1050n. Aśānta, meaning of, in Tai, S.

733n. Asat, meaning of, in bg. X. 72.2,

Chān. Up. III. 19. 1, Bṛ. Up.

I. 4. 7, Tai. Up. II. 7, 14887. Āśauca (days of impurity on birth

or death ), does not affect king in doing regal duties nor any one who is engaged in vrata or sacrifice, marriage etc. occurring after any one of

these is begun 48. Asceticism, not prescribed for all

by śāstras 1628. Ascetios, forbidden by Manu to

secure alms by fore-telling resalts of portenta or bodily movements 527 ; had to give up all property and beg for livelihood 944 ; many kinds of

m. in Brhaj-jātaka 1645. Asiatic Researches, volumes of

253, 498. Āśleṣā, vide Gomukhaprasava

śānti; sānti for birth of a son or daughter on certain parts of

.771-72 ; serpent, presiding deity of Ā, 771n. Āśmarathya, quoted by both P.

M, S and V, S, and is quoted at least 16 times by Āp. Śr. sūtra, his views being often in

conflict with Alekhana’s 1174.. Asmitā (in Yoga) defined, 1409n,

Asoka, 493; Ahimsā of A. was

qualified 1015; appointed offi cers called Mahāmātras to look after Buddhist Sangha, Brāh maṇas, Ajēvikas and all other sects 1012; 12th Rock edict of, requires honour to be shown to all beliefs and sects 1012, 1481; edict 13 of, shows that he sent missionaries to five kings of the Near East about 258 B. C.; edicts 2 and 5 refer to Yavanas (Yona) 16340 ; emphasized moral endeavour, disliked sacrifices, believed in gods and desired that people should strive for heaven 1016n; employs regnal years in his edicte 647; forbids festival meetings ( samāja ) 1017; his regulations about not killing birds and animals and about the sale of fish must have caused

great hardships to poor people, Astrologer, an established officer 1015n; in later life appears to in Italy and later in French gloat over the fact that gods court, 513n; came to be looked worshipped us divjuities in upon in India as all important Jambudvīpa had been render- for the king 543; professional ed false 1015-17; Revenge A. (for money ) was looked settlement officers called Lāju- upon as an unworthy Brāh kas were given by A, powers wana till about 500 B.C, 543. of life and death 1015; Rock Astrology (vide under Athar edicts 4 and 5 mentiou ‘Kalpa’ paṇa Jyotiṣa, auspicious days, 686; Ruppath Rock Iuscrip- Babylonians, bhāvas i.e. houses tion words about gods have in horoscopes, Greeks, Mahā been differently interpreted bhiruta, planets, predictions, by different scholars 1016-17; Ptolemy, Rāmāyana, Utpala, was not trained in Pali books Varābamihira ); among Assy. and never mentions in all ring i. was concerned with edicts fundamental tenets of the interpretation of celestial early Buddhism such as four phenomena 521, 548; Athar noble truths, noble eightfold vana Jyotiṣa divided nakṣatras path 1016a.

into nine classes ( each of three Asokāvadāna, chargtu Puṣya- vakṣatras ) and sets out what

mitra (called Maurya by jt) should be undertaken on each with persecution of Buddhists, of nine classes 532–34, 579; but Rhys Davids reserves judge based on Nakṣatras had been ment on this point 10090, 1010. well developed in India before Aśramas, each has its peculiar Ptolemy 558-61, 579, 597n;

signs as characteristics (linga ) belief in A. was common 868n; Hindu sobeme of, highly throughout Europe and among praised by Deussen 1026n; Greeks after Alexander 548; theory of, highly euloyized by believers in A. should now rest Deassen 1640; word not found content with the simple rules in Veda, but only in Śv. Up. of Grhyasūtras and Manu as though some āśramas were well regards Upanayana and war known even in Vedic times riage 639; birth of a boy on 1643-44.

Jyesthā or Vict ( Mūla) held Aśramavāsika-parva, 616.

in Atharvaveda to be evil for Aṣtakś ( 8th tithi after full Moon the boy or parents 524; criti

in any month, particularly in cism of the main doctrines of Māgba ) 65.

Indian A. including dṛṣti, 635 Aṣtakavarga, astrological theory. 638; dilemma for those who

about seven planets and Lagna believe in A. 639; firm hold 591.

of A. on Indian mind for two Astobha, meaning of, 1182 end a thousand years or more andIndex

even in modern times 626–27 ; ’ B. O. 549; two circumstances general A. (not boroscopic) | that tended to weaken the like that in Reports of Baby- influence of A. in Europe 551 ; lonian priests prevalent in was comparatively more scien India, centuries before Christ tific than hepatoscopy 522n; 570; generally ignored by was cultivated by the side of modern Western philosophers astronomy in European Uni and scientists 630; high claims

versities 551; works on Indian about importance and utility

A. gradually disappeared owing of A, made by Varāhamihira

to the excellent works of and others 546-48; horoscopic Varāhamihira 601; works on A. is later than natural A.521;

A, recommended that a child in Varāhamibira is not borrow- born on Asl eṣā or Mūla nak ed from Greeks 585; in ancient ṣatra or on gandānta should times the words astronomy’

be abandoned 632-33; world and ‘astrology’ were synonyins

wars provided a powerful fillip 483, 521; Indians who knew

in modern times for spread of Nakpatra a. centuries before

A. 531. . Christ probably adopted it to

Astronomers, Indian, of medieval rāśis on seeing zodiacal signs

times believed that all planets in Babylonian monuments

including the Sun and Moon about the time that the Greeks

were together at sunrise on derived it 598-600; influence

Sunday of Caitra Sukla prati of, in England shown by pad at beginning of Kaliyuga several English words, 552–53; and of Kalpa 649; three schools Kautilya kuew general A, but

of, (1) of Suryasiddhāpta, (2) not horoscopic 569–70; know.

of Brahmasiddhānta, (3) of: ledge of A. found in Vedic

Aryasiddhanta 649; two main works 521-525; long list of points on which the schools of Varāhamihira’s predecessors in

A. in india differ viz. (1) A. 591-94; most important

length of yeer, (2) the number matters in Indian A. are rāśis,

of revolutions of the Sun, Moon the planets and the twelve

and the planets in a Mahāyaga bhāvas 635: prejudice in anci.

ent India against astrologers Astronomy (see “Astrology, and star-gazers 527; Ptolemy’s Greeks, “Siddhāntas’), both a, arguments in support of, 553– and astrology are equally 54; serious consequences of ancient and acted and reacted belief that planets caused per- on each other 483; Cambridge .sons to do certain things, 634; Ancient History holds that some predictions came true whole soience of a. is due to 631-32; spread from Greece astrology, while Prof. Neuge to Rome about 2nd century baper and Mr. Doig hold that

there is no evidence for this Sāṅkhya writer 1374. 483; discussion of Greek in ‘Asatosh Mukerji (Sir), Silver fluence on Indian a. is of little : Jubilee Volume 843. interest, since most of the Asvaghoṣa, a, of Saundarananda Greek material was well-kaown 941; a. of Buddhacarita 1378. in Mesopotamia in the middle Asvalāyana-grhya-pariśiṣṭa 734. of the 2nd Millenium B. C, Assalāyana-yṛbya-sūtra 26, 350, 518n; extensive Sanskrit Lite- 36, 136, 2240, 526n, 534, 536, rature on Hinda A. perished, 605, 609, 720n, 780n, 787n, 521, 531; iu China, assump- 790, 802, 1161, 12287, 13170; tions of antiquity of astronomy, com. uf Gāruya Nārāyaṇa on, should not be accepted at face : 1317n. value 509; Indian A. held by : Ārvaliyada-brauta-sūtra, 180, 26n, Dixit to be independent and 1234, 7240, 7319, 816. based on Indian observations Aśramedha (vide under Rāja 454; Indian A. cannot be said siya ) sacrifices lasted for a to hare been directly based on year in which there were 36 Ptolemy owing to serious dis- • cycles of ten days, on each crepancies in essential matters day of which the sacrificer was and no direct evidence of being to listen to different branches based on Hipparchus or other of literature and legends 866; Greek writers 520-21; know

sacrifices performed by Paṣya ledge of, in Homer’s and mitra, Bhavanaga, Pravarasena Hesiod’s works not better than 1, Sainudragupta and other that of Vedic Indians 513; kinys 1028-29; supposed to Sanskrit literature on a, and remove the consequences of all astrology falls into three siightly sins, 1589n. overlapping periods 48+; study Ăśvamedbikaparva, 127, 467,

of constellations by nonks : 683, 744, 945 ( on ahished ), was allowed by Buddha, though 994, 1371, 1401, 1446, 1519, foretelling the future was con- ’ 1537n, 1571. demned by him 527; works, Aśrapati Kaikeya, boast of, in on Hindu A. recoinmended Chān. Up. 943, 15840; er. for reading 484-85.

i pounds Vaiśvadara-vidyā to Asuri, ecc. to Saṅkhya-kārikī, UddĀlaka Aruni, 1578-79,

Yogasātrabhāṣya and Sānti- Asvattha, Dame of Śravaṇa nak parpa received Sāṅkhya systein ṣatra in Kathaka and Pānini, from Kapilungoi and expound: 500. ed it to Paiscasikba, 1356, Aśvattba tree, is called Bodhi 1372-73; an A. occars in sattva in Padmapurāṇa 893. Varhas in Bṛ. Up, as pupil of Aévayuji, one of the seven Pāka. Bbāradvāja 1373; no quota yajnas w. by Gaut. perfurmed tion from him cited by any 1 on full Moon of Asvina, 206.

Index

Asvins, different views as to what “Yam janāḥ etc.), 1291, 1360,

they stand for in Rgveda, 7; } 1387, 1433, 1471, 1489 ( re spoken of as wearing blue peats 15 verzes of Poruṣastkta), Jotuses in Rgveda 35.

1493-95 (hymns on Creator Atatāyin, killing an A, brāhmaṇa and creation), 1498, 1500,

is not brahma-hatyā 817n. 15268, 1533, 1554 (Devayāna Atharvana-jyotiṣa 80, 532-34, and Pitryāna), 1622, 1625-26 539, 641, 604; date of, diffi- (relied upon in V, S. 1633, cult to decide 534; furnishes five Kalpas of A, are Nakgatra, a scheme of nakṣatra astrology Vaitāda, Sanhitā, Angirasa somewhat different from Vai- and śānti 735n. kbānasa-smrti and Yogayātrā Atheists, Bhagavadgitā describes 532-34; mentious week-days their destiny 979–80. but not rāśis 534.

Atideśa ( process or method by Atharyana-nakṣatra-kalpa, first which the details prescribed in

part of Atharvapariṭiṣtas 499. connection with one sacrifice Atharv&-pariṭiṣta, 5890 (on graha- are tranferred to another rite )

yuddha ), 734, 7350, 741 ( 67th 1321-24; vide under Vidhyādi parisiṣta ), 742 (on Utpāta- and Vidhyanta ; may be pro laksana ), 743, 745, 754, 759n, vided by vacana (Vedic text) 761, 767, 770, 774, 7790, 780, or by name, 1322–23; praksti 792-93, 795n, 7960, 798, (model or Archetype ) is the 802n,

same given to the sacrifice Atharvafiras, Upadiṣad 786n, from which details are trans

918n.

ferred and vikrti is the name Atharvaveda, 12n, 20, 22, 330, given to the sacrifice to which

25n, 35, 62n, 63-65, 126, 194,

details are transferred 1322; 1960, 463, 486n, 487, 489,

7th Chap. of P. M. sūtras deals 494n, 495n, 496-98, 500, 524,

with general question of the 526n, 528, 538n, 563, 596n,

extension of details to Aindra 671, 702, 7190, 720-21, 726n,

gna and other sacrifices, while 727n, 729n, 7300, 732 ( verses the 8th Chap. deals with specie of, used in śāntis on dreams),

fic cases of A. 1321, 1323-24; 734, 739-40, 745 (on Utpūtas ), Smitis and digests frequently 769 (abhas a-mantras), 771n,

resort to principle of A. 1322 796, 802n, 816, 985 (two interpretations of X. 8. 9), Atiradra, eleven times of Mabā. 1032, 1035 ( magic spells in ), 1 rudra 814. 1036-37 ( spells for softening Atithi ( guest ), flesh of an ox or the heart and for destroying goat, offered to king or brāh worms ), 1116 (on dikṣā), 1153, maṇa coming as an A., accord 1181, 1213(on joys of heaven), ing to Sat. Br., Vasistha, Yāj. 1217n, 1259n (astakāmantra’ 1267.

Ativābika (intermediate body

between dead body and the future body for soul), 1600’ and a. Atman ( vide Brahman), resides in the earth and elements, is inside them; roles them and is the soul of all human beings, 1499; description of, in Bṛ.

Up. 1499, Atomic theory; Democritus ( who

died in 370 B, C. in Greece ). started it, 1486; in Kaṇāda, who does not expressly say anything about who started it, 1486; later Nyāya-vaiseṣika: writers combined two theories hy saying that, then God desires to create, activity is produced in the atoms and cre ation starts, as stated in Tarka.

dipikā, 1486. Atreya, on astrology, q. by

Madanaratna, 7360, 789. Ātreya, Dr., thesis, on ‘Philo.

sophy of Yogavāsiṣtha’ 1408n. Ātreya, views of, gooied in P.:

M. S. and V, S. and called Muni by Sabara 1173-74. Atri, writer of a work on Utpūtas

and pupil of Garga, 591, 766. Atri, author of a Smrti, 290, 250, 810n, 9480, 919, 979, 1033n, 1419, 11420, 1634n ( meotions :

foreign tribes), Atris, performed Saptadaśastoma

three days before Viṣurat and ; smote searbhāou, 242; found! out the son afflicted with dark ness by Svarbhāou (i.e. totally eclipsed ) 9821. ugustine, saint, called astrology i a delusion 558; believed that i

religions outside the Bible as interpreted by bim and others was the work of the devil

urangzeb, issued firmans for the destruction of famous temples at Somnath, Matburā, Benaras, 1019. urobindo, vide (Vedic Inter. pretation ), a. of Hymns to the Mystic fre’ 985; a. of

On the Veda’ (pablished in 1956 ) dealing with over 60 hymns and 283 pages are devoted to the elaboration of his theory that behind the ritual explanations there is always the true and still hidden secret of the Veda, 986; a. of The problem of rebirth’, 1605; does not compare the several hundred passages in which the word sla occors and translates pla as truth and ’truth consci ousness’ and ‘rta-cit’ also in the same way 986; his theory that many whble hymns of the Vena bear on their face a mystic meaning and that the psis for the sake of secrecy re sorted to double meanings, criticized 986-89, 991; he concedes that there are some keywords in the Rgveda such as sit, kratu, śravas, keta (most of which occur hundreds of times) and that elaborate work would have to be done to fix their meaninge, but he does not himself undertake that task and fixes the meaning of sta from three passages only 988; A, and his disciple

Indeco

Kapali Sastry differ about the inner oneness and purpose and poetic character of the mantras not by an external association 987n; makes a very wide of interests, but his own efforts generalization with very little (in that direction, except by basis 991; A.’s translation of writings) are not discernible

xtacit’ is shown to be wrong 1464-65; writings of, are 988-89; explanation why Sbri many and voluminous, his Aurobindo (who is called magnum opus being ‘Life di Mahāyogi by his disciples and vine’, which is not easy to admirers ) was not mentioned understand for men of ordinary in dealing with Yoga and intelligence 1466-67. Dharmasastra, 1462-63 ; faults Auśanasa-smrti 819. that he finds with the old Auspicious days, reference to, systems of Yoga stated and occurs even in the Rgveda criticized 1465-66; his sādhanā 522 ; Soma sacrifice did not was not founded on books, but require auspicious day or nak upon personal experiences that satra 523. crowded upon him and he Auspicious mubūrta, for cong constantly heard the voice of tructing a house 540. Vivekānanda for & fortnight Auspicious nakṣatras, for caula, in the jail 1465; life of A. pumsavana, marriage, 535; for written by Shri R. R. Diwakar 1 wearing new garments or orna ( wherein he speaks of him as ments for the first time 626.

Mahāyogi’) published in 1953, Auspicious objects, see Vasanta 1466n; life of A. by G. H, rājaśākuna, 778; to be touched Langley (1949), 1466n; lived when leaving house after bath as a recluse from 1926 to his and homa on business 905. passing away on 5th December Auspicious times, for all rites for 1950 and gave darśana to gods 536; times for caula, people only on four days in the upanayana, godāng, and mar year, 1463 and 8; long state- riage according to grhyasūtras ment on 15th August 1947 224, 635; A. times prescribed (Independence day) in which by Bṛhad-Iranyaka Upaniṣad he referred to the several for rites to be performed by dreams of his youth which he individuals 524, 534; A. nak thought were on their way to satras and seasons prescribed fruition 1463-64; recent work for solemn Vedic sacrifices by * Integral Philosophy of Auro- Brāhmaṇa texts and Kalpa bindo’ containing 30 papers sūtras, grhya and dharma by Indian and Western scho- sūtras 534 ; year for caula, 535. lars (1960), 1467; A. sets his | Avalon, Arthur (Sir John Wood heart on the unity of the | roffe, which see), 1780,-1033n, human race to be achieved by 1048n, (aof Principles of

[ Vol. V

Tantra ), 1060 ( H. of Serpent vadgita IV. 7-8, 993; none Power ), 1048n, 1129n, 1131n; of the ten apataras except published many of the Hindu Krsna and possibly Rāma is and Buddhist Tantras, 1050, expressly named in Bhagavad 1105.

gitā 994; of Viṣṇu due to a Avama-dina, explained 263. curse of Bhrgu 995n; one Pak Avantivarman, king of Kashmir Subuh who hails from Indo

1075,

nesia is suggested by Mr. J. G. Āvūpa ( decentralisation or scat- Bennett as an avatāra for

tering); example is Darśa- whom mankind is waiting 993; pūrṇamāsa, which are really referepce to Buddha as avatara

two sets of sacrifices, 1333. in Bhāgavata 995n; references Avatāras (vide ‘Bhagarata’,

from Purāṇas to each of ten a. * Buddha’, ‘Reincarnation’), 998; ten a, of Viṣṇa in medie 993-998; Agniparāṇa des- val and modern times named cribes the characteristics of the in Matsya and Varāba Puranas images of ten a. 996; all ten 993; thirtynine a. of Vasudeva avatāras of Viṣṇu had become

in Ahirbudhoya-sambitā 996; recognized throughout India at thirty-three a. discussed by Dr, least before 10th century A D. Katre 997 ; tithis of the appe

996; are dwelt upon at great

arance of, 262, 998n; Podari length in Parānas 992; Bad- nanda probably contains long dhists in the Mahāyāna tenoh. est account of ten & 998 ; ings made Buddba go through

twelve a noted in Matsya and many a, as Bodhisattva 993;

Padma 994 ; twenty-two a. of conception of, may be traced

Viṣṇu in Bhāyavata 903n; to the Sat, Br. 992; conception Vāmana and Krśṇ& a. known of an increased Dharmaśāstra centuries before Mahābbāṣya material and gave rise to

997; Varāha avatāra m, in numerous vratas and festivals Gupta Inscription in the first called Jayantis 992, 998;

year of Toramiṇa ( about 500 derivation and neaning of the to 510 A. D.) 9970; Vāya word 992; in modern times purāṇa mentions 28 d. of Mahe some persons pose or are made śvara, last being Nakuli 996; to pose as avatāras by their verses on a. similar to those in admirers 993; Indian theory

Gita from Harivanśa, Vāyu, of a. is connected with the etc. 993n; worship of avatāras theory of yogas 993; Kumarila

from Narasimha to Kalkin (7th century A, D.) did not yields different rewards, aco. regard Buddha as avatāra of to Varāhapurāṇa 263, 996. Vispa 997; Lakṣmi follows | Avesti, is & sacrifice performed Viṣṇu in all avatāras 996 ; 29 part of the Rājasuya-yajba. Locus classicus On 8. is Bhaga- ! that could be performed only

Indece

by a ksatriya, 1332 ; it is also 752; to be performed at an independent yāga that may marriages, establishment of he performed by any one images eto. 949. belonging to the three varpas Babylon: (see ‘Chaldeans’, ‘signs 1332; Nirnayasindhu relies

of Zodiac’): apostrophized as upon this difference in Aveṣti

the daughter of Chaldeans for its conclusiuns abuut Devi

548; intercourse between India pūjā on different tithis 1332;

(Punjab) and B. from 3rd word ‘rājan’ in ‘Rājasūya’ |

Millenium B. C., 598–600; is held by PMS and Sabara

latitude of 542; peacocks, rice to mean a ksatriya only,

and Indian’ sandalwood under while some late Dbarmaśāstra

their Tamil names were known works hold that the word

to Hebrew chronicles of Gene ‘rājan’ may secondarily mean

sis and Kings 598; ratio of even a Vaiśya who becomes a

longest day to shortest, varied ruler 1333, 1340.

in ancient Babylon, 542–43; Avidyā (nescience), consists (Y. reports made by astrologers of

II. 5) in regarding non- B. to the king about the por eternal as eternal, impure as tents due to position of Sun, pure, painful as pleasurable, Moon and planets, 521, 548, non-self as self 1417.

741n; upright stones placed Aviyoga-vrata, in which food was in fields with inscriptions bear

to be distributed to helpless ing curses and figures of zodia people, to the blind and deaf cal signs, 595. 38-40.

Babylonians : B. and Assyrians Ayācita, is a substitute method

based astrology on three 88 for an absolute fast on sumptions 546; B. and Greeks ekādaśī 100-103.

had no generally believed Ayana, meaning of, in Rgveda,

doctrine of Karma and Punar 491.

janma, 546 ; difference between Ayanāīsa (vide under calen

B. astrology and Greek astro dar’), meaning of 711.

logy 550-51; nakṣatras not Ayodhyā, capital of Kosala 531. integrated with religious sys Ayodhyākāṇda (of Rāmāyaṇa ), tems in, 509; called Capricorn

775 ( dreams in ).

goat-fish 565n; imagined Ayuṣyagana (from Atharvaveda) there were three ages of the

802n.

world, gold, silver and copper Ayusyamantras, 759 and 1, 796n. 689n; no ouneiform tablet yet Ayuṣyagākta, 758n, 802n ( diffe- discovered where all the 27 or

rent views as to what is A.). ] 28 nakṣatras are arranged in Ayutahoma ( in which ten thou- an orderly series 509; obser

sand oblations are offered ); vations by B. of planets from ā kind of Navagrahaśānti 749-1 2nd milleniam B. . 570.

| Vol.

Bachhofer, Ladwig, 655 ( critici. froin Jaimini by holding that

zes Dr. Tarn).

Sūdras are entitled to perform Bacon, view of, that stars rather | Vedic sacrifices and on the

incline than compel, 551.

interpretation of the word Badarāyaṇa, predecessor of “sesa’ 1173, 1253, 1642; P. M.

Varāba-mihira, quoted by Ut- S. and V. S, both had before pala, 561, 591; mentiops them a work of B. dealing Yavanendra 591.

with both P. M. matters and Bādarāyana: between Jaimini Vedānta 1173-4; trace of

and B., Sāmavidhāna Br inserts

Bhartrinitra’s atheistic views two names and so B. is thus

none in B. nor of doctrines two generations later than J.

akin to Prabhākara’s 1193. 11618; B. came to be con- Bagchi, Dr. P

Bagchi, Dr. P. C., a. of Studies founded with Vyāsa, Pārāśarya

in Tantras’ 1034, 1039, 10480, but it is difficult to say when

1049, 1050n, 1064n (that and why this confusion arose,

words ‘mother’, ‘sister’ eto. 1169, 1171-73; held by Rima

in some Tantras with regard to nuja to be author of V.S. and

coitos have esoteric sense ); the also of Mabābhārata 1165 ;

of paper on ‘Cult of Buddhist illustrations how V. S. deals

Siddhāciryas’ in Heritage with references to B. 1168 ; is

of India’ Vol. IV, pp. 273-79; A. of V.8., acc. to Saṅkarācārya,

a. of India and China’ 1162n, 1164-65; is different

1618n, from Veda-vyāsa, acc. to San.

Būdha, 1327-28; Tantravārtika karācārya 1166; no satisfactory

collects about three dozen cases reason offered why B. is men

of badha in general, not depen tioned only nine times in V.8. dent on conflict of Sruti, linga if all the five hundred fifty-five

etc. or not falling onder bādha sūtras were composed by him,

as defined by Sabara for 10th 1165; that several individuals

chap, 1329. separated by a century or more Badhva and Bāṣkali, story of, could have borde the name 1505. Bādarāyaṇa or Jajmini follows Bahala, 4th tithi of Bhadrapada from Ap. Śr. S. and Pravara. dark balf, 355. maõjari, 1174; would be a Bahorcopaniṣad, 1045n. grandson or a remoter male Baijavāpa-grbye, 748.

descendant of Badara 1169, Bakapasicaka, five days from Bādari, mentioned by both P. M. Kārtika bright half eleventh

and V. S. four times eacb, tithi are so-called, on which all would be son of Badara and bave to abstain from flesh P. M. S. mentions both Bāda eating, 355. rāyana and Jaimini five times Bakhshali MS. employs decimal each, 1169, 1173, 1193 ; differs notation 702,

Indon

Balabalādhikarana, is PMS III. of Bali with wbite rice grains

3, 14; Dharmaśāstra works and worship it with flowers employ it, 1311.

and fruits, 201; people even Bālāki Gārgya was taught by now engage in gambling on

Ajātasatru, king of Kāsi 1639. this day in some places, 203 ; Balakridā, com. of Viśvarūpa on procedure of the worsbip of

Yaj. Smṛti, 825, 826n, 1155n. Bali, 201 ; proper time for Bālam bhatta, com, of, on Mitāk. worship of Bali, when pratipadā

garā (latter half of 18th cen. is mixed with Amāvāsyā or tury, A. D.), states that Vāya. dvitiyā 202; Śiva was defeat viyapurapa is also called Śaiva, ed on this day in dice-play by 831.

Pārvati, so gambling recom Bali, island of, in S. E. Asia, is mended on this day, 203;

still Hindu with four varṇas, story of Bali, narrated in seve 1618.

ral Purāṇas is ancient, long Balipratipadā, 201-207; see! prior to Mahābbāsya 203–203,

Govardhanapūjā; Bali add

997; Vāmana thrust Bali into ressed as future Indra 201; B.

nether regions, gave him over is also called Dyūtapratipadā,

lordship of Pātāla and made 203; Balirājya extends over

him the future Indra, 202, 203. three days from 14th in Divali, Ballālasena, king of Bengal, a. of 204 ; cows, balls and calves “Adbhutasagara’, ‘Dāpasāgara’ worshipped on this day, 204 ; and also three other works not Kārtika-fukla-pratipadā is so- yet recovered : ( vide Purāṇas, called 201; gifts made on Upaparāṇas ) 867 and 870; bath on this day become in- discarded Devipurāṇa 869; exhanstible and please Viṣṇu Aniraddhabhatta was his guru 202; king to offer worship to 870n; composed Vratasāgara, Bali with his ministers and his Pratiṣthāsāgara and Acāra. brothers, 201; king should SĀgara before Danasāgara 870n; arrange for dramatic spectacles evinces in remarks on Purāṇas about ksatriyas, 201 ; Mantra in Dānasāgata a bold critical addressed to Bali 2010; most faculty rare in medieval Sans important item on this day is krit writers, 867; genealogy the worship of Bali 201-202 ; of, 870n; names numerous Lakṣmi becomes stable by illu- authorities and eight Upapurā. minations on this day, 204 ; pas 867 ; states that Bhāgavata, long list of observanoes on this Brahmāṇda and Nāradiya con day, 204 ; Mārgapall on, des- | tained nothing on Dāna, 868. cribed, 205 ; Naivedya to Bali Bāṇa, 2. of Kādambari, 39, 821 inoluded wine and meat 201 ; ! 22, 1384 ; . of Harsacarita, ordinary people also should | 629, 705, 821-22, 9550, establish in their houses image Bannerjee Ņ. G., theory of, about

(Vel V

origin of Durgāpūjā as military (on five different practices of rite, 187.

the North and of the South ), Bapat, Prof. P. V. writer of 2500 1 1416n, 1436, 14+1.

years of Buddhism’ 1003, Baudhāyada-gphya-sutra, 634, 1010-41 (view of, that Tibetan | 535n, 610, 733n, 790. Tantricism is earlier than Baudhāyadagrlıyaśrsa-sūtra 749, Hindu, criticized ),

758 ( on Vgraratbaśānti), 784, Bārhaspatya, cycle of 60 years 7870, 790-1, 804, 814 (describes

(vide Samyatsıra); phalas of Rudrābbiṣeka )

each of the 60 years, 660-62. Baudbayana-frautasūtra 505n, Bārhaspatyasiniihita, 511n, 7490., 5190, 722u, 727-8. Bārhaspatya-sūtra ( ed. by F. W. · Baudouin, M. Charles, &, of

Thomas ) 1039.

i ‘Suggestion and auto-sugge Barth, a. of Religions of India’, stion,’ refers to Pratyabāra and

(in French ) tr. by J, Wood,, Dhāraṇā, 1447.

932n, 1003, 1007n, 1011, 1577 Baveru-Jātaka, shows trade by Barua, Dr. B. Mg, a. of ‘Gaya sea between Iudia and Babylon

and Buddha Gaya’ 598. 599. Basham, Prof. A. L., 2. of History Beal, a, of ‘Buddhist Records of

and doctrines of Ijivikas’ the Western World’ 262, 1009

1645a.

(on Sasanka) Bath, not to be taken at night as Bees, making honeycomb in a

a rule except on eclipses, house, sānti for, 730. in inarriages, on a birth and Behanan, Dr. on ‘Yoga, a scienti death, pilgrimage, Saṅkranti, fic evaluation,’ 1384, 1393, 218, 214; on Mabacaitri and 1425, 1456. other eleven full moon days Behaviourism-vide under J. B. at certain holy places yields Watson. great rewards, 79.

Behistan Inscription of Darius Bauddhas, of Vijñānavādi school (522-486 B, C.), gives Pars

rely on Bṛ, Up. IV. 5. 13 as as the name of a country, 850n. supporting them, acc. to Sabara | Bell, Sir Charles, on · Tibet, past 1218; heterodox hypotheses of and present’ 1040. B.acc. to Kumārila sprang from Dr. Belvalkar, two propositions the arthavāda passages of the of, in Gopal Basu Mallik leo Upadiṣads and serve the por- tures ou Vedānta viz. that pose of inducing people to give Brahmasūtrag were separately up extreme attachment to composed for the Chandogya sensual plesures and are useful Up., the Brhadaranyaka Upy in their own way, 1262.

and other Upaniṣads for each Baudhāyana 99

and that the Sārirakasutra of Baudhāyana-dharmasūtra, 538, Jaimini was bodily incorpo

681, 930, 934, 1257n, 1258 rated in the extant BrahmaIndeco

sūtra, strongly oriticized, 1175 1667, 1669, 1598, 1600, 1628, 76; paper of, on Mathara 1630-31, 1635, 1648; diffe vitti, 1354.

rence between B. and Nārā Bennett J. G. 2. of ‘Subud’. yaniya section 961–62; is

( 1958 ), pats forward Pak styled Yogaśāstra and each Subuh as avatāra 993.

chapter of it is also styled Bergh, Prof. Van Pen, a. of “Yoga’, 1426-27 ; mentioned

Universe in space and time,’ in śāntiparva, 653, 656; puts 571n.

Japa-yajia as the highest Bergson, author of “Time and among Yajfias, 172; Padma

Free Will’, 475, 1875.

purāpa devotes 1005 verses to Bernard, Theos, a. of Hatha- māhātmya of B. 967 ; proclaims

yoga, the report of a personal that doing one’s work without experience’, 1428n.

an eye to the fruits thereof is Berthelot, Alfred, a, of Transmig- worsbip and even the greatest

ration of souls’, translated by sioner and persons of the H. G. Cbaytor, 1601.

lowest castes and mlecchas Berossus, 1897, 690.

can reach the highest goal by Bespagar Colamn Vaiṣnava In- bhakti of Krýna, 968; Parā.

scription (2nd century B, C); ṇas follow with great empbasis of Heliodora, Yavana amba- the Gītā doctrine of Niṣkāma ssador to an Indian king, karmayoga, 967-968; sum 516n, 963,

maries of, in Agni and Garuḍa Bhadrabābu, Kalpasūtra of, 777 Purāṇas 967; tantras like

(on dreams).

Mahānirvāṇa employ Bh. IV. Bhagavadgitā : ( vide under ‘Gita, 24 as a mantra when offering

path, tolerance ): 103, 127, wine 1059, 1087. 172, 461, 660, 6921, 696, Bhagavat; both Saṅkarṣana apd 702n, 743, 8690, 918n, 929, Vasudeva spoken of as B. in 938, 958n, 960-62, 964-66, Inscriptions 964 ; connotation 970, 973, 978-79, 992, 994, of the word B., 963 ; rarely 1006n, 1024, 10550, 10661, applied to Śiva also, as in Mahā 1087, 1113, 1171-73, 1210, bhāṣya 963; asually applied 12160, 1357n, 1359-60, 13610, to Vāgadeva in ancient times, 13641, 13671, 1373, 1378, 963, though in a secondary 1379n, 1385, 1388n, 1401, sense to persons with special 1431-2, 1434n, 1448, 1450, qualities such as knowledge 1458, 1461 (frequent emphasis of Vidya and Avidyā 963; on secreoy, 1462 ( path of Yoga word B. is ancient, 963. and advaita Vedānta is most Bhāgavata–parāṇa 112, 129, 131, difficult and unattainable by 199n, 147, 197n, 474 ( on most persons ), 146, 1478, Kāla ), 477 ( elaborate scheme 1508, 1511, 1557, 1563-4,1 of units of time), 649n, 680n,

[ Vol. V

687n, 791n, 865, 839 ( ten, 80. topios of Purāṇas), 845n ( pe Bhāguri, on Sakunas, a preden riod between -Parikṣit and

oegsor of Varābamihira, 091, Nanda ), 852, 857n, 861, 880, 622. 903n, 920-21, 924, 950, 959n,

Bhakti, ( loving faith in God and 960 ( three kinds of bhakti),

surrender to him ) pp. 950-980; 965 (on nine modes of bhakti),

(vide under Kļaṇa, Nār. 966, 968, 970 (tolerance of wor

yaniya, Pancarātrs, saints, Sat ahip of other gods ), 972, 974,

tvata, Viṣṇu); ācāryas of bh. 979, 995, 1032, 1093 ( worship

acc. to Nāradabhaktisūtra, of Vignu is Vaidiki, Tāntriki

960n; derivation and meaning and Misri ), 1120, 1169, 1280,

of the word “Bhakti’ aco, to 1373, 1384, 14400, 1455, 1490n,

Śāṇdilya and others 958-959; 1637, 1642; date very contro

distinction between prapatti versial, ranging from 5th cen

and bb. 960; doctrine of bh. A. D. to 10th, 898-99; lengthy

had great appeal to all seotions eulogy of Bh, in Padma 972;

of Hindus and weaned them many medieval digests hardly

away from Buddhism 970; doc. ever rely apon Bbāgaveta for

trine of Prapatti’ based on Krenajanmıṣtami 131; note

the word ‘prapadye’ in Sv. on, 898-99; none of the early

Up. 952; doctrine that God’s works on Dbarmaśāstia, such

grace alone saves dovotee is as Mit., Kalpatary, draw apon

found in Katha and Mupdaka it, 898; not quoted by Rāna

Upanigade 952 ; doing one’s naja in bhāṣya on V. S. 957;

duties of the station in life numerous commentaries on, without an eye to the rewards over 40 being listed, 9570; is worship ( arcana) 967, ele papprs on, brought together by

ven modes of, acc. to Nārada Dr. Pusalker in Studies in

bhaktisūtra, 965; foar classes Epics and Purāṇas’, 898; re

of men take to the path of garded as the most important

bhakti, of whom the 4th (j&# or sole authority by Vaiṣnava

Din ) is very dear to God, 966; teachers like Vallabha and

Gitā makes no express distino Caitanya 967 ; Sridhara, com

tion between bh, and prapatti, mentator of, 845n, 866n; very but its final advice in XVIII, exaggerated praise of Bh. 972.

65-66 comes close to prapatti, Bhagaveta (vide Mabibhaga- 960; Indra is addressed as

vata’): means one who for- sakha and father in the Rgveda ships ‘Bhagavat’ (Vāsudeva), and is said to have given a 963; Akrūra is styled Mabā

young wife to old Kaksivat bhāgavata in some Puranas, and become the wife of Vran 964; low stage reached by aiva, 950-51; is diffault in Bhagavatas, acc. to Atri, 979-1 Kali, acc. to Vallabhacirya

Indeu

978n; is not an action and is į parāṇa, 966; Sattvata or also different from jāāna Pañoarātra proclaimed the path (knowledge), aco, to Sāṇdilya, of bhakti 953; stories in Rg 960; list of important works veda hymns about Indra’s and on 657-58; Nārāyapiya sec. Varupa’s deeds for devotees tion in Santiparva and Gitā are (sometimes called ‘friends’) among the original sonrose of resemble medieval stories Bhati cult, 952; Namaskāra about Rāma and Sabari and ( adoration or homage), apo- about Vithobā of Pandharpur theguts of, in the Rgveda, 952; for Dāmāji 950-52; striking names of the exemplars of the development of bh. of erotic highest kind of bhakti and of mysticism of Vallabha and middling kind, acc. to Brah- Caitanya 980; Tantrik works māṇdapurāṇa, 960n; nine like Rudrayāmala take over modes of, all of which need not the nine modes of bhakti, be practised at the same time 966n; theory of Gita that B. 965-66 ; of the dāsya type in led on to prasāda ( grace or Bhagavata, 966 ; origin and favour) of God which enabled vicissitudes of the cult of bh. devotee to secure mokṣa, 961; aco, to Bhagavata and Padma, two interpretations of Bandilya’s 979; path of, said to be easier definition of B. 958-59; vari than that of knowledge in the ous sub-divisions of B, in Gita, 965; peculiar cult of the Purāṇas 960; various theories bh. of Rāma and Sītā, 980; of Barth, Hopkins, Dr. R. G. prapatti, five elements of, and Bhandarkar and others as to relation to bhakti, 960; what Kyana represented and Purāṇas emphasize that even how he was identified with cāṇdālas, mlecchas, Hūnas, Viṣṇu, 957; word “Bhakti’ yavanas, become pure by does not occur in the principal bhakti of God, 968; Purāṇas ancient Upaniṣads, but oocurs lay very great emphasis on bh. in Svetāśvatara Up. 952; words 950; remembering the name Bhakti’ and Bhakta’ oocar of God ( Krṇa and the like) dozens of times in the Gitar with devotion is the highest 956. expiation for sid, acc. to Viṣṇu- Bhaktioandriki, com. on sāp parāṇa And Sandilya, 966; dilya-bhaktisūtra 956n, 969. sakhya type of Bh, is that of Bhaktiprakāsa (part of Vira Arjana, 966; schools of Bh. mitrodaya ) 965n; explains at formulated by Rāmānuja, great length nine modes of Madhva, Caitanya, and Valla- bhakti, 965n, 998n, 1132. bha 971 ; *sources of the cult Bhāmati (commentary of Vāoas of bhakti other than Sāntiparva pati on Saṅkarācārya’s bhagya are Gita, Bhagavata apd Viṣṇu- 1 on . 8.), 11630, 11810,

Madhrated by him of Bl. 1

[ Vol. V

11839, 1211, 12412, 1250.) so called, 1525–26 and 1614 12931 (on the word ‘rajan’ (Sakuntala’s son ); limite at among Andhras ), 1296 (on 1525-1527; m. in Kharavela’s Brahmaloke in ChĀn. UP. Inscription 1614; nine đir VIII. 3. 2), 12989, 1309n sions of ( some of which are (on the Aindri verse ), 1310n,’ called dripas) mentioned in

1373-74, 1378, 1391, 1576n. several Purāpas, 1000 yojana Bhandarkar, Dr. R. G., 2. of from North to South and

• Vaignavim, Saivism etc.’ boundaries of, 1526 ( and n);

131, 472, 478n, 10480, 1577. | originally it appears B, was Bhandarkar (R. G ) Presenta. ’ what is now modern India,

tion Volume (or Commemora- but later B. was made to tive essays ) 650n, 643.

denote India as well as Greater Bbandarkar, D. R, ’list of 10- Iarlia, 1526-27; Sabara shows

scriptions’ by, 665, 978n. that the language of cultored Bhāradvāja-grhyasūtra, 535, people was one i. e, Sanskrit Bhāradvaja, on sakunas 591, from the Himalaya to Cape

621-22; on Vyatipāta and Comorin, 1537, Sabara, Mahi Vaidurti 707.

bharata, Puranas and Bhat Bharadrāja (Puniola ), disciple sambitā show that ancient

of Buddba, story of his rising Indian people identified their in the air, 1037-38.

culture with B. i, e, with the Bharata ( Natyaśāstra of), 1128. country and not with race, Bharata, son of Dogyanta (or 1527.

Du panta ); Ait. Br. (39.9) Bhārata War, date of, 648-649. states that B. was crowoed Bharatiya Vidyi, Journal, 848. by Aindra Mahābhiṣeka and | Bbārgara, writer on astrology Sat. Br. speaks of Bharata, son 766n. of Sakuntalā and has some | Bhārgavārcanadīpikā, yun. verses identical with those Bharthari, philosophical gracz in Ait. Br. 1525-26n: Kāli- marian, anthor of Vakyan

as& probably did not know padiya, 475, 1396. that Bharatavarsa was named Bhartrmitra (between 400-600

after Sakuntala’s son, 1525n, A. D.), an interpreter who Bhāratakaonudi, work in honour made P. M. atheistic, 1198,

of Prof. R, K, Mukerji, 6in, 1205n; his work was called 699n,

Tattyafuddhi, acc, to Umbeka Bharatas, ancient tribe of people 1198.

frequently mentioned in the Bhāskara, commentator on Brak Bgveda, 1525.

masātrus, 1165n Bbaratavarṣa : different views | Bbāskarācārya ( born in 1114

about the identity of the A. D.), 6971, 702 ( uses pārpa Bharats after whom it was in the sense of zero); A. of

Indon

Grahagapit, 649n; 3. of doctrine’, 1605,

Siddhantasiromani, 6971. Bhattacharya Sri Siddhesvara, Bhāskararāya, & of com. Setub 1383 ( on Bhāgayata ).

andha on Vāmakeśvaratantra Bhattacharya 8. P. 1408n.

1045; called Bhasurinanda- | Bhāttadipikā 1230n. Dātha after dīksā 1071, 1126; Bhattasali, N. K., Eko of Icono holds that Rg. V. 47. 1 refers graphy of Buddhist and Brah to Kādividyā, 1046; hyper- manical sculptures in Dec.cz bolio praise of, 1071.

Musean’, 1131n (for mudrās ). Bhāṣya, defined 1182.

Bhava ( or Bhāyag, 800, to con Bhatt, Prof. G. H. 967n.

text): (vide ander Thibaut): Bhattācārya B., paper of, on .Ten differences between Varābami

Avatāras’ 263.

hira and Firmicus as to matters Bhattacharya ( Prof. Golokendra

indicated by B. 540 ; names of nath ), 125n.

twelve B. 578–79; naming Bhattacharya, Prof. T. 4974, 668n.

and arrangement of B. follows Bhattacharya, Mr. Bhabatosh,

hardly any rational basis, 636 editor of Dānasāgara in B. I. 37 ; system of B. known to series in 4 parts, 867, 870; Ptolemy, though be paid little 2. of paper on ‘Yogi-Yājóaval- attention to it 533; system kyasmrti and its utilization

of B. known to many writers in Bengal digests’, 407.

before Varāhamihirm, some of Bhattacharya Dr. B., Du of Intro. whom like Garga and Parāśara

to Buddhist Esoterism’ 1033n, are assigned to 50 B. C. by 1050n, 1069n (Dhyāni baddhas, Kern 579; table of twelve their faktis, kulas etc), 1075, B. with synonyms, seyen only 1115 (on Biddhas of Vajrayana); of which correspond with an of Intro to Sadhanamalā, Greek words and some others 1038, 1039, 1042, 1060n; a of convey the matters judged Intro. to ‘Gohyasamājatantra’, from them 578; terms that 1043, 1050n, 10691, 10710 apply to a group of Bh. 578; (wrong translation of a verse), terms Karma and Hriyu oocar 1077n; 2. of Buddhist Icono in both Nakṣatra and rāfi graphy’, 1131n; a. of paper on astrology 631; terms ( at importance of Nigpannayoga- least five ) such as Janma and vali, 11331.

Sampat that occur in Athar Bhattacharya, D.O.; W of paper vanajyotisa correspond is name

on the tantrik work of Vidyā. and import with lanty dhana pati, 1676n.

and other terms used in Varām Bhattacharya Prof. Duragā. ha’s works 533n; what was

mohan, 1935-36.

to be predicted from each of Bhattacharya, Prof. H. D., paper twelve B. 578–79.

of, on · Vicissitudes of Karma | Bhavabhiti : fifth in agcent from

History of Dharmasāsta:a.

[Voliť.

bim performed Vājapeya | 181n, 1841, 199, 2000, 2040, - (about first half of 7th century 212n, 320n, 6720, 860, 6880,* A. D..) 639.

734 ( on tāntia), 748-9, 779n, Bhavadāsa, ( hetween 100-200 8100, 851, 868 (part disoarded

A. D.), Sabara’s predecessor by Ballālasena beoause tainted on Jaimini, named by sloka- with heretical dootrines ), 869,

Vārtika 1159, 1160, 1197. 924, 926n, 1096n, 1105, 1106, Bhavadevabhatta, m. by Raghu- 1152n, 1262 ( divides smrti

nandana 919; 2. of “Prāyal contents into five categories );

cittaprakarana’ 1242, 1296. divided into four parvans of Bhāvā Ganeki, d, of com, Tattva

which only the fret viz. Brāhma, yāthārthyadipana un Sāṅkhya

can claim an early date, the and on Yogasūtra, 1382, 1994,

Pratisargaparvan being a mo 1412a.

dern fabrioation 896-7; pote Bhāvanā, dootrine of K, is the on 896-898; not earlier than

very heart of vidhis 1235;

6th or 7th cen. A. D. 898 ; meaning of, 1235; sābdibbi

was revised by Samba, aco. to vanı gives rise to ārtbibhāvanā

Varāhaparāṇa, 898. 1236; two kinds of, viz. sābdi | Bhaviṣyottara Purana; 40, 45, ( word force ) and ārthi ( result 89, 93n, 94, 97n, 108n, 1190, producing force), 1235-36; | 122, 1247, 128, 131, 132n, 136, three elements in each of the ! 137n, 143, 149-50, 163, 1870,

two bhāvanās described, 1236.1 194, 210, 318, 338, 240, 7534, Bhavanāga, of Bhārasiva lineage, 869; held not authoritative by

performer of ten Aśvamedhas Ballalasena, 869 : not later 1028.

than 1000 A. D. 897. Bhavanātha ( between 1050-1150 Bhikṣu, casts off all desires and

A. D.), a. of Nayaviveka 1199. practises begging, 1169; Gaut. Bhavāni, kaown to Pāṇini, as provides that a bhikṣu should

wife of Bhava (i. f. Rudra ) beg for food and Bṛ. Up, also

185n.

states that those who realize Bhāysnopaniṣad (on Tantra ) is brahman give up desires and

a late work 1051, 1218.

practise begging 1169; repre Bhaviṣyatporāṇa, named by Ap. seats Sannyāsa order, 1169.

Dh, S. 817; by Matsya and | Bhikṣosūtra, mentioned by Pau Varāba Porāṇa, 818; Con- ṇini as composed by Parhlaryo, tained dynastic names acc. to might refer to Pafcafikha’s Mataya and Vāyu, 851.

work who was described 48 Bhaviṣyapurāns, 32, 38-40, 43- Pārāśarya and Bhikço in Mabā

45, 54, 67, 70, 777, 78, 790, bhārata 11691. 82, 90, 92, 96, 102, 110, 113, Bhima, fight of, With Duryod 1151, 119n, 134, 133n, 137-8, 1 bana 767. 148-108, 1612, 1640, 1780, ‘Bhimaparākrama, a work of king

index

Bhoja, 820, 710, 762.

560, 572, 890 ( quotes Devi Bhigma, though unmarried, per parāṇa); Bhūpāla means Bbū.

formed Abramedha 1280. pālakrtyasamuccaya of Bhoja, Bhigmaparva 129, 532n, 743-44, 70.

769 ( images of gods trembl. Bhūtasuddhi, in Mahānirvana ing ), 774 ( portentous births), tantra, 1095n, 900n, 1470n, 1528.

Bhūtārthavada or Bbātārthāpu Bhoja, king of Dhārā ( 1st half of vāda; examples of, 1241 and n;

11th century A. D.); composed explained by Sabara and San (or got composed ) numerous karācārya ( on V. 8. I. 3. 33 ) works, such as BhūpālakȚtya- who calls it Vidyamanavāda samucoaya, Bhujabala, Rāja- 1241n, mārtaṇḍa (on astrology ), 58, Bhuvanakosa or Bhuvana-vin 884 ( tour works of, on Dbar yasa, described in Brahma masāstra and astrology); a, of purāṇa, Kūrma, Matsyau, Vāya com. Rājamārtaṇḍa on Yoga- (has 1000 verses), 1527. sūtra 1377, 1394.

Bible, says that Jesus did not Bhojaka : 779n ( to whom one’s expound all things to all people

dream was to be declared ); but only to his disciples, 14610; Bhojakata : m. in Brahmapurāṇa is intolerant and pessimistic

es capital of Rukmin of Vidar 1 16241, 1630n. bha and in Fleet’s Gupta In- | Bijanighanto, 1058n (a list of scriptions ’ 588 and no

Tāntrik Mantras), 1097. Bhrātr-dvitiyā, same as Yama- Bilya, tree, twig of, to be brought

dvitiyi, 207-210; an indepen. 1 in the house on a certain day dent festival tacked on to and tithi in Durgāpājā, 181. Divali 209; hardly any religi- Biot, 510. ous ceremony observed in Birds, cries of Kapiñjala, Kapotahy these days 208; on and of owl and others indicative of bright half of Kārtika 207 ; 1 coming good or evil in the procedure on, 207, 208; wor- Rgveda 729-30, 804-5. ship of Yama, Yamunā and Birds and animals, when on the Citragupta and some other de right side of one going on a tails found in medieval digests journey indioate auspicious are now dropped 208.

results, 526. Bhrgu (writer op astrology and Birth, on certain nakgatras like

astronomy ) 591, 664n.

Aslega and Mūla inauspicious, Bhṛgu-sathhita (on astrology ), 605,

oriticism against claims of pos. Blend, N., on Mahomedan inter sesaing it, 634-636.

pretations of dreams 781. Bhujabile or Bhujabalaniban- Bloch, Jales, edited and transla

dba; 420, 61n, 62, 71n, 110n, ted in French Asoka Inscrip 240n, 243n, 249n, 547, 555n, tions, 1016n.

[Vol. V

Bloomfield, 740n; a. of Religion prayer and worship and nirguna

of the Veda ’ 1491; edited brahma 1498; it is impossible Kausika-sūtra, 770n.

to define what br. is, we can only Bodbayana : acc. to Prapanca- say what it is not 1505; is said

hrdaya, B, composed a commen- to be endowed with all powers tary on both PMS and VS, in VS. and by Saṅkarācārya, while Rimāpoja says he com- 1045; passages of Upaniṣads posed a bhāṣya on Brahma- referring to pirgana br. cited, sūtra, 11860, 1197.

are Br. Up. III. 9. 26, IV, 4. Bodh Gaya 1018.

19 and 22, IV. 5. 15, Chin. Body (human ), has nine open- Up. VII. 24. 1, Śv. Up. VI.

ings (mouth, nostrils, eyes etc.) 19, Katha IV, 10-11; para br. 7020, 1364n.

is conceived as beyond space, Bogozkeui : vide under “Mi- time and causality 1505n;

tanni’; Inscription of, about real truth ( pāramārthika sa 1400 B. C. regarding treaties tya) about br. is that it is one, between the king of Hittites that everything in the world and king of Mitanni that had (men, animals, matter ) is br. gods Indra, Mitra, Varuna and 1498-99; śāstras ( Vedānta Nāsatya in their pantheon texts) are sources of the correct 598-99; archives of, contained knowledge of br, and that they a treatise on horse training lig are agreed that their parport one Kikkuli of Mitanni, which is to establish that br. 1484 discusses technical terms akin 85; seeker after br. reaches to Sanskrit 599.

it by the practice of truthful Bollinger and Negelein, editors of ness, tapas, satyag-jiāna and

Atharvana-pakṣatra kalpa, 499. brahmacarya, acc. to Mundakan Bombay Gazetteer 653.

1423; story of Badhva conveya Bose, D. N., a. of Tantras, their ing idea of br. to Bāṣkali by

philosophy and occult secrets, remaining silent 1505; Tai. Br. 1081 (explains five makāras describes br, as the tree from esoterically ), 11490.

which heaper and earth were Bouche-Leclercq, a. of ’ Astrologic i chiselled out 1489n; when

Grecque’ (1899): 548, 550, 552,1 it is said that the world is non 565n, 566n, 571, 581-3, 585. | different from brahman, it is Brahman, ( vide under Creation); Dot meant that they are iden

defin.:d in Tai. Up. II. 1, tical, but the meaning is that 14240; described aspeti neti’ the individual selves and the (not this, not this ) in Bṛ. world are not entirely differ Up. II. 3. 6, IV.2.4-22, IV. | ent from brahman 1010. 5.15, III. 7. 26, 1504 ; distinc Brahmā (see · Vigna : day of tion made in Upaniṣad texts Br. equal to Kalpa 688, 690; between saguna br, that was for figare to which the life of br.

Index

in human years extends is co lossal 690; fifty years of life of Br. are gone and the present is Vārāhakalpa and Vaivasvata Manvantara 690; is supposed to have oreated world on first tithi of Caitra bright half 82; seven sons of, 1372; some held that life of Brahma was 108

years, 690, 697. Brahmacāri, word occurs in Rg-|

veda, 7. Brahmacarya, (vide under M&

hatma Gandhi’); is very strict for Yogin( viz. he is not even to look at, talk to or touch women 1420n; when a house holder may be called an obser

ver of B, 1421. Brahmacarya, also means periods

of study from 48 to 3 years for a Vedic student prescribed by Gautama, Ap., Manu etc. 1252. Brahmagupta ( astronomer born

in 598 A, D.) 484, 515n, 680n, 696–7; criticized the Jaina view about there being two sans and two moona, 51ln; condemned

Romakasiddhānta ’ as outside the pale of smrtis,’ 515n. Brāhmaṇa or Brāhmaṇas (vide

under gifts, pātra, prieste); all brāhmaṇas were not priests, are not priests in modern times and all temple priests are not always brāhmaṇas 936; every b. was not a proper recipient for gifts in anoient Indian times 937; difference of view on killing an ātatāyin b, 8170 : ! gifts (religious ) to be made aco, to sāstras, Manu and other 8mṛtis only to pātra ( deser. I

ving) br. who has learning, charaoter and tapas, 937; gifts made to brāhmaṇa not learned in Veda or who is avaricious or deceitful were deemed fruitless by Many and to lead donor to hell 938; had no power to raise taxes like tithas nor was there a regularly paid hierarchy of priests and bishops as in England, 937; high ideal placed before br. of plain liy ing, of giving up active pursuit of riches, of devotion to study, pp. 936-38, 1637; how impor tance of birth as a brahmaṇa arose 1639-40; lores to be studied by a learned brāhmapa, acc. to Gautama Dh. S. 818; maintaining themselves by practising astrology were pofit for being invited to perform rites for gods or for sraddha dioner acc. to Mann 527; Mana and others provided that in rites for pitys the learning and character of b. should be carefully scrutinized, but Puri ṇas did away with this, parti calarly at Gaya 930-32; of Mathurā are like gode, says Varāhapurāṇa 932; Mahā. bbārata emphasizes that good character makes a brābmaṇa 100n; milk ia vrata of, 18; most Br, studied only one Veda or a part of it, 1182 ; only br, were entitled to drink Soma beverage in Vedic sacrifices 853 ; performed solemn Vedic sacrifices like Vājapeya 1039; reasons or basis of the vene ration paid to brāhmaṇas for

[ VolV

· over three thousand years, I approach a king or rich person

1640; result of threatening or for their ‘Yogakṣema ‘936. striking or injuring (with blood Brāhmans or Brāhmanın (texte, from wound) a brābmapa de- acc. to context), all those parts clared in Tai. 8., which is inter- of the Veda which are not or preted in two ways by different cannot be alled mantras con writers, 1844-45; substantial stitute B. 1223-23; are pri sources of income were oply mary sources of information three, viz. teaching, officiating about saorifices, ritgal, priests as priests at sacrifices of others etc. 1228; contain oldest and receiving gifts made volun- prose found in any Indo-Euro tarily which were fitful, vari- pean language 1223 ; contain able and precarious, 937, numerous myths and legends, 1638-39; to learn vidyā from 1223 ; contents can be divided a ksatriyê was ungatural or into two classes viz. vidhis anusual in Upaniṣad times, ( hortatory) and arthavādas 864 ; - to be fed in all vratas, (explapatory or landatory ) 39; tribute paid in passing to 1223; often mention contests the ancient brāhmana ideal by between Gods and Asuras and Pandit Jawaharlal Nebru abound in etymologies 1223 ; 1640; vast Vedic and classi- order (krama ) of rites ao ex cal literature was cultivated, pressed in mantras is to be preserved and propagated preferred to the order con mostly by brāhmaṇas with tained in Br. texts 1316; prin arduons labour and the ægveda cipal purpose and aim of Br. was preserved by them with of the Veda is to prescribe the unparalleled care, 936, 1637- rituals of sacrifices, to narrate 38; were asked to study Veda myths and legends about sacri and subsidiary lores without fices and to state rewards of any eye to motives of profit as sacrifices, 1497; ten characteri a duty and to understand it, to stics of B. acc. to Vittikāra teach the Veda without de. 1223n. manding a fee beforehand, to Brābmaṇaka, a country where perform sacrifices and to make brāhmaṇas followed profession gifts, 937; who is not a Vais. of arms, acc. to Pāṇini 1638. pava is declared as a heretic Brahmanaspati, as the creator of by Padmapurāṇa and Vṛddha- Gods in Rg. X. 72.2, 1485. Hārita 976; Yaj. provides | Brabmanda-Purāṇa ( vide note that even a learned br. should on pp. 895-96); 901, 117, 119, refuse gifts and that the king | 133, 147, 149, 184n, 541, 6490, should donate to learned brāh. 652n, 687, 690n, 693, 734, 735n maṇas, land, houses and mars (on Kalpas. Atharxpueda ), riage expenses or br. should 7 48, 817, 822, 8240, 8400, 841Indon

(many verses identical with A. D. acc. to Prof. Hazra, 894 ; those of Vayu ), 845n (on period has 10000 verses acc. to Nāra between Parikṣit and Nanda), dlya and 25000 acc. to Agni, 850n, 851-2, 853n, 854-56, but the printed one has about 861-3, 903n, 920 ( Saptārcis 14000 verses, 833 ; one recen mantra ), 939n, 946-7, 960 sion of B. discarded by Ballā ( three kinds of bhakti), 976– lasena, 869, 894 ; Note on, 77,994 (list of Avatāras-differ- 893-94; present B. probably ent from usual one), 1042 (La- compiled in some part through litāmāhātmya of), 1102, 11870 which the Godāvari fows (has verses that are also found 894; that printed in Anan, quoted by Sabara ), 1223n, Press appears to be a late com 1372n, 1383, 13900, 1470n, pilation and numerous quota 1521, 1526, 1528, 1574, 1629n tions io Jimītavāhana, Apa (for word sanātana-dharma), rārka, Ballalasend are not compiled or revised aboat 320- found in it, 893, 335 A. D. 854; probably com- Brahmārpana, meaning of, 1412n. posed near the source of the Brahmasāvitrivrata, 92, 94n. Godivari, 895; divided into | Brahmasiddhānta 66n. four pādas besides Lalitopā- Brāhmasphota-siddbānta, 5110, khyāna 815; is fond of etymo 515n, 649n, 658, 676, 680n, logies, 890; one of the oldest 696n. of Purāpas, has hundreds of Brahmasātia-vide Vedāntasātra ; verses in common with Vāyu Gītā had before it several 896; Skanda says there was works, called Brahmasātra, first only one Purāṇa, viz, 1173-4. Brahmanda, 895.

Brahmavaivarta- purāṇa (note Brahmaparāṇa 43, 45, 82, 90, on, 894-95); 34, 951, 97n,

106, 118–9, 169n, 2010, 1045, 106, 114, 1190, 125, 202-3n, 221, 243, 5881, 660, 129, 132n, 1341, 1351, 138, 682, 686n, 687, 691, 693, 148, 213n, 774; printed in 695, 754, 763n, 8240, 833, 851, Anan. Press, Poona, in four 857, 862n, 903n, 915-16, 919, kāṇdas, viz. Brāhma, Praksti, 939, 931, 935, 9179, 950, 962n, Gapapati and Krṣpajanma; 964, 968, 971, 9941, 10461, several verses q. in Sm. C, 10960, 1120, 1121 (on nyāsa), Hemādri &s from it are not 1127n, 1132, 1213, 1383 ( on found in the printed one 895. Saṅkhya ), 1431n, 1438n, 1521 Brandon, S. G. F., 2. of Time (on creation ), 1526n, 1537–8, and mankind’ 475. 1582, 1890, 1628n; chapters Breasted, a. of Ancient Times’ 10-175 containing 4640 verses 531n. deal with tirthas, 894; com- Brhadārggyakopaniṣad, 24, 62, posed between 10th and 12th 103, 136, 464, 475, 491, 525,

History of Dharmasastra -

[Vol. V

534, 659, 670, 732n (on are aame as those in the Baby dreams ) 7710, 7720, 8610, į donjan system, 100. to Prof. 866, 918, 944-5 ( emphasis on Neugebauer 597. dayā), 972 (on last thought), Byhaj-jābālopaniṣad, 1076n. 1043 ( explains æg. VI. 47. Bpbad-yoga (or-gi) yājñavalkys 18), 1063n (on 72000 nāļis), 3ln, 42, 860n, 1152n (reado 1097 ( eulogy of Gayatri ), 1131 * Parāṇa-tarka-mimātsā’ in (mandala of the Sun), 1169, Yāj. I), 1217 (on samucoaya 1202, 1995, 13589, 13640 of jñāna and karma ), 1391, (derivation of Puruṣa ), 1370 1404, 1416n, 14190, 14380, ( Yājiavalkya expounds brah- 1439n, 1440 ( same three verses man to Janaka and answers as in Manu), 14 42n; cited as angry brāhmaṇas in his court), Yoga (or Yogi) Yājsavalkya 1373 (vazhấas), 1387-88, 1103n, in medieval digests, 1404 ; 1401-5, 14170, 1133 (prāṇa not later than 7th Cent. A.D. as symbol of brahman), 1433, but is not the Yogaśāstra n. 1448, 14519, 14590, 1460, in Yaj. Smṛti(III. 110), 1408; 1468 (mantapyaḥ’ implies reprodaces in verse Yogasutra tarka ), 1471, 1478, 1481, 1.24 and 28-29 29 Śruti 14122; 1486, 1488n, 1499, 1501, verses cited by Aparārka and 1504, 1507–8n, 1512-3, 1535 Smrticandrikā as from Yoga (frequently has the words ‘apa Yāj. are found in this but not padarmstyum jayati’), 1511 in Yoga-Yaj. ed. by Mr. (I. 4. 10 quotes Rg. IV. 26. 1), Diwanji, 1407; Viśvarūpa 1645, 1547–50, 1554-9, 1566-7, appears to quote & balf verse 1575-76 ( Free will and De- from it 1407. terminism ). 1577-80, 1585, Brhad-yogayātrā of Varābamihirty 1587, 1602-4, 1626-27 (nob 700, 529n, 533, 540, 545n, lest prayer in), 1631n (sayajya 558n, 591-94, 617, 622, 627n, and salokatā occur ), 1633–34, 749, 753 ( follows Yaj. about 1644 ( on āśramas).

Grabayajia ), 765, 774, 776, Brhadāraṇyakopaniṣad-bhāṣya. 778, 799, 800n, 801, 804-5,

vārtika, 1602n.

808, 878. Bșhad-dharma-puriṇa, 896. Bșhan-bandikesvara-purapa, 156. Brhad-devatā, 60n, 486n.

Brhan-nāradiya purāṇa, 892; in Byhad-yama, 238.

& sectarian Vaippava work, Brhajjātaka of Varihamihira, different from the Nārada

479, 5460, 547-48, 559, 5610, I purāṇa, 892. 562, 564, 567n, 568–75, 577, Brbaspati, Smrti writer ; frag 580, 583–85, 5860, 5870, 589- ments of, collected by Prof. 91, 597, 6011, 618, 6240, 638, Ayyangar, 42n, 1179, 1450, 8570, 711n, 1645; rising 1 876v, 1032, 1266-66, 1309-03 times of zodiacal signs in B, 1 (conflict of interpretation about

Indien

Ball 5282_05, 826, Sin Matsya 1996

reunion among medieval spāna ), 7940, 7951, 797, 801, digests ); asisgned to Manu- 804-05, 826, 877 ( verses that smrti a pre-eminent position, are also found in Matsya and 1265.

Vispadharmottara ), 878, 996 Bphaspati, au of a work on Raja- (Buddha image described ),

olti 1001, 1033,

1024 (mentions mantra Yanta Bphaspati, planet Jupiter, 4940 Devagaṇāḥ’ used even now ),

(presiding deity of Puṣya ), 1046n (rules about images of 672 (indicative of life, happi- Durgā ), 1132 (on Mandala ), ness and knowledge).

1828 (names of countries in Bphaspati, verses of, quoted under Bharatayurga),

Cārvākadarśana by Sarvadar- Br̥hat-tīkā of Kumārilabhattan, ree fanasangraba, closely resemble ferred to by Nyāyaratnākara verses from Vigno and Padma and verses from it q. by Nyāya. Parāṇas, 974n.

sudbā and Jaiminlyasūtrārtha Byhati, com, of Prabhākara on

sangraha, 1188. Sabara’s bhāsya 1179n, 1189; Bridges, Robert, &. of Teste com. on B. is Ṛju-vimalā of ment of beauty’ (on what is

Śalikanātha, 1179n, 1189. reasonable), 1477. Br̥hat-sathitā of Varāhamihira, Briggs, W, G. a. of. Gorakhnath

69–70, 150n, 187, 1910, 193,” and the Kanphatas’, 1429. 216n, 242n, 465n, 476 (on British Imperialists and hypo units of time from ksaṇa to critical talk of White man’s kalpa ), 477, 516 (praise of burden’ 1619. Yavana astrology ), 517n, 519, British rulers of India were gene 520, 526 (birds’ Aights indicate rally opposed to progressive good or bad sots of person go- social reform in India 1638n. ing on journey in his former Bromage, Bernard, a, of Tibetan lives), 530, 5310, 540-41, yoga’, 1394. 543n, 547n, 559-60, 561n, Brown G. W., 2. of paper in 564, 574n, 584, 589n, 591-94 Studies in honour of Bloom (names of predecessors ), 6070, field’, 1434, 1531; conjectures 608-09, 631, 613n, 616, 622, that even words Yoga, Sān 624, 637n, 650-65, 658, 660, khya and Upanisad’ are coined 662, 680, 6831, 704, 708, from some Dravidian words 7110, 734 ( 45th chap. of, on now lost, 1531. Śantis ), 745–47, 763 ( causes | Brunton, Paul, &, of ‘A search in of earthquakes ), 764 (premo- Seoret India’, 1393. nitory signs of earthquakes ), Baddha (vide under Bhāradvāja, 765 (oriticizes veddha-Garga dhamma, Edwin Arnold, Eina and Parāśara), 7670, 768n yana, nirvāṇa, sūdras, taphā, ( quotes 12 verses of Rsipatra ), Upaniṣads), came to be regard 769, 773–74, 783n, 793 ( Puṣya-1 ed by Hindus as avatāra before

History of Dharmaśāstra →

[Vol. 7

1000 A.D., but some Purāṇas forty-five years for suffering and Kumārila in 7th century bumanity 941; taught that A. D. did not regard bim so, Halvation may be attained 934, 914, 993, 1025; Ceylon even in this very life, 9420, tradition about Parinirvāṇa of, 1008; taught that it was on 356; characteristios of Bud- necessary to be definite about dha image, acc, to Bṛ. S. 996 ; God’s existence and similar claims that he only follows an matters, 1007; teaching of B. ancient path, 1005; did not held out the same promise of clearly define what he meant liberation to all men and was by nirvāṇa 941, 1008; did most attractive to sūdras and not think much of worship or women, 925, 929–30; three prayer, 1007-08; expounded i early and central conceptions the four Noble Truths (or were Buddha, Dharma and axioms, viz. Dahkha, the cause ; Sanyha 941; was a great re of it viz. taṇbā, suppression of former of the Hinduism of his duḥkha and Noble Eightfold times and laid sole stress on Path to suppression, 939-40; moral effort, satya, and ahimsā, Kumārila quoting Parāṇas con- 939-40, 1004; was against demns B. as one that caused admission of women in the confusion as to Dharma, 824; Sangba (Order), but yielded life of B. has a noble grandeur

to persistent requests of and human appeal 1021; main

Apanda and prophesied that matters of controversy bet

his pure dharma would flourish ween B. and Hindus of his owing to this only for five day, 1007; Nārada-purāṇa hundred years instead of for a holds that one eptering B. thousand years, 1025-26, temple cannot be purified by

1069-70. any expiation 892; Nirvana Buddhacarita of Asvaghoga; men. era 656; Noble Eightfold i tions Kapila and 25 tativas, path described, 939n, 1005; 1378; speaks of Jaigipayya original teaching of B, was and Janaka, 1375, 1992, swamped by Mahāyāna and 1409n.

Vajrayana, 1070; Parinirvāṇa Buddhism (vide under Buddha, of B in 483 B, C. or 477 B. C., Hindas, India, Mahāgina, 1070; philosophical schools 63 Śūdras, Vajrayana); became in times of B. mentioned by a medley of dogmas and was Mahāvagga 913n; preached rent by dissensions 1021 ; in his first sermon the avoi. causes of the disappearance of, dance of two extremes, 939; discussed, final blow being B. rejected permanent ego and given by Bakhtiyar Khilji, yet accepted doctrine of re- 1003, 1030; changes in dow birth 941, 1004, 1577 ; spent trines and ideals of B. were

Indies

great before the Christiau era and for some centuries after wards 940-41; dataśīlas pre scribed for all priests and .pafloatīlas for all Buddhists and both these were derived from Upaniṣads and Dharma sūtras 943-44; decline of Buddhism had set in about first half of 7th Century A, D., 1003, 1021, 1023–24; found no place for God 940; Madhyamaka and Yogācāra schools of, 1066; Mahāyāna and Hinayāna, differences in doctrines of, 942-43 ; obser Vance of high moral ideals of Buddha’s preaching were found irksome even in Buddha’s own life and gradually monasteries of monks and nuns became centres of idleness, pleasures and immorality, 1022-23; three ratnas ( jewels) of B, are Buddha, Dharma and Sangha, which were compared to glass beads by Nilapata darsana, a later depraved cult of B. 1073; Vivekānanda’s severe oriticism against later phases of B. 1030; Tāntrik B. repudiates Buddha and introduced into the religion makāras and exciting food 1066, 10698; was a revolt against the sacrificial system, against the Veda and its authority and not against caste, 939; weaning away Hindus from B. was due to bhakti oult propagated by Parāgas, 970; when B, flourished large bodies of monks were fed by

people and when it disappeared large companies of brūhmadas came to be fed 938; works and papers on both Mahāyāne and Hinayāna B. and on causes of disappearance of

Buddhism 942n, 1003, Buddhist (or Buddhists, aoc, to context): (see under abirusi, Baddhism, Siddha) : goal of nirvāpa ( particularly under Mahāyāna ) could be reached after many births 1065; hardly any B. are striot vegetarians in these days in any country, while millions of Hindus are strict vegetarians, 947; monks of B. were tired of the strict mode of life and long waiting for the goal 1065; persecution (alleged) of B. by Puṣyamitra, by kings Sasanka and Sudhan van, by Kumārila and Saṅka rācārya examined by Rhys Davids who disbelieves most of it and others also do the same, 1008–1011; Tantrag have the same ideas about potency of mantras as Hindu T. have, 1103-1104, 1115; Tantras like Guhyasamāja (that was Vajrayāna) provided an easy method by which liberation and Buddhahood could be geoured in a short time and in one life and averred that Bodhisattvas and Buddhas enjoyed all pleasares ng they pleased, 1065-66n; several councils of Buddhists were held to settle the Sangiti

(standardized scripture) 1021. Buddhist-sangha (Order): por

tvo. V

poses for which people joined ing tantra rite desoribed Saogha are set out in Ques- 1089-90; secreoy enjoined by

tions of Milinda’ 1023-34. most tantras about what Buddhist texts : claimed to be happens at C. but Mahāair

sirtis, which follows froin vāṇa-tantra says Śiva ruled Manu XII, 95n; no pali texts that in Kali age the worship can be placed earlier than the should be open, one’s own wife council beld under Asoka was to be the Śakti and none (about 350 B. C.); have ideas else, 1089, 1090. similar to Savitarka and Savi- Cakras ( subtle centres in the cara Samadhi, 1411n; such

human body ): vide under as Dhammapada and Sattani.

nidis): are six, spoken of as pāta speak of the truly vir

lotuses (padma) viz. Adhira tous man as brāhmaṇa 1005. or Mūlādhāra, Svadhisthana, Būhler, a. of Indian Paleogra- Manipura, Apāhata, Visuddha,

phy, 701, 817n, 873, 900.

Ajñā; and there is the Brak Bulletin of Deccan College marandhra figured as the

Research Institute 2, 811, 883. pericarp of the Sahasrara Bulletin of London School of (thousand-petalled lotus ) with

Oriental and African studies, in the crown of the head, 654n, 740n.

1061-2 and 1, 1137–38; are Burgelin, Pierre, author of ‘L’ often identified with the five

Homme et Le Temps’ 475. 1 elements and the mind, 1062n; Burgess, 498, 521, 531, 9971, often identified with the nerve

1129-30 ( inentions dine Bud- plexuses of modern physiology, dhist mudrās slightly differing but that appears to be wrong from Waddell’s); differs from 1062; Avalon in tr. of Sat Whitney 512.

Cakranirūpapa (plates I to Caitanya : founded a school of VII ) illustrates the six cakras

Bhakti 971.

and sahasrāta together with Caitra ; ( vide under Month’, their colours etc 1061n ; speon

• Pratipadvrata’, ‘Year’); lations about C, are based on bright hall, 9th tithi of C, ! the Upaniṣads that the heart

bas Ramanavamīvrata, 84. is like a lotus and on the Cajori : a. of ‘History of elemen- Nādis 10630; work of O. W.

tary Mathematics’ 4820, 483n, 1 Leadbeater on Cakras’ with 518, 699n.

illustrations 1061n. Cakra, vide under . Yantra’. Caland, Dr. 2380, 740n, 1434–35. Cakrabheda, a work enumerating Calendar or Calendars (aec, to

different cakras in worship of context); (see Gregorian, Durgā 1137a.

Metonic cycle, paficānga, sid. Cakrapujā ( worship in a circle dhānta, tithi, week-day, year);

of men and women), a revolt 1 about thirty o. in use by diffe

Indes

rent communities in India | Calendar Reform Committee Re 641-3, 658; absolately nece- port of 1953; 648-49, 6571, ssary for every Hindu, as be 665, 711, 713-14; contains a has to repeat many details, long list of Hindu festivals but such as month, tithi, weekday hardly any original authorities in every religious rite, 650n; are cited 253; majn recom different eras used in India mendations of, for civil and 641-642; European C. also religious calendar 714-17. is defective and apgatiafactory Cambridge History of India, 643-644; in Ancient Egypt Vol. I: 844, 819. 490 and D; in Rg. times, Cambridge Medieval History there were probably two calen- 933n. dars, one parely sacrificial Campāṣaṣthi 299. (of 360 days ), the other Cāmundā, human victims were where a month who added to offered to, 186. bring year in line with Capda and Munda, demons visible astronomical data, 490; killed by Devi 156. many O. in South India, 642; Cāṇdālas bad become untoucha meaning of word ‘calendar’ bles long before Chan, Up. 1633. 641; O. Reform Committee, Candikā, temple of, Guggulu

ted by Govt. of India. burnt in 39. with Dr. Meghnad Saha as Candipātha 171-173. President, to examine existing Capnon, Dr. Alexander, 2. of pascāógas and for submitting | Invisible Influence’ 1093, proposals for an accurate and 11120, 1453n. uniform calendar for the whole Canterbury, income of the See of India, 711, 713–174; re of the Archbishop of, has been quirements and contents of 15000 £. a year 1640n. modern O. used for religious Caraka-Samhita : com. of Cakra and civil purpose 615; several pāṇi on 1396; on Kāla 474 ; year beginnings in different on prognostioations about a parts of India 641; some C. patient from messenger’s co based on Nautical Almanac ndition or physician’s actions. and so called drks or drk- when messenger arrivés 812 ; pratyaya 612; starting point refers to Bānkhyas and Yogios of Hindu calendar-makers and some Sāṅkhya dootrines based on Sūryasiddhānta is at | 1378-79, present more than 23 degrees Caranavyuha 735n. to the east of the correct verpal | Carrell, Alexis, &. of. Man the equinox point, the difference unknown’ 1092, being called Ayanārda 711; Cārvākadarśana, arguments of, works for readers interested in against sacrifices and frāddhas Calendar Reform 714n.

History of Dharmastatra

[ Vol. V

Dharatavansa. 1601 vipas

12900,

Cāṣa bird, with something in or Venus is ‘invisible’ 122;

its beak flying to the right performer had to give up all

of a man, & good omen 526. vegetables in four months or Coses ( In Law Reports )

in Srāvana and curds, milk Beni Prasad V8. Hardai Bibi. and palse in the other months I. L. R. 14 All. 67 (Fi. B.), 122 ; procedure of, 122 ; re 1240n,

wards of not partaking of cer Collector of Madura Vs. Mootoo tain things 122-23; women

Ramlinga, 12 M, I. A. 397 at mostly observe it now 132, 136, 12780.

Catus-sama, 38. Dattatreya Vs. Govind, I. L. R. Caula or Cūdākarma ( tongure of

Bom. 129, 1301.

a child ) : auspicious and id Jurarji V8. Nenbai, I. L. R. auspicious nakṣatras for and

17 Bom. 351, 437.

tithis also 606; proper time Ratha Johan Vs. Hardai Bibi, for, 605-606; varying views

L. B. 26. I. A. 153, 1240n. about time for 605. Ramchandra Vs. Vinayak L. R. Cbaudhuri, Sashibhusban, a, of

41 I. A. 290, 1290a.

raper on nine dofpas of Omaid Bahadur Vs. Udaichand Bharatavarṣa, 1524n.

I. L. R 6 Cal 119, 1290n. Cave temples of India, work on, Vithal Vs. Prahlada I. L. R. 29 of Fergasson and Burgess 178,

Bom. 373, 1292n.

997n. Caste system, pide under Varpa Chakravarti, Prof. Chintabaran,

(pp. 1632-43 ); no benefit by Papers of, on Tantra 1149. constantly barping on c. as

Chakravartin, Dr. P. C. de of main cause of India’s downfall Doctrine of Śakti in Indian for centuries, when Moslems,

Literature’ 1048n. Chinese, Japanese, Indonesian Chaldeans, astronomers and that bad hardly any caste sys- dream - interpreters in high tem like India’s have been favour with Babylonians 781; backward for centuries 1642- held that five planets controlled 43.

the destinies of men and iden Catalogue of Deccan College Mss. 1 tified Babylonian deities with

Vol. XVI on Tantra 1049n. them, 548, 683; temples Cato, warned farmers against con- where singing and worship of

salting Chaldean astrologer five planets on successive days 050.

prevailed 683. Catarmāsyas, four names of 487; Chanda, Ramprasad, on ‘Pusya

were Vedic saorifices (seasonal) mitra and Sange Empire in which performer had to keep | 1009n.

certain observances 123. | Chandogya-parifista, 79. Cāturmāsya vrata 122-23; may Chāndogyopaniṣad : 84, 129, 323,

be begun even when Japiter 227n, 464, 625n, 526n (oak.

Indret

gatra-vidya ), 569, 572, 670, 1 even if a few orthodox people 731, 779n, 860n, 866, 943, may be opposed to change, 944 (emphasis on ahimsā ), 1267-71, 1469; change is the 948 ( lotāpūrta ), 969, 972 one absolate in the long history ( last thought ); 1006, 1050n, of our religious or social ideas 1063n (on heart as lotus and 1271; examples of funda 101 arteries ), 1072 (on gura ), mental changes in conceptions, 1079, 1163, 1168 (interpretar beliets and practices made tion of II. 23. 1 ’trayo dbar- from ancient times to medi maskandhāḥ’), 1205n, 1213 eval times by various devices, (joys of heaven ), 1222n (on 1265-7, 1629; people shonld stobhas ), 1251n, 1296 ( mean- be free to introduce or ing of brahmaloka’ in VIII. recognize such changes in 3. 2), 1359, 1361n, 1387, practices as are required or 1403n, 1416, 1417n, 1422n, have already taken place in 1433, 1430, 1432, 1433, 1436, changed circumstances and 1445 ( VIII. 15 has the idea this course sanotioned even by of pratyahāra of Y. S., though Mano and Yāj. and by not the word), 1446n, 1448 eminent medieval works like ( uses the word dhyāna’), I the Mitākṣarā. 1272; should 1455n, 1460, 1471, 1478, 1484, not be merely for the sake 1485n, 1486, 1488n, 1490, of change or for the whims of 1499, 1801, 1504, 1507, 1513, some leader 1272. 1543, 1646n, 1549-50, 1554, Charpentier, Prof. J. on mean 1555-8 (on Karma and punar- ing and etymology of pājā 37. janma ), 1562-3, 1566-7, Chatre, K. L. efforts of, to 1578-9, 1580-82, 1585, 1587, introduce modern calculations 16021, 1603-4, 1611, 1627 in Hindu almanacs 712. (foar mortal sins ), 1631 Chatterji, Dr. 8. K. on Sinivali’, (salokatā, sārstitā and sāyajya), criticized 64. 1633 ( on cāṇdālas ), 1644 (on Chaudhary Radhakrishna, 978. asramas), 1648.

Child Marriage Restraint Act Ohandovioiti 701.

(XIX of 1929): Chandrasekhara 8. a of Comma

fixed 14 years ( later raised to nist China today’ (1961)

15 by the Hindu Marriage 14740, 1684n.

Act 25 of 1965 ) as minimum

age for girls’ marriages and Change (or Changes ): (vide

is partly responsible for giving Kalivariyay dharma, mimāhsā,

rise to the modern problem smrtis); in religious rites and

of spinsters in Hindu Society, ngages could be made and

were made if common people China : ( vide under Bagchi): oame to condemn or hate them, | Tantra doctrines gained curre

[ Vol. V

noy in C. under the infuence for all men by Br. Up. V. 2 of Amoghavarṣa, who tran- 1-3; idea of Karma and Re slated many works into Chi- incarnation prevailed among nese between 746-771 A. D., Jews and Christians till 581 1040; debt of China to India, A. D., 1546n; on what hap. papers on, 1618n.

pens after death 1550n; writers Chinnaswami M. M.: edited like Robertson and H. T. A.

Appayya-dikṣita’s work in 60 Fausset hold that Western man verses with Appayya’s com, is very little sustained or guid called Madhvamata-vidhvan- ed by the doctrines of orthodox sana, 1919,

Christianity and that Euro Chintamani, Prof. T. R. 152n, pean civilization is dissolving

1161 ( agrees with Prof. Nila- 1477n; what was Christian in kanta Sastri that there were ! Ch, largely disappeared from three Jaiminis ).

1700 A. D. acc. to 0. E. Choudhuri, Prof, N, N, 1033n Tawney 1481n.

( view of, that Indian Tantri- | Christians, vide under ‘Syrian’, cism has its origin in Bon Cicero, did not believe in astro religion, criticized ).

logy, 550, Christianity, doctrines of original Cirajivin persons, eight named

sin, of damnation of unbapticed 208n. infants, of predestination app. Civilization, various definitions ear strange to non-christians of 1614-16; (vide ander 1594; A. Robertson • asserts culture, Spengler,. Toynbee, De that Christian morals bave Beus); two types of integrated never been practised and tha cultures, acc, to Sorokin, 1610n. a society would not last for a Civilizations, only two, viz. month if ron on the lines Indian and Chinese, have con. of the Sermon on the Mount tinued for about 4000 years and Prof. Whitehead and w. 1617-18. R. Mathews appear to agree Clark, W. E. on Hindu Arabio with him 1481n; Christian Numerals’ 699n, people of Earope and America Cleostratus, aco, to Pliny, formed during the last four centuries the Zodiac 566. achieved great wealth and pro | Cognitions: according to PMB, all sperity by throwing to the cognitions are intrinsically winda the Sermon on the valid in themselves (svatah Mount, by imposing slavery on pramana ), but their invalidity millions, but after the two may be established extraneous world wars they have begun ly (paralan) 1212 ; according to preach the necessity of bene- to Prabhākara every experience volence, kindness, restraint, as such is valid, 1202. which virtues were emphasized Coins, of Kaniṣka and ChandreIndex

gupta (of Gupta dynasty), 186, I always be remembered, 1631.

Constellation, game, is given Colebrooke, essays of, 498, 518 different names 566.

(on Hindu algebra ), 682n, Constitution of Indian referred 6990, 1220.

to 1614; criticized 1664-1667. Colonial policy, British, elements Coomaraswamy A.; 2. of Hindu

and results of 1659-60.

ism and Buddhism ‘1007; & of Colson, F. EL., . of the Week’l “Buddha and Gospel of Buddha

550, 677-78.

11310 ( for Bhūmi-sparsa Communism ( vide under •Chan- mudra ); 1656 ( other works)

drasekhara’, ‘Lyon’ and Copernicus : denounced by Luther * Wolfe’): 1473-74; is really 512. a form of worship i. e. worship Corpus Inscriptionum Indicarum: of man or such men as Lenin

Vol. I Aboka Inscriptions, and Stalin in place of the wor

ed. by Haltech, 6000 6681, ship of God, 1473 ; catchwords

6860, 1015, 1017, 1645n, ; and slogans of, 1473; in return

Vol. II Kharosthi Inscriptions for physical well-being, com

ed. by Sten Konow, 668n; mon people under O. bargain

Vol III ( Gupta Insoriptions ) away several freedoms, such

ed. by J. F. Fleet, 669-70, as thinking for themselves, 680n, 683n; Vol. IV Kalsotri freedom of expression etc.

Ins. ( by Prof. Mirashi ) 220, 1473; no secret is made by

246 ( grants on solar and lanar communists that they want to eclipses ), 248, 670, 1425n. bring the whole world ander | Cosmography ( see ander Upani. 0. 1473; universal exhibition

ṣads, Purāṇas ): Kirfel’s sy. of portraits of great Soviet

stematic work on O. of apoi leaders ( some of whom were

ent India is based on Purāṇa recently declared by successor

material and also on Buddhist leaders to be no better than

and Jaina material, 1523n; murderers) proclaims the neces

Paprānika C. had been esta sity of worship even in a god

blished long before 4th oentary less society 1474.

A, D. 1529, Oonjectures, bold, should not be Porāṇas devote thousands of

made; but if made, should be verses to the desoription of announced and treated as such the divisions of the earth called 1631; danger that o. of past dvipag and varsas, mountains, famous scholars are regarded oceans, rivers, countries eto; as established conclusions by and Dharmasastra works quote later writers 1631; warning them 1623. of Aoton guard against the Cosmology : 1489_1629 (vide prestige of great names, 10 under Atomic theory;“Crea trusting without testing’ should | tion’, ‘God’, Heaven and

History of Dharnaiastra

[Vol. V

Earth’, pralaya’):all Dharma- Coster, Geraldine, lo of “Yoga fāstra writers are agreed on and Western Psychology’ the existence of God and ran |

1394, 1427, 1455. rely adduce argamcats for that countries, m. in the Upanigado purpose, 1483 ; argament from 1522-23 ; w, in Purāpas 1827 design was present to the 28; m. by Pāṇini 1528n; m, mind of the propounders of iu Bhiṣmaparya and nakṣatra Vedānta 1485; Christian theo- kūrmādhyāya of Bṛhat-sanhita logiaus have put forward

1527-28 ; Ptolemy’s treatment various arguments for the of, 555. existence of God, summarised | Cows, honoured on certain titbis by William James, wbicb are called Yugādi, Yugāntya eto. mainly four 1483 and n; 293-94 ; praise of 2040 ; wor comparison of ancient Egye | ship of, on Balipratipadā, 204. ptian, Babylonian, Hebrew, Cow or Ball, offered in several Greek and Indian ideas, rites in the Vedic age, 48 on C. in Apes and Men’t shown in H. of Dh. vol. III by H. Peak, 1502n; Grousset’s pp. 939-40, 1268-69; flesh observation on Indiso scheme ! eating came gradually to be of creation and dissolution of i looked down upon and so cow the universe compared to lo- i sacrifices became most abhor nian ideas 1503-4; Gerald rent and were prohibited Heard’s remarks about the 1269, helpfulness of Sanskrit cosmo Cowell, E. B., translated Sāp. , logy as compared with Hebrew dilya-bhaktisūtra, 957-58. and Christian dogmas 1504 ; | Cowper, English Poet, believed originally there was no atomic that earthquakes were caused theory in C., but from 4th by God as panishment for B. C. in Greece and from men’s sins, 764, Kaṇāda, the founder of the Craig, Catherine Taylor, 2. of Vaiśeṣika system in India, Fabric of Dreams’ 782. It began to prevail 1486; Cramer, F.C., a. of. Astrology in principal questions in C. are Roman Law and Politics’ 597. two and the whole conception Creation (and dissolution) of of C, has been revolutionized world or universe : (vide ander by developments in Geology, * God’, asat’, ‘man’, ‘datta’ Biology, Physics and Astro- (reality), ‘Nāsadiyasūkta’, nomy during about one hun. Upaniṣads ): 1491; Atharta dred years, 1502n, whether in veda bas several hymns on C, the Upaniṣads or later works bat they are verbose and wapt. 0. is based on geocentric ing in depth, 1493-95; Athar. theory 1515; works on Vedic vaveda puts forward Skambha C. 1485-86n,

(identified with rajāpati) Hus

Inder

Oreator, also Kama and Kālal to the creation or support of 1493-95; O. is put in Upa heaven and earth by different niṣads in the distant and dim gods, 1492; statements about past, while in Biblical chrono- Cr, and dissolution of the upi. logy it is pat at 4004 B.O. verse in the Upaniṣads are following James Ussher, Arch valid only on the practical or bishop of Armagh, in 17th empirical plane but from the century 1506n; description of highest metaphysical point of state before C. in æg. X. 129; the Vedānta, there is no Cr. none in reality, aoc. to PMS nor dissolution, the individual and Śloka-vārtika, 1209-10, soal is not really in bondage 1483n; Mahābhārata, parti. 1506; Tai. Br. passages on cularly Śantiparvan, frequently creation and Prajāpati as orea states theories of C. 1517-18; tor 1496-97; Upadiṣads like purpose of the description of Tai. ( III, 1) and Chān. (III. creation and dissolution in the 14 ) state that the creation, Smrtis, epics, Purāṇas, etc. is, preservation and absorption of 400, to Kumārila, to show the all bhūlas is due to brahman distinotion between the powers 1484, 1500; various state of daiva and human effort, ments about C. in Sat. Br. 1261-62; Purāṇas devote 1495-96; Vedāntasātra relies thousands of verses to O. 1519– on Upaniṣads that brahman is 22 ; statements in the Upa- the creator, sustainer and deg niṣads about creation are not

troyer, 1484; Yāj. Smrti 1519. to be taken, aco, to Śhaṅkara, Creator: (vide ander’ brahman’, literally, they are ineant to God, Nāsadiyasūkta’) : in lead on to the knowledge of Rgveda different Gods ( such brahman and non-difference as Indra, Mitra, Prajapati, from brahman 1488, 1506; Sāo- Varıṇa) are referred to as khya soheme of guṇas, tan- creators of heaven and earth, mātris eto, brought in descri- 1491-93; Kausitaki Br. men bing creation by Nārāyaṇa or tions Prajapati as the creator Hiranyagarbha, as in Matsya, and identifies him wiib Yajia, Vispa, Mārkandeye 1519-22; 1497; no name given to Cr. several theories on O. in Manu- in Nāsadiya Sukta, but Cr. is smrti, two of which have some only mentioned as “Tadekam’ Sādkbys doctrines, 1516-17; (that one) as in Upaniṣads several hymns on C. in Rg. 1490–91; Tai, S. pames Pra (X. 72, X. 81-82, X. 90, X. jāpati several times as creator 121, X, 129 ) examined and it of gods, asuras, people and as is shown that the Creator is performing tapas for that pur called by various names, 1488. pose, 1493, 91; several references in Rg. I Cūdāmani, a work on astrology

[Vol. ť

mentioned by Saravali and parpose 1329; items (various)

Vasantarēja 8062,

which may constitute D. in Cūdānnapi, a Yoga, 249.

different yāgas set ont by Cullavagga, 1037, 1069–70, 1663, Tāṇdya Br. to be distributed Cultural Heritage of India, Vol. by the yajamāna himselt aco.

IV, papers on Tantra, 1150, to the method of unequal Culture, definitions of, 1614-1616; distribution set out in PMS,

and civilization soinetimes used 1329; Madanaratna provides as synonyras 1614; difference that to Pasubandha the un between 1616.

equal distribution does not Conningham : a of ‘ancient Geo- apply 1330; Many mentions

graphy of India’ 1528n; a. this method of unequal distri of Archaeological Survey Re- bution in the Veda and extenda ports, 1046n; on “Bhilsa its principle to men working Topes’ 1026; on Indian jointly on joint undertakings

Eras’ 648, 655, 661, 685. such as house construction, Customs, vide under “usages: 1330; Medieval Dharmasastra

and change’.

works follow the Pūrvapakea Oyavana, a writer on Astrology view of equal distribution

(X. 3, 53) 49 an equitable Daftari, Dr. K. L.; criticized rule in the case of liability of

abont views on Manu and several sureties and other Saptarpis 693; works of 644, matters, 1330-31. 714n.

Dakṣiṇāmũrti-sadhitā 1060n ( on Dagdhayoga (an inauspicious | Cakras ), 1066n.

conjunction) defined 707. Dāmāji, devotee of God Vithoba Daiva (lack ): meaning of, aco. |

of Pandharpur, 951. to Yāj. Smști 5440; Deaning Damanakāropaṇa ( worship of of, acc. to Vasantarāja 807; various deities with Damanaka three views on importance of plant) 311.

D, and human effort, 545. Danasāgara (written in 1169 A.D.) Dakṣa-smrti, 1409 (Yoga de- by Ballālasena, king of

fined ), 1425n (Padmasana), Bengal : ( vide ander Ballalar 1448 ( six verses from ), 1459, seda ): 220, 312, 850, 833n, 1646.

837, 867-71; discards certain Dakṣiṇā (fees in & Vedic sacri. Puranas and Upaparāṇas, 868;

fice), 1329-31; great direr- mentions 1375 dānas in all, genge of views about the D. 867-868; does not oite Kṛtya to be given 1329n ; is to be kalpataru 870; one of the given by the sacrificer ( yaja early digesto 870, 935. mana) who is to engage priests Danas (see under gifta ) 313, to perform rites in a sacrifice 759 ( ten dānas ). and is not given for an unseen Daniel, a book in the Old Testa

Indon

ment : refers to Chaldeans and and processions held in Baroda astrologers 548, 781.

and Mysore on this day 192 Daniel, Thomas, painted in 1780 193; speculations about origin

A. D. the scene of the Visar- of, 194; worship of weapons jana of Dargā 176n.

of war and implements of trade Danieloa, Allain, a, of ‘Yoga, the on 193; word derived, 1940.

method of re-integration ’ 1394; Dasafloki 118n. figures and names of āsanas Dasgupta, Dr. S. B., A. of in, 1426, 1428; for Mantra. | Iotroduction to Tantrika

yoga, Layayoga eto, 1427. Buddhism’ 1066n. Darius the 2nd, about 418 B. Das Gupta, Prof. : &, of Indian

C., 595; the first D.( 522-486 Philosophy’ in 5 volumes, 844, B.O.) employs the word Hidu 898 ( on Bhagavata in Vol. (for Hindu) the people to the IV), 12050 (Vol. II OD west and east of river Sindhu Lokayata ), 1383, 1393 (02

Yoga Philosophy’), 1395 ( on Darsana or Darsanas ( philosophic identity of two Pataajalis),

points of view): are many, 1397. as Sarvadarkanasangraha shows Dasavataracarita of Kṣemendra 1182n; famous and orthodox (composed in 1066 A, D.), d. are six 11827, 1652.

990, 1074. Dartan, of great men (like Datta, Bibhatibhashan, di of

Gandhiji and Aurobindo ) ex

The science of the Sulba’ (a plained by Sheean, 14631.

stady in early Hindu Geo Darwin 1602n.

metry ) 1132n. Dag, S. R., paper of, on Study Dattakamimātosā, 1336 ( widow

of Vrata rites in Bengal’ in cannot adopt & son).

• Man in India’ (1952) Vol. Dattatreya (or Datta ): des 32 pp 207–245, 60.

cribed in Mārkandeya as ava Das, Bodhenda Kumar on ‘Bakti tāra of Viṣṇu, given to drink

or Divine Power’, 10481. ing, fond of female company Dasagitikā (of Aryabhata ) 680, and staying near & water

704n.

reservoir on Sahya mountain Dafaharā - vrata, on 10th of and called Avedhūta, 903 ;’

bright half of Jeystha 90-91; instruots Alarka in Yoga, 903; 80-called because it removes propounded anviksiki (adhya ten sing 90-91.

tmavidyā) to Alarka and Prah Dasanirṇaya of Hārita Venkata- lāda 903n; story of his con

nātha 69, 138; contains con. ferring boons on Kartvirya olasiodis on ten vratas of which ocours in several Purāṇas 903a.

Jayantinirṇaya is one 138. Dattatreya Tantra 1051. Dagar).- ( vide under Aparājitā Davids - ( vide ander Rhys

and Vijayādatami); Durbars! Davids.)

[ Vol. V

Davidson, M. on Freewill and 980.

Determinism. 1575.

| De Beus, eve of Future of the

• Dawn of Astronomy’, & work West’, disagrees with Spongler

of Sir Norman Lockyer 512. L and Toynbee, 1617. Day:(vide. Babylon’, Babylonia, De Felicitation volume, paper

“tithi’: begins at sunrise with in, by present writer on Pārva Indian writers 676, 682 ; civil mimārbsā 1160. d. is interval between two con Death: ( vide atheism, heaven; secutive sunrises, 675 ; civil d. Punarjanma ): ancient Indian begins at midnight in modern doctrine about what happens times 676; differences about after death preferred by some the beginning of d. 675-676 ; western writers to Biblical difference between tithi and ideas 1594-95; last thought d. 675; divided into eight at death supposed to lead to parts by Kanṭilya, Dakșa and an appropriate future life Kātyāyanasmrti 675; fire parts 972-3 ; signs of approaching of, in Śatapatba and by others, d. 731n; three possibilities 48 101, 675; fifteen mubartas to what happens after d. of of d. und night each, 675; body, discussed 1580-51; Upa Kautilya knew only & duy niṣads like Chin, and Bf, divided into thirty muhurtas contain germs of that idea (of or bu dadīs and mentions no last thought) but Gitā clari horas or hours 684; longest fies the position 972-3. and shortest day of 36 and 24 Debts : a brāhmana (this in. ghaṭikās respectively, acc. to cludes the three parpes ) is Vedānga-Jyotiṣa 538n; three born with three debts to sages, parts of, mentioned in Rgveda gods and ancestors and dis 675; two meanings of, (1) charges them respeotively by from suprise to sunrise and brahmacarya (i.e. Veda study), (2) from suprise to sunset sacrifices and birth of sod, 675; two systems of dividing 13180, 1626; Mabābbārata d. into 60 ghntikās and 24 added a 4th debt, viz. to be hours, 682–683 ; various views good to all men 1626. about divisions of d. into 2, 3, Decimal numeration system in 4, 5, 8 or 15 parts, 267.

India goes back thousands of Dāyabhāga, ( a work ) 1032n, 1 years, 699,

1233, 1281-82, 1292 ( on Decimal place value Dotation meaning of ‘mātā’), 1302-3, 699-701; invented by Indians, 1309, 1316n, 1320.

4830, 518; one of the most Dāyatattva 1184, 1291.

fertile inventions of man 699. De, Dr. 8, K., 1038; &. of 70; was introduced in the

Vaiṣṇava faith and move 12th century in Europe by ment io Bengal’ 112-3, 120, the Arabs who borrowed it

Indono

from India, 4830, 699 and ol bhavam’ etc.); 1604, 1625 ( for authorities ).

(explains the implication of Demetrius, Greek king, 827n. I the illustration of rivers mer Democracy or Democracies : in ging into sea ), 1627, 1646

modern D. rational discussion (on aśramas ), 16470 of problems or measures comes Deuteronomy 677, last and vital questions are Devala, writer on astrology 591, often decided by party loyal- 622.

• ties or personality oults or by Devala, a of Smrti, 31, 41, 51, last for power, 1472.

55, 650, 78n, 79, 81, 96, 97n, Demooritas (died ahout 370 100a, 1039, 116, 182, 202n,

B, O.) adumbrated the atomic 204n, 2140, 3150, 2490, 480, theory in Greece 1486.

650, 1243, 1266 ( allowed Descartes, 1478.

brāhmana to eat food from Desmond, Shaw, a, of Re-in- certain sūdras).

carnation for every man’, Depala, author of a Dharmasutra states that re-incarnation doc

1431-33; explains the words trine was taught in the Chris

prāṇa and apāna as Sarkara tian Church till 551 A. D.;

cārya’ does on Br. Up. I. 5. 3., 1546n.

1435; mentioned by Saṅkarı Deassen, Paul (vide ander cārya 1353, 1435; quotations Upaniṣads, Vedānta ); d. of from D. in Aparārka and

Philosophy of Upaniṣads’; Kriyakalpataru on Sāókhya 1026n (high praise for āśrama and Yoga, 1380–81, 1409, system ), 1486, 1491 (on 1435, 1439n, 1445 and , Nāsadiya hymn ), 1500 (tribute 1447-48, 1453, 1458; states to Upaniṣad sages ), 1541, falsehood to be of two kinds 1548 ( high eulogy of Bṛ. Up. 1421n. IV. 4. 5-7), 1552-53 ( holds | Deralaka ( brāhmaṇa): meaning that æg. I. 164. 12 has nothing of 936; unfit for being in. to do with Devayana and vited at a Śrāddha 936. Pitryana, criticized), 1553-54 Devamitra Dharmapala, a of (oritioized as to meaning of Ṛg. Life and teaching of Buddha’, X. 88. 15 ), 1577 ( theory that 1003, 1009n. Ksatriyas were the original Depapi and Santanu, story of cherishery of Vedanta thoughts, 1 1203. criticized as contradicting him. Devapratisthātattva 1106, 1122. self and as wrong), 1580–82 Devapūjā :( vide onder ‘pūja’); (oriticized for holding Sanat- 34-37 ; procedure of Nara kumāra as kṣatriya and Nārada simhapurāṇa to be followed in, as brāhmaṇa ; 1585 criticized aco. to Aparārka 1024; sixteen for wrong translation of æg. upacāras ( items of worship) (IV, 26. 1, “ahan Manura in, 34; Upacāras may be in

[ Vol. V

creased up to 30, or reduced ! &, of.Sesrara-mimārsa’, cri to five 34.

ticizes both Bhātta and Prābhā Devasthali, Prof. G. V., 4. of kare schools and brings in

Mimādusā, the Vāky asāstra of Gud as the dispenser of rewards ancient India’ 1201.

of sacrifices 1209. Devasyāmio, writer on astrology, Devavrata, a purifying text, viz.

Rg. VIII. 95.7 Devatő, of a nakṣatra or tithi, Devayāna and Pitryāṇa Paths

is often employed in the texts (vide under Paths): described to indicate the nakṣatra or tithi in Br. Up. VI. 2 and Chān. Up. itself 058.

V. 10 and brought in relation Devatā; Discussion of question. to the doctrine of trangmigra

what is meant by D. with tion described in Br. Up. IV. reference to which an offer- 4.5-7 and III. 3. 13, 1551-58; ing is cast into fire leads to men that have to go by D. and startling results in P. M. S P. paths 1551-58, 1563; men 1207-09; D. is a subordinate tioned in Rg. X. 2 7 and X. element in a sacrifice and 18.1, 1553. hadis is principal matter and Devayatrotsava, tithis on which in a conflict between the two Yātrā festivals of several gods decision rests on havis (in are to be celebrated 316, 317, PMS) 1207; D. is a matter Deveśvara : m. by Kftyaratna cf words (saya Śabara ) and kara on the definition of when an offering is directed vrata’ 30. by Veda to be made to Agni, Devibhāgavata, 176n, 178, 829n one cannot use a synonym (states that Matsya is first out of like Pāvaka, 1307-8; Jaimini 18 Purāṇas ), 830 ( mnemonic and Nirakta agree as to the perse containing first letters of nature and function of D. in 18 Purāpas ), 890 ( note on ho a sacrifice, 1276 ; phala (reward) 916, 9189, 921, 924, 974n, is conferred by the sacrifice 994n, 1033n (verse gurar and not by D. (like Agni brahma’ etc), 1039n, 1062n etc. ) 1208 ; several opinions on (on cakras and sahasrara ) who the Devatās are, to whom 1064, 1072, 1076n, 1121 ( states & hymn is addressed or an ayāsa, should be part of Sandhya hadis is offered 1208 ; though worship ), 1127 (Khecari some Vedic passages speak of modrā ), 1130 (on mudrās ). the body of D. and that it Devimāhātmya (in Mārkapdeya drinks and is lord of heaven purāṇa, also called Saptatati, and earth, they are ( merely Candi ): 156, 1760 : Chapters laudatory 1208.

of, arranged in three parts Devata : Venkatanātha or Ven 155n; has only about 873 to

katadefika (1269-1369 A. D.) 1 690 verses, though called Sapta.

Indon

sati, 105n; oldest known ms. alone is the pr&mapa for of, is dated 998 A, D. 155n; Dharma and no other, 1183, one of the chief works of 1185, 1266 ; Mahābhārata says Sāktas 1041 ; some verses of, that Dharma is the one follow are called Kavaca, argala and ed by the great mass of people, kilaka, that are outside the 1071 ; Mahābhārata and Manu D. 155n; verses of, are treated often refer to the high value like a Vedic hymn or verse of D, and make artha and with rṣi, metre, devatā and Kāma subservient to D. 1627– viniyoga 155n.

28; Mano provides that as evi-Pūjā : ( vide under Durgā- to matters not specifically pro pūja ).

vided for in Veda and Smrtis, Devi-Purāṇa, 509, 54, 610, 76n, whatever learned brāhmaṇas

156, 170-1, 174, 176, 179n, declare to be the D. is un 180-81, 184-5, 2120-214, doubtedly so, 1278; meaning 215N, 244, 572n, 1093 (q. by of Dharma in P. M. 8. Aparārka), 1108; devotes 1.1, 1. ig Vedārtha’ acc. to considerable space to Durgā- Prabhākara school and Co pājā 156; discarded by Ballāla- dana’ ecc. to Kumārila ( i. e. sena for several reasons 869 ; | & religious act, & yāga ) 1179n, note on 889-90.

1184 ; D. is one of the puru Dhamma, three meanings of the ṣārthas that has been a far

word in Buddhism 941.

reaching one from Upaniṣad Dhamma-cakka-ppavattana - sutta times and concerns principles

939n.

which men should observe in Dhammapada, verses on who their lives and social relations,

should be called brāhmapa 1627; P. M. Sātra I. 1. 2 1005n, 1637.

defines Dharma as an act Dbāraṇā : Aiga ( 6th ) of Yoga, conducive to a man’s highest

1446-7; M, in Santiparva,

good, that is characterized by 1400-1 ; meaning of, 1446.

an exhortative ( Vedic ) text, Dhāraṇls (Talismanic sentences 1183; practice of black magic

among Baddhists ), 1104n.

is adharma, as it is sinful and Dharma : (vide under change’,

condemned, though it be re Pārpamimāmsā, Satya, Smrti):

ferred to in the Veda, 1183 ; differs in each Yuga, 1266 ;

Sabara holda, on kocount of investigation of D. has four Rg. X. 90. 16, that Veda ex aspects, viz. its nature, the pressly declares that Dharma pramāṇas of it (such as Veda, means. Yāga ’ 1184. Smrti eto. ), the means ( sā-Dharma, three important words dhana ) of knowing it, the fruit in the ægveda are staa, vrata or reward, 11790; Jaimini and dharma, that were trans holds that labda (i. e. Veda. )l formed into other meanings

[ Vol. V

later on, 21; is not immutable, and Sakhi, 480 ; refused to but liable to change and is follow wIMĀilisā rules in regard subjeot to country and time to vratas, 133, 12720 ; smrtis 1629; roots of (Dharmamulu), were called D. by Mann (II. four or five, acc. to Dharma- 10), 1257 ; Tai. Up. provides sūtras ( ancient) and Yāj. the usage of learned brāk 1256, 1264; several classi- wapns of high character as fications, one into śrauta ( based source of decision in case of op Veda) and smārta (bused doubt, 1257; were known to on smrtis ), another into six P. M. Sūtra, 1257; works on (named and illustrated ) 1633; Dh, such as Pārijāta, Prakata, Sages ( ancient) had an intai- Kamadhenu that were earlier tive perception of D, 1098 ; than 1100 A. D. are not yet Sources of ( fourteen ), acc, to available even in muss 884-5; Yāj. 1152; why so called works (medieval) on D. say 1627.

that certain Smrti texts applied Dharmacakra Mudrā (illustra- 1 to former Yugas, 1272n;

ted), 11312.

works on Dh. rely on Dharman, meaning of, 20.

Tantra works for initiation Dharmas, common to all varṇas into mantras, 1118; works

and castes enjoined 1637, 1648. on D. make use of the Dharmaśāstra ( or Dharmaśāstras technical term pratipattikarma aco. to context): ( vide under 1231-32; works on D, must

Sadācāra’, Smṛtis): digests have been composed before ( nibandhas) on, that are i 500 B, C., 1265, 1267 ; writers printed, are not earlier than on D., coniicts of interpretar 1100 A. D. such as Mitākṣarā, tion among, exemplified 1315 Kalpataru, Aparārka, 883-4; 1316. general tendency of medieval Dharmas, eight, common to all writers on, is to heap details men of all dh. 1648 on what were originally simple Dharmasindha, 30, 710-73n, 744 ceremonies, 605; influence of 84, 90, 99n, 104, 1051, 107, Purāṇas on 913–1002; later 1121, 113, 134-5, 139n, 142n, digests on D. adopt prāṇapra- 1467, 188, 189, 190-92n ; tiṣthā mantra evolved by Śāra- 197-8, 200, 201, 204-6, 217, dātilaka, a tantrik work, 1106; 232, 233, 2341, 241, 243n, medieval works on D. make 609n, 6120, 614, 624, 672–3, & distinction between Smrtis 736D, 748, 755-6n, 7610, based on Vada and those based 7660, 7720, 7730, 7804, on perceptible motives, 1262; 781-82, 1117, 11210 (nyāsk mentioned by sāpti and Ana- | and naudra are avaidika ). fagana parvans 1256-7; pro- | Dharmasūtras : of Gautama and foundly influenced by Jataka Apastamba disclose familiarityIndono

with Mimāngā terms and i one learning the Tantrik way, principles, 1164-55.

1054; proper times for d. Dharmavyadha, 721n, 1642 (a such as eolipses, and if an

fādra was endowed with eclipse be available, other brahmajñāna).

matters such as tithi, nakṣatra, Dhātupātha, 10.

vāra, need not be considered Dhaumya, 184n.

1117; some tantras treat d. Dhere, R. C., 2. of Life of elaborately, 1117; some tan

Goraksanath’ etc. (in Marathi) ras provide that in d. guru 1429n,

should instruct disciple about Dhrtaristra, though congenitally cakras, 1118; symbolized a

blind, performed Vedic sacri. new birth for the sacrificer in fices 1980-81.

Vedic times, 1116; Vedic d. Dhūpa (incense ), various names observances after, 1217n.

of, 323.

Dikṣāprakāśikā of Viṇpubhatta, Dhyāna ( 7th anga of yoga), composed in saka 1719 ( 1797

1447-49; meaning of 1447-8; A. D.), 1117. two kinds of yiz sagupa or Dikṣātattva of Raghunandana sākāra and nirguṇa or dirā 1118; guru for giving dīksā kāra, 1449 ; Upaniṣads insist should be of the same seot upon dhyāna, 448.

as the disciple, but a Kaula Dhyānbindūpaniṣad, 1389n, is a good guru for all, 1118.

1419n, 1426n.

Dikshit 8. B. a. of work on Dhyāna-yoga: m. by Śv. Up. and Hindu Astronomy’ in Mara

Gitā 1448; m. by Manu thi, 484, 498, 5070, 513, (VI, 73 ) and Yāj. III. 64 ), 515n, 614, 6791 1447.

Dikshit S. K. 650n. Dighanikāya 939n, 943n, 944n, Dikshitar, Prof. V. R. Ram

1007n.

chandra, 1016n (wrong in Dickinson, Lowes, 1594, 1604. saying thet Asoka was a Hindu Diksā, 1116, 1119 : Bhāgavata- because be believed in 87

purāṇa says that Tantriki d. rga ); a, of Purana Index’ is for fūdras and Vaidiki and in three vol. 844, 867, 883; miérā for other varṇas, 1093; & of studies in Vāyu and derivation of the word, 1117; Matsya’, 883; &e of some details of d. given in sāradā. aspects of Vāyupuripa’ 907; tilaka were on the decline in remarks of, op date of Viṣṇu Raghunandana’s day, 1118; parāṇa, criticized 867. four kinds of, 1119; on reoei- Dina ( day); word d. frequently ving Tantrik d. from a guru, used in ægveda in compounds both fādra and brāhmang } like ‘Sudina’ 675. beoome alike, 1112 ; proce Dinakṣaya, explained, 711. dure of, to be undergone by Dio, R Roman who wrote Roman

SeVD,

į Vol. V

History between 200-232 coityas, stables, 196; not a A. D., 6770.

festival in honour of a single Diodorus Siculas 550.

god as Navaratra is, 194; oil Dion Cassius 677.

bath necessary on all three Dipakaliki, coin, on Yāj. Sinpli days from 14th, 199; of

by Śūlapāṇi, 1404.

lights, and fireworks, is most Dirghatamas, son of Mamatā joyful of festivals and observed

throughout India, though the Disciple : among requirements observances differ in detail

about Tāntrik d. is the one from age to age and from that he must keep secret the country to country 194 ; on mantra and pūjā imparted by evenings of 14th dark bali guru, 1071; Tantras call and Awāvāsyā men with fire apon d. to revolve in bis brands show the way to pitrs mind the identity of guru, 198; origin of, not certain deity and mantra 1072.

207; rites on Amāvāsya in, Diseases and bodily defects, 199; rites performed on the

deemed to be due to the sins 14th of dark hall of Asvina of past lives 756n.

(or Kārtika according to Divākirtya Day, 511.

pūrpimanta reckoning), 196, Divākirtys Sāman, 511n.

198; second tithi of Kārtika Divali Festival; 194-210; (see śukla is called Bhrātưdvitiyś

under Narakāsura, Lakṣmi. 207; tarpana on 14th of Yama pūjana, Bali Pratipadā, Bbrā. with seven dames or 14 names, tidritīgā); Apāmārga to be 196 and a; three days, vis. whirled over one’s head on 14th, Amivāsyi and Kārtika 14th, 196; Amāvāsyā in D. śukla first constitute Kaumudi important day 199; called festival 195, 206; dsage of Dipāvali or Dipālikā and also eating 14 kinds of vegetables Sukbarātri, Sukha-suptiki and on 14th in Diyali 198. Yakṣarātri 194-195; festival | Divanji, P. C., editor of “Yoga comprises five items spread | pājāavalkya’ 1404. over five days with illumina- Dirination- (vide Fotore, Hepa. tions and crackers from 13th tascopy, Astrology, Uparroti): of dark half of Āśvina 195; by using Purāṇas, Rāmāyana Kārtika-sukla first is one of and works of Tulsidas at ran three most auspicious days in dom 811-2; is either voluntary the year 201; Kārtika-sukla or involuntary 522n; instapoes first if it has Svātipakṣatra is of voluntary d. 622n; involu most commended 201 ; lights ntary d. depends on all kinds of in temples of Viṣṇu, Śiva phenomena, snoh us aspects of and other gods, in monasteries, the sun and planets, lightning, rooms for implements, on dreams flight and cries of birds

Inden

522n; method of asking a 779-80; associated with good maiden to cast dörvā grass in. ’ lack or ill-luck in Vedic litera side a purāṇa like Skanda or tare, 728-729; declaring a bad Rāmāyana and apply the words d. to another and sleeping after discovered to matter in hand is commended 779; depend 811; seat of life and the soul un men’s constitution as chole was supposed to be the liver in ric, windy etc. 780; fourteen the western countries such as very auspicious dreams m. in Rome and among Romans, Jaina Kalpasūtra 777-78; if heart and lungs of animals several dreams one after an sacrificed were examined, other, the last alone is indica 522n; teinple priests in Baby. tive of consequences, 779; lon and Assyria made exten- indicating approaching death sive colleotions of omens and 731; modern works about portents, but the interpreta- dreams 782 ; numerous d. men tions were almost exclusively tioned in Rāmāyana 775; coneerned with general welfare objects, suspicious or inauspi or the king 522n.

cioos, seen on starting on & Divyatattva 1106.

journey are also so if seen in d. Doig, Mr. Peter, 483.

778; of Nushirwad, Sassanian Dolotsava 317.

king, interpreted by Buzur Dosas (disturbances or faults):

mihr, 781 ; of riding on an 317; five in Santiparva 1400n;

elephant held lucky and of in Ap. Dh. 8. (a larger

riding op an ass aplocky, 775; number ) 1390, 1400n.

on seeing auspicious D. one Doubt is a frequent and legiti- should not sleep 779; texts to

mate attitude of the mind as

be recited on seeing a bad recognized in Bṭ. Up. 1478;

dream, 780n; thoughts on, in, Descartes held that only one

Upaniṣads 731, 732n; three truth is beyond doubt, viz. ‘I

kinds of people in modern times think, therefore, I am’ 1478. about dreams 782 ; times when Drālyāyaṇasrautasūtra, 7262. dreams seen in different Draviṇodag, is either Indra or watches of the night bear

Agni, 159n.

fruit 778-779; vast literature Dravyavardhana, king of Ujja- on matters relating to D. and

yini, based his work on saku- Sāntis for them 774-75; which nas on Bhāradrāja, 591.

white or dark objects seen in Dream or Dreams : all ancient D. are auspicious or otherwise

countries and peoples used 780; wise men should not be dreams for knowing future

afraid of d acc. to Angiras, 781-82; are only indicative and 775. not caugative acc. to Vedān- Dreskāṇa, 581-83; antiquity of tasātra, Śhaṅkara, Jyotistattvang system of, in Egypt, at least

[ Vol. V

from 3800 B. O, 581; Bybaj names of D. ju Mahābbārata jātaka has one chapter ( 27 ) of 185; names of, in Kalidasa, 36 verses on descriptions by 10460, Yavapas of 36 presiding deities Durgābhaktitarangiși of Vidya of, 582 : Egyptian stars so pati, 153–6, 159-61n, 1630, called cannot be identified 165n, 1670, 169n-171n, 174n, with known constellations ex- 175, 1780-182n, 183, 184n. cept Sirius and its neighbours Durgāpājāprayogatattva of Ra 5820; Greek decaps bad gone | gbunandana 155, out of use aboat Ptolemy’s Durgārcanapaddbuti of Raghu time 583 ; lords of each third nandann, 1580-161n, 162, part of each rāśi, 581; menn. 1 163n, 164, 166-7, 1680, 173, ing of, riz. 1/3rd part of eich 1740-176n, 178, 179 and n rāśi of 30 degrees, 581 ; origin 183. of the word from Greek and

Durgotsava, 151-187; (vide idea of, originated with Egyp- under Durgā, Saptaśati ) : also tians, 581; Sārāvali ( chap called Navaratra, 154; all 49) differs from Bphajjātaka men and women of all castes about descriptions of dreskaṇas and even those beyond the 583; Varāhamihira on Dreș.

pale of the caste system such kāna probably follows some

49 Mlecchas have adhikāra for, Sanskrit work by a Yavada

157; animals that may be apthor on D. and not Ptolemy sacrificed in honour of Durgā, nor Firmicus nor Manilius

16t; animals are offered 5820, 583.

principally on the 9th tithi, Dronaparva, 90n, 129, 539, 7030, 168; hat no female of any

743, 764, 767, 803n, 945 (on species is to be sacrificed, 164; abidhsā).

Bhadrakali, described as baving Duhkha, three kinds of, exempli. 16 arms in Kālikāpurāṇa 163n;

fied, 150n.

bilva twig to be brought and Dukes, Sir Paol, a. of the Yoga

Durgā is to be invoked to abide of Health, Youth and joy!, 1 in it, 160-61; bodhana ( roue 1128n.

sing from sleep) of Devi on Dumont, Prof. Paul Emile, 506, different days 158-59, 181 ;

599n, 1434-35.

brief statement of what is to Darant, Will, author of ‘Life of be done from the 2nd to the

Greece’ 516n, 550.

5th tithi of Āśvina or to the Dargā, antiquity of pūjā of, 9th, 159; Capdigāyatri in,

185-86; Arjuba’s and Yudhiṣ- 1790; celebrated all over thira’s praise of D. in Bhiṣma- India from 1st to 9th tithi of parva and Virātaparva, 85, Aśvida-sukla in some form or 1046n; killed Sambha and other, but it is celebrated in a Nisumbba 186; on coins 186; grand way in Bengal, Bihar

Indaco

and Kāmarupa, 164; contem. plation on form of Devi 16%; description of Dargotsava from Ist day to 10th, 159-177; description of the form of Devi, long and finely worded, in Matsya and Kālikā-purāpas, 162-63; Devi (Durgā ) got different weapons from several gods, 166; Devi may be wor shipped in her shrine, on mountain Vindhyan in all places, towns and villages, forests, in a linga, in a book, in water eto., 157, 178; Dargā is said to go to sleep on 8th of Aṣāḍha-Sukla and hence some works provide for rousing her (bodhana) on different dates,

Durgāstamivrata in Kalpataru

and Hemādri 185; elaborate ritual about offering the blood and head of a bali, prescribed in Durgārdanapaddhati, rites and mantras differing aocording to the babi offered, 166ff; esta blishment of the image of Durgi on a seat, the bundle of nine plants to its right and placing the bilva twig near the image and performance of prānapratiṣtha 162; even zow many high caste people of Bengal including brāhmaṇas offer goats and rarely baffaloes to Durgā, though some brāh. mana families offer only fruits and vegetables in lieu of ani. mals, 168 ;. family members, and guests sit together after each day’s pāja in Navaratra and persons present partake of

prasāda, 167, 173; ghata (a jar with & peculiar shape) is to be established and filled with water, twigs of mango and other auspicious plants to be placed thereon and worship of Durgā thereon, on 7th tithi with 16, 10 or 3 upacāras, 159, 162-3, 183; goats and buffe loes alone sacrificed usually in D. 168; Guggulu · inoense, favourite of Durg., 164, 1047; homa is performed after paja in fire called “Balada’, with a mantra preceded by .om’ and followed by spāhi, 173; horsen honoured in, by kings and those who possess them, 184 ; if an animal was killed as bali, what was offered was only the blood or head, 165; if brāh mana offered his own blood to Devi, he would be guilty of suicide and go to bell, 165; in place of wine one should offer cocoanut water in a vessel of bell metal or honey in a copper vessel, 168; in Nava rātra the performer has to listen to the recitation of the Vedas and from the 1st tithi to the 9th he should mutter Candipātha or engage a person to do so, 171; it was believed in the Vedic times and also by Madusmrti that animals killed in sacrifices to gods and pitais went to heaven and those who offered them did not inour sin, 168; image of Durgā with four or ten arms to be made from certain substances only or a picture is to be used, 178;

[Vol. †

image of Durgā with lion and Mahiṣāsura and images of Lakṣmi and Ganesa and of Sarasvati and Kartikeya to be shown on her two sides 177 78; is nitys as well as a Kāmya rite, 186; Jāpaka was to be engaged for reciting the mūlamantra & hundred thon sand times, besides the reader of Sataoapdi, 173; Kālikā. 1 purāṇa details the different periods of time for which Durgā becomes gratified by the offering of the blood of different animals, 167; Mabā navami rites (of 9th day) des cribed, 154, 174-6; Maba ptami rites ( on 8th day) des cribed, including a fast to be observed by one having no BOD, 168-71; Mantra of Durgā to be repeated after saṅkalpa for japa and homa is either the Jayantimantra or the mantra of nine syllables 159, 171; naivedya of various kinds to be offered to Dargā, 1640; offering of devotee’s own blood and the flesh of a he-buffalo and goats pleases Dargā most, 180; offering of wine in D. relates to ages other than Kali, says Prayascittatattra, 168 ; prānapratiṣthā of images of Dargā, Gapeta and other dei ties, 162; principal items in Durgāpūjā are snapana (bath), pājā, offering of bali and homa, 179; reciting of Devimāhātmya in, algo rewards of so doing, 172-3; revelry and abuse in dulged in, on last day of Darga-

pūjā, 177; revalsion of feeling against killing animals aroso and Kālikāparāṇa provides substitution of Kāṣmapda (pumpkin ), sagarcane stalks eto. 164-68; sandhi (a short period viz. last ghaṭikā of the mabāṣtami and the first part of Mahānavami), pūjā of Durgā on, with Yoginis, is deemed to be the holiest of pūjās, 174; saṅkalpa, different forms of, 158-160 ; saṅkalpa, at time of giving dakśiṇā, 175n; sapta fati is the best of slavas (lands) 172; several alternatives for the beginning and duration of D, suggested by Tithi-tattre, most of which find support in Kālika and other Puranas, 184; some works provide that D. must be celebrated in Sarad (Afvina) and also in Vasanta (Caitra ), 154; Svastika used in D., explained, 160n; three fold character of Capdiki, 188; three times for Durgāpājā, the principal one being at night and varying views, 180-89 ; tilaka mark with blood of the bali made on forehead of de votee, 167 ; tithi more impor tant than bakṣatra in D. 182 83; twigs of nine plants bound together in a sheas with & separate mantra for each plant and worship of sheat, 161, 181; Upacaras 16 in D. are slightly different from the 16 offered to other gods, 164n; Veda recitation in D. 171; voluminous literature on D. 155-56; worship of maidens

Indes

in D., 170; worship much in- | Dvipa (continent, also island): flaenced by sākta dootrines vide ander Jambadvipa, mount and practices, 186; worship of ains, ooeans, rivers, countries, Yoginis, said to be 8, 64 or a Varga ; each d. divided into 7 crore, along with pūjā of Durgā, varsas (9 in some purāṇas), 174 and n.

has seven main mountains, Durgotsavapaddhati of Udaya. seven principal rivers each,

simha, 185, 187.

1524 ; Matsya states that there Dargotsavaviveka of Sūlapāṇi, are thousands of dvipas bat

names only seven, 1523-24 ; Durudharā, a Yoga, meaning of, said to be eighteen in Vāya

purāṇa and Raghavathsa 1523n; Duryodhana, 767.

word occurs in Bg. in the Daty (see Yamas) : doctrine of plural and Pāṇini derives the Gita and the Purāpaglike word ( VI. 3,97) and mentions Viṣṇu that the work of perform- dvipas along the sea coast ( IV ing one’s d., in the society in 3.10), 1523, 15250; Yoga which one is born or which one bhāṣya names seven D. 1529, has undertaken, is worship and Driredi, Dr. Hazariprasad, a, enables a person, whether of Nath Sampradaya’ (1950), brahmana or a sūdra to reach 1429n; Earth : legend that e. the same higher worlds 929-30; was donated to Kāsyapa by most difficult to give an object Paraśorāma 89p; three motions ive definition of daties, but I of, 6451. they can be defined on the sob- 1 Earth, legend of gift. of, to jective side, 1421 ; object of Kāsyapa 89n; three motions of emphasizing daties is to make 645n, men rise above low desires 1421. Earthquakes : described as having Dvadasi, called Trisprśa, which happened at time of the

touches three civil days 119;

Bhārata war 764 ; four theories eight kinds of, 119; Jaya,

about causes of, acc. to prede Vijaya, Jayanti and Pāpanā- cessors of Bp. 8. 763 ; novel sini D. have respectively cause of earthquakes acc. to Punarvasu, Sravapa, Rohiṇī Brahmapurāṇa 763; regarded as and Paṣya nakṣatras, 119. punishments caused by God for Draitanirṇayasiddhāntasangraba men’s sins not only by ancient

171, 182n; 184; speaks of and medieval Indians, but by five different mantras any English poets like Cowper and one of which may be ased for great men like Gandhiji 764. japa and homa in honour of Easter, 66%. Devi 171.

Eclipses (solar and lunar): Dvāparayuga varying views (vide ander gifts, ): 241-250;

about its end 687n.

bath with hot water only allo

[ Vol. V

wed to obildren, old men and l persons that are ill 243; com mon people and even some educated men hold old beliefs and believe even now that Rāhu causes e. 242, 705 ; con sequenoes ( astrological) of e 250; extensive literature on 241; fast recommended on day of eclipse and some also recom mended it on the day previous 249 ; first duty of a man on seeing e. is to bathe and to give op all food cooked before e. 243 ; great importance of, from very ancient times 241 ; holiest bath is in the Ganges or Godā vari or at Prayāga, then in any of the big rivers six connected with Himavat and six south of Vindhya 243, 244; household. er having a son not to fast on e, 249; in 1953 ( 20th Jane ) four lakhs of people took a bath at Kurukṣetra and Sanya bet, 244; if one does not bathe at time of e. or sun’s entrance into rāśi he would have, it is said, leprosy 243; moon e. & lakh of times more meritorious than an ordinary day and son e. ten times more than moon e. 243 ; obligatory japa of Gāyatri in e. 247; one should bathe when e. begins, perform boma, worship gods and perform śrād dha, while e, is in progress, make gifts when e, is about to end, take a bath again when e. ends 246 ff.; order of the seve ral religious acts to be done on e, 246-247; persons born on nakratra of e. suffer troubles,

unless they perform a santi 250; persons impure owing to birth or death in family have to bathe in e. 244; poor people clamour for gifts on, 246 ; pré jāpatya expiation for eating food during e. 246; papyakala (holy period) in e, lasts only to long as it is or can be visible to the eye and for 16 kalks on both sides of it, 247 ; Rõhu is not the cause of. 24%; real causes of, were known to Indian astronomers several cen turies before Varāhamihira 242; results of lanar e, and solar e, in the same month 250; rules about taking food before, during and after e. 249-250 ; śāntis for rāti or nakpatra of a person being affected by eclipse, 766; solar e, on Sun. day and lanar e. on Monday is called Cūdāmapi and yields crore of times of merit 249; some people in these days take a bath on e, and make gift but hardly anything more is done 247; special merit (pagga) on bath in certain rivers when e in certain months 244; $rāddha, bath, gifts and tapas in e, yield in exhaustible rewards or merit, 215; total eclipse of the sun referred to in Rgveda which appears to have occurred three days before the autumnal equi nox, 241-2; Varāhamihira makes an effort to square Grati, smrti and popular beliet and rea) astronomioal doctrines 242-243; views differ as to

Indast

whether one in itanon can make gift or perform frāddha or poraboarana 244; views differ as to whether religious rites are to be performed only when e, is actually seen or even when e. is astro zomically known to be on in the locality, even though not geen owing to clouds 247-248; when auspicious and inanspici.

ous and to whom 765. Eddington A, the of “The Ex

panding Universe ‘1502n; Edgerton, Prof. 67, 1199 (edi

ted Mimāthsā-nyāyaprakasa of Apadeva ), 1250n, 1434n, 1514n ( criticized for his view about mere brahma knowledge being enough for attaining moksa ); 1615 (on meaning

of culture). Egypt ( see horoscopes’ ), : Anci

ent, had two oalendars 490; knew nothing about the Zodiac before Alexandrian age, 549, 585; marriage with one’s

sister in, 554. Einstein, believed in Spinoza’s

idea of God and held that the main oonliot between scienoe and religion lies in the concept

of a personal God, 1487n. Eisler, Robert, A. of The Royal

art of Astrology’, 552, 581n, 1 Ekabhakta, 100; proper time for

100; restriction of, as an alternative to Ekadasivrata 107; it is an independent vrata also, apart from being an

alternative to Ekadasi 101. Ekādali ( vide under . Pāraṇā’):

datami, observanoes for 115.1

116; dvādasi, observances on 117; fast on e. mixed with dalami is condemned by Nāra diya and others 114; four kinds of vedhas of E. by Dabar mi 114; if there is Ekadasi on two days, householders should tast on the earlier and Sapnya sing on the later 115; is ex ception to the general defini. tion of sampūrpā tithi 113; is gampūrṇā when it exists for two muhurtas prior to sunrise of the day on which it existe for 60 ghaṭikās and fast to be observed on that day 113; names of the 24 ekādasis of twelve lunar months and two more in the intercalary month when it occors 108n; order is introduced in conflioting texts on Ekādaśī by Kālanirṇaya and Nirnayasindhu 115; ques. tion on what tithi fast should be observed when Ekādast is mixed with tenth or twelfth tithi would have to be decided in different ways for Vaiṣṇavas and Smārtas and is complioated 113; Smārtas (i. e, all those who do not profess to be Vaiß pavas) have not to follow strict rules of redha laid down for Vaiṣṇavas 115; some differ ence in the names of Ekādasis and some reasons for this 109; two ekādasis called sayan! (also called Mabaikādafi) and Prabodhini, on Arīdha bright half and Kārtika bright half

· respeotively 99, 109; two kinds of, viz, sampūrṇā and viddhā or khandā 113.

[Vol. V

Ekādasin, 813; means reciting

the Rodra mantras (Tai. 8. IV. 8.1, I1 ) eleven times; śānti ratna of Kamalakara identifies it with Laghurudra, 813n; Ekādafint and Laghurudra are very much in vogue even now

Ekādasjvrata (vide ander Cātur.

masya, dvādasi, fast, jāgara, pārapĀ, Vaiṣṇava, vratas ) 95 121; a person above 8 years of age and less than 80 years of whatever caste and aśrama has adhikāra for fasting on E. 97, 99; brief mention of items that constitute E. 119-20; diffe rence (main) between mere fast on E. and Ekadasivrata is that in the former there is no Saṅkalpa 104; early descrip tion of E. procedure from Nāradiya 104-5; even Śaivas and devotees of the Sun may observe E. 1045; exceptional cases where texts allow fast on Ekadasi mixed with daśamı but only to Smārtas 115; ex planation of Ekabbakta, dakta, ayacita 100; extends from the 10th tithi to pāraṇā 115; ex tremely exaggerated praise of the efficacy of fasting is indulged in by many purāṇas, 98-99; fast on E. is of two kinds viz. adhering to the prohibition about taking food, the other is in the nature of a vrata and persons who should enter on one of these 103-104; great rewards promised on obser vance of E. 93; is both nitya and kāmya 96, 104; is obli-

gatory on householders on 11th of bright half, while in both fortnights is obligatory on others 96-97 ; main matters in E, are fast, worship of Vispu image, Jāgara at night with songs, pārani on 12th, certain restrictions as to conduct 105, 106 and n; Mārkandeya puriṇa provides four methods of observing E. viz. ekabhakta, Dakta, ayāoita, complete fast And dana, the first three being allowed only if one is anable to observe complete fast 99 100; no homa in 106; pāraṇā or pārapa 107, 118; Padma purāṇa devotes over a thousand verses on names and legends about E., 108n; person upable to fast owing to illness should make his son or others to fast on his bebalf 100; person per forming E. should miss four meals in three days 106 ; person even in mourning has to observe E. 115; procedure of, from Brahmavaivarlaparāna and Dharmasindhu 106-108 : pronouncing mantra (om namo Nārāyaṇāya ) three times after saṅkalpa 108; separate obser vances prescribed for datami, ekādasi, and dvādaśī, though somewhat overlapping 118 ; Saṅkalpa, form of, in 107; Saṅkalpa for Śaivas 108; res trictions as to food, physical and mental activities to be observed from Saṅkalpa to Pāraṇi, and on fast day 116 ; 116; some parāṇas prohibit only taking of food op 11thIndex

or & Yambar

hi dovero eto. Elliot, Sir

tithi, while others prescribe an postulated in Greece by Empe elaborate procedure 95; ten docles ( about 490 B. O.) and observances common to all & fifth, ether, was added by vratas ( inclading E. ) 41, 115; Plato and Aristotle, 1502n; time for Saṅkalpa when E. is spring from and are absorbed mixed ap with 10th tithi at in brahman, the dissolution different parts of the day 106- being in the reverse order of 107; Vaiṣnaves and Smārtas creation 1503. both observe Ekādasivrata Elephants ( vide under prognos 112-13; Vaiṣṇavas have to i tications’): king’s victory observe fast on all Ekādasīs, depends on 801 ; names of e. 97, 104; voluminous literature of eight quarters 8030, on 95; widow to be treated Eliade, Meroes, &, of Yoga, in on the same footing as a Yati mortality and freedom’, 1394 or & Vaiśnava 97, 118; WOT- 1651. ship of Hari with lowers eto. Elliot, Sir Charles, of Hindu 108.

ism and Baddhism’ 1650n. Ekādasītattva of Raghunandana Elliott H, M., Do of History of

29n, 30, 340, 480, 77, 95-971, India’ in several volumes, 990-101n, 106, 113, 115, 1018, 1025. 116n, 119n, 120n, 1096, 1106 Ellora caves : in a cave Siya and ( Mahāsvetā mantra), 1108, Pārpati are shown as playing 1190n, 1228, 12600 (eight with dice 203; described by faults in vikalpa pointed out) Balasaheb Pant Pratinidhi of 1284,

Aundh 203, 1666. .. Ekadasiviveka of Salapāṇi 95. Empedocles ( born about 490 B.O. Ekāmra, & work from Orissa ; l in Greeoe) : vide under “Ele

note on, 888,

ments’; held the doctrine of Pkavākyatā : when several sen. Punarjanma 1630.

tences, each conveying its own Epigraphie Indios, Vol. I. m. on sense, are brought together, 246 ( grant on Full Moon for one being principal and the endowing a matha to teach others auxiliary, they form one Bhaskarācārya’s works ), 348, syntactioal whole called a 644, 650n, 656, 1006n, 1029; Mabāvākya 1298; word ooours Vol. II. on 644; Vol. III. on

in Vedāntasūtra, 1298, 1341. 246, 407; Vol. IV, on 1006n, Elementa, five great (called 1029; Vol. V. on 1011n; Vol mahābhūtāni) and their five VI. on 630n, 649 (Aiholc qualities referred to in Upa-| Insoription ), 662, 1029; Vol. niṣads, sometimes only three VII. On 89, 212n, 213n, 246, viz, tejas, water, anna ( earth ) 348, 666, 964, 1006n; Vol. are mentioned ( 49 in Ohān. VIII. OD 404, 699a, 650n, Up. VI. 2. 3-4); only four ! 669n, 670, 968n, 1013, 1029;

į Vol. v

Vol. IX. on 245, 1014, 1039; in India not more than about Vol. X. on 284, 386, 648; Vol. two thousand years old 647; XI. on 1014; Vol. XII, on Vardhamana e. 656; variety 2138, 274, 644, 876n; Vol. of e, used in India 648; Vikra XIV. on 2137, 245, 644, 883; ma era under that name occurs Vol. IV. on 644, 669, 1013, only from the 8th century 1028, 1192; Vol. XVI. on A. D. 653 ; writers and works 131, 644, 6540, 670, 9640, on Indian e, 648, 1014; Vol. XVII, on 644 Europeaos : ignorant of decimal 669, 670; Vol. XVIII. On place valge notation and symbol

1013; Vol XIX. on 246, 665,

for zero, which were introdu 6687, 669; Vol. XX. on 648, ced to them by Arabs who 656, 669, 6780, 1012-13, 1028, borrowed them from India, 16140; Vol. XXI. on 668n, 482; slavishly followed Ptole 978n, 1425n; Vol. XXII, on my’s Almagest for 1400 years, 131, 665; Vol. XXIII. on 512. 651n, 687 ; Vol. XXIV. on European scholars : many were 356, 6698; Vol. XXVII. on obsessed by two notions, viz, 671, 945n, 16290; Vol. (1) much in India that res. XXVIII. on 883 (Parāṇas embled what prevailed in the studied in 578 A. D.); Vol. West must have been borrowed XXIX. on 6510, 6520, 654n, from West and the (8) Indians 659.

wbo were governed by foreign Equinox : cannot be accurately invaders for centuries must zot

ascertained without scientific have been good at anything apparatus 511n.

141; many of the striking the Era (or eras acc. to context ): ories of, are now consigned to

(Vide under sake, Vikrama, oblivion, 141 ; purtured on the Kyta years); Chālukya Vikr- literature of Greeks and ama era started in 1076-77 Romans and on the vaunted A, D., 253 ; five eras named by superiority of Greeks in philo Alberuni 648; Laukika or sophy, Mathematics and Arts Saptarsi e, in Kashmir 655- generally assumed borrowing 656; most ancient civilizations from Greeks by Indians, 281; used e. late in their career and rules of common sense that ased regnal pears instead of should he followed by E. 8. eras 647; several eras that stated 141; that wrote on were once in vogue are not India indulged in very dis now employed, auch a9 Vardha | paraging remarks about Indi. mina era, Buddbanirvānan ans not only as to astronomy Gupta, Cedi, Harsa, 666 ; six bat generally 511-512; theo eras in Kalijaga according to ries of, about Indian Astro. Jyotirvidabharana 647 ; use of, l nomy and Astrology, not acceda

Indow

table for several reasons 481. Ganges and none of the tirthaa Evans-Wentz W. Y.; the of like Kāsi is equal to fast in

*Tibetan book of the Dead’, of honour of Makarasankranti

· Tibetan Yoga and secret 220; observed by Haibayas, doctrine’ and of The Tibe- Turks, Yavanag and Sakas for tao Book of the Great Libe- reaching status of brāhmapas, ration’ 1393-4.

54; underlying idea of fast is Evolution : theory of, is supposed spiritual viz. that the Supreme

to have shattered the argument Spirit is to be realized by fast from design for proving exi- together with study of Veda, stence of God, 1483n.

sacrifices, gifts 103 ; woman Expiations : different views viz. pregnant or recently delivered . expiations would remove eff- should observe only nakta in

ects of sins deliberately comm- stead of a fast, 52. itted or were restricted only Fausset, Hugh T. Adson, a. of to acts inadvertently done “The Flame and the Light " 1589.

1477n. Paddegon, B. on ‘13th month in Fergusson, J. &. of “Tree apd

ancient Hindu chronology’ Serpent Worship: 127 ; 4. of 490n.

History of Indian and eastern Fa Hian (1st quarter of 5th Architecture’; 1655.

century A. D.), found Buddhi- Filliozat, Prof. J. 189, 698, 699n.

sm flourishing in India, 1003. Fires : different names of, in diffe. Farnell L. R., &, of Greece and rent rites set out in Tithitattya

Babylon’ 599A.

173; different seasons for set Farquhar J. N, dof Outlines of ting up Vedic f. in the case of

the religious Literature of the three classes 1290; three India’ 1089n.

mounds for Vedic fires were Farrington, Prof, on Science Gārbapatya Ahavaniya and

and Politics in the Ancient Dakṣiṇāgni; they were respe World’, 550n.

ctively circular, squre and Fast ( vide under ‘Ekādasīvrata’) : semi-circular in shape and all

a householder having a son were to have same area, 11321, was not to fast on Sunday and Firmicus Maternas (middle of on certain other days 220; as 4th century A. D.), inspired prāyasoitta 97; brāhmaṇas and Indian astrology, says Thibaut, kṣatriyas not to observe fast which is wrong, 679-580, 582D, for more than three days and Five year Plans 1664. others for more than two days Fleet, editor of Gupta Inscrip 05; idea of efficacy of fasting tions, 4941, 6790, 704n; holde andertaken cheerfully is comma- that the list of nakṣatras begi on to several religions, 103; aning with Kfttikat was entire none of the holy rivers like the 1 ly due to ritual and astrology

Hary to says Th 6820.

[ Vol. V

and has no basis in fact but | Future : Carakagalihitā provides

assigas no reason why priests how to draw forecasts about a

· later changed the beginning patients’s possibility of survival to Asvinī, 528

from the condition of the mes. Flesh-Eating ; ( vide under senger or from what the physi

‘ahibsā’ and Buddhists’): cian was doing when messenger flesh of five-Dailed animals not arrived 812, to be eaten except of five speci- Future trends ( in India ) 1658– fied ones, acc. to Guut , Manu, 1711. Yāj., Rāmāyana 1156.

Gadādharapaddhati (Kalasira) Flowers : fit or vefiit to be offe- 241.

red to deities in worship 38; Gāgābhatta or Visveśvarabhatta results of offering Fari.jus a. of Bhattacintamani, 1200. flowers in worship 38.

Gadgil, Prof. D. R. volume of Food : One should not speak ill papers presented to, 1678n.

of food, one should prepare Gajacchāyā, explained 6730. much food, secure mucb food Gajendramokṣa, story of, in by some method or other 24; Bhagavata, Padma, Vāmang prescribed for Dikșitas of diff- į and Viṣpudharmottara Parāṇas, erent varṇas 25.

779n, 780n. Forenoon : for gods, says Sat. Galayraha, meaning of, 608,

Br., 72.

Galatians, epistle of Paul to, Foreign Tribes and people : m.in 1546n.

Śāntiparva, chap. 224, (cr. ed.) | Galileo, condemned by Charch and Manusmrti, 1518.

men to imprisonment for life Fortnight (pakṣa) mentioned at 70 for eaponsing the Coper.

very early 670.

nican theory, 483, 1477; and Fotheringham, Prof. J. K. 566, Kepler practised astrology of

644, 646, 647n, 6760, 682. countenanced it, 551. Foacber, A, a. of. Beginnings of Gandanta, astrological term, er

Budhist Art’ 1655.

plained 605. Frankfort, a. of Cylindrical Gandharva, meaning of, 1940,

seals’, 5210, 596n. Frazer, J. G., A. of ‘Golden Gandhāstaka (eight fragrant sub

Bough'94,

stances ) 293. Free Will (or Freedom of will ), Gandhi (Mahātmā) : &, of ‘self

how far consistent with doct- restraint versus self-indalge rine of Karms, 1574-1576; oce’, Appendix of which re works on, 1575.

produces W. L. Hare’s artiole Frend, a. of Interpretation of on importance of brahmacanya, dreams’ 782 ; bis theury, of 1423 ; belief of, that the earth.

libido’ and adipus complex, quake in Bihar was sent by 1414n,

God as punishment for pins

495n.

Index

touchability 7640 ; life of, byl to be contemplated upon, in, D. G. Tendulkar in eight 146; if one sees the moon on volumes, 764n; opinion of G. night of 4th of Bhādrapada that no case for contraceptives śukla he may be falsely acou is made out, criticized by sed of theft and should repeat Pandit Nehru and the present the verse ‘simhaḥ prasepam’ author, 1689; prediction about over some water, drink the the time of the death of, by water and listen to story of Louis de Wohl turned out to Syamantaka jewel, 146, 148, be untrue 552.

identified with brahma in Gapapatipājā-vide Vināyaka Ganapatyatharvasirṣa 119; if

sānti.

4th of Bhādrapada-Sakla falls Gapapatyatharvafirisa 148.

on a Sunday or Tuesday it is Gāndhārī, lost her 100 song beca| called ‘Great’ (Mahati) 146

use she observed fast on Ekā- and also sukhā if on Tuesday

dasī mixed with Daśami 1243. 148; in modern times a Gandhiji, praise by, of poverty, clay image of Ganesthing beauti

suffering and ascetic life critici. fally painted, is worshipped zed by Pandit Jawaharlal 146; image of G&ṇeśa is immer Nehru as utterly wrong, harm- sed in water after a procession ful and impossible of achieve- 148 ; legends about Ganesa in ment and Gandhiji’s attitude Brahma vaivarta 148; mantra to sex as extraordinary in Au- is Rs. II. 23. 1 (“Qaṇānām. tobiography’ pp. 510 aod 512,

tvā’ &c, addressed to Brahma. 1689.

naspati ) 146; not observed in Gaṇeśa or Gapapati : Gāyatri Bengal nor in Gujarat, 145;

(Paurāṇika) of, set out, 1105n; procedure of 146 ; procedure is worshipped before under- of, is different in Narasimha taking a vrata 32, 748; most purāṇa 149; proper time popular god among people, the for performance is mid-day god of wisdom, bestower of 145; ten names of Ganesa sacoess and destroyer of obstan 146; tithi 4th on which cles 748; Mālamantra is ‘gam. Ganesa is worshipped is called avāhā’ 1105.

Śivā 148; twenty-one dūrvā Ganapatipūjā - vide Vināyakam tendri!s and 21 modakas are

kānti.

offered in, 146; when Ganesa, is Ganesacaturthi - vrata 145-149; worshipped on Māgha-fakla 4,

also called Varadacaturthi in that tithi is called śāntā, 148; 8. M. 145; antiquity of Ganesa when caturthi is mixed with worship, 148-149; explanations 3rd or 5th titbi, then Catarthi about Gapesa’s elephant-bead mixed with 3rd is to be prefer and mouse as conveyanoe are red, if it exists at midday, 146; phantastio 149; form of Ganesa | worship of Ganesa in modern

(Pol. V

times lasts two, five, or seven non-Vedic ), 1275. days or till Abantacatardasi, Gārgi, sixty verses of, quoted by aocording to usages and tastes Utpala, 920. of people 148.

Gārgi, called Vācnkdavi, in Br. Gapesapuriṇa, note on, 889. Up., & pert woman, showing no Gadges, festival of, celebrated in respect to Yājdavalkya 1405.

turns over large rivers like Gārgya, 61, 730, 770, 621, 773.

Godāvari, Krṣnā, Narmadā 91, Gāryya Bālāki, learnt Brahma. Ganguly 0. C. op ‘Orissan Sculp- vidyā from Ajātaśatro 1579-80.

tare and Architecture’ 1653n. Gārgya Nārāyapa, com, of Afy. Garbe, 4. of Die Sāṅkbyha Gșhyasūtra, 1317n,

Philosophie’ 1312n; edited Garments, auspicious times for Åp. Śr, S. 1174; edited wearing, nex, 626. Sāökhyapravacanabhāṣya 1354, Garuḍapurāpa, 39, 42n, 43, 49n, 1371 ; on Vodbu 13720.

70, 75n, 99, 100n, 113-14, Garga (vide Vṛddhagarga):71, 115n, 116n, 1181, 134n, 136n,

78n, 250, 479q, 578–9,591-592, 178, 225-26n, 230, 266n, 815, 594, 607, 6370 (on graha- 819, 8340, 869 ( discarded by yuddha), 622, 633n, 712, Ballālasena !, 8200, 967 ( summ 743n, 745, 747, 766, 767n, ary of Gita in 28 versen), 772, 774; a famous ancient 1243, 14389, 1446n; contains writer on astronomy and astro- many verses identical with logy from whom Utpala on Br. Yāj. Smrti, 815, 889, 1090; 8. quotes about 300 verses, has a verse almost identical 591-92; assigned to 50 BC. with an introductory verse of by Kero, 579, 5921; author of Harṣacarita, 1101; has several Mayūra-citraka, acc. to Utpals monosyllabic uomeaning man. 591; dialogue of G, and tras like hrām, 1105; present Bhārgava about child’s birth G. contains a summary of Par on Mula-pakṣatra 597n; in- āśarasmrti 889; provides that structor of Atri, 591, 746n; anganyāsa is part of worship, known to Viṣgapurāṇa as an japa, homa, 1120. ancient sage that knew all Gathāsaptasati 655, 681 (men about omens 743n.

tions Tuesday). Garga-gotra, known to Pāṇini, Gaudapāda, a. of com, on sāā

khyakārikā 1354–55, 13820 ; Gargasrotas, holy place on Saras- comments on only 69 verses of

vati visited by Baiarāma 520n, Sāökhyakārikā 1356p, 742n.

| Gautama, a writer on astrology Garge Dr. D. V., a. of Citations 592.

· in Śābarabhāṣya’, 1200-1201 ; Gautama-dharma-sūtra, 17n, 27,

1218 (on Sabara’s contribu- 203, 1590, 206, 543, 6680, 741, tions to exegesis ), Vedic and 818, 862n, 863, 925, 944-46,

Index

1023, 1164, 1156n, 1169, 1 Bayon (Angkor Thom ) certain 1190n, 1233, 1251n, 1252, gestures in Cambodjan dance 1256, 1257n, 1278, 1293n, and drama are similar to those 1416n, 1436, 1469, 15440-45, in Bharata-nātya-Sastra 1130. 1589, 1592-93n, 1595, 1628, Ghosh, N. N, 1614n. I 1637, 1643.

Ghosh, Pratāpcandra, & of an Gavām-ayana, a sattra, 511n.

English work on Durgāpūjā Gāyadānr, festival in Bihar,

156, 1600, 173, 184, 186; Orissa and other places on

theory of, on origin of Durgā. Balipratipadā 205.

pājā 186. Gayatri (Rg. III. 62-10), eulogy Ghosundi, Inscription, 131, 963

of, in Bṛ. Up. 1097 ; ealogy of, in Viṣṇudharmottara which Ghptasūkta, 758n, 802n. employs it also for black magio Churye, Dr. G. S., 845, 1152n (on 877n, 1099n; to be preceded. Vidyis ), 1615n (on Culture by ‘om’ and dyāhstis and and Society). followed by Siras’, 10990, Gifts (vide under Brāhmaṇas ), 1442n; syllables of G, to be 934-36 ; of food praised in reversed when employing it Rg. Ait. and Tai. Bro, Manu, for black wagic, 877n, 1099n; } and Purāṇas like Agai, Brah used for nyāsa of its letters on

ma, 937; of food to cripples, parts of body, 1120.

the blind, children, old men, Geldner,‘4981, 538n.

the poor, highly praised in Gell, O. W. M, in Hibbert Jour- Padmapurāṇa 934-35; of food

nal, 1953, reviews Dr. Schweit- to brahmacārins and yatis en zer’s and Dr. Radhakrishnan’s joined by Karma and Padma works 1647n.

935; of food in Vaiśvadeva Genesis ( Bible ) 575, 677, 1506. and Balikarma on the ground Geography, of ancient India, by householders to persons that

works on, 15288.

had lost oaste or bad loathsome “Getty, A. Ahi of ‘Gods of Northern diseases, to capdālas, dogs,

Buddhism ‘1133.

crows and even insects 935; Ghaçi, word known long before of land to deserving brābimaṇas

Mahābhāṣya 684.

recommended by Mabābhārata Ghatitagunavicīra, explained 614. and in inscriptions on eclipses, Gherandasaıhhitā, on Hathayoga ayana and viṣuya days 246-6’;

1427n; mentions 25 mudrās in Inscriptions 245–46, made and Khecaricadrā 1127; states to unworthy persons declared

there are 84 āsanas, 1426, as tāmasa by the Gsta 938; 18 Ghosh, Dr. Manmohan, A. of salts of g. made on nakpatras

contributions to the History from Kșttikā to Bharaṇī 500;

· of the Indian Drama’ 1130; rule that gifts to brahmanas

shows that in bas-reliefs of were to be made by day and

[Vol.

not by night, the exceptious being the same as in the case of bath etc. 218; special gifts required to be made on Makarasankranti, such as se same, garments 319; sūtras and early smrtis before the spread of Buddhism, empha sized that religious gifts were to be made only to learned and well-conducted brāhmaṇas 937; universal kindness and | charity in giving food to poor, disabled men and to students has prevailed to the present day in India, though recent high prices and rationing bare undermined this spirit 935-36; why Parāṇas make incessant appeals for gifts to brāhmaṇas !

Gitā, vide Bhagavadgitā, Gitagovinda, of Japadeva, court

poet of Lakṣmaṇasena, regards

Buddha as avatāra 824, 996. Glanville S. R E., on the legacy

of Egypt’, 4900, 565n, 5810,

700n. Gnā, in æg, means ‘wife’ and is

an Indo-European word, 1044. Goals of human life are four,

1510 ( vide Puraṣārtha ). Gobhila, Karmapradipa of, 758n Gobbilagphyasūtra, 27, 67, 69,

78, 480, 4940, 535. Gobhilasmrti, 530, 218, 640n,

758n, 1266n. Gooara, meaning of, 589-90, God ( vide under creation, Eid

stein, Ṛgveda, Vāk, cosmology ; arguments for the existenge of G. ( vide under cogmology ); Bhagavadgila (XIII. 13-17) I.

contains one of the best des criptions of God as transcen dant and immanent 1462 ; divergence about the names, Dature and attributes of 1486 87; eridence for existence of G, lies in inner personal expe rience, acc. to W. James, 1483n; idea of the grace of G, occurs in Katha and Sveta. śvatara Up. 961; idea of God’s omniscience, omnipre sence must be abandoned, aco, to H. G. Wells 1483-84n; is one acc. to Mahābhārata and some Purūpas and higher Indiao thought 118; is iona. nent in the Universe, acc. to Tai, Up., Chan Op., Br. Up. 1486 ; is a pure mathemati cian, acc. to Jeans 1486n; is supposed to take different foras for the benefit of wor shippers, 118; is transcendant and rules the universe 1486; most striking characteristic of Hindu religion, from Vedic times is that G. is one, though called by various Dames 1623 ; nature and attributes of G, on which most are agreed 1487.; no place for G. in Sārkhya system, while in Yogasūtra G. has a secondary ope 1402-3; Ontological srgument for pro ring existence of G. 1483n; some sages at least in Rgveda times had arrived at the 000 clusion that there was only one Principle or Spirit, though call ed by various names, 1492 ; spirit of bargaining with God in some Vedic texts illustrated

Indet

1217n; supreme G. is oalled mentioned in Rg. are Indrāni, Vasudeva in Gitā, 961; three Varuṇāni, Agpayi and Rodasi, main arguments for existence but they play & very sabordi of G. 1484n; two difficult | nate part in Rg., 1044 ; wor questions about belief in G. ship of gods and of Viṣṇu is of set out 1487; views ( four ) on three kinds, Vaidiki, Tāntriki the relation of God and world, and Mißrā (mixed), acc. to

aco. to Viscount Samuel 1487n. Bhagavata and Agni Purāṇas God and creation of the uni- 1093; worcship of God may

verse ( vide under Creation); be performed in an image, in Prakaraṇapafcikā denies a water, fire, one’s own heart, in creator of the whole universe, | sun’s orb or on an altar 1649, 1207; Slokavārtika of Kumā- Godana, same as Keśānta, 536n, rila says that it is difficult to Gode, Prof P. K. 195. prove that God created the Godhūli or Gorajas, mghurta, world or dharma and adharma defined, 613-14. and the means of attaining Goethe ( 1749-1832 A. D.); be these, words and senses and gins bis memoirs with the posi get performs obeisance to Śiva tions of planets at his birth

at the beginning of it 1207. I 551. God, Gods (vide under Images’, Goetz H., a. of Five thousand

Isvara’), : Adityas, Agpi, Years of Indian Art’ (Bom.), Indra Mitra, Varuna, are 1656. called kings ( rājan ) and uni- Gokarna, 90n. versal sovereign in the Veda Golden age in dim past, belief in, 8; all g. and goddesses supp- 686. osed to go to sleep on diffe- Gomatāvidya, 204n. rent tithis, 110–11; asked by Gomukhaprasavaśānti, 77ln-728. worshippers to partake of Gopatha-brābmaṇa, 816n. apūpa, honey, milk, parodāśa Gupinatha Kaviraja, M.M, 1062n etc, in the Veda 35; poor men (on cakras ), 1063 ( in J. G. J. reach G. by vratas, 44-45; B. I.), 1187 (paper on Govt. Pūrvaminātbsāsūtra, Sabara, Mss. in Gort. Sanskrit Library Kumārila discard the idea that at Benaras ), 1358. Veda is the word of God or Gopinath Rao, T. A. th of Ele that rewards of religious acts | ments of Hindu Iconography’ are due to the favour of God, 1655. 1209; Vedic G. have the Gorakhnath, pupil of Matsyendra

epithet Vṛṣa’(bull, powerful). Dātha, 1429n; works on, 1429n.

· or Vrṣabha’ applied to them, Gorakṣaśataka (on Yoga) 1389n,

to their chariots, weapons etc. 1419, 1426n-27, 1433 ;. verses 19; wives of gods Indra, of, are found in some Yoga Varuna, Agni and Maruta ! Upanigads 1389n; ed. by Shri

Found in Soort by Shr

[Vol.

· Kuvalayananda, 1429, 1438n, Grahaṇa, vide under ’eclipse’,

1441, 1451 ( on final stage of Graliayajia ( vide Navagraha - Samādbi), 14580,

sõnti), 750, 763. Gorer G., &. ofBali and Angkur, Grahayuddha, explained, 587n,

589, 637 ; Paritara and Garga Gosava, Vedic sacrifice, 219. 1 refer to it, 637. Goswami, Prof. 8., a, of ‘Hatha Grammar (Vyakarapa ), dealt •

yoga’ 1394 ( with 108 photo- with in P, M. S.( I. 3. 24-29), graphs of Asanas), 1426.

1275; Komārila in prima Gough, &. of Philosophy at the facie case agaist G, criticises

Upaniṣads’ 1531 ; holds the Pāṇini, Vārtikakāra and Maha view that Hindus borrowed bhāṣya, 1275; eight, m. in doctrine of punarjanmu from Bhaviṣya-purāṇa 897; pur the indigenes 1531.

poses of the study of, sco. to Govadba ( offering of the fiesh of Patanjali, among which Üha,

a boll); Kalpataru remarks a technical Mimāmsā term, is that this is not permitted in one 1158. Kali age, though allowed in Grants : on Jupiter’s entrance former ages and Vit, says it into Vrṣabba-rāśi 212n; on should not be practised as it Sun’s entrance into Rāsis, 212 has become hateful to people 2130. 1270n,

Grassmand 498n. Govardhana, a city founded by : Greek and Latin equivalents of

Rāma on the northern part of Sanskrit words for rāfis ‘,

Sahya, acc. to Brahmānda, 895. planets etc. 585. Govardhanapūjā on Baliprati Greeks, (see under Herodotas,

padā, 201-305; also called astronomical knowlodge, Ionia); Anpakūta, 205.

all Greeks gradually came to be Govindacandra, king of Kapoj, ! called Iopians 516; G. astra

granted a village after a baih ī nomers got from Babylonians in the Ganges on Akṣayya. the names of the constellations trtiyā 89.

on the ecliptic522n, 549; Govinda Das, 1395.

ambassadors of Greece such as Govindānandam commentator of Megasthenes to Candragupta

Prayasoittaviveka of Sūlapāṇi, and Deimachus to Bindusāra

explains Holākānyāya 1282. (Candragupta’s SOD) 599 ; Gowen, H, H, 4. of History of borrowed sexagesimal system

Indian Literature’: high of son dials and twelve parts ealogy of Sanskrit Literature of day from Babylonians 482n; by, 1651.

Berossus (about 280-261 B.C.) Grabagapita 665,

first introduced astrology Grahalāgbava of Ganesa, compos. among Greeks 549; debt of, to

ed in 1520 A. D., 642,

Babyloniaos muoh greater thanIndex

had been imagined, 482; debt | Greek words (on astrology ), lis owed by Greeks to Egypt 482; of, supposed to be used in developed geometry because Sanskrit works like the Bphat they could not employ ordinary sambhitā and Brhajjātaka by arithmetical methods owing to Weber and others are 37 but dependence on the abacus, some like Kulira, Trikona are 482 ; even eminent G. were not so held by Kern (vide surrounded by superstitions ander Jiva) 584; some 22 513; Hower’s poems and the Greek words have indigenous works of Hesiod are oldest Sanskrit synonyms 384; were surviving writings of the used by Varābamihira and Greeks 513 ; inferior to Baby- others because they were em loniaos in several respects, ployed in ancient Sanskrit 482 ; inspiratiou for horoscopic works on astrology written by astrology was received by G,

Greeks in India 585. from Babylon 594; mind of, Gregorian calendar, : changes was little in advance of the made by, 643 ; is unbalanced predecessors of the Vedic and inconvenient even now priests in science 512-13; no

718n; not followed in Eng trace of astrology in writings

land till 1750 A. D, 643. of early Greeks 549; no ex

Gregory J.C. paper of, in ‘Nature’, tant literature of G, is earlier

Vol. 153 on Ancient Astrology, than 900 B, C. 513; scholars

549n, 552, 6310. are far from insight into astra | Gphastharatnākara of Candeśvara nomy of Greeks before Pto- 1876n. lemy 518n; settled in India | Gșhyaparifi ṣta 75n-76n. after Alexander’s invasion, Gșhya and Dbarma stras took learnt Sanskrit, some wrote their knowledge of astronomy works in Sanskrit and became

from astronomical works 480, worshippers of Viṣṇu, 616,585 ; | Gruyasūtras 223, 13230; wany tried to peep into future before

G, have passages on Sāntis the advent of astrology by

similar to those in Kausikasutra oracles, dreams and inspection of entrails and lirer of sacri- | Grierson G. 4, 633n. fioed animals 549; vagnted Grousset, Rene, a. of The gum superiority of, in Arts, Philo- of History’ tr. by A. and H. sophy and Mathematics has Temple Patterson 1003, 1499n, now been reduced owing to 1503-4, 1654 ( his appreciation, discoveries in Mesopotamia and of Indian Art and paintings ); other countries, 482, 700 and a. ofIn the footsteps of n; were completely captivated Buddha’ 1009, 1039–40; a. of by astrology derived from Civilization of the East’, Vol. Mesopotamia 549.

II on ‘India, Further India 10

738n.

[Vol. V

and Malaya’ 1618n, 1654-55.1 realizing Baddbahood and for Growse, 141,

attainment of Siddhis through Guenon Renea, of Crisis of Yoga 1068-70; Siddhis are

modern world’ 1668 ( defects sāminga ( ordinary, such as be of democracy).

. coming invisible, and Uttama Grupvedel, Prof, a, of Buddhist i (best viz. attaining Buddha

Art in India ’ 1131n.

hood) 1068; sets forth siz Guenther, Dr. H. V. 1150, & of angas of Yoga (onitting the

• Yugadaddha’ (the Tāntrik first three of Patanjali and view of life); 1066n (ex- adding Anusboiti , 1068; tea plains away what is ideant by ching of G, is that if psychical intercourse with cāṇdala women! powers and siddhis are to be etc.); relies on Buddhist developed females must be 49 Tantras only and tries to prove sociated with those who adder that Buddhist Tantrikas en.’ take Yoga practices 1069, deavour to restore life in its Guna (means subordinate matter entirety which is neither an’ or detail) 1207. indulgence in passions por a’ Gunakaria (or Gunabhūta ), ex rejection of nor escape from plained (such as pounding rice them 1067 ; views of, briefly grains or wiping ladle) and

stated and criticized 1067-68. contrasted with prailhana 1237, Guest practice of offering a cow 1306.

or bull to some wortby guests Guṇas, in Saṅkhya are three, prevailed in ancient times, but sattva, rajas, tamas and their forbidden later, 1270n.

characteristics and are both Guggulu (incense ), barpt in substances and qualities 1367,

Candikā temple 39: favourite 1372n; in Gitā 13570; why dhūpa of Devi 164n.

80 called 1357n. Gushya, meaning of, in Tantras, Gunavāda, a kind of artbavāde,

1052 and n.

defned and illustrated 1240 Guhy asamājatantra (prohably of 41.

6th century A. D.): (vide Gupta, dynasty, referred to in a under Asanga, siddhis ); 1040 general way in only four Maha (contains late elements ), 1050, purāṇas in ratber corrupt passe 1053, 1045-66, 1133, 1141 etc.; ges without specifying names of makes provision for endowing kioga 843; rule of Q, dynasty Sadhaka with miraculous began about 320 A. D. 843. powers such as killing enemy Gupta Inscriptions, edited by with magical rites, causing Fleet, 110 (Gangadhar stone rainfall in a drought 1070; Ins. of Kșta geār 480 i. c. 423 mentions the six magical cruel 24 A, D. 263, 6510, 6320, rites 1070; puts forward a 661, 667n, 669-70, 680, 687, quick and short method for 1 843, 856n, 964, 997, 1013,

Index

1230, 13.30 astrates

1038, 1046 (mentions Mātra 1454. and awakening of Viṣṇu in Garney, O. R , 2. of a work on Kārtika ); era of, 656.

Hittites’ 683 Qupte, B. A., work of, on Hindu Gurvāditya, astrological position,

bolidays and ceremonials’ 60, condemned for all rites 612. 2000; on SĀvitrīvrata origins, Guyot Felix, Blue of Yoga, the io I. A. vol, 35, 94; on Diwali, science of health’, 1393. 207 ; on Śivaratri origin 235 ; | Haarh, Erik, 2. of paper on ‘Con op Holika, criticized 241.

tributions to the study of Man. Guru, vide under Prabhākara. dala and Mudrā’ 1133. Gara, vide under disciple’; Hall, Fitz-Edward, editor of Bāó

Buddhist tantras like Jilāna- khyaprayacana-bhāsya, 1354, siddhi contain grand eulogies 13710, 1372 (ou legends about of g, identify him with Buddha Kapila); editor of Subandhu’s and call him omniscient 1071; · Vasavadattā’ 1048. is higher than all men and is Harsanyāsa, described by Rā to be served with devotion by ghavabhatta 1120n. disciples for attaining siddhis Hansavilāsa 10770. 1055; Jśānasiddhi and Kula Haradatta, com., of, on Ap. Dh. S. rṇava warn against false gurus 1230, 1246n (explains Kalaõja), 1071; necessity of a g. for the 1251 (ıllastrates Vyavasthitar acquisition of esoteric pbilo- vikalpa ), 1256; com, of Āp. sophy stressed by Upaniṣad Gphy& 1359, 611; com, on passages 1072; position of, in Gautama 668n. 1230. Tantra, is not very different | Haraprasad Sastri, &. of Cat. ( in from that in Vedic literature several volumes) of Mas, in or Purāṇas 1033n; pupil after Bengal Asiatic Society, 437; andergoing dikṣā in Tantra Ble of Cate of Nepal Palm-leat worship and receiving the man- Msg. 909-10, 1033n, 1338n, tra has to follow orders of g. 1049n ; a of paper on causes 1054-55 ; qualifications of of the disappearance of Tantrik g. aco. to Sāradātilaka, Buddhism 1003. 1071; respeot for g. some- Hard work, the incentive of times reached extreme and private gain, is motive for 1682. disgusting lengths among tān- Hardy, Prof. a of Ramanujan trik writers as stated by Tārā- 1573. . bhaktisudbārṇava, 1072n; Hare W. Le article of, on Gene saves a man if Siya is angry, ration and Regeneration’ in but none can save the pupil it “Open Court’ (1936 ) included g. is angered 1101; theory of by Gandhiji as Appendix in efficacy of mantras led to im. his work 1423 portance of garn about whom | Haribhaktivilāsa of Gopālabhatta ,extravagant olaims were made, l 113, 130,

gate of Ap.

[Vol.

Hariscandra, story of, in Ait. Br., į says Yuan Ohwang, 1017.

Sabhāparva, Brahmapurāṇa | Harshe, Dr. R. G., paper of, on 915.

Diss. ou drcams 782n. Hārita, Dharmasūtra of, q. by Hastings, editor of E. R. E. 676n.

Aparārka on Yāj. I. 154, 1422n, Hastyāyurveda, 803-04. 1432.

Haharādika, explained, 1570n. Harita, Smrti of, 33, 42 (in Hāthigumpha, inscription of

prose), 116n (prose), 151, Khūravela 1614. 257, 864-65n.

Hauer Dr, on Munis, 13861, Haritālikāvrata, 144-45; brief

1387 (on Vrātyas ), 1393 (two procedure of, 144; for women

works of, on Yoga ), 1397. alone, 141; not found in

Haviṣya ( sacrificial substances Hemadri on vrata or in krtya

that may be eaten in vratas ) kalpa-tarı 144; Dot preva

462, 1110n. lept in Bengal or Gujarat 145;

Hathayoga ( vide onder Khecarl observed on 3rd of Bhadrapada

madrā’ and • Vajrolimudra’); bright halt 144; Rūjamārtaṇḍa

deals with processes called has four verses on it, 14+;

Dhaati, basti, nauli, neti, trā. saṅkalpa in 144n; to be per:

tak, kapāla bhāti, on which formed on 3rd mixed with 4th

Patañjali is silept, 1428 and a; tithi ( and not with 2nd) pro

photographs of the processes vided 3rd exists at least for

called Dbaati 14380; teoh two ghaṭikās from sunrise 145 ; ;

nique of H, claims three results various mantras repeated in

1428; to be kept secret and 145n; very much in vogue

not to be exposed to all 1460. among Mabārāstra women 14t;

works (modern) on H, 1428n. why it is so-called is difficult | Hathayogapradipikā of Svātma to explain 145.

rāma, 1127 ( on Mudrās and Harivatisa 129, 133, 135, 147n, Vajroli), 1426–27, 1432 (pro

· 693, 693, 993n ( on avatāras), per food for Yogin ), 1443,

1028 ( on Pusyamitra ), 1623. 1450, 1451a, 1460, 1649 (on Harsa, king of Kashmir, horoscope secrecy ); com. Jyotsnā by

of 630.

Brahmananda 1427; English Hargacarita of Bāṇa, 655, 703, translation of, 1427n; main

821-22, 9970, 1047, 1132 (on aim of āsana and prāṇāyāma is

Mandala in colours ), 1384. to awaken the kundalini, while Harṣavardhana, emperor, 1047, 1 Patañjala Yoga does dot dilate .: distribated his wealth at upon this 1429; names about

Prayāga once in five years 35 Mahāsiddhas from Adinātba 262; birth of 705 ; horoscope ( Śiva ), Matsyendranatha, Go of, examined 629; era of raksanātha and others 1110n, (started in 606 A. D. ) 656; 1429n; proper name is Hatha prohibited use of animal food, pradipikā 1427; ten mudrāg

Index

named by 1428n, 1429; Yamas / reference to Purāṇas when in of, are ten, of which taking a fact none exists and where light meal is the principal Purāṇa (in Hārita quoted by 1429,

Mitākṣarā) means Śrāddha of Hazra, Prof. R. O. 1149; & of a particular kind 864-65’; sees

‘Stadies in Puranic Records too much meaning in simple on Hindu rites and customs’,

words and phrases and does 816n, 834, 844, 886 ( paper on not observe caution in his con Upaparāṇas ) and of studies clusions 815; theory of, that in Upapurāṇas’ Vol. I) 867,

if a work is free from Tāntrik 870; admits that among the elements it should be regarded Upaparāṇas are works of late as belonging to 3rd or 4th cen, date and yet asserts that the A. D. is a slippery one and age of Upapurāṇas began from wrong 874; view of, that the the Gupta period, 836; bes

Viṣpıdbarmottare does not towed much labour and thought

refer to the works of Varāha on Purāpas is general and in

mihira shown to be wrong 778. dividual Purāṇas 864; dates Heard, Gerald, 1. of Is God of the formation of U. given

evident’ 1547 (on Vedānta ). by Prof. H. entirety wrong for

Heart, 1073 ( note 1717) spoken reasons pointed out 836-37;

of as lotus in the Upaniṣade, dates assigned by Prof. H. to

1446n. Samba, Narasimha, Viṣṇu

Heath, T. L., a. of Greek Astro dharma and Viṣpudharmottara

nomy’ and of’ Aristarchus of not acceptable 871-72 ; has

Samos’ 482, 513-14, 620n, developed a tendency to assign

566n, 676, 689n. more ancient dates to Puranas Heaven ( svarga), 1212-1215 and Upapuriñas than the evi- | (vide onder Gods ): and earth, dence warrants 864; does not six hymns addressed to as explain what he means by non- divinities in kg, 1492–93 ; tāntrik character 876n; paper and earth are called father and on ‘Afvamedha as common mother in Rg. 1548n; distance source of origin of Purāpa and between b. and earth as pat in Mahābhārata’ criticized 863– the Ait Br., 1493; ideas about 67; papers published in seve- h. held by Jaimini, Sabara and ral journals op Porāṇas and Kumārila differ from those in Upapdrānas, 844; pats a the Veda and Parāṇas’ 1212 ; wrong interpretation on San- in Rg. h, was deemed to be a karācārya’s bhāsya on Chāo. place where souls of valjant Up. III. 4. 1–2 about Pāriplava- men and great donors and wise rātris 866; remark of Prof. H. men went 1213 ; in Atharva. that Upapurāṇas were known veda beaven was deemed to to Yaj, criticized 835n; sees! possess damsels, edible plants

cas aborto

arila disaini

[ Vol. V

and flowers, streams of ghee, Heliodora, & Bbāgarata and honey and wine, milk, cards, Greek ambassador from king lotus poods, 1213; is defined | Antalikita to an Indian king as mental happiness’ (priti)

131, by Śabara, 1214, 1312n; joss | Hemacandra, Jaina acārya, con of h, were 100 times greater | demns prānāyāmas 14+1. than those on earth 1213; old Hemādri, 1623; on Vrata 310, verse defines svarga as a slate 37-40, 43n, 44-47, 49n, 51n, of happiness apmixed with 54, 55n, 610, 82, 84-86, 88-90, pain’ 121+; poets like Kāli- 92, 94n, 100n, 101, 105n-107, dāsa describe how the soul of 114-7, 119, 124, 127-8, 1320, one killed in battle arrives 1420, 147n, 118-9, 150, 151, instantly io H, 1213; Purāṇas 1531-40, 1560-79, 160n, 165n, like Brahma, Mārkandega, 168, 170-1, 178, 1830-5, 188 Padma, graphically describe H. 9, 191, 195 6n, 199, 207, 221, as having all pleasures and no 1 239n, 572n, 597n, 74.50-46, sorrow 1313; rewards of acts 769, 788n, 792-3, 7950, 801, must be held to differ in their 803-4, 810n, 8340, 835, 8600, duration 1214; Sabara and 8680, 9231, 926n, 930n, 9540, Kumārila state that popular 1096n, 1106n, 1130 ( speaks

ideas about h. are invalid, that

of some mudrās ), 1289, 1307; Mahābbārata and Purāṇas being on Kāla 690, 73n, 750, 78n-9n, the works of human authors 89, 95-97, 99n, 100, 102, 104n, need not be considered and 106, 110n, 111, 113, 115-20n, Vedic descriptions are merely 135, 13:n, 133, 1372-80, 1470, arthavādas 1214; Sabara sta- 2010-30, 211-16, 216, 218, tes that the words of Veda 219-209, 222-23, 227, 229-30 provide that reward of rites 234n, 238, 241, 2438-500, will follow, either in this life 473n, 477, 480p, 608, 609a or in later existences, 1215; 623, 657, 6631-59, 6710, 672 Upadiṣads like Chan. ( VIII. 74 ; on śrāddha 6400, 693, 5.3) and Karṣītaki dilate 706, 920, 931n, 978n; on Dana apon the joys of heaven such 830. as hundreds of Apsarases with Hensler, Eric de, a. of a French garlands 1213; Viṣṇupurāṇa work on Trangmigration says h. is what produces mental | 1605 happiness, Naraka is the oppo Hepatoscopy, meaning and illus. site, that merit and sin are trations of, 521n; not deve pamed Svarga and Naraka loped in India 522n; theory 1214; was declared to be re underlying it 522n. ward for all sacrifices for which | Heraclitus, view of, that a new no express reward is provided | sun was born and died every by Veda 1214.

day, 511, 690.

•

Inden

Heretical sects in Purāpas, 978;1 Sindhu (ocean), 15260-27 ;

one should not even talk with snow-capped mountains known Pancasātras and Pāśapatas and to Rgveda 1527. should not feed at Árāddhas Hindi, making Hindi the only Bauddha mendicants, Nirgran- official language of India, cri thas etc. 978.

ticized 1666-67. Heretics : jo 1401 English Parlia- Hindu astronomy, discussion of

ment passed the Statute for the theory of Greek influence the burning of H., which was on, 514-21. not repealed till the Stuarts | Hindu culture and civilization, came back 476.

fundamental characteristics of Heritage of India, paper on 1623-1657.

Tantras ag & way of realiza- | Hindu, word, used by Darius and tion’ in Vol. IV, 1085.

Xerxes in inscriptions 1613; Herodotas, 482 (Greeks borrowed few elements that bound

from Babylonians two kinds Hindus together and causes of sun-dials and division of day that militated against their into 12 parts); refers to pecu- unity set out 1621-22. liar practice of Egyptians to Hinduism (vide under Buddhi regard each month and day 4, sm’ and ‘Buddha’); had to sacred to some god 549; 1 meet challenge of Moslem in states some Greeks had made vasions and domination from the doctrine of paparjanma 11th century A, D. onwards; their own and that Egyptians higher thought in H, held that were the first to teach it 1530; there was only one God 118; states that India constituted in stemming the tide of the 20th province of Persian Buddhism, the brāhmaṇas and

empire and paid tribute 1613, other leaders of H. had to Hesiod, furnishes the earliest make compromises of a far

evidence for lucky and unlucky reaching character, such as days in Greece 523.

giving up of Vedic animal Herajratantra, edited and trans- sacrifices, Paurāṇika Mantras

lated by Dr. D. L. Snellgrove, and procedure came to be used 1147.

along with Vedic Mantras in Hickey J. C., 8. of Introducing Srāddha, in Devapājā and in

the Universe’ 499, 565n–66. establishing images, 1024-25; Hjmavat mountain (Himālaya): modern fashion to make com

alone m. by Papini among parison between present prac seven principal mouutains tices and shortcomings of H. though he knew others also, and the original doctrine of 1625n; Atharvaveda knows Buddha and to disperage the it and remarks that all rivers former, but a comparison to be start from Himarat and join fair should be made between

[Vol. V

the later phases of Buddbism’ ignorant). and later phases and practices Hindu Marriage Act makes vast of H, 1029.

I changes 1706 Hinduism, the pursuit of purely Hindu Marriage, recent Act

secular or wordly happiness is against dowry, oriticized as use incompatible with the precepts less 1676. and ideals of Linduism 1475. Hindu society, one of the out Hinda law (vide ander Dowry, i standing charucteristics of, is

Wonen): Hindu Aduption the joint family system of and Maintenance Act (No. 78 Mitākṣarā type prevalent in of 1956 ) bas made radical and whole of India ( except Bengal); far-reaching changes and over- drastic changes made by Hindu rules all texts, roles, customs Succession Act of 1956 witz and usages, except in so far as out abrogating it 1672-74. they may have been expressly | Hinda Society and Religion ; sared by the Act, 1336, 1670. Reform and reorganization of, 71; of all the revolutionary discussed, 1699-1710. changes occurring in India the Hindu Succession Act 30 of most pervading influence will be 1936, criticized 1673-74. that of the several laws affecting | Hipparchus (about 140 B. C.): Hiodus made from 1934 to Ptolemy based his work on the 1956, 1674; on adoption sere- work.of, 514n, 682. rely criticized as a misponer Hiranyagarbha, praised as creator and travesty of ancient Hindu and identified with Prajapati Law 1337-8; Hindu Law of and śāntiparva says that he is inheritance declared the impo- 1 Announced in Yogasūtras 29 tent, the outcast and his son, author 1371, 1391, 1489-90. and several others as unfit for a | Hiraṇyake igbya, 622. sbare (on partition), and only Hiriyanna, Prof. M., o of ‘Out entitled to maintenance, but lines of Indian Philosophy’ pp. the Hinda Succession Act 298-325 (on P. M. 8.), 1200. (32 of 1956 ) has swept away History of Dharmasastra : Vol. all these disqualifications 1319; I, on pp 20, 815-16, 834n, 854, under old H. L. girls were to 889, 894, 11520, 1199; vol. be married before puberty and II on pp. 18, 25, 27-8, 31n Manu IX. 90 provides that if 330, 34, 37, 43, 87n, 101n, 123, relations dou’t get her married 126, 148, 185, 191, 206, 210, she should wait for three years 218n-9n, 267, 276, 293, 312, aud then may herself choose 393, 419, 431, 511n, 036-370, her partner 1338.

554n, 614, 622, 6740-0n. Hinda Marriage Act 25 of 1966, 724, 7370, 748, 759n, 773n,

1671 (makes sweeping changes 778-9n, 790, 802n, 858n, of which most Hindus are! 035, 945, 969 9730, 991-2,

Indeco

10061, 1027, 1029n, 1031, 1 640, 671, 6739-40, 675, 681, 1079-80n, 10969-97, 1099n, 706, 7319, 7567, 786a, 796n, 1114n, 1116, 1123, 1125, 825, 8659, 894-5, 915-16n, 12050, 1217n-18, 1233n, 920, 932–3, 988 ( meaning of 1244n, 1269, (for Madhu- fta ), 1110n, 1212, 1231, 1273n, parka ), 1269n ( for Sautrā- 1317, 1320, 1334, 13650, 1416, maṇi ), 1272 ( Upanayapa for 1423, 1458, 1528, 1531-2 women), 1279 (marrying a 1576n, 1589, 1592, 1598, 1643, maternal uncle’s daughter and 1645, 1653 (D), 1706 (Hinda gift or sale of horses ), 1288, karapavidhi). 1292, 12940, 1304n, 1306 History of Sanskrit Poetics by P. (distinction between yāga, V. Kane, 7691,780, 9977, 1653n. homa, and dāna ), 1313n, 1317, Hittites, 599n comparative gra. 1319, 1321, 1323n, 13250-26, mmar of H. language; Sayce 1328n-290, 1331n, 14130, draws attention to the fact 1422, 1458, 1471-2, 1511, that I, numerals are Sanskrit 1127, 1536, 1545, 1570, 1577, 599n; technical Sanskrit 1592, 1598, 1614, 1624, words in horse-breeding, royal 1626-28, 1632, 16340-36n, Dames and Vedic gods about 1638n-1640, 1643, 1647n, 1400 B. C. smong H. 683. 1688; Vol. III. - (on Hobhouse, L. T. a. of Morals in pp.) 184, 2370, 335, 448, evolution ‘; 1594, 1606, 1630n. 486, 532, 643n, 545, 620n, | Hoens, D. J. work of, on Śāntis, 640, 648n, 686-7, 6910, 693, is extensive bat deals with 701, 7830, 812n, 849, 856n, Sāntis in Sambitas, Brāhmaṇas 969n, 1080, 1152n, 1184, 1190n, and Srantasūtras only 735. 1305n, 1239n, 1257n, 1259n Hoernle, Dr. 499, 840n ( on (on Manu II. 7) 1258, 1260, date of Amarakośa ). and 1, 1262, 12630, 1264n, Hogben, on Mathematics in 1266n, 1269, 12730, 1278-9, Antiquity’ 482n. 1280 (discussion on valid Hogg, A, G., &. of Karma and castoms and usages ), 1281 | Redemption’ 1570n, 1604. (Kumārila’s explanations of Holākādhikaraṇa-Jai. I. 3. 15-23 transgressions by great men of are so called because the first antiquity), 1294n, 1296, 1301n, example in Sabara’s bhāṣya is 1309, 1319-20, 1336 ( adop- Holākā 237n, 1281 ; frequen tion by Hindu widow), 1420-1, tly m, by writers on Dharma 1469n-70, 1472, 1474, 15430, Śāstra 1281-82. 1626-27, 1663, 1701; Vol IV- Holikā 237–241 (vide under 3, 20, 28, 40n-41, 52-3, 64-ön, Śabara ), also called ‘Hutāśani’ 89n, 910, 97-8, 103, 105, 2041, and ‘Phālgunikā’ 238; ancient 205n, 246, 267, 272, 292, 371, festival on Pbālguna Fall 376, 386, 416, 430–31, 462, Moon of apmixed gaiety and

I de V

frolio throughout India, though through a priest 32, 40, B2; all parts do not observe it in distinction between home, yāgan the same way 237; derivation and dāna, 33; distinguished of the word from the word from de vapūjā 33; fire in “Homa’ 339n; element of which h, is to be made 50; bonfire is present everywhere in a vrata was in honour of the except in Bengal, where sving- deity of the vrata or was ing of Kıṣṇa image is done vyāhṛtihona 33; number of 237; Dolayātrā io Bengal in Āhutis to be offered in 50. place of bunfire 239-240; | Honey making and queen bee, history of holākā from ancient illustration of, in Pralna Up. times 238; legend as to why II 4 and in Yogabhasya, bugs become boisterous and, 1444n kindle Holākā 238–39; num. Hroke 8. H., a, of Babylonian ber of days for this festival and Assyrian religion’ 522a. Faries 237 ; obeisance to ashes Hopkins E. W., paper of, on with Mantra on the day after Yoga technique in the Great Phālguna full moon 239; ob- | Epic’ 1393, 1577 (against scene sex references in 241; Deussen’s theory); 1604 ( on only religious element is wor- modifications of karna doo ship of Krsna in Bengal and trine ). in some other provinces al Horīn, a branch of Jātaka 479 ; priest is engaged to perform also means “lagna’ and also pūjā before bonfire 237; ori

half a rāsi’ 516 ; early Sans gio ok, explained from natara)

krit texts do not employ the phenomena 240; ribald songs word h. in the sense of 24th and music, sprinkling of colo- part of day 571n; had three ured water or powder are sub-sectiona, Jātaka (horosco accretions 240-241; sounds

pic astrology), Yātrā of Yötrika made by beating mouths with

(prognostications on a king’s the back of the band 237, 241; march for invasion or for start. spring festiral in origin 240;

ing on a journey ), Vivaha sprinkliog of friends with (examining horoscopes of parts coloured water from bamboo

ies to a marriage) 479-80; or metal syringes or with red

lords of the two horis of a day powder is indulged is now 580-81; meaning and deri even by persons in high places

vation of, 545, 5718, 580; 237 ; worship of Kamay god of prognostications from birth on love 239.

each of the two horās of a day Homa, 802 and n; cannot be 580; three meanings of, in

performed by women and Sanskrit astrology 671… tūdrag with Vedic mantras but Horace, ode of, to Maecenas 550.. could be performed for them Horābāstra, means astrology basedIndos

on horoscopes of individuals tion of country, caste, family 545.

and oustoms of a person whose Horizon, Brhajjataka employs

h. is to be explained 5641, 555; the word “harija’ for it was linked with the doctrine of 684n.

Karma and Punarjanma by Horoscope (vide astrology, Ah

Varābamihira and other Indian medabad, bhāva ): ancient

astrologers 545; word horo and medieval Indian h. took

scope coined late in Greece no acoount of Uranus, Neptune,

Pluto and Satellites of Jupiter

Horses, honoured in Dargotsava 637; correotly cast from look- 184; Nirājana of, m. in Raghu ing at a man, his eyes and varsa and Bșhatsaphitā as Sānti hands by Mahadkar Jyotishi 187; prognostications from 631; is cast not only for indi- morements, pranoing, neighing viduals but also for companies,

of, 804; sale of, espressly for ships, animals, foundations of

bidden by Manu X. 89 and buildings, cities and countries impliedly by Tai. 8., but gifts of 855; oldest h. found in Meso- H. highly praised in Rg. 12571. potamia and not in Egypt nor Hospital, establishment of, with in Greece, 696-67; oldest physicians proficient in eight Greek h. from Egypt range

aðgas of Āgarveda m. in from 4 B. C. to 500 A, D. 597 ; Nandipurāṇa q. by Kalpatura possibility that h. might lead

and Aparārka, 891. to a more or less correct state

Hours, European, derived from ment about a person’s features Babylon and Egypt 678. but little about the vicissitudes House, astrological requirements of his life, 632 ; principle that in construction of 623; aus b was merely like a map or picious times and nakṣatras for plan was often given up by construction of, were provided Varākimihira and others 647- in gihyasūtras 622-23; cons 48, 634 ; Ptolemy insists that traction of, called Salakarma h is not the sole basis for judge 622; first entrance (grha ing a person’s future, but praveśa ) into a newly boilt h. country of birth, race, customs, required the same astrological upbringing have also to be times as for construction of b, considered 653-4; some hora 624; many of the astrological scopes of avatāras like Rāma requirements are observed and of other famous ancient even now in construction of a persons .examined 627-629; house and first entrance in a twelve houses in h., their names newly built h. 624; works on and synonyms 677-8; Utpala construction of, 623. and Rajamārtapda also require | Householder-vide under ‘gifta : ag Ptolemy does, the considera- high eulogy of stage of, -in

84:

[Volv.

Dharmathstras, epics and by poets, 27; is to engage after daily bath, in Japa of parts of three Vedas, of Athurvaveda, of Parāṇas with Itihasa and Upaniṣads 865; to perform

five yajaas daily 935. Hrozay : puts date of Mitanni

records at 1360 B C. 599n. Hultzsch, edited · Asoka Iascri

ptions’ 10120, 1017, Homphreys, Christmas, a. of

• Karına and Rebirth’, 1605. Hūnas, vide ander Mibirakala

and Toramīṇa, 61n, 856. Huxley Aldogs : a of. Ends and

Means’ gives advice to social reiormers against making un necessary or startling changes 1338, 1676; warning by, against the plethora of books

on Yog&, 1651. Images (vide ander Portent):

Grant of a village on the esta blishment of Viṣṇu image in 6th century A. D. 625; of gods were made for sale and for Worship before Pāṇini, 36 ; of gods described as dancing, trembling and weeping as a portent 769; Porānas say that i, are necessary for concentra ting the mind 973a ; rales about auspicious times for esta blishment of i., 624-5; rules about making images of Sun, Māts: and others in Br S. and Porāṇas 683n, 1046 ; Sānti for i. of gods that fall dowo, weep, dance, laugh or sing 7370, 7690, 770; reasons advanced : for image worship are acquie

uced in by some western scho- !

lars also 1649–60n. Inceuse ( dhupa ); results of burning various kinds of dhūpa

39; varieties of incense 39. Incentives for hard work are

required even in Russia 1682. India, (videunder monuments”):

Achievements of, after Inde pendence in 1947, 1663-64; downfall of, was due to lack of certain virtues, such as general. high character, nationalism, freedom, jastice, high ended vour and not merely to caste system, 1643; even when Buddhism flourished, the people of India as a whole were always Hindu 1606; inter course between Babylon and I. from 3rd millepiam B. O. 598-600, 683; Northwest of, was centre of Sanskrit culture at least six centuries B. C. 842; people of, were and are ready to agree that there may be alternative approaches to the mystery of life and salvation of the soul 1012; Rhys Darids holds that I. never indulged in persecation approaching in any way to persecation of reform ing Christians by orthodox Cbristiang etc. 1011; Vardha. mjbira divided India into aine parts, each of which held to be governed by three nakṣatras and the Mārkandeya also agrees 630; works and papers on anoi eot Geography of, 16280; proper word for I. is Bharat. varsa or Bhārata 1614; no politie oal unity for the whole of India (except perhaps under Asoka)

Index

at any time nor of one nationa- | Indian, brought to Baghdad & lity for all Hindus till the treatise on Arithmetio and British rule began, 1621; is astronomy and introduced now a sovereign democratio Re- Indian numerals which were pablic 1663; mixed economy of passed on to Europe in 12th public and private enterprise Cent. A. D. by Arabs 483n. in I. 1682 ; poor per capita in Indian Antiquary (Journal): come of India, 1685; problem 94, 112, 130–31, 140-42, 149, of phenomenal growth oi popu- 105, 206, 207, 213, 245-246, lation 1687-88; some of the 253, 262, 264, 275, 279, 419, causes of political downfall of 420, 437, 485, 493, 5070, India 1622-23; was invaded 508, 510, 515n, 625, 631 by Persians, Greeks, Scythians ( grant of 1793 A. D. con and Huds but they and other taining predictions of matters tribes like Pāradas, Cinas, that came to be true ), 633n, kirātas that emigrated into I. 6419, 6519, 6620, 653, 656, were absorbed 1640; Yavanas 661-2, 670, 685, 701, 7020, and Kambojas referred to in 766n, 812, 8170, 873, 910, Asoka’s ediots 1640; assistance 964n, 1010n, 1013-4, 1016, to, by U.S. A., 1693; Budget 1018, 1025, 1129, 1161, of Govt. of I. envisages vast 11821, 1219, 1395, 1524n, expenditure 1689-30; no politi- 1528n, 16340 cal agthority that could legis. | Indian Art, architecture, scal late for whole of India before pture and painting ; 1652-7; the British and consequent works on, 1655–56 variety of laws and usages in ‘Indian Culture a journal, 4931, 1701 ; peculiar and formidable 667n, 844. difficalties of modern I. 1702 ; Indian Ephemeris by Pillai : publio debt of, at various Vol. I, has a long list of periods 1692; rapid enactment festivals but it mentions no of several tax laws, and their original authorities 253. procedure and effects, 1694-1 Indian Civilization ( vide onder 95; States, based on parely debts, puruṣārthas, varṇa and linguistio · basis undesirable caste): wrong view of Toynbee 1703; vacillating policy of (in Vol. IX) that Indian C. Central Govt. as to Bombay was born about 1375. B. O. city criticized 1703; vast debt and broke down abont 726 owed to U. S. A. and other B, O. and Hindu civilization countries 1689-90, 1693 ; what began about 775 A, D, and is wanted for integration is a broke down about 1176 comprehensive code or system A. D., which he himself of beliefs and day to day oon- correots in his Reconsiderations duot 1703.

(Vol. XI), 1617; absorbed

Ilistory of Dharmasutra

[Vol. V

foreign iuvaders like Persinns, ! 126n, 155n, 187, 486, 516, Soythians, Buus and spread 614, 666, 668n, 696, 699n, its religion, art, literature to 7140, 812 (Pargiter criti many couutries of S. E. Asia cized ), 844, 883, 9570, 978D, by mostly peaceful methods 1003, 1007, 1033n. 10460, 1617-8.

1075n, 1140, 1108n, 11590, Iodian Culture, is based on great 1160 ( Inscription of Raja

spiritual values and exalted rāja in 999 A, D in which mind and soul over the i Mmāthsāśāstra is said to have body 1619, 1610; large 20 Chap. ), 1176 (problem of number of works and papers “Taduktam’ sūtras), 1186n, on spread of, to further India 1187 ( paper on Vrttikāras of or greater India, 161&n; devel Pūrvamināriisi–sutra ), 1355, loped the idea of three religions | 1395, 1397 (Prof. Repou criti. debts owed to sages, gods and cized) 1408n, 1527o. ancestors 1626; unbroken tra- Indian Independence Act of dition and continuity from 1947, 1662. Vedic times, 1622; questivas Indians ( except gymnosophists ) that require tu be asked and did not go to Greece and did answered hy Indians are about not return to India to spread the prevention of recorring in vasions of foreigners and about Indians should not despair or inability to furm one domi-, lose courage, but must work hard pion for the whole of India till to secure prosperity for all 1704. British rule began 1620-21. le begud 1820–21.

Indica Antiqua ( in honour of Indian culture, chief aims of, Dr. Vogel) 67.

in former times 1708.

Indische Studien 5630, 5890, India’s great handicap is popa- / 617n.

lation and food production | Indra and Prajāpati 1497-8; 1684; India, one of the poorest exploits of, 12; paramour of

countries in the world 1685. | Ahalya ( night), 1280; rela India’s food crisis and the tion to Yatis, in Agreda 1386;

steps to meet it dealt with said to be a killer of ‘abi’ 126. in Ford Foundation Report, Indradbvajotthāna 274; desori discussed, 1685-86

bed at length in H. of Dh. Indian General Clauses Act (X II. pp. 825-26.

of 1897), Sec. 13 lays down Indulgences ( granting forgive that the singular includes the ness of sins and a certificate plural and words of mascu- of entry in Paradise) were pat line gender include females, on sale by bigbest dignitaries unless the subject or context of Christian Church in the is repugnant 1187n,

hands of licensed traders Indian Historical Quarterly 30, 933n.

Index

Ingalls, Prof. on Materials for of, 1019-1020; method of its

the stady of Navyanyaya’ work 1020; Rule W, H. a. 470n. .

of History of, 933; state of Inge, W. B. dv. of Christian Hindus in Goa when Inquisi

Mysticism’ 1463n; a. of Cbri-| tion existed 1020; three ce. stian Ethios’ 1668.

ntaries of I. resulted in co. Intercalary Month ( adhimāsa): ndemnation of 375, 000 people

(vide malamāsa, sarisarpa ); of whom at least one-tenth as opposed to nija, suddha or were burnt 1019; was esta prāksta 664; called Sachsarpa blished in Goa in 1560 and it or Ambaspatya in Tai, S. and continued its iphnman work M. 8. and Ainhasaspati in

for 250 years more, 1020; Vāj. S. 489; condemned from works on the brabarities of ancient times, 671; explana- 933n. tion as to why it occurs 662- | Inscriptions: Ajboļe I. 1029; 663 ; how and when inserted Asoka I. 686n; details about in times of Rg, and Tai. S. season, month etc. how not known but one whole given in i. before and after month was added even in Christian era 669-670; from Rg. times 490; known to ṇgon Kambuja (Cambodia) 1048n; the other Samhitās and the Junagadh Inscription of Rudra Brahmapas 489; one I. M. dāman 670; Nasik cave In. once in 21 years provided in scriptions 968n; of Campā and Kauṭiliya and another after Caw bodia 883 ( 6th century 21 years more 506n; Mabā- provision for reading of bbārata adds two I. M. in 5 Bhārata, Rāmāyaṇa and Pura years, 506 n; names for I. M.

pas); Somanath Pattan In in Sanskrit are many and scriptions of 1264, A. D. is a their explanations 671; people a remarkable one 1018; following luni-solar calendars

Yogaśāstra, Yoga techniques like the Babylonians, Chalde

L and asanas mentioned in, ans and Indians had to resort

14250, to the devioe of, 662; said to Ionia ( of which Yavana is’ & be of 35 days in Sat. Br. Sanskrit equivalent): original 489n; two intercalary months location of, 516, in five years acc. to Vedāāga Isaiah ( Old Testament) 548. Jyotiṣa and others 663; vari- Īsānasambitā 228-9, ous works specify different isopaniṣad 1478, 1704, 1707. periods after which I. M. Igtāpārta :( vide under Parta’s: occurs 663.

occurs in Rgveda once and Invaki, means Mrgaśīrṣa, 535. means merit acquired by 8a Inquisition : instances of the crifices and by works of

intolerance and barbarities publio utility 947; copurs in

[Vol. V

Upaniṣads Mand and purūṇas ctive and absorbing power of 947-9.

Hinduism ). Iṣu-yāga, a magic rite referred Jacob, Colonel, A. of ‘Laukika

to iu P. M. S. VII. 1. 13-16, nyāyānjali’ 1339. to which details are trans- Jacobi, H. 579, 1396, 1397-98

ferred from Syepa-pāga 1322. (on dates of philosophical jśvara, in Yoga system is not sūtras ); Festyabe H. Jacobi,

creator but bas a limited role 812, 883; on date of Rgveda 1412-13.

510, 513; papers of, on Indian Tūrarapranidhana, two meanings astronomy in E. I. 644.

of, in Vyasabhāska 14120, | Jagdish Lal, editor of Yogapātrā

627n. Itihasa-purāṇa, meaning of, acc. Jāgara, 26 items of, in Ekādaśī

to com. un Śat. Br. 815; in vrata 106n. Atharraveda, Sat. Br. and Jaigiṣarya, m. as Sāikbya-yoga Śrauta -sūtras and Kautilya,, teaciier in Saotiparva 1374, 75 816, 819; m. in Tai. Ari (dialogues of J. and Asita Chān. up and Br. Ur. 675; ! Devala ), 1391-92 ( a great reading of, prescribed for all, Yoya teacher in Salya and drija householders by Dakṣa, ī Sauti parrans ), 1398, 1444 819; Upaniṣads speak of (Yoyabhasya on Y. 8. II. 54

them as fifth Veda 817. I follows J.). Itikarlavyatā - means prucedure ‘Jaimini( vice under Bādarāyana,

of sacrifices, 1283n ; Kalpa is ligjārusā, Pūrvamlmānsā the same as i. 12830; word

Vyāsa ) : a. of Pūrvamīmātusā. occurs in P. M. S. III. 3, 11.

sātra 340-5n, 28, 33-34, 53, I–Tsing : his ‘Records of Weslern

73n, 77, 86, 96, 132, 139, world’ tr. by Dr, Takakusu

212n, 224, 823-4, 9269-71, 942n, 1003, f1980 ( refers to

1032, 1097 and n, 1107, 1114n, Jayaditya, author of Kaśikā)

1154–55, 1158, 1207, 12920, Iyengar, Dr. S. K., a. of Mani

1231, 1250 (the word ’nitgānt mekalai in its historic setting’, vāda’ occurs frequently in ) 11860.

1527, 1544-45; commentator Jābāla, a. of Smrti 2130 216,

Upavarṣa on, 735n, 821; pupil Jābāli, &. of Smrti 247, 248n.

of Vyāsa, acc to Sāmavidbāna Jābālopadiṣad 944, 1251 ( gives

Brahmana, 1161; received several options about the time

Sāmaveda from Vyāsa, 1161 ; when to become a sannyāsin ), Sabha and Santi parvans and 1514, 1607.

Purāṇas on 1161; sūtras of Jacks L. P., a. of Near the

V.S. in which J, is named, Brink’ 1609; 1675n ‘on 1162. social reform’).

Jaimini, 8. of a smrti, 249n. Jackson, A. M. T. 1640n ( attra- | Jaimipiya Brahmana 1117.

Index

Jajminiya Gphyasūtra 733 (ad-1 passages acc. to Santiparva,

bhutakanti), 1177.

1369-70 ; learnt from Yājia. Jaiminiya-nyāya-māls-vistāra of valkya the doctrine of brahman

Mādhavācāry& 237n, 1185, aco. to Br. Up. 1370, 1377-79; 1189 ( sommarises in verse and offered to become slave of

prose 1000 adhikarañas ). Yājoavalkya 1580. Jaiminīya Srauta-sūtra 1177. Janamejaya, son of Parikṣit, Jaiminiya-sūtrarthasangraba of 6480 ; quarrel of, with brāh

Ṛṣiputra Parameśvara 1159n, | maṇas, 827 and 1. 1188n

Janasthāna, on Godāyari, said to Jaina Kalpasūtra of Bhadrababu be sacrificial ground of Janaka

dynasty, 894. Jainas, doctrine of Saptabhangi- Janma-marapavicāra, of Bhatta

naya’m, in Viṣṇuparāṇa 974n; Vāmadeve, on doctrine of had mudrās 1130; view of Karma 1599–1600. there being two sons and Janmāṣtami, vide Krṣpajanmıṣ moons criticized by Pañca- tami. siddhāntikā and Brahmagupta Japa of Om in Smrtis and Mār. 511 and 1.

dukyop niṣad 1413 and 2. Jainism, pract*sed thorough-going Japan, compelled by growth of

abisā 1618.

population to legalize abortion Jalāśayotsargatattva 1273n

Janadagni, &. of a Srarti 118n. Jastrow, Morris, &. of Religion Jambudvipa, m. in Asoka’s Rup. of Babylon and Assyria ’ 522D. nath Rook Inscription 1523, Jātaka, a branch of horā (judi

cial astrology ), based on horo James, E. O., &. of the cult of scope 479, 545; often identi

the Mother Goddess’ 1046n. fied with horāśāstra 546. James, William, a. of Varieties Jātakālavkāra of Gaṇeśa, compo

of religious experience and of sed in 1613 A. D., 658. * Pragmatism'1212, 1476, 1483, Jātakarma (rites on & child’s 1486, 1650n.

birth); auspioious times for, Janaka, king of Mithila, a pupil 605.

of Pancasikha aco. to $ānti- Jātakas, Buddhist birth stories parva, 1365-70; had reached a position of unconcern about Jāti (caste): word does not occur worldly goods and power in Vedic literature, bat occurs 13670, 1369; dialogue bet- in Nirakta Papini, Mahābhā ween J, and Salabhā and her rata 1433 ; vide under ‘varṇa’. scathing remarks against J. Jawaharlal Nehru, a. of Auto 1368–70; learned from Parca- biography’ 1649n, 1689; about fikba the whole doctrine of A man having a worth-while mokya as based on Upanigad ! ideal, 1670.

History vī Dharmasastra

Vole v

other |

all by a

Jaya, upplied to Mahābhārata at Jehangir, killed Guru Arjun of

first but later to several other the Sikhs for his religious works also 301, 870-1.

activities 1019; memoirs of, Jayākhya-saniihita, 1105n-6, tr, by A. Rogers and ed. by

1111, 1120 (on nyasa ), 1123, H. Beveridge 1019. 1125, 1131n,

Jesuits : acted on the principle Jagananyala, commentary on of the end justifies the

Vātsyāyada’s Kāmasūtra 1959, means,’ which latter included 338, 1131n.

incitements to assassination Jayamangalā, vom. on Sārkhya. and war 1476-77.

kārikā, names many teachers Jewels :( vide Pascaratnes ) : between Paicaśikha and Isvara- 219, 337, 759; nine, acc. to Krṣpa, 1355.

Vrataraja 387. Jayanta-bhatta, A. of Nyāya- Jews, persecution of, 1019;

masijari 469.

murder of five million J. by Jayanti, 8th of dark half of Germans in the 2nd World

Śrāvana with Rohini nakṣalra War constiutes the greatest is different from Jannistami- crime in world history 1480n. vrata, acc. to Hemārlri and Jha, Mahāwahopādbyāya Ganga some others 133.

nath, a. ofPurvamīmātusā Jayantinirṇaya, of Hārita Vei in its siurces’ 1157n, 11910

nkatanātha (part of Dasani- ( wrong in saying that Mapda

rṛasi), 1320, 133, 138, 139n. na wrote a. com. on Tantra Jayaprakāśa Narayan and Sarvo- Pārtika); translation of word

daya ideal 1683.

kesarin’ criticized 1257 ; Jayaswal, K, P. (. of History translated into English Tantra

of India’ 1013): 6510, 679n vārtika and notices eight (on origin of week-days ), commentaries on it in Intro 826 (published the historical duction 1188, 1261; trans portion of Yugapurāṇa ), 827 lated the bhāṣya of Sabara -28, 883 ( papers on Purāṇas ), and Slokavārtika into English, 10080 ( on explanation of 1200; wrote introduction to Mañjuśrinūlakalpa ), 1013, Bhāvanāviveka of Mapdana 1140 ( a. of Imperial History 119€; le of Prabhākara of India’, which deals with school of Pūrvamımānisa’ parts of Manjusrimūlakalpa ); 1200, 125+ ( obscure as to 1614n (on Hathigampha Ins.); meaning of “ārādopakāraka’ 1663 ( holds that ancient and Sannipatyopakāraka’); India had repablics ).

translated Yogasūtra 1394. Jayālithis are 3rd, 8th and 13th, Jitendriya, defined by Manu

230, 303.

( II. 98 ) 1424n. Jeans, te of Mysterivus Oui- Jiva, the word for Individual

verse’ 1486n, 1574n.

soul’ ooours in Rg. I. 164. 30,

Indet

Jira, meaning Jupiter in Sans- paramo dharmaḥ ) as ‘iime krit, how derived, 672 ; deri- morial usage is transcende vation of J. from Zeas but ntal law. 1378. correct 585.

Johnston, E. H., on Sāökhya’ Jivandukti, defined in Pāra- 1353.

nandasūtra 1055.

Joint family system, practically Jivanmuktiviieka, 1604.

abrogated 1672. Jivasaraan, author on Astro Joshua (Old Testament) 512.

logy quoted by Utpala for Journal Asiatique ; 942n, 1023,

Anapha, Supapbā eto. 592. 1073, 1075n. Jöāna, path of, leads to Mokṣa Journal of American Oriental

964-65.

Society 94, 4820, 485, 512, Jnādārṇavatantra, 1062( for 597, 5990, 650, 7321, 845,

details about cakras ), 1101 1 1393, 1398 (Jacobi’s paper ), ( wonderfal power of mantras ), 1434n ( controversy on Lean 11!7 ( on Diksā ), 1118, 1125 ing of Prāna ), 1514n, 1615, -6 ( on Mudrās ), 1127, 11310, Journal of the Asiatic Society 1133.

of Bengal 1860, 485, 499, Jiā pasiddhi of Indrabhūti ( of

6990, 883, 1149. about 717 A, D.); 1050, Journal of Benares Hindu Uni 1064 ( yogia may secure libera- versity 650n, 1190. tion by those very actions

Journal, Bhāratiya Vidyā 1275n, by which ordivary men suffer

torture in Hell), 10651, 1066n Journal of Bibar and Oriss& ( symbolical meaning of vajra Research Society 437, 5140, and coitus with Cāndālī or

5170, 581, 826-27, 843–44, Dombikā ), 1071 (on garas

(Dr. Banerjee Sastri oriticiz and warning against false ing Pargiter and others), gurus ), 1119 on abhiṣeka in

Tantra, 1142 ( date etc. ).

Journal of Bihar Research So Job, Book of, in Old Testa- ciety 1009n, 1383.

ment 1546a.

Journal of Bombay Branch of John St. ( for idea of Karma ) |

the Royal Asiatic Society 1546.

131n, 245, 516n, 576, 591, Jones, Abel, &. of ‘In search of 592n, 670, 9781, 1179 ( papers

truth’ 1481 n.

OD Qleanings from Sabara -Jones F. W., a. of Design and

and Tantravārtika’ and purpose’ 14840.

Tantravārtika and Dharm.am Jones, Sir William ; published fāstra ‘), 1187n, 1195, 1404, - list of Hindu festival days 1406, 1625 ( Deussen’s address

based on the Tithitattva 263; on Vedanta ). translated Manusmrti and re- Journal of Bombay Asiatic - adered Manu I. 198 ( ācāraḥ’ Society .564.

Jopriets 10 Boraba sintie 760 59.

[Vol. V

Journal of Bombay University portance of, in settling marri

6510, 9781, 1013.

age 615; length of J.’s re Journal of Cuneiform Studies volution round the sun 6670,

658; when in sign Leo, to Journal of Ganganath Jha Re | be avoided for all religions

searoh Institute 195, 4970, acts within certain limits of 646n, 668n, 1076n, 1133n, India 62; ruler of silver and

1407, 2601.

also gold in certain situations Journal of Bellenistic Studies 575.

5100, 5667, 5820, 5950, 646. | Juvenal, strongly javeighed Journal of Indian History 6290, against ladies who had great

6510-2n, 656n, 843, 3187, confidence in Chaldean astro 1198, 1376, 141]n.

logy 550. Journal of Near Eastern Studies | Jwalaprasad 1398.

483n, 490n, 517n, 520n, 343, Jyestha : Daśahara on 10th of 549n, 566n, 582n, 5950

bright half of, 90-91 ; Sāvitri Journal of Oriental Institute,

vrata on J. Full moon for Baroda, 840, 6280, 1124,

women whose husbands are 1130.

living 91. Journal of Oriental Research,

research, | Jyestha Nakṣatra is called Rohini

Jo Madras, 655, 690, 710, 844,

in Tai. S. and Tai, Br. and 884, 1032, 1046n, 11520,

Jseșthaghoi in Atharvaveda 1161.

Journal of Pali Texts Society Jyotirvidābbarapa, a fabricated

1003, 1009,

work, mentions six starters Journal of Rogal Asiatic Socie- of eras 647.

ty of Great Britain 494n, 498, Jyotiṣa (see under Veddiga 508, 516, 563n, 598n, 6470-9, Jyotiṣa ) : also called Gapita 656, 679n, 704n, 883, 10170, in Vedānga Jyotiṣa. 478; 1046n, 1048n, 1092n, 11040, had become one of the six 1375, 1398, 1530

angas ( auxiliary lores ) of Journal of Venkateswara Ori. | Veda several centuries before

ental Institute 8410, 1395. Christ, 477–78 ; bad 64 angas, Joarnal of United Provinces acc. to Anuśāsa Daparva 742;

Historical Society 1527a. he who knows J. knows sacri Jung, C. G., a. of Psychological fices 478; included in later

commentary in Evans Wentz’s times three branches ( skand book, 1394 ; once a disciple has ) viz. Tantra ( movements of Frend diverged from his of planets by Mathematics ), views on libido, 14140.

Hora or jātaka ( astrology ) Jupiter, balya end vrddhatva and Sākba ( divination, omen

of, explained 61 ; description etc. ) 478-479; in case of of, in Byhajjātaka 574 ; in- ! confliot between J. AndIndent

Dharmajāstra the latter wag Kali, as a anit of time various to prevail 480-481; J. lore of ly defined 117. Veda several oenturies before Kala, tas the first principle in Christ 477-78 ; said to be Atharvaveda 1495. eye of Veda in Sikṣā or at Kāla ( vide under Kalpa, Man the head of all vedāógas vantara, pralaya, Rudrs, 478; third branch of J. was measures of Time, yoga ); called Sakhi And also Sarbitā Aśramedbikaparva has an 479 ; two branches of J. viz. elaborate metaphorical descri Hora and Sakhā exerted great ption of wheel of K, 467 ; influence on Dharmaśāstra 480; Bhagavad-gita identifies K. Varāhainihira composed a with Krṣpx 467; derived work on the three branches from root. Kal’in Bhagavad of J. 479; Vedānga ( of the gitā, 467n; included among Rgveda and Yajurveda ) was dine dradyas by Vaiśeṣika concerned with only astro- sūtra 468 ; in the case of nomical matters 478.

religious rites K, is not a mere Jyotisa work embodying all detail, bat is the nimitta three branches of, was called ( occasion ) on the bappening Sanhita 479,

of whick an act has to be Jyotiṇa-ratna-mālā of Sripati performed and what is done

557, 559-60.

at a time other than the Jyotistattve 610n-in, 613n, prescribed one is as good ag

623-4, 626, 660, 734 (OR not done 73; Mahābhārata Sāntis), 745n, 778-80,792 (on frequently refers to theme of Pallīpatana ).

Kāla 466-67 ; mukhya and Kabir (Moslem weaver and gauna 100, 102; not inclu

disciple of Rāminanda 1400- ded in the 25 tattvas of 1470 A D.) 9690; his teach- Bānkhyay but n. in relation ings 969,

to Karanas 468 ; Omkāra is Kadambari of Bāps and his son said to be beyood the three

39, 821-22, 1040, 1047, 11240, divisions of K, by Māndakya 1205, 1384, 1423 (in hermi- Up 465; Panioi uses the tages of sages natural anti- word K. for time’ in general pathies between animals dis- or proper time or divisions of appear ).

time 467 ; Patañjali’s impor Kadividgā ( a form of Tantra ) tant theory about K, that it

1045n.

does not exist except as a con Kaivalya : does not ocour in the venient name or word for the

principal or older Upaniṣads mander of measuring changes but the word Kerala cooars and comparing thema 468 ; in Sv. Vp, IV, 18 and VI, 11 | produced by Him who is inte 1416,

1, lligent and omniscient scan

[ Vol. V

to Sv. Up., 465; produces 120n, 132-5, 138n, 145n, 1460, and destroys beings and is in. 151n, 153, 188, 202n, 2110, vinoible, aco. to Adiparra 166 2150, 220n, 227n-230, 2330, -467; Purāṇas on K. hold 241, 313n-5n, 249n. 659, 666n, that time is with sut beginning 671n, 672, 705. or end, is all-embracing and is Kūlanirṇaya-kārikā 145n, 6570, identified with God 473-4 ; 1 661n, 662n, 665n, 674, 705. Śāntiparra on the formidable Kālamadhava 673-8n. influence of K. on all inclu- Kālatattvarivecana 73n, 770, 86, ding even Indra and other 96, 121n, 133, 1540, 167n gods 467 ; Sāntiparva speaks 158, 163, 176, 180–82, 188, of Kāla as 30th gana and to } 195-1961), 203, 2041, 232, 240, be the source and end of all 6720. beings 467; Satapatha Kālaviveka of Jimātavāhana Brāhmaṇa uses it in sense of/ 411, 58, 610, 75n, 76, 780 time or proper’time 464 ; ! In, oln, 834, 95, 970-100n, Svetāśvataropaniṣad uses the 1050, 106, 1100, 111-2, 116n, word Kāla in seose of capse

llin, 1190, 194n, 125, 126, or source of creation 165 ; 133, 151n, 1630, 176n-178n, units of K. 486 ff; Upa

180-10, 194, 2000, 2070, 212n, niṣads use the word K. in 2140, 216n, 220n, 222n, 2387, the sense ofend’ or ’ proper

211, 343, 244-51, 246n, time’ or ‘appointed time: 464 | 218-9n, 6620, 6710-74n, 706, -465; Vanaparva identifies 766n; nentions seven prede Krṣga with K., Brahmi, Rodra

cessors that wrote on Kāla 58. etc, 467 ; views on time

Kalasa, king of Kashmir (1063 being non-existent as a sepa

1069 A, D.) was led into lax rate entity or as being directly

sexual morals by his guru apprehended or as merely

Pramadakantha, guilty of in inferred 469-70; word occars

cest with his own daughter in Rg. only once 463 ; word

1075n. used in two senses even by

Kalaśa, jar used on auspicion, early Vedic times viz. time

occasions like marriage, coro in general aud as identified nation 280. with Supreme Being 464 ;

Kālasiddhantadarīini of Sri Yogasūtrabhāṣya has a brief

Haranchandra Bhattacarya, but interesting and abstract [exb

exhaustive work on Kila disquisition on K, 471-72.

475, Kalādarśa 750, 78.

Kalhaṇa, author of Rājataran Kalafijādhikaraña Nyāya 77. giṇi 630, 649 1075; vide Kālanirṇaya 54n, 737, 75, 770-8n, under Rājatarangiṇi.

85, 95-97n, 99, 1000, 1050- Kāli, mentioned in Mahābhārata 107,112-3, 115–70, 1200, 121n,’ 185 ; one of the dhyānas’ of,

Indoo

maed so peters

desoribed, ‘1041n ; ( vide before 1000 A. D., 888. .

under Devi, Saktas, $akti). Kalivarjya ( actions forbidden in Kalidasa 1046n; generally held the Kali i. e. present age )

to have flourished about 880 1 267-1272: (vide ander 450 A. D., 186; refers to Diyoga, uddhāravibhāga, veda, Viṣṇu’s sleep for four months sattrās, sautrāmapi, killing ani 110; refers to Vratas 46; mals); is a fiction invented to refers to Nirājana Santi 193; } accommodate the changes in traditions about K., Vikrama people’s ideas and practices und nine jewels 901, 1461 | 1269-70; K, actions (55) in ( uses Yoga technioal words ), number ) were set out and 1571 ( on Karma doctrine );

discussed in Vol. III of E. of throbbing of hero’s right arm

Dh. pp. 926-967, 1267 ; long and of the right eye of the before 9th century Dharma heroine foreshadow future 905, | sāstra writers had condemned 1027, 1152; uses Sāṅkhya

Govadha (in Madhuparka ), terms 1384 ;

the practice of niyoga and the Kālikāparāṇa 34, 39-40, 154, assignment of a larger sbare

156, 1580-60n, 162, 164 ( on to the eldest son at a partition 16 Upacāras of Devī, on ani- among brothers 1267-68; some mals to be offered ), 165-167, striking actions forbidden for 169n, 171n, 173; 174 ( Yogi- Kali but enjoined or practised nis named and numerous in Vedic times (apart from balis to Devi), 175, 176n, Niyoga and Uddbāravibhaga) 177 Sabarotsava in Durgā set out, 1268-69; what autho pūja ), 1789, 180 ( pājā of rity could sages at the beginn Devi three times in the day),

ing of Kali bave to prohibit 185, 187 ( nirajana ), 219, 793,

wbat Veda enjoined or allowed 830, 1032–33, 1093 (many

is not made clear anywhere chapters on mantras, madras,

1269, 1664. nyāsa eto.), 1120 (matr. | Kali : ( vide ander Devi, Sakti, kānyasa ), 1121, 1124n, 1287 Kaktas); one of the Dhyānas ( three verses q. by Kalpar

L of, described 1041n. : taru ) 1332; devotes consi- Kalivilāsatantra 178n, 181n, derable space to Durgā and 1089, 1093 (allows adultery her worship, 156; describes to Śāktas if semen is not allow mudrās like Dhena, Yoni, and ed to fall), 1107 (prescribes states there are 108 mudrās, as mantra the reversed three 58 for general worship and 53 letters of om Darge’as ‘rgedu for special occasions 1127-28; om ‘; 1117 ( best time for Note on 888 ; three separate diksa). recensions of, acc. to Dr. V. Kaliyuga, 1107 ; also, called Raghavan 888 ; to be placed Tiṣga, 687; dismal desoription

,1121… by Kalpar Kelivibor

[ Vol. V

of what will happen in 693; 1 various interpretations by contrasted with other Yugas Kumārila of P. M. Sutras I, 3, and its special merit stated 11-14, 1274-75. 928; era, one of the earliest Kalpataru : vide Kr̥tyakalpataru, reference to, is in Aryabhatiya Kalyāṇavarman, l. of Sārāvali 649; huge figures of years of, 546. suggested by figures in Śat. Br. ‘Kāma, as the First Principal or 690 ; Inscriptions dated in K, . Essence in Atharvaveda 1494 era 649, 650n; in Yugaporāṇa 95; was not neglected, as Gila 827-28 ; Kṣatriyas and Vaisyas identifies Kļspa with K, not exist in K, thongh some learned in conflict with dharma, 1630. writers hold the opposite vier . Kamadhenu of Gopala, friend of As to Kali age, 32 ; started acc. Lakṣmidhara, bat older 249, to tradition in 3102 B. C. 638n; 884. started aco. to Brbatsambitā Kāmakalāvilāga of Puṇyānanda 2426 years prior to śuka era, 1126, 1136-38n. 649; views about beginning Kamalakara : a. of Nirnayasiddha of, differ 648-649.

and Sūdrakamalākara 925-26; Kalkipurāṇa, note op 888.

a. of śāntiratna 813n. Kallata, a siddha of the time of Kamarūpiya-nibandha, 9. by

Avanti-varman of Kashmir, Tithitattva 1740. 1075,

Kamalaśīla, a. of Com. on Tattva Kālottara 1117.

sangraha, pupil of Santarakṣita, Kalpa or Kalpas-( vide Yoga &. of Tattvasangraha, 1194,

and Manvantara ) : ancient 12120 ( quotes a verge of Upadiṣads have no elaborate Blokavārtika ), 1376. theory of K, 1567; are imme- Kāmasutra of Vatsyāyana 195, nse periods of time 686, 688, 238, 1630. 1567 ; are numberlers 824; m. Katusa, killing of, known long in Asoka’s edicts 636; thirty- before the Mahābbāṣya 997. three named in Vāgupurāṇa Kāṇdānusamaya method, explain. and by Hemādri 693,

ed 1316-17, 13:2; followed Kalpādi are tithis on which the acc. to Mit, as to Vaiśvadeva

Kalpas are deemed to have brābmaṇas in the matter of begun 280.

Upacaras, 1317; referred to Kolpasūtras: Jaimini (1.3 11-1 in P. M. 8. V. 2. 7-9, 1317.

14 ) has a separate adhikarapa Kane Festschrift 8380, 893. on them 1274; Kumārila disti- Kaniśka 186, 654 ( deemed by nguishes between Kalpa (ritual some to be founder of Saka of Vedic sacrifices ) and Kalpa- era ), 669. sūtrag and names eight of the Kant, a. of Critique of pure last, 1274 and n; Śabara men- reason ’ 475. tions three K. by name 1274 ; Kārdlikas on Sriparvata 1048.

Indon

Kapali Sastry : &, of ‘Rgbhāṣya- Karamalkar 8. M., . of & Marathi

bhumika’ in English 981, 985; work on Calendar, 7141 bitterly attacks Sāyaṇa but ad- Karmarkar Prof, R. D., 117%n. mits that Sāyana is not only Karambelkar Dr., &. of paper on useful but indispensable to | Matsyendrapathik, 10160 ; Vedic students 989; inaccura- Karaña ( Bee Viṣti); Bṛhatss cies of renderings of Rgveda / mihitā states what should or verses and words by K. point- should not be done on the ed out 981, 988–89; on Veda several K. 708 ; carakaranas and Tantra’ 1150; rendering occur eight times in a month of. Kavayaḥ satyasrataḥ’occu- 708; derivation of word K. rring only thrice in Rg. shown 708 ; fifth astrological item

to be entirely wrong, 9:30. (or anga) in a paicāāga 707 ; Kapila, & muni ( see ander foor sthira karanas with pre

Brahma, Tarpapa ) : as avatāra siding deities 707 ; K. means of Viṣṇu and chief of Siddhas half of a tithi and there are in Bhāgavata, 1373; K., Asari, 60 karanas in & lunar month Vodbu and Pancasikha as four 707 ; Dames are strange and of the seven sons of Brahmā inexplicable 708 ; Nārader 1372; first promulgator of purāṇa mentions both kinda Saṅkhya, acc. to Sūnkhya- of K. 708; scheme of, is kārikā and Vanaparva, ex- fancitul 710; seven Karana, pounded it to Asuri 1356-7, of cara kind with presiding 1372; mentioned ia Śv. Up. deities 707 ; sthira K. occar V, 3 is claimed by Sāokhyas to only once in a month 707 be their founder, while Saṅka rācārya says that there is an- | Karana, works go oalled for pre other K, called Vasadeva 1362; 1 paring paficāngas 643. mentioned in Nārāyaṇfya sect- Karaṇakalpalatā, a work of Dr. ion as propounder of Sāikhya K. L. Daftari 644, 6640, 713 1365; one of ten Angirasas in (basis of what is popularly Ṛgveda, 1372; styled Adividvān called Tilak Paicānga ), 714n. and Paramarsi in & quotation | Karandikar, Mr. J. 8.: the of

from Pasicaśikha 1374 and n. Gitatattvamañjari(in Marathi); Kapila, oalled Vasudeva, reduced relies on Rg. &. 14, 8, X, 16. 3

to ashes the song of Sagara, acc. and 5, X. 135. 6 for his view to Vanaparva und Viṣṇu. that the doctrine of Trans parāṇa, 1362.

migration is as old as Rgveda Kapilāṣaṣthi Yoga 279, 706. 1642 view of, examined and Kapota bird, messenger of ill- held to be wrong 1842–44.

luok in ægveda, 729.

Karanyaga : Padmapurāṇa pro Kāraka, astrological meaning of, vides for it with mantra (Om

590:

namo Bhagavate Vasudevaya ) 18

Alstory of Dharmaśāstra

(Vol. V

Karka and Karkin-occar in

Atharvaveda 563. Karms and Pugarjanma 1530–

1612 : ( vide under Christia nity, Empedocles, Hearen, Herodotas, Plato, Pythagoras, Prof. Ranade, ‘reincarnation,’ Vedantay Upaniṣads ) : ante cedent sapposition to belief in K, and P. are four 1532 ; Ap. Dh. 8. apd Gautama on 1560 ; belief bad arisen in times of Sate Br, that one who does evil deeds in one life has to suffer for them in a later life from that being which he barmed 1534 ; belief that punishment hy the king for a bad deed relieved the doer of the sin 1598; Brab- i mana works ( such as Sat. XII. 9. 1. 1 ) give details about the rewards of good works and the retribution for evil deeds 1533-4 ; Br. Up. IV. 4. 5-7 is the leading and the oldest Upaniṣad passage on K. and P. and so is Bṛ, Up. III. 3. 13, 1547-48 ; confession of sids was in certain cases held to purify a person as in Varuna praghasa Cāturmāsya and necessary in prāyaścittas for some sios 1593-3; clear state ment of the doctrine of K, and P. is absent from the ægveda though it refers to two births of Vasistha, 1536-7; dift cally of reconciling the doctrine of K. with the system of Sraddhas for ancestors 1598; doctrine of Karma leads on to 1

doctrine of punarjanma 1561; doctrine of, extends the inexo rable physical law of causality to the mental and moral sphere 1561; doctrine of, has attracted many minds from the West and there is now a voluminous literature on it in the Westin 1530; doctrine of, modiged doctrine of Heaven and Hell 1532; doctrine of Karma, in stead of being a gospel of hope and an urge to effort, became in the minds of many Indians confased with fatalism 1566; doctrine of K. permeated the whole of society, poets and others 1571; doctrine of K, not pessimistic or fatalist if rightly understood but empbasizes all-out effort in this 1.fe 1573; doctrine of, received almost unanimons support from all darśanas ( eroept Cārvāka) that severely criticize each other’s doctrines 1532, doctrine of, touched upon by the Bhagavadgita in many passages 1569; d.ctrine of, & unique obaracteristic of Hindu caltare, 1530, 1646; effects of evil deeds done by a man can be got rid of only by expiations, or by suffering them in a other life or by realization of Absolute brahman 1560-61; efforts made by a man on the path of Yoga are not altogether lost, but become steps on the path of perfection 1569; four kinds of, viz krypa, fukla eto. 1572; idea of K, was prevalent among Jewish people in the

.: Inden

99’

time of Jesus (vide St. John 88.00 to ‘& lower stage IX. 2 ) 1546 ; idea of punar- | 1611-12 ; objections against mrtyu in Sat. Br. and Tai, Br. doctrine of B, stated and re By. Up. and Kauṣ. Br. 1534- plied 1609–1611; objection that 35; influenced Indian thought doctrine of K. leaves no scope from at least Upaniṣad times for Free will, dealt with and all Hindas, Baddhists and 1574-75; once prāyaścittas Jains 1530; is an endeavour to were admitted as removing answer the question, what effects of sins, other ways were happens to men after death of prescribed in early times for body 1530 ; law of Karma, the same purpose such as Japa laid down by Upadiṣads, was (recitation of holy texts ), inexorable that fraits of all homag tapas, fast, gifts, pil actions, good or bad, must be grimages 1592 ; passages in experienced, but some except- Manu, Yāj. and other Smrtis ions were made, the first being that a guest when not properly that actions done after a honoured gives his demerit to person has realized brahman the householder and takes bot before the body falls do away latter’s all puṇya or not produce results 1587; stating that if a witness deposes little is said in the Rgveda falsely all his merit in many about the fate of evil-doers lives will ago to the party who 1533; MoTaggart, L. P. lost that suit are mere artha” Jacks, ‘Wordsworth and some vādas 1696-98; popular idea other Western writers favour of last thrught at death lea the doctrine of K. 1609; ding to & new birth appro Mahābhārata in some passages priate to it is an interference apers that the consequences of with the law of K. 1698–99; the evil deeds of a man are Prāpāyāma, praotice of, for suffered by the man’s son or removal of effects of sins, grandsons (and not by him. 1593; Purāṇas emphasize the sell), 1598; Mano prescribes importance of good or evil Japa of certain Vedic hymns deeds, that one has to reap for removal of even mortal sing the fruits of one’s sotions, and highly praises Aghamar- that Karon does not come to saṇa hymo, 1693 ; men guilty end even after many lives of grave sins may, aco, to unless the resolts thereof are Chān, Up, Katha Up., Manu- undergone 1576-77; Purāṇas

smrti become beasla, or even went so far as to prescribe mere

· tree trunks but theosophists and remembrance of the name of

some modern men say that Krṣṇa or Narayanan ‘parti once the state of a human body | calarly for fūdras and prati: is reached there iṣ zo regre- loma castes, for removal of

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History of Dharmal Astra

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effects of sins 1592 ; Rāmas 1533-33; works and conduct yana, on doctrine of K. 1576; done in this life fashion a Rugveda contains sowe prayers man’s fatore life and that the for wealth and heroio SOLS, present existence of & man but it was immortality and depends on his actions and joys of heaven that were most conduct in a past life or lives valued 1533 ; Satapat ba Br. - this is the gist of the grand had arrived at the idea that ! passages of Bṛ. Up. IV. 4, 5-7 man’s will gorerns what he and III. 3. 13, which are illa will reach after death 1535 ; ; mined by the illustrations of Satapatha Br. has a passage the caterpillar and the snake’s on the powers con!erred in siough, 1546-48; works in Fouder world by sacrifices per- English on K. 1604-05. formed in this life such as Karmapradipa of Gobhila 50. Darśapūrṇamāsa, Cāturmāsya, karmaśabdan means ‘dhatus’ 1535-36 ; some features of (verbal forma soch as ‘yajati’, our present life can be more juhoti), 1236. satisfactorily explained on the Karmāśaya (in Y. 8.) means theory of Karma than on any Dbarmadharman’ 1917n.. other 1572-73; strict doctrine Korṇaparys, 90n, 129, 569, 744, of K, would require than one 821, 839 ( on Yavanas ). mau’s good or bad Karma can- Karpuramalijari of Rājasekhara not be transferred to another, 1 (about 900 A. D.), a prākrit but in Rg. fear is expressed play in which the caricatore di that one may have to suffer & character called Bhairavi for others’ deeds and modifica- Danda occars 1073-74. tions were introduced such as Kares, a weight equal to 16 m ligas the king getting 1/6 in the of eighty raktikës 219n. merit or demerit of his subjects | Kārtavirya, vide under 1595-96; three classes of Dattatreya’. Karma, sancita, prārabdha and Kārtika, giving op meat-eating kriyamāna (or’sañciyamāna’) in, very meritorious 383. explained 1574 ; three regular Kābakitsna, & teacher in V. 5, treatises in Sanskrit on K.men- 1157. tioned and described 1599 Kasakstspī neaps & woman that 1604; Vedantasūtra on K, and studies the Mimāths. expound P. 1558-60; very few regular

ed by Kāsakrtani, 1157 und ih. treatisea in Sanskrit on the Kaśikā, com, on Panini’n Afde law of K. 1599 ; word Karma in some passages of Rg. means ditya; 27, 499, 525, 670, ’exploits ‘,’ valiant deeds’ and 708, 1153n, 11980, 12050 in some religious works’ (mentions Lankāyntika ), such 45 saorifices and gifts, 1389n; from I-tsing’s remarkan

te it on the Basikan du by Vamana 395,670,

Indese

10t

it appears that Jayaditya diedi eyatāras 997.

about 661 A, D., 1198n. Kātyāyana, the of Vārtikas on Kafikā, com, on Slokavārtika Pāṇini, 516n.

Katyāyana, Smrti of, 54, 96, 99, Kasyapa, & ṇśi in Rigveda 463n.) 105n, 675, 1032. Kāśyapa, a writer on astrology, Katyāyanastaotasūtra. 180, 724,

from whom Utpala quoles 732, 738n, 1155 ( closely corres about 300 verses, some of ponds with Jaimini’s sātras in which show knowledge of rāśis, several cases ), 12240, 12970, 592, 746.

Kāpyapasamhitā, 7100.

Karla, is not one who drinks Kāthakaghya 238, 663.

wine etc. but who has under Kathaka-sathibita, 631, 126, 498- gone abhiseka, 1118.

9, 507n, 523, 671, 6840, 6910, Kauladharma ( practices ): (vide 698, 7300, 1079 (brāhmaṇa Kulad barma) 1052, 1076 ( in did not drink wine), 1153, Aparārka’s day it was practised

1297, 1385n, 13862, 1633. secretly). Kathāvattha, shows Andbaka Baulajaapanirṇaya 1083 ( on the

school of Buddhism was dis

rousing of Kundalini). posed to permit copulation for Kaularahasya ( ms. copied in 1734 a specific purpose to monks

A, D.) shows how common 1023.

people literally understood the Kathopadiṣad, 915 (Naciketas cult of the makāras, 1087 and.

story), 917 (on vidya and avidyā), 939n (giving up Kaulas ( some ) offered worship to trapā), 952, 961, 1063n ( on a young woman’s private parts, 101 nādis of the heart, one of

1138n. which penetrates the crown of Kaulasastras, taught that bhoga the head ), 1072, 1360, 1362, need not be given up, but 1387, 1388n, 1389, 1400n, should be sublimated and sub 1430, 1435, 14510, 14550, stitute a Yoga of enjoyment 1471, 1478, 1502 ( five guṇas, for one of abstinence 1077. sabda etc. of five elements Kaulāralinirṇaya of Jianānanda mentioned), 1504, 1507n, giri, 1050n, 1052n; enume 1608n, 1592-3, 1546n (verse rates numerous tantras includ quoted in ), 1555 ( fate of some ing Yamalas, 1050n, 1056n people after death), 1563n, (extravagant praise of women), 1864, 1685n, 1600, 1611, 1625 1059 ( about wine cups ), 1076, ( illastration of pure water 1081n (substitutes for makāras), poured into pure water ), 1631 1082-3, 10850, 1093, 1106, (path of mokṣa more difficult 1109-10, 1126n, 11350.

than that of bhakti), 1649. Kaumudi festival (vide Divaļi): Katret De, 8. ‘M, paper of, on 33 196.

102

[ Vol. V

Kaumudijāyara and Yaksai ātri tuents) to be tied on kankana

inoladed under krīgā 195n. in marriage 291. Kausikasātra ( of the Albarva- |

Kāvyidarśu ( of Danṭin ), con veda), 524, 535, 610, 724n, tails a verse in the Sarvata 7299-300, 732n, 734-35

bhadra form, 1134. ( keśava’s paddhati on ), 7380; Kavyamnimālisā of Rājalekhara 739-400, 769-701, 773, 785n, 1183. 802n (on Āyuṣya mantras);

Kayāniya-Rgveda IV. 31, 1 and Kapdikās 93-136 of chapter 13

Samareda No. 169, deal with 43 adbhutas and the

Kaye G. R.-claims that he has Sagtis therefor 735 ; mantras

proved that India is not the m. in K. on Sāntis appear to originator of the decimal place have formed an independent value Dotation 699n; doubts collection and Atbarvureda whether Kșttikās are Pleiades, mantras play a secondary role but does not suggest any other 735-36 ; Śāotis in K. are identification 493, 585.

spoken of as prāgaścittas 736, Keay, F, E, H, of Kabir and his Kausitaka 66.

followers’ 9690. Kausitaki Brābınana 2230, 489,

489 | Keith, Prof. A. B., 1397 (on 491, 659, 1248, 1313a, 1497

Palaðjali); 719, 1200 ( 8. of (Prajāpati As creator), 1535.

“Kārmamiwātisā’), 1254 (in

Ferts meaning of Aridcpa Kauṣītaki-gļhyasūtra 730.

kāraka and Sannipatyopak.. Kauṣitaki Upaniṣad, 4640-65,

raka), 1395, 1434; & of 525n, 538, 8610, 866, 1913

Religion and Philosophy of (joys of heaven), 1386n, 13987,

the Veda and Upaniṣads’ 1468n, 1486, 15070, 1513,

1213, 1486, 1491, 1604, 1627 1653–55, 1558-9, 1563, 1579n,

(remark of, about ethical con 1580 ( Ajātaśatru and Bālāki

tent of Upaniṣads being value. Gārgya ), 1587 D.

less, criticized ); a, of. Saṅkhya Kautilya, &. of Arthasāstra : 476, system’ 1354, 1371, 1373,

505n, 527-8, 538, 569-70, 1376 ; a. of translation of Tai. 658-9, 675, 819, 862, 1001n, 8. in H 0. 8. 1545. 1205 (includes “Lokāyata ‘Kemadronia, Yoga, meaning of, under Anviksikī), 1628, 1638, 58+ ( speaks of armies of brāhmaṇas Kendra and Greek ‘Kentron and kṣatriyas )

1 differ in meaning 585, Kagtsa, views of, that Vedic ! Khecarimadrā ( in Hathayoga ),

mantras are anarthaka ) (have descriptions of, different in no sense or serve no parpose ) different works 1127. and was attacked by Nirukta Khilasīkta 729n.

1275–76.

Kenypaniṣad, 1044. Kautuka (Dine things as consti- Kern H., assigned Garg& to beIndeco

103

B. 0. 5920, 680-71 ; Deo of based on Dharmasindha 253.

Manual of Buddhism’ 941, Kikata, a country in whjob pon 944, 9700, 1003; editor of Aryans resided, acc. to Yaska Bihatsamhita of Varāhamibira and acc. to Kumirile, K. means 69n, 187, 193, 5160, 579, 584, “closefisted’ 12568. 6920; edited Saddharmapun. Kings (vide ander Margala, darīka with Buayiu Napjui

I Āndhra, Puṣyaspāna, Sātavā 1107; published part of Yoga

hana, officials); nakṣatras on yātra in volumes of Indische

which the king should not get Studien ‘617n; published part

himself shaved 5330; not of Yogapurāpa 826; rebuked

affected by āśauca while per Weber for holding Paulisa

forming royal duties 48; not Siddhānta as borrowed from

to donate the whole kingdom Paulus merely on similarity of

in Viśvajit sacrifice, 1313 ; name 516n; shows that Sa.

office of, bereditary 1664 ; ddbarma-paṇdarika ( tr. by him

procedure of coronation of K. in 8BE) contains passages

with Paurāṇika mantras pres closely agreeing with Gita 970.

oribed in Agni and Viṣṇudhar Keśava, a. of Paddhati on Kau

mottara and in medieval sika-sūtra 735n.

digests like Nītimayūkha 923; Ketkar V. B., a. of Indian and! Puṣyasnāna for, had Paurānik

foreign chropology’ 661, 664, mantras 1024; rise and fall 6800.

of, depended on planets aco, to Khandadeva, sb of Bhattakaos

Yāj. 544 ; set free prisoners tubha and Bhūttarahasya when the king’s nak satra was

(1600-1665 A. D.), 1199. affected by evil aspects 5310 ; Khāravela, Jain king of Kalinga, should perform all religious

performed Bājasūya 1028 acts as directed by the parobita Khañjariṭa ( wagtail) or Khan- 543, 742; sign of success is

jana bird; eating of Aesh of, the ease or satisłaction of the forbidden by Madu and Yāj. king’s mind 778; starting on 193; progaostications from expedition should see, hear movements of 193.

and touch mangala objects and Khasa tribe 969.

listen to recitations of Veda, Khosrove, horoscope of the acces- Dharmaśāstra, epios 621, 778;

sion of king, on 18-8-531 time table for kiny’s daily A. D., 556n.

routine aco. to Kaaṭilya 819; Khaddakapātha 943n,

when the nakpatra of the king’a Kidinnu, said to have discovered coronation or of his caste or

precession of equipoxes 5142 | the nakṣatra of his country is Kielborn, editor of Mahābhāṣya affected by evil planets or

130, 408n, 163ln; published | aspects what is to be the foren list of Hindu festive days! cast 530; when eclipse inans

104

History of Dharmaśāsira

[Vol. V

picious to kiny, 765; 1639 1393, 1399 ( criticized ), (office of king hereditary and | Koestler, A., : a. of The Lotus

king deemed to be a divinity). and the Robot’ 1394, 1453n Kisātas, assigned to caves in Vāj. (disbelieves levitation); labels

969n; worship of Durgā by Indian Democracy as Bapa 158.

cracy 1668n. Kiratarjoniya 892n, 911, 1134 Kollan (or Parasurama ) era in

(example of Sarvatobbadra Malabar, 656 ( deemed to have citrabandha ), 1195 ( quoted by started in 1176 B. C.). Prabhākara ).

Kona, ka temple, vide 1653a, for Kirtel W., a. of Purāṇa palica- description and works on

Jakṣana. 841, 843, 852 ; . of Kosala, rountry, situated on * Die cosmographie der Inder’ Saragū, with Ayodhyā as 813, 1523; gives ebapter con- capital 5310. cordance of Varu and Brah. Kotihoma 290, 752, 754, ( king’s māna Purāṇas 8+1n; gives a duty to perforin); one kind table of chapters tbat are cuin-1 of navayrahuśānti in which the mon to both Vayu and Brah- oblations, fees and rewards are māṇia, S410; Introduction to one hundred times of Lakṣa ‘Purāṇa pascalakṣana’ trans buma, the other procedure being lated into English, published the same 75%; continues for a in Vol. VII and VIII of 1 year, acc, to Watsya 753 ; proce Journal of lepkutesvara Insti: dure of, 734; to be began in tute of Tirapati S410; most Caitra or Kārtika, if no of bis conclusions except one urgency 761. are tentatively acceptable 832 ; Krana (order in which the sete view of, that the five matters ral component parts or acts of

sarga’ etc, were the only ele. a sacrifice are to come one after ments of ancient Purāṇas not another ) 1313-1317; fifth acceptable 832.

chap. of P. d. S. deals with Kleen, Miss Tyra de, work of, is this, 1313; for determining

of fundamental importance the sequence of component 15230; on Mudrās practised parts in a sacrifice six means by Bagddha and Saiya priests, are specified 1313 14; illus

called pedandas, in Bali 1125. trations (from Veda ) aboat Klesa, technical word in Yoga sequence being determined by

13640; five in Yogasūtra II, the six meaps 1314-1316 ; 3, 1364n,

illustrations of arthakrama ber Knowledge, spiritual and scholas- ing held stronger than patha

tic, to be kept secret 1460-61 krama in Dharmaśāstra works (vide under Upadiṣad ).

Kolhatkar K. K., a. of. Patañjala- Kramadīpikā of Kesaya, & Vair.

Yogadarkada’ (in Marathi), nava Tantra 100L.

Indoc

105

Kramrisch, Dr. Stella, 16530 nirṇaya, tithi is principal

(translated passages of Vippa- matter in Japmāstamīvrata, dbarmottara on painting and while in Jayantīvrata nakṣatra sculpture); a. of Indian soalp- Rohiol is the principal matter tare’ 1655,

133; antiquity of Krsna or Kratu, meaning of, in Rgveda Vasudeva worsbip 129-131,

and Upaniṣads 1546n.

953; Besnagar Ing. of Greek Kratvartha 1232 34; distinc- Heliodorus refers to Vāsudeva

tion between K. and Paruṣārtha as Devadeva 131; celebrated taken over into Dharmaśāstra, on the 8th of dark half of examples cited 1234-5; gene- Srāvana and on 8th of Bhādra ral role that all angas ( anxi- pada dark half acc. to some liary rites ) are K, and there is 128-129; conclusions of Tithi. a great difference between the tattva about the exact times of, results of not doing the two 134; current in Northern and matters properly or omitting Central India from about 500 them and test for deciding B. C., if not eariier, 131 ; des whether some matter is K, or cription of Kyspa’s birth in puruṣartha pointed out, 1234- Bhagavata is commonplace

and vague 131 ; eighth tithi Kroeber, A. L., 2. of Style and may be with Robiṇi or without

civilization’, disagrees with it and several possible combi

Spengler and Toyabee 1617. nations of titbi, pakṣatra, time Kroṇa (vide under Kṛṣṇajanmāṣ. and week day are cel out, 134;

tamīvrata ): K. and Arjuna exact time and tithi of Japmā are described as drunk with stami celebration is much dis. wine and married their mater- cussed in medieval works 134; nal uncle’s daughters 1281; Ghosundi Inscription of 2nd or identifies himself with Vāsuki 1st century B. C. mentions the and Ananta (a nāga) 127; Worship of Saṅkarṣaṇg and killed Narakāsura and married Vāgadeva 131; is Nitya 16000 women imprisoned by as well as Kāmya 133; Jain the latter 197-198; story of tradition about Kroṇ& 129; suspicion about K, killing Pra- Jayanti and Janmastami dis senajit for syamantaka jewel tinguished, 132; Jayanti fast 147.

occurring on Wednesdby or Kropa-Dvaipāyana, & perpetual Monday yields far greater

student, raised SODS on the results than in other cases 135; widows of his uterine brother Kyṣqa, a Vedic poety in Rg.

Vicitravīrya by niyoga, 1280. invokes Afvins 129; Krṣna Krṣpajanmāṣtamīvrata 128–143; Angirasa, author of Rg.

(see under Vāsudeva and Me VIII. 86–87, 129; Kropa is gasthenes ) : acc. to Jayanti. I depicted in Mahābhārata 40 *

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History of Dharmuokāstra

[ Vol.

composite personality viz. as a prince, friend of the Pandavas, a great warrior, statesman and philosopher and also as Ava tāra of Viṣṇu 129–130; life of, among cowherds in Bhāyavata, and Viṣng and other Parāṇas 129; Kļṣṇa was one of the Viśṇis, stories and dramatic representations about his kill- ! ing Karosa and imprisoning Bali existed before the Maha bhāṣga 130; Kıṣna cult, vari. ous pbases of, acc. to Dr. R. G. Bhandarkar, 131 ; Krsna’s birth on Rohini nakṣatra, of’ which Prajapati is the Lord, 1310; account of birub of K,, from Bbaviṣpottara together with astrological aspects 131-’ 132; K. helonged to the Can. dravansa and Budba in legend and astrology is son of the ! Moon and so dionday and Wednesday on 8th of Srāvana were deemed to yield great results 135n; Mabābhārata on Kpśṇa 129, 953; main items in K. vrata are fast, worship of Krpa, jāgara, listening to and repeating hymos and stories of exploits of Krṣṇa and pāraṇā 135; principal items in K, vrata, views differ on, 137-38. most important vrata and atsava celebrated throughout India 128; most sublime praises of Krsna in Mabābhā rata by Yudhisthira, Draupadi and Bhiṣına, 129; nakṣatra of Krśṇa’s birth was Abhijit | acc. to Harivamia 133; nume! rous verses on the mābātmya of,

in Agni, Mat ya ,and Padma Puranas 129; names one hundred and eight of Krsna set out in Brahmānda 977n; pārapā iu K, in some cases may be at niybt, particularly for Vaiṣyaras 139; passed away thirty-six years after Bhāiata war, 687n; people called Vasudevaka and Arjunaka before Pāṇini’s times 130; principal time for celebration of K, is midnight of 8th of Srāvana dark half (of Bhadra pada if mooth is pūruimānta), 13t; procedure of K. vrata 133-137; procedure in Dhar masindbo employs Puruṣasākta in K. vrata, while some other works mention do vedic mantra 137; question whether Jan māṣtativrata and Jayaptivrate are identical or different vratas is decided differeatly by diffe reot authurs 132-133; refe rence to Krṛpa Devakipatra in Chān. Up. receiving instruction frow Ghora-Angirasa 129; special roles about pārapā of Janmastami and Jayanti fast 138-139; the K. festival is not found in Kr̥tyakalpataru on Vrata, but a brief reference is made to it in Naiyatakālika section of that work 139-40 ; usage in some territories like Mabārāṣtra of Gopāla-kalā”, 139; Weber’s theory that the ritual of K. festival was trans. ferred to India from outside based on three points, examin ed and shown to be baseless 140-143.

Index

107

Krishnamachari, V. T., 2. of 1455, 1457n; the editor of

Planning in Iodia’ 1683n. Kr̥tyak, did not identify many Kyta, implies the number ‘four’ verses quoted in it, e. g. on p.

ia Tai. Br. 701.

1448 ( eight verses from Śar Kșta era, 651-53; generally khasmrti and s’x from Dakśa.

identified with Mālava-gana susti ), 1458 ( fuur verses from era and Vikrama era 651-52 ; Śāntiparva ); on Brahma Inscriptions in Kita gears carikānda 8200, 870-71, 897, tvand so far are nine, 651 and 926n, 1262 ( on five cate

n; interpretation of, 651. gories of smrti contents); Kpta-yaga, described in Gupta on Grhasthakõnda 9261, 947n ;

Insoriptions as a cycle of great on Moksa 1112n, 1217 virtue 687; Dharma perfect ( quotes Devala on Siddhis); and four-footed in K, and de- On Niyatakāla or Naiyalar clined by one foot in successive kālika 82, 1179, 157n, yugas 688n; Manusparti ( IX. 1841, 214n-2160, 219, 244, 301 ) puts for ward the view 247-491, 897, 1246n, 1270n; that the four ages are not on Rājadharman 737n, 754, watertight specific periods of 793n, 897 ; on Sāntis 734 time, but the king or ruling 35, 752 3 ( quotes Matsya ), power can produce the condi- 754, 7880, 7980 ; on Srāddha tions of Kṛta 696.

527, 897 ; on Vrata 185, Kittikis : are many, acc. to! 211 ( whole of Chap. 98 of

Satapatha Br. 507 ; do not Matsya q. on pp. 432-435 ), awerve from the east, while 868n, 890n, 897, 1096n, 1105 other nakṣatras do so 507 ; re- (milaman’ra of the Sun), 1106 ferred to as Bahulā by Pāṇini (Mahāśvetā mantra); on Vya 499, 740n, and a man born vahāra 1287. on Babulā may be called Kr̥tyaratnākara 30, 32n, 37-40, Bāhula; said to be seven in 42n, 67, 69, 71n, 79n, 810, Mai, Samh. 5070 ; seven names 82, 890, 92, 93n, 101-2, 110n, of, from Tai. Br. 499; spoken 111-2, 114, 116n, 125, 140, of as wives of the skṣas 498n; 1520, 1540, 156-71, 1740, sabstanoea, persons and crafts- 1779, 180n, 184n, 193, 203n, men governed by K. 560. 2070, 2131-216n, 221n, 3220, Kṛtyakalpataru (1110-30 A.D.) 841, 246n-249n, 481, 660,

30, 39-40, 410, 47n, 55, 662, 8710, 923n, 926n, 962, 70, 101-3, 115n-6n, 1190, 1243 ; begins with Vāra 124, 139, 149, 9299, 1381 Tratas 57. (quoting Devaladharma-sūtra), | Kftyatattva 880, 91, 93, 110n, 1407, 14090, 14170-180, 111-3, 122 1231-250, 134, 1431n, 1438n, 14400, 1444n, 138, 1390, 1950, 198, 199, 14460-480, 1449, 1450n, 201-2, 207n, 2087, 2280, 241,

108

t Vol.

Ksatriyas, destruction of, by clared to be superior to all

Paraśorāma 892.

sacrifioes, pilgrimages and Kṣayamāsa 662, 664; referen. vratas 1052 ; enlightens him

ces to some past K. 665; whose mind is purified by when occurs 664; which mantras of Śaiva and Durgā month out of twelve can or worship 1083; meaning of

cannot be K. 664-665.

K. or Kauladharma 1052–53; Kṣemaka, last king of the Aila worship performed with five

Dynasty (acc. to Vigo ) is makāras is called Kulācāron described in Narasiinhapurāṇa 1053 as grandson of Udayana and Kulārṇava Tantra 35n, 975, Vāsafadattā and son of Nara- 1031 ( Śiva declared to Pārva vāhada 891-92.

ti ), 1052 (even Cāṇdāla kno Rạemendra, a. of Daśāvatāra. wing Kaoladharma superior

carita, composed in 1066 A, D., to a brābbana, master of four 834,

Vedas, but ignurant of Kula. Kșetra, 24 tattvas are so called , dharma), 1056 (eology of

in Śkotiparva, 1365.

women), 1064, 1071 ( on false Kṣetrajña, the soul is so called ’ gurus ), 1072, 1076 (bow

in Sāntiparra, 1365.

Kaulas bebaved outwardly ) Kśīrasvāmin, com. of Amara- 1081-83, 10840 (on the verse

kośa 6680, 1001n, 1422n. pitvājitvā etc. ), 1086p, 10887, Kobera-brdaya 796.

1089a, 1101 ( guru’s greatness ), Kubjikāinata Tantra, 1033. 1102, 1108 (five constituents of Kuhū (amārasyā mixed with purascarana ), 1110-11, 1117

the first tithi of next fort- (un Dikṣā and its derivation), night treated as divinity and 1120 (on nyāsa ), 1123, invoked for wealth and sons) 1126n, 113, 1141 ( for date); 62 ; suggested derivation of appears to be in two minde, in

oue breath recommending Kulacūļāmaṇitantra 1038n, drinking of wine and eating

flesh and also waxing eloquent Kuladharma or Kulamārza : all over the bighest Vedānta and

have adhikāra for this, acc. to fastens esoteric meanings on Mabānirrāga, while some the makāras, 1083-84. declare that only those who | Kullūka, commentator of Mand have subdued their senses ! smrti, 4687, 887, 10320, 1234, have adhikara 1077; combi- 12650 1330 ( on equal divi Des both bhoga and yoga, is sion of 36 years’ brahmacarya superior to all other doctrines on three Vedas), 14240 aod that under it what is sin Kumāragupta, a Gupta emperor (acc. to ordioary people ) be s tgled Vikramaditya on his comes meritorious, 1083 ; de coins 901.

Indet

109

Kumārasambhava 186, 539, 620a, of Baddha’s teaobing ap to a

905, 910, 1384, 1633

limited extent 10090, 1262. Komārilabhatta : ( vide poder Kumbhaparva (once in 12 years)

Bphat-tīkā, Slokavārtika, 186, 287, 539, 620n. Sorti, Tantravārtika ) ; & of Kumbhīpāka, a hell so-called 85. Slokarvārtika 1179; &. of Kundalini (vide Cabras, mantras, Tantravārtika, in which he nādīs); danger of trying to summarises the contents of rouse K, except under expert Parapas, 823–24 ; &. of Bphat guidance 1061, 1429–30; ide -tikā, 11850, 1188, 1247n; ntified by Dr. Rele with 8. of Țup-tikā 1188; differs Vagas nerve bot Woodroffe from Sabara and criticizes differs 1443; is Śakti coiled Sabara’s bhāsya many times like a snake in the adhāra or as being improper or fit to be mūlādbāra cakra ( at the base discarded and as absurd 1294, of the spine ) which when rou 1335; does not apply epithets sed by Yogic practices passes like Bhagavān or Acārya to through six cakras, reaches the Jaimini and once criticizes crown of the head that has Jaimini as having composed (sahasrara ) lotus and then the sūtrag of little substance 1163; } Kundalini retaros to its origi flourished about 650-700 A. D. dal position 10610-62, 1098, 1191, 1198; divergence of 1137-8; Dr. Rele’s work on views about the chronological Mysterious Kundalini’ 1393, position of K. and Prabhā- 1443 ( criticized by Shri Kaya kara 1190 ; mentions Vin- layānanda); Rudrayāmala on dbyavāgin 1376; points of K. and cakras 10340, 10610; difference between K, and Rudrayāmala sets oat 1008 Prabhākara are many, 1190n; names of K. all beginning relies on Manu for the use- with the letter ka’ 10620 ; fulness of tarka 1475; states Sakti or Devi assumes the form that Buddha’s doctrine attra- of K., it is a form of sabda cted sūdras and those that had brahma, all mantras are forms lost caste 926; tradition that of Sakti or Devi, appears as Prabbākara was a pupil of K. sounds (akṣaras ) which be 1191 ; two more works ( apart come when written letters of from the three published ones) the alphabet (called mātçkā) of K, are Madhyamatīk, and which are 50 from ‘a’ toksa’ Bșhattikā 1188; waged only

1099, & poleraio war against Buddhi- Kaṇdapāyinām - ayana deals sts and persecution of them with Agnihotra for a month by K. is held not prored by different from daily Agnihotas, Rhys Davids 1009-10; was 1307, 1312. prepared to accept usefulness | Kunhan Raja, Prof. ‘C., Intro

110

Vol. V

doction of, to Umbeka’s com. Vivekananda’s lectures on

called Tātparyatīkā on Sloka- Rājayoga 1443-44; suggests

· vārtika, 1194, 1200; view of, correction in Yogabhāṣya as to

that there is no proof of Bhatta- the bhūmis of citta ( mind ) in pāda being goru of Umbeka. Yogasūtra III. 11, 1409; treats criticized 1194n; wrong in his Dr. Rele’s work on Mysteri interpretation of words like ous Kundalini’ as of doubtful ‘anupāsita-guravah’in Umbe- scientific value 1443. ka’s com. on ślokavārtika L’Astrologie Grecque’, a work 1195-96.

of Bouche Leclercq (vide Kunhan Raja, Presentation under Bouche Leclercq).

Volume, 919.

Laghu-Harita 676n. Kuppuswami, M. M. Prof. 1186n- Laghu-Jātaka of Varābamihira

88n, 1195 ( paper on Manlana 533n, 5450, 547, 5540, 5610, and Sureśvara equation ju the 568, 574-5n, 577, 580, 585, Vedānta ).

589, 594. Kūrmapurāṇa, 1030-4n, 116. Laghurudra, 813; is same 89

121, 143, 202, 2490, 473 (on

Ekadasipi, acc. to Kamalakara Kāla ), 682, 687, 6900, 691, and some others, but in popp 694, 825n, 857n, 865n, 870, 915,

lar practice it is eleven times 921, 9300, 935 ( incorporates

of. Ekādasjoi’, 813 14. Upaniṣad passages ), 946 ( on Laghu-Śatātapa 706n, Ahirsā), 967, 9740, 977n, 1024. | Laghu-Viṣṇu 30, 48. 1042, 12700 (similar to Yāi. | Laghu-Vyāsa 9140. I. 156 ), 1373, 1383, 14030. Lahiri, N. C. 6570, 14121, 14210, 1431n, 1438, Lakāras, ten ( for tanses and 1445, 1446 n, 1455; 1524, 1528,

moods ) in Pāṇini 1235, 12360, 1582 ; extent of, is 17000 or all of which begin with letter 18000 acc. to many Parānas

’la’ (as in lat for present 833 ; pote on 888-889.

tense’ etc ). Kūṣmānda mantras 796, 1024. Lakṣahoma, a Sinti, 397, 749, Kūtas in marriage, eight, nam- 752, 781; eulogy of, 754; not

ed and explained, 614-615. to be performed by one with Kuvalayādanda, Swami, of Lone- little wealth 752-4,

vla (vide under Dr, Behanan): Lakṣaṇā, a function of words that ed. of Brhad - yoga - Yājia. gives rise to secondary sepse valkya-smrti 1404 : a. of paper

293; difference between on the real Yogayājslavalkya. Lakṣaṇā and Qauṇi Vrtti smrti’ 1407; handbook of, on drawn by Tantravārtika “asanas ’1425-26 ; handbook ! 1293n. of, on ‘prānāyāma’ 1428n, Laksmi, com. on Kālaniipaya 1441-1443 (describos eight kāriki, 672. kinds of Prāṇāyāma); on Lakṣaid hara, 30; vide Kftya

Indec

111

kalpataru.

Last Thought, vide under Lakṣmidharā, com, on Saundarya- Death’,

lahari, 1136n,

Lātadeva, is said to have com Lakṣmipū jana, on amāvāsyā in mented apon Pauliga and

Divāļi 199–200; in Bengal Romaka Siddhantas, 514n. Kali worshipped on this amā Latāsādhana, meaning of, in vāsya, 200; it is a day speci- tantra works, 1081. ally. meant for traders and Laugākṣi 730… merchants 200; night of this Laagākṣi Bhaskara, a. of Artha day is called sukhasuplikā saigraha, tr. by Thibaut 1199. 200.

Laukika-nyāya, the word cours Lākula or Lakulisa Pasupata ’ in Sabara’s bhāṣya 1255.

978n; Lakuli flourished about Law, Dr. B, C, Presentation 1st century A. D. 9789; Linga Volume 1002; . of paper on and Vāya Purāṇas mention “Prince Jeta’s grove in Ancient Lakulin as founder of a Śaiva India’ 1411n, . sect and Kāyārohaṇa (modern Lea Henry C, B of Sapersti Karavan in Dabhoi Taluka ) as tion and force’ 1019-20 ( on ita sacred place 978n.

methods of Inquisition ). Lalitāsahasradāma, Bbāskarā- Leadbeater; 0. W., &e of “the

cārya’s com. on, is called | Cakras’( Adyar, 1927 ), 1148. Saubbāngyabhāskara, 1083 Lecky, a. of History of the rise and n.

and infuence of rationalism in Lalitopākhyānay is at the end Europe’ 1576 (cites instances

of the Brahmāndapurāṇa 895, of extirpation ). : 1042, 1072n; most verses in Legislation, spate of 1670ff.

chap. 42 are same as in Mudrā Leaba, James H., . of Psycho - Dighantu.pp. 55–57, 1128. logy of religious, mysticism’

· Lalla, 612, 182, 612n.

(1929), 14631. : Lama Anagarika Govinda, a. of Levi S. (about Hinduism in the

a recent work Foundations of Island of Bali at present), Tibetaa Mysticism’ 11040; 1614, 1616, 1618 (edited on Mantra ‘om Maṇi padne Sanskrit Texta from Bali in hũng’, criticized 1104n.

0,0.8.). Land-laws ; affecting the holding Levitation ( Laghima) vouched

of lands by non-agrioulturists, for by Dr. A. Cannon 1112n, compulsory sale to erstwhile 1453; vouched by E. Wood, tenants, law placing ceilings on but not believed by A. Koest holding lands, most impor- ! ler 1452-530. .

tant 1674-75; criticized as Lewis, te of Historical Survey :pot Socialistic, but spoliation, 1 of the Astronomy, of the

1677–8.

ancients’, 546, 550n. . lassen, 142. . , . Lewis, Windham, of Time

112

History of Dharmasastra,

[Vol. V

and Western Man’ 475. List ( exhaustive ) of vratay and Liang Chi Chao, Prof, a. of utsavas, 256-462.

Paper on China’s debt to Lodge, Sir Oliver, a. of Man India’ 1039.

and the Universe’, 1650n (on Liberation ( Mukti or Moksa ): 1 image worship)

( vide under Moksa ) 1514 Lobabhisārika (vide ander Nir&

japa): a rite about horses per. Liebich, Prof. B, 1397.

formed from 1st to 9th tithis Lilāvatī, of Bhaskarācārya, 598n. of Aśvina, 184, 400. Limitation Act, Indian 71ān. Lokapālas ( guardians of worlds Lincoln, definition of democracy or the direotions) 7660; names

by, 1667.

of eight L. 768n. Linga, emblem of Śiva; ratnas Lokas ( worlds ), three or seven,

(precious stones ) should be depoted by the vyāhrtis ( bhūh, placed on, at Mabarasānkranti bhuvaḥ eto.), 1528 and 2; or gold or ghee of cow’s milk Kūrma-parāṇa mentions L. 219.

from ‘mahah’ to ‘satya’ 1628n; Linga, technical sense is gogge- Mabendra-loka, Prājāpatya

stive or jpdicative power of a loka, Jana, Tapas and Satya word or words’ 1309.

lokas mentioned in Yogabhagya Lingapūrāṇa 4in, 45, 52, 101, 1529.

1150, 1600, 179, 181, 235, Lokāyata or Laukāyatika : 12050 236n, 238, 9460, 978n, (od 1206, 14720; Kautilya includes Lakuli ), 1030n (Guru’s posi- it under Antiksiki, along with tion ), 1072 ( states Guru is Sāṅkhya-yoga 1205; meaning Śiva ), 10960, (mantra ‘damaḥ of, changed from time to time śivāya’), 1117 ( treatment of 1205; Pāṇioi ( in Ukthādigana Dikṣā ), 14190-210, 14310, IV. 2.60 ) appears to have 1436n (ten prāṇas), 1438, 1446 known the word 1205, 1472n; ( echoes yogasūtra), 1450n, (on Ruben Dr. op “Lokāyata’ Samādhi), 1455; not drawn 12050; Saṅkarācārya (on V 8. upon by Ballālasena as its III. 3. 64 ) states that I do treatment of dānas is the same not admit any principle other as that of Matsya 868; note than the four elements and no on, 903 ; one recension of L. soul apart from the body was discarded by Ballālasena 1250n. 869, 903.

Lokāyala’, study of annient Lipsāsūtra, is Jai. IV. 1. 2 in Indian Materialism by Deva.

which the word “lipsā’ (meat- prasad Chattopadhyaya (New ing the desire to obtain’) Delbi, 1959), 206B. occurs, 1232o.

| Lokayatikos referred to as ’eke’ Liptā, sixtioth part of a degree in V, 8. (III. 3. 53.), 2173.

Lopamudra 10, 1124 ( in Rg. 1.Indo

118

matters dealt with in Santika Lotus leat, not affected by water

section ), 736, 755, 7560, 765n, fallep or Aprinkled on it, 1005- 769, 7710, 772, 785, 788-89, 6, 1367a, 1585n, 1587.

1303, 13049, 1305 (0D vyao Laok-vide under daiva’,

hārs ), 1316n (prefers as heir to Luders, Prof., on Reyaśpiga story deceased son the father and pot

mother ), 1330; ealogizes on Ludwig (on kg. X. 55, 3) 4940. vyavabāra, Bhavanātha 1189, Lake (Gospel of ) 677.

Luther, though a rebel against Madhava, an early writer ( before

Pope’s authority, denounced 500 A.D.), criticizing Sāṅkby, Copernicas as a fool 512,

Lyon E., te of Assignment in Madhavācārya, 1160, a. of Kāla

Utopia’ ( 1937 ) for horrors in nirṇaya, 67n, 151, 202, 227,

Rassia before 1931, 1474n. 659; a of com. on Sūtasahhitā, Macaulay’s Minute on ‘Indian 9!1; . of Jajminfyanyāyamālā

Edacation’, its ain and results vistāra 1199. 1661-62.

MadhvĀcārya alias Anandatirtba Macdonell, a. of Vedic Mytho-1 (vide under Tolerance’) :

logy’, sometimes indulges in 2. of Mahābhārata-tātparya facile assumptions 209, 1213, nirṇaya’ 1218; claims to be 1486n, 1577 ( does not agree third avatāra of Vāyu, the with Deassen about Kṣatriyas ī other two being Hanimat and being original cherishers of Bhimasena 1219; endeavours Vedānta thoughts ).

to interpret Rg. I. 141. 1-3 es Macdougall, a, of ’ An outline of referring to these three avatāras

abdormal psychology’ 1414n. and the word madhoaḥ thought Magloan, C. V, on Babylonian enough to claim that Madhiva

Astrology’ eto, 5460, 5710, was referred to in Rg. I 141. 1689n.,

3, 1219; thirty works which Maonioul, M., &. of Indian Thei- Madhra cites are said by Shri

sm’ 1570n, 1593–94 (criticized Venkatasubbiah to occur noi ufar view that there was no where else 1219; wal pery place for repentance in doct- severely handled by Appayyr rine of Karma ).

dikṣita in the latter’s Madhya Madanapārijāta, 300, 470-80, tantra-mukbamārdana and

711, 730, 1969, 672, 1192 charged with fabrioating Vedic (North Indian work of about and other texts 1219. 1360-1390 A. D. quotes a balf Madhyābna, explained 100. verse of Prabhākara ), 12738; Madpess, believed to beibiuenced

1999 (on Vākyabheda ). by the Moon 552 and a. Madanaratna, 6), 133, 244, 734 | Madga, is’ called Tirthavāri in (oni Sāntis ), 735 ( list of some lantra works 2081 ;

[ Vol. V

means real wine as well as a 532; critical edition of, at

substitute like cocoanut water Poona 838; date of 849; des

· or bhāng or that intoxicating cribes itself as Dharmasastra,

knowledge that comes of Yoya Arthuśāstra, Kimasāstra and practices 1082; symbolic or Karṣpuveda 819; dilates upon

esoteric meaning of 1083. all four puruṣārthas and should Maga or Śākadvipiya brāhmaṇas

be listened to by one desiring 264.

Dlokșa 9210 ; discussion in, Maga-vsakti, a work by Krishna

on daira and purusakāra 544 das Mishra 264.

5; emphasizes often that there Māgadba (vide under “Sūta’),

is only one God and that there 862-864; & prutiloma caste

is no difference between Śiva due to union of a Vaiśya male

and Viṣṇu 118; enjoins (in with a Kṣatriya feinale 862.

Bhiṣma 5. 12 ) that incompre

hersible matters should not be Magic: Øyveda people afraid of

tried to be solved hy Tarka black magic 1035; spells in

1470; many paysages in M. Atharvareda 1035; stories in Pali that Buddha’s disciples

where planets in relation to cultivated m. powers 1037 ; m.

Naksatras are stated to fore.

bode misfortune to people in words in Rgveda 1033, 1037;

general or to individuals 532; regarded by Manu as siuful

Nilakanthay commentator of, 1079; Purāṇas also were affec

9370, 1214; stated to contain ted by rites of black m. 1114.

the sabstance of the Veda and a Magicians, frequently w, iu Rg.

better-means of the ed acation veda and described as ‘Adeva,’

of the common people including ‘anitadeva’, ‘śiśnadeva’ ( le

Sūdras, women eto. 9225; cherods ) 1035; were called

words abithsā parano dhar *Yatadhana’, ‘rakṣas’ and

mah’o cur frequently, in M. piśāci’ (female evil spirit )

945; 1626 ( spiritual or religi 1035-36.

ous debts ), 1642, 1688 ( about Mahabhāgavala defined in Pad

sonless man). maa 964.’ .

Mahābhāṣya of Patañjali ( about Mababhārats, 27, 44-5, 81, 89, 150 B, C.): (vide under

91, 109, 118, 126, 129, 245, Patuñjali), 36, 103, 203, 4680 5060, 531, 544, 569, 682, 687, 469, 542n, 6580-680, 6841, 769, 775; and Sāṅkbya 1363- 698 (on zamerals }, 820 (de 1371; called Jaya by itself rives · Paurānika’ ), 937, 963, and other works 840, 871; 985, 1032, 1156 ( foll of Pūrva” claims that it is superior to all mimātsā matters), 1157 ( men Vedas 915; contains no pas- tions Kālakstsni, 1158, 1203

sage giving the position of (on Veda ), 12210 ( divisions : :planets in relation to rarior of the four Vedas), 13240

Inden

118

( fabdapramanakā vayam ), 1126n, 1133; a lyrical Hinda 1236n ( on prakpli and pra- Tantra, summarised 1057-60 ; tyaya ), 12460 (’na’ means states that God is one and to

sadrśa’ in some cases ), 1252 be described as sat, cit, and ( Śāstra is meant to give defi- ananda is beyond gupas and nite rules), 1290 ( primary to be koown from Vedānta meaoing to be preferred to i texts and yet prescribes the secondary ), 1321 (on Sattra five makāras for worship 1057; for one thousand years), 13314, allows only five caps of wine 1388n, 1395 ( date of), 1398 to a householder sadhaka etc. ( employs an angrammatical 1059 ; waxes eloquent over furm in Avirarikanyāya ); duties of varṇas and āśramas, mentions several men aud inci- duties of the king and servanta, dents connected with Krṣpa provides for marriages within such as killing Karusa 130n; the varṇa and dinner only paper by present author on with savarṇa personis, deals

• Mahābhāṣya and the bhāṣya with sadiskāras and śrāddbs, of Sabara’ 1275n; qooted prāyaścitta and vyavahāra several times by Sabara who 1059-60. refers to its author as acārya Mahāniśā, variously defined 1170. and abhiyukta’ 12750; re- Mabāparinibbana-sutta, 686, marks that Vedas and their · 1022 ( story of the criticism of meaning are eternal but the Buddha by Subhadda, a bar arrangement of words is not ber ), 1070 ( Buddha was strict

eternal and hence arise diffe- and asked monks not to see ‘or

· reut Vedic texts like Kāthaka, talk to bhikkhanis). :

Kālāpaka etc. 1203; 1631n, Mahāraghina (& Sāman chant) 1640n (M. included Śakas and 7969. yavanas among sūdras ); ed. by Mabārudra, repeating Lagbu - Kielborn 16310.

radra eleven times 813. Mabādānas, sixteen, of which Mabāśā oti 730n ; acc to Kausika

· Gosabasra was one 2190, sātra should comprise Vāstóṣ. Mahākālahrdaya, a mantra, japa pati hymn and certain Athār

of 1047.

paveda texts 730n; means Vind Mehānārāyaṇopanigad, 466, 475n- yakaśānti and Navagrahasanti,

6, 1627o.

acc. to commentary on Sāṅkba. Mahānirvapatantra (18th century yana Gṛ. Sātra 730n; perfor

A. D.), 1033, 1052n-53, med to remove evil effects of 1555n, 1062, 1074n, 10770, several ad bhatas and otpātas, 11 80, 1086-8, 1089n, 1092, · on fall, of meteurs by day 1095, 1099, 1100-01, 11020, 1 761-763, 767 :::: 1107, 11080, 1113, 1114 ( on Mahativaratriviata :. 225-236 :: djkṣi), 1118, 1120 ( on nyāsa), I couliet of views as to what

116

History of Dharmasastra ,

[Vol V.

is the chief matter in M., 1 strife of Devi and Mabiqasara whether fast alone or three 178. viz. fast, worship and jāgara Mahavira, sazrificial vessel in 237 ; exaggerated praise of Pravargya rite 728. 229; fourteenth tithi of dark Mabāvrata, sexual intercourse in, half of Māgha ( or Phālguna was symbolio and indulged in in Pūrụimānta reckoning ) is by strangers to the sacrifice called M., the other 11th tithis 1080. in the dark hult of other

| Mohivyāhrtis, 796n, 1528n, wopths being simply Śiva | Mahāryatipita, defined 706 ; rātris 225; fourtecath of

gifts on this most highly com Māyha dark half falling on

mmended 706. Sunday or Tuesday is most

Mahāyāna Buddhism, books on commendable 232; Kala- 9410-2n; differences of ideale Dirṇaya’s propositions about

between M. and Hinayāna 943 the proper day and time for

43; its doctrine of Bodbi M. wed 14th is mixed with

sattvas is not cousistent with 13th tithi or Amāvāsyā, 230;

the Gospel preached by proper times for performing M.

Baddha in the first sermon at acc. to Hemādri and Iśāda- |

Benaras 942. $athhitā, 229-230; several

Mabāyāna-sūtrālankāra of Ash Purāṇas contain details of M.

nga, mentions five points of and its Māhātmya 225; story

difference between M. and of a wicked Kirāla named

Hinayāna 9420 ; took over Canda in Skandaparāṇa 226

the doctrine of bhakti 970. 227; story of Sandarasenakan

Malieśvara Tantra 1051 ( Dina a niṣada chief, 226; worsbip

worsolp of Vaiṣṇava tantras ), 1144. of Śiva with bilva leaves and

Mahidbara, commentator of Vāj. jāgara whole night saves de

S. 1037. votee from hell and leads to

Mahiṣāsura, killed by Dargi, mokṣa 225 ; worship of Śiva

1550, 184-85, 1047. linga at night with certain

Mahmod of Gazni: plundered mantras destroys all sias 229.

Kathiawar and Gujarat seve Mahāśvetā, a Mantra, japa of

ral times and deseorated which on a Sunday with fast

templea 1018. deemed to yield all desires

Mahodayaparva 262. 1106.

Maithuna, . makāra, in Tantrik Mahāvagga 939n, 1038 ( story of worship referred to as palica

Mendaka’s family possessing matattya (fifth substance) miraculous powers ), 1663 ( pro-) 1081; esoteric meaning of

cedure of sangh, meetings) 1082. Mahāvallipuram, bas a tablean Maitrāyani-Samhita 7270, 760,

(of 7th century A. D. ) of the 1320n (barhir-derandanam

Inden

117

dāmi), 1222 1224n 1:288n | Maksā, meaning of, 738n. ( vasantaya kapiðjalāó-ala- Makarusa krāpti ( vide Sadkra bhate), 1295n, 1305n, 1309n,

ti): 211-225; bath with ordi 1327, 13280.

Dary water ( not heated ) obli Maitrāyapi-Upanigad 569 ( me

gatory on, 212; falls at present ntions sani, Rāhu and Keta ),

on 14th January in the Hinda 1419n (six angas only of Yoga), almanacs based on Sanskrit 1430, 1460, 1468.

works while the correct date is Maitrey!, wife of Yājśavalkya 21st December preceding 222,

in Bṛ. Up. 1405

712; fast for three days or Maitri Upaniṣad : has a long

one day in honour of M. 220; disqaisition on time 465-66,

gifts are made even now on M. 1063n (on Soṣumda Nadi),

mostly by women 322 ; great 1507a.

merit results from bath in Majjhimanikāya ( ed. by Trenkn- Gadges 00, 212; Hemādri

er ) 10070, 1033, 14110,

states that the proper day of Majam dar, Prof. B. C. 843,

M. was in his day 12 days be 883 ( origin and character of fore the popular day of M. and Pu’āṇa Literature ), 1046n gifts (religions) should be (two bymps to Dorgā in made 12 days before the latter, Mahābhārata are interpola

712n; it now falls in Pausa tiona ).

but the day cbanges in terms Majumdar R, O. 978n, 1014n of the Gregorian calendar 211,

( a. of History of Bengal’, 712; it was an important 10480 ( on Inscriptions from religious festival, but now more Kambuja ), ao of ‘Anoient a social observance than reli Indian Colonies,’ 1618n.

gings 211, 221; meaning of Majumdar, Surendranath a. of the word 211; origin of the

paper on · Bibliography of festival on m. 323; procedure Ancient Geography of India’ observed on, 211-212; prog 1528D.

Dostications drawn from the Makaras, five, of Tantrik cult supposed directions of the de

explained in esoteric senses ified M. coming, going eto.. and also gnobjeotionable subse 225; puṇyakala (boly time) titates allowed for the Pasu on day of M, 212 ; sesame to (lowest kind of sākta wor- be employed on M. in water shipper ) 1081 and n; substi. for bath, and should be eaten tutes for makāras 10818; and are very much in evidence many lantra works like Kulār- even now 219, 221; twelye naye, Pérānandanūtra employ rāśis and their western names the words madya, matsya and 211, and n ( apd, all twelve mātisa in the ordinary sense saūkrāntis ere boly); tas 1086.

supposed ( as a divinity) to

118

History of Dharmashotra

[ Val. V

ride some vehicle and an Upa | Mālinivijugavārtika ( a work of vābana ( apoillary vehicle ), to Kashmir Tantrism ) of Abhi , wear & garment of some colour, Davagupla 1030.

to carry & weapon, to apply a | Mallinātha, 1426D, 1531’( his tilaka of some substance 324- motto ’nāmūlam likhyate 225; was supposed to be kisicit’). either young, middle-aged or | Mārsa ( Hesh, esoteric meaning old, to have certain postures of, in Tantra 1082 ; etymology (sitting, standing etc. ), to come of, in Maou add Viṣṇa Db.S, from one direction, to go to 1533. apotber and cast a glance at a Man, psychical powers of are third 225.

vast and anknown 1091-93; Malamasa, ( intercalary month ) man acc. to Chr stian doctrine

671 ; acts and rites not to be is conceived and born in sing performed in 673 ; acts to be while acc. to Vedanta, human done only in M. 674; kāmyn soul is divine 1506n; length rite not to be perłormed in, of life of, 100 years, acc. to uoless it is begun before 1. RIT, Vāj. S., Athai vaveda starts 673 ; obligatory acts and : 18+5. acts prescribed on definite occa- · Manasāpūjā, in Bengal and South sions are to be performed even’ India 125 ; procedure of 128 ; in M. such as dajiy sandhya Saṅkalpa in 1250. 673; rites that could be done : Vanasāvrata on Jyestha bright in M. as well as in Suddha half, 10th tithi, 126. month 674; S-addba in M. Mānasollāsa of Calukya kivg 674-75.

Someśvara ( 1126-1138 A. D.) Malamāsatattva 58, 490n, 492, 805 (has verses on mukanai?);

498-9, 500, 507n, 592n, 664,

809 ( on uparati ), 810n. 1654 671n, 672-731, 674, 7619,

(on Vastuśāstra and paintings) 8350, 1210, 1266n.

and a. Mālatimādhara, 1017n; mentions

Mānaragrhya-sūtra, 7290-30n, homan sacrifices in temple of

738n, 748. Caụdikā or Cāmundā 186, | Mandalas : an item in Taptrik 1048.

worship which is also a feature Māluvagaṇa years, inscriptions of orthodox Hindu practices

dated in, 652 and 0.

in medieval and modern times Mālavikāgnimitra, 5310, 1028 1131-34; M. and Cakra said

(Pugyanitra.)

to be synonymous by Jiddar Malignant spirit, known to kg- navatantra 1133; Buddhist

veda 60n

tantras like Masjuśrimūlakalpa Malimluca-same as Malamāga describe M. 1133 ; drawn with 671-672 ; explained and deri- powders of five colours, aco. to ved 671-72,

Matsyapurāṇa and also figares

•

Indesc

119

of a lotus with 8 or 12 petals . is later than Komārila and drawn with saffrun, or red Hourished about 680-710 A.D. sandalwood paste or in various 1191, 1193-94 ; his Bhavana colours 113? ; eight mandalas, viveka quotes Tantravārtika Sarvatobhadra and others, re- 11910; works of, on P. M. are ferred to in Agniparāṇa 1132 ; Vidhivivekhy Bhavanāviveka four characteristio items jo ( commented upon by..U Mapdala rites specified, 1133 ; beka )Vibbramaviveka and in Puṣyasnica a Mandala with Mimānsānukramani 1191 ; different coloured powders was no evidence that he was a to be drawn 1132 ; meaving disciple of Kumārila but in of the word in Tai. S., Sat. Bhāvanāviveka and Vidhi Br. and Br. Up. is circular viveka he quotes verses from form’ and ‘orb of the Suo,’ Tantravārtika and ßlokavārtika and later any figure or dia- and also a passage from Prst gram (generally circular ) bhākara’s Bṛhati 1193, 1198. draws on an altur 1131–32 ; Mandlik, a. of Hindu Law’: means ‘cirole’ in Sulba sūtras wrong statement by, about and reference to the squaring Vedic passages that have a of a circle ( mandala ) 1132 ; word like ‘bi’ showing reason references in several purāṇas 1239n. to invocation of the Sun on Māndhātā, king was ordered by the figure of a lotus and also Indra to see that Yavadas; of Nārāyana, and to images Cinas, sabaras, Sakas obeyed or paintings of Lakṣmi and parents, performed rites lajd Nārāyaṇa sad to Mandalas dowu by Veda, made gifts to called Sarvatobhadra etc. 1132; brāhmaṇas 54. several Mandalas-described in Māndavya, writer on Astrology, Jfānārṇava, Sāradātilaka and predecessor of Varābawihira other tantra, 1132 ; several 592.

M drawn in Rgveda-brahma- Māpdőkyopadiṣad 465, 14130. karma-samuccaya ( Nirn. ed.) Mangala : anspicious sounds to 1134 ; Sostikaustubha men- be heard and objects to be tions several names of M. seen when starting on an en 1134; twenty-six M. described pedition 621; what are M. in 26 chapters of Niṣpanga- things 366, 621. yogāvali 1133.

Mangala, tradition about beginn Mandanamiśra ( between about ing of any work with M. laid

680-720 A D.); explains a down by Manu 1307, verse of Tantra vārtita. aco, to Mangalāstaka, eight sabstances to Śāstradipikā but there is no be distributed to women when evidence that he wrote a com. invited in a ceremony or vrata on Tantravārtika 1191 and n; } like Saabhāgyasundari 367.

120

History of Dharmuusastru

[Vol. V

Manilius, not followed by Brha- 1

jjātaka as to Dreskāṇas 5820. Maṇittha ; two Greeks of that

name, one a contemporary of Berossus and the other an author of an astrological poew,

592n. Mapittha, probably an Indian, a.

of work on Ayurdāya 592 ; re fers to Horāśāstra of Parāśara

592n. Manjaśı i-mūlakalpa 1040 (bas

late elements ), 11.10. Dlankad, Prof. D. K., 686-1 (on

ten meanings of the word *Yaya’); on Maorantara and 40 years being the unit for a king’s reign 696, &#40, x45;’ on ‘Yagapurāṇa’ 826–37 :: theories of, about Sungas and Simaveda singing being of

Chinese origin, criticized 844n. Mansur, king (754-775 A. D. )

in whose reign an Indian as

tronomer visited bis court 6990. Mantra (or Manlras, acc. to

context); ( vide under · Ad robiodo, Brāhmaṇa texts, Kapaly Sastri, Nigada, Śāra. dātilaka Tantra, Veda, Vedic Interpretation ) : are employed in sacrifices for bringiog to mind the act that is being done 1097, 1220, 1214; are the 3rd out of the five classes of Vedic texts 1244; bāja m. like hrim, śrfm, are said to make visible the form of the devatā in Tantrik worsbip 1099; Bud dhist l’antras ( some ) state that certain m, can confer even Boddhahood 1104; called

· Abhaya’ 769n; difficult to l

define what a Vedic Mantra is and hence it is held that those Vedic verses or passages are m. that are recognized as such by the learned, 1096, 1098, 1220, 12:23; difference between M. and prayer, 1100; difference between Vedic M. and Tantrik M. 1107 ; differing interpre tations of Rg. IV. 58. 3 (cat. vāri śpigā etc.) by Nirakta and others, 985; examples of short mantras of 5, 6, 8, 12, 13 syllables from Surtis and Poriṇas as etlicacious for secar ing all ohjects, 1096 and n; for killing an enemy in Agni purāṇa, 1102; four classes of Vedic M, viz ?k, yajus, saman and nigada 1097, 1221; great controvers.es about meaning and purpore of Vedic M, illus trated, 984-5; great impor tapce attached to recitation of M.and many educated men even of these days believe in their great efficacy 172 ; has three sepses, acc to Abirbudhoya saribitā, sthūla, sūkṣma and highest, 1115; bave do efficacy if learnt from books but are efficacions when learpt from a qualified guru 1100, 1112; have to be repeated thousands of times to secure fall results, 1103-4; M. in all tantras are in, of the great Devi 1102; Kutsa’s view that M. have no sense or serve no parpose re futed in the Niyukta, 1097 ; list of hymns and verses of Rgveda that are cosmological, philosophica), or speculative

Index

121

983-4; most famous Buddhist places a Vedic prayer is said M. On Map padme bim’ dix to be new 983; Tantrik M. cussed and results supposed to are treated like Vedic M. with be derived from it, 11040, sago, metre, deity and viniyoga, 1454; most sacred Vedic M. 1103 ; Tāra or Tāraka M. is is Gayatri (Rg. III. 62. 10) om 1115 ;- theory about sounds called Vedamātā in Atharva ! of M. being Sakti, 1100; three veda 1097 ; Do difference of classes of Tantrk M., masculide, meaning in the words used in feminine, bezter, 11010, 1103 ; Veda and the same words in two theories obout M. 1155 ; ordinary life acc. to Jaimidi varieties of M. called astra, and Sabara, 1097; numberless hrdayan kavaca, Detran rakṣā mantras in Tantra 1102 ; M. are mentioned in Tantrik texts of Rāma worship 870; Padrā- 1102; verses of Rgveda show pik Mantras like .dātā:0 no’ that a host of mantras already and ‘yantu devaganāḥ’ came existed and were inspired by to be used even in Srāddha by the Lord of Prayers 981-983; Yaj. and others, probably to Vedic M. were relegated to a meet Buddha’s appeal to masses secondary role by the Pārva

1024; peculiar pattern of M, mīmātsā system 1214; Vedic prescribed for worship of a M, were supposed eveo in Rg. deity 788n; Ṛgveda I. 164, 39 to hire great potency, that is explained in four ways and they induced God to come to Rg. I 164. 54 in six ways by the sacrifice and to bestow on Sāgana 981-5; repetition of sacrificer and worshipper vali Vedic and Tantrik M. is called ant sons, wealth and protection ‘purascaraṇa’ 1107; sac-cid

1098; word · Mantra’ derived ekam brahma’ is the best of and explained 1103; word mantras acc. to Mahānitvāṇa

Mantra occurs about 25 times tantra and perfection in it in the ægveda and ‘Mantrakrt’ leads to moksti 1112; several

only once 980; word Mantra Vedic mantras with two mean

is not described as new in the ings are cited in the Nirukta

Ṛg while the words “Sukirti’ 984; some Vedic V. are horta

and ‘Sakta’ that oocar only four tory 1214; sone Buddhist M.

or five times are spoken of as embody Mabāyāna doctrines new or fresh 983. with the addition of syllables Mantransbārnava-lantra 1136. like om, phat, svāhā 1105; | Mantramahodadhi 1062n, 1110, synonyms of the word Mantra 1 1113, 1136. • a e stopa, brahma, gir, dbiti, Mantranyāsa : illustrated by Bha mati, manīsā, vacas, Vacasyā

gavata, Brahma and Nāradiya and are used hundreds of times parāṇas as to mantras like om in the Veda and in several l namo Nārāynnāya ‘1120.

•

122

[ Vol. V

Manu, is used sometimes in the 7, 1608, 1611; frequently

sense of Mantra, both being echoes the very words of the derived from root man’ to i Veda 1265n ; mentions many think 1060; Om sac-cidekam Sāṅkhya tenets 1379, 1413n, brahma’ is Brahmamanu’ 1422, 1424n, 1436n, 1616 ; 1060n; described in Rgveda practice of M, of stating oppo as father of humanity and as site views on the same point prescribing the proper path for one after another, 1266, 1517, men 6900 ; Sāvarnya M. in 1619 (limits sadācāra to only Rgveda 691; story of M. and certain parts of India, exclud the deluge, 691n; story of M. ing Madhya-deśa and Arya and his son Nābhānediṣtha varta ), 1637n, 1628, 1630, 691n,

1633 (varṇa and jāti copfound Manusmṛti 240, 27-29n, 30, 33, I ed), 1637, 1638 ( brahmaṇa

41, 49, 51-2, 670, 72, 100, selling milk for more than 166, 168, 193, 210, 2+1, 248, three days became & sūdra ), 476 ( units of time ), 5lin, 163&n, 1639 ( king was a divi. 527, 536n, 538-39, 605n, 607, ) nity in human form ), 1645-6, 616, 687-88, 693. 696, 743, 1669 ( duties common to all 757, 766n, 776n, 7829, 789n, men ); some verses are identioal 800, 8010, 820, 825, 862, with those in Santiparva, Vada 8689, 914 (on sistabrāhmaṇas), parva and some Parānas 688n, 930-32, 931-8, 945 ( virtaes 12660, 1516n, 1578; some necessary for all varpas ), 9460 verses of, almost identical with (op Yama and Niyama ), 918, verses in Āp. Db. s. 817; 1023-4, 1027, 1049, 1079, some verses of, almost the 1086 ( quoted by Kulārṇava ), sawe in Matsyaporāna 1520n; 1096, 1154n, 11561, 1178, some verses identical with 11900, 1202-3 ( appears to Parabarasmrti 1266n; three suggest that Veda is self-exis. theories about creation in 1516 tent ), 1207n, 12140, 1230-34, -17; very eminent position 12410, 1242-43 and n (mauy assigned to M. by Bphaspati Artharadas in ), 1250 ( in III. 1265; whatever Manusharti 267 gives several options ex- proclaims as dharma was a) pressly ), 1251-52, 1256n-58n, ready declared so in the Veda 1264, 1278, 1288, 1293n, 1296, acc. to M. II 7, on which 13670, 1378n, 14159, 1420, commentators differ 1258n, 1440-1, 1157 ( on duties of Manus : each Mapa during his Sannyāsips ), 1169, 1478, time created the world and 1515-17, 1533-34, 1545, 1561, protected it 692; dames of 1564-65 ( uses word sainsira all fourteen M, in Nārada frequently), 1576p, 1589, 1591, purāṇa 691 ; names of seven 1593 ( on repentance), 1596- 1 only in Mabusmrti 891-%;Indoso

128

past six M., 7th (the pre- Manus), 731n, 734 (chapters sent one) Vaivasvata and 7 on Sāntis ), 94ba (on ātma. future oneg 688, 691; vari- gupas ), 048 ( meaning of Ista ation in the names of the and Purta ), 949 (on great futare seven M., 691.

merit of relieving the distres. Manrādi-titbis : on which each sed ), 967, 1027n (on house

Manvantara was supposed to holder stage), 1213 ( on heaven), start 371.

1383n, 1438, 1440n, 14440, Manvantara ( vide “Yuga’): 1446 ( speaks of ten Dhārapās),

each M. had a separate set of 1455, 1457, 1522 ( chap 5-uses sages, gods, kings, smrtis 691 ; || Saṅkhya technique !, 1527, extent of 688, 690n, 697 ; | 1576n (on doctrine of Karma), fourteen M. constitute Kalpa 1590; chapters (78-90 of 689; Prof. Mankad’s norel Venk, ed , 81-93 of B.. I. ed ) theory about M. 696; said are called Devimābātmya. or to be numberless by Madu- Saptaśati, deemed a later addi smrti 688; sense of, 690n; tion, 155n, 8191, 901-902 ; some purāṇas say that in each contains Gītā doctrine of Nis M. Many and seven sages are kama-karma 903; note on 901 devoted to Dharma and pro- 903 ; one of the early Porāṇas mulgate Vedas by orders of and may be assigned to 4th to

Brahmā 692; some writers 6th century A D., 903; one like Dr. Daftari hold that in verse from Devimāhātmya ( viz. ancient India existed a public Sarvamangala-mangalye’ etc.) Institution called Manu and 9 in inscription of 289 of Gupta Saptarzis 693.

era ( 608 A. D.) 902; places Marduk, Babylonian God 546. proper for Yoga practice and Mārgapali, on Balipratipadā, des- | to be avoided for it 1431;

cribed 205-6,

refers to the words Lagna’ Mārgas, vide Paths.

and · Horā’ 903; three parts Marici, Smrti of 33, 216.

of, viz.. chap. 1-42 ( in Venk. Mark (new Testament) 677, ed.), 43 to end and Devīmā

1461n, 1647o, 1649.

hātmya 902; translated by Mārkandeya 750, 100, 147n, Pargiter 883; verses of, iden

188n; supposed to be one of tioal with those of Viṣhuparāṇa the eight immortals (cirajivi- 15220, 16470, 1688., nah ) invoked on Yamadvitiya Marriage, (vide Candrabala,

child marriage Restraint. Act, Mārkandeya-purāṇa :( vide under Gorajas, Garyāditya, Kūtas,

Dattatreya ); 51, 154n, 177, Simhastha, Tārābala ); anu 183n, 2430, 6300 countries loma marriages allowed., by under different Nakṣatras ); most Smrtis but medieval writ. 5380, 6610, 687, 692. ( on ’ers changed all that by : Kali

124

History of Dhurmusastra

Vol. V

· varjya 1265-67; auspicious! which no question of gaste ages for the marriage of maid. arises 1060; Santi for in eps and of bridegrooms 611; Buspiciousness of Jupiter 612 ; auspicious times, months and tithis proper and inauspicious Dakṣatras for, 535-36, 609-10; for m, 611; usages of coun aaspicious nakṣatras fur M., tries to be followed about different views on, 610–11; month proper for m. 610 ; calculation on tallying the Venus, position of, in m, 613; horoscopes of both bride and week days proper for m. 611; bridegroom in regard to eight when a maiden is very grown watters, called ‘ghaṭita-guna- -up, no waiting for an aospi vicāra’ or ‘vadhū-vara-melaka- cious time but one should vicāra’ 614; Can Irabala and consider only the lagna and

Tārābala in M. 615; compa- the moon’s position at m. 611 : rative astrological strength of Yama and Yami dialogue (Rg. tithi, week-day, nakṣatra, Sun, X. 10) wrongly considered by Moon io m. 616; great iinpor- some Western scholars as refe tance of Jupiter in M. 615; rring to marriage of brother and importance of gana and nātli sister 209; ban against inter among brāhmaṇas even now, ! caste marriages removed by 614; intricate astrological legislation 1636n.; futile legi rules for, 609-616; Jupiter, 1 slation as to dowry in m. 1676. auspicivus and inauspicious Mars, statements about position positions of, in m 613; Sioon, of, in Mahābhārota are irre. importance of the auspicious concilable 532. position of, jo m. 615; Dut dis- Blarshall, Sir John, editor of three approred in simhastha Gura’ volumes on Sanchi 1653 D ; a. when performed north of the of Taxila’ (three vol.’, and Ganges and Sonth of the Godā- : Guide to Taxila 1656

vari 613; proper lagna rāśis 1 Martin E. W. editor of In at time of m. 613; Rāja- 1 Search of Faith’, a symposium mārtaṇḍa devotes 150 verses to by several writers 14870, astrological requirements of in. ! 1550n. 610 ; Rgveda X. 85 is marri- | Marx : meaning of ‘I am not-& age hyran, 497n; rule of marxist’ 1695.

goulhūli’ or gorajas mobūrta in Moskarin, weans ( a wandering mi. 613; rules about siinhas. ascetic), ecc. to Pāqini and tha Guru observed even now Mahābhāṣya 13880. 613; rales about the same- | Matharavrtti, com. on Sāökhya Des of rāsi or nakṣatra of kārikā not later than 450 A. bride and bridegroom in m. D., 135f; furnisbes notes

614-615; Sajve marriage of Saṅkhya teachers between .. acc. to Mabinirvanatantra in Paioalikba and Isyarakrana

bride and belief

marriage 1 of Saṅkaya and

Isyarakcena

Indore

126

1366 ; on the pane Banti-; 778, 7930, 795n, 798-800, 805, tantra 1373n.

8130, 8171, 822, 824, 827n, Matthew, Gospel of, 103, 677, 830n (gives contents of Vāyu ),

15460-170.

833-35, 839 (oharacteristics Mathews W. R, of Christ’ | in addition to five ); 842 (fall

( 1939 ) 1481n.

list of Andhra kings), 845n Mātrā, what is, in Prāṇāyāma (period between Parikçit’ and

1437-38 ; Purāpas like Mārka- Nanda ), 846–48, 850-52, 854, ndega, Kūrma. give different 868, 8741, 8770, 880, 896 mātrās for different kiuds of ( contents of Bhaviṣya ), 9031, Prāṇāyāma 1438 and a.

915-16, 919, 922 ( ‘Om Namo Mātrs ( Muther Goddesses ) 1046 Nārāyaṇāya’ is Malamantra ),

(in Gupta Inscriptions ); gene- 931, 9450, 946, 9690 ( ten rally said to be eight, but 16, Abbira kiogs ), 974, 993 (ten 32, 64 are also mentioned, avatāras ), 9950 ( Viṣou cursed 169 and a; referred to in by Burgo ), 10230-24, 1090n, Kumārasaunbhaya and Br̥hat- 10969, 1114 ( description of sawhitā 186, 1046.

black magic rite ), 1121n( nyāsa Mātrkā-nyasa ( Mātçkā means with mantras ) 1132, 1231,

alphabet), dealt with in Kāli- 1372, 13770–78, 1383 (.on kāpuriṇa 1120,

Sāākhya ), 1455, 1470n, 1523n, Matsya ( fish), esoteric meaning 1527-28, 1574, 1590 (on rebi

of, in some Tantra works 1082. rths for sing ), 1637, 1653 (on Matsyāsi ( lit. eater of fish), eso- writers about Vāstukastra);

terio meaning of, 10840,

Aparārka quotes 400 verses Mātpdattay, commentator of Hira- from it and Kalpataru about

gyakesi-gphya, 5250.

2000, 899; chief among Mātrkānighantu (a Tantrik list Parāṇas acc. to Vāmada 833

of om and letters of the alpha- 34, 899; date of, about middle bet) 1058n.

or end of 3rd century A, D. Matsyapu āṇa : 40, 45, 49, 52, 852, 854, 900; glorifies both

57, 610, 88, 91-3n, 96, 100, Viṣno and Śiva 899; has verses 111n, 116, 119n, 122, 147, that also occur in Yaj. Smrti, 162, 202, 210-212, 5200, 540, Manusmrti and Mahābbārata 5458-60, 616n (on Yatra ), 749a, 899, 1520; one of the 622n (on auspicious persons ancient Puranas and has per and things ); 624-6, 627, haps the largest number of 6490, 65!1, 660, 681–830, Smrti chapters and the best

· 6870, 692-3, 695, 734 (on -preserved 899; Padmapurana

$antis), 742-43, 745-46 ( nume- han hundreds of verses identi rous śāntis ), 747 (eighteen cal with those of M. 893; Sad. Santia !, 749-34, 761, 7660, karācārya appears to quote 789-70; 774, 776-7 (on dreams), verse ( from it ) 900 , story of

126

( Vol

· Purāravas and Urvali in nyāya 1357, 1349; Rathakārd ** Matsya ( Chap. 24 ) and drama dhikaraṇa 1890-91, 1349; $&

· Vikramor Vuslya agree closely marthyadhikaraṇa 1291, 1350.;

· 900-901, though there are one Sariyoga-prthaktva, explained

or two points of difference. and applied 86, 96, 228, 1350; Matsyendranātha, called Luipa Sarvaśīk bāpratyaya-pgaya 610

· in Tibet 1046n, .10750,

1273 ( explained ) or sakha Muttavilāsaprahasına of Pallava otaridhikaranadyaya 1349–

king Mahendravikramararman 50; Sthālīpulākanyāya 13500,

· 107 tn.

1351 ; Udbhid-nyāya 1945, Mauryas, being greedy of gold, 1341; pāvad-vacapan: vāca

· manufactared images of gods nikam 1177, 1348. for sale 36.

Max-Mūller, bis Jate ( hypotheti Magsalaparta 147, 743, 775 cal) for the Vedic period, 497,

(dreacas ), 969a ( on Abhiras ). 513, 882 ; his date for Amara. Maxims (some Nyāyas ), gene kośa 840n; remarks against

rally of Minātiisā - vide pp. his dating for Veda 508; &. 1339-1351); about rindā ( con- of Six Systems of Indian Phi. demnation being weant to losophy! 1200, 1491; wrong prescribe the opposite of what translation by, 1579a, 1583n. is condemned 96, 1243; Maxwell on Interpretation of Angāyaścānekārthatvain, ex- ! Statates, 1284-86. plained 1292, 1339 ; Arañadhi- Maya, astrological writer m. by karaṇa or Aruṇānyāya 1294-5, Varāhapibira 542. 1340; diste satyadratakal. Mays, king of Yavadas, to whom Padā anyāyga – if a seen re- Jyotiṣa was imparted by the solt or purpose can be found San-god 592. . for an act, it is improper to May1509; Bādarāgana (V. assiga en anseen reward fur it, II. 2. 29) and Saokara are 11900, 1260 and n, 1344 ; agreed that the ordinary grabaikatvanyaya, explained physical world is different from

1385-86, 1313; hetuvan-ni- dreams; Saṅkarācārya employs . gadādhikarane 12390, 1351; the word Māyā to express the

Holākādhikarana 237-235, idea of mystery as to how the 1281-82, 1351; Kapiðjala- finite arises from the Infinite nyāya, explained ,12880-1289, 1510; proper language for 1311; Nāsti vacanasyāli- most men is not to speak about bhāraḥ,’ there is nothing too the world as Māy: (illusion ) heavy (impossible to prescribe ) 1509; Upaniṣad passages like for a sacred text’ 5!2, 1215; Katha II. 4, 2, Praśna I. 16, Niṣadasthapati-nyaya 1295-96, Chap. VIII. 3. 1-2 and Br Up. 1345; prādbānyena vyapa- 1. 3. 28 may saggest the doot. desa bharapti 491; rātri-Battra. U rine of M., 1509; word .M.

Indeco

127

used in V.S. III. 3. 3 has been saikhyā), 1241n, 1252, 1258n

differently interpreted by ācārs ( quotes his own work Sporti

· yas 1809; word scours in Kg. viveka ), 1273, 1286, 1312n

in connection with Indra about 30, 1321, 1376n, 1469n. .’

his Śakti or Saktia 1043. Medicine, founder of, is Krśṇāt Mayamata 1654.

reye aco, to Santiparvan and Māyānoha or Mahāmoba, produc- not Caraka por Patanjali 1396;

ced from Viṣpu’s body, who muhārla for beginning to take deluded the Asgras and raised m. 626; views differ as to first atheistic objections against propounder of medical science offering animals in sacrifices, 1396. about feeding brāhmaṇas in Megasthenes, account of sumber Sraddha, Acc. to Viṣer and

of kings and the total of their Padma Purāṇas 974-75.

reigns given by, 849; refe Mayukhamālikā, com. on Śāstra

rence by, to Heracles, Sourse dīpikā 1236n, 1294n.

noi, Methora 953, Mayūracitraka, astrological work Meghadūta 668, 1563n, 1571.

attributed to Garga by Utpala | Mehta, Ashokas, a. of Demaociatio 591.

Socialism. 1681. MoTaggart, &. of “Some Dogmas Meissner, &. of Babylonien and

of Religion ’ 1605.

| Assyrien’, 570n, 595 (Zodisoal MoCrindle, S. of Ancient India signs ), 596. .. .

es described by Megasthenes Men. Br. Up.(V.2.3) inculcates

on all m. the virtues of self Measures : of corn, pala, prașrti, restraint, charity and compassion

kadave, prastha, drona, sbāri 1627. 810n, 1894 (meaning in Sastra Menander, Greek king of 2nd of these words is to be taken, century B. O., 669. not the one among mleochas ); Menon, V. P., & of. Transfer of Pāṇini mentions adhaka and | power in India’ 14640, 1662 ; khāri 810n; Sabaru mentions! 2. of ‘Story of the Inter kudava, adhaka, dropa and of States’ 1663. khari 8100 ; of time, different Meru, mountain on which the views on 476-477 ; of weight gode reside 824n, like pala ( 320 raktikās), karṣa | Mera Tantra 11350-36. etc. 78971.

Mesopotainia ( vide under Horo Medhājanane, a mantra 35. scope ‘, .Zodiac’), infuence of, Medhatitbi, a of bhāsya on Manu- supposed by Prof. Neugebauer

smrti, 28, 696, 8681, 9460, on Indian writers about longest 1314, 1826n, 1327 ( Manı V. and shortest day 542; place 40 ia merely an arthavada ], valde notation in, took 360*** 12390, 1380 ( on Mana III.45, the basic number 5180; pat long note on niyama and pari.! by. Prof. Neugebauer and a

, signs), 196

Megasthenes

waad Arrianie

128

VolV

few others in place of the a sovereign popular assembly Greeks as originators of science 1283 ; M. Jurisprudence’ by etc, 700n.

Shri Nataraja Ayyar 1201; Meteors, beliefs about e. g. fall- main purpose is to regulate the

ing on grave occasious and procedure, the various auxiliary

sāptis for such falls, 766-67. aud principal watiers in Vedic Meton, Greek eogineer; took sacrifices 1283; of Kazakstani

length of year from Nabu 5140. meationed by Mahābhasya Metonio cycle 616, 662.

1157 ; proin ises to convey cor Mihirakula, ruthless Hūna inra- rect knowledge of Dharma and

der of India 656, 1109.

the Veda itself is the means of Miletas, richest city in Greek | arriving at that knowledge

world in 6th century B. C. 1283; purpose of, explained 516n.

by Tantravārtika 1361; res, Mināisā ( vide poder Pūrvami. tricted sense of word M before

māmsāsūtra, chaoge, dharma,

Yāj. viz ‘investigation into maxins, suortis, Veda, vakya,

Dharma and arriving at oon Kumārıla, itikartavyatā, $a

clusions on doubtful matters’ bara) : differences between J. 1151; result of the importance rales of interpretation and in- of vidhis and assignment of a terpretation of Statutes pointed very subordinate role to artha out 1283-4 ; does not lead in vādas and mantras 1285; rules many cases to certain conclu. and principles of M in relation gions, as M. writers like Sabara, to Dharmaśāstra 1283~1338 ; Kamarila and Prabhākara rules of, apply only to rites differ among themselves 1271; and names of tithis like Jayan. first rule of M. is that no part ti, acc. to 8. M. and Paraṣārtba of the Veda ( not even a word) Cintamani, and hardly had can be treated as anarthaka anything to do with people’s 1284; fundamental difference practices 133, 1372; rules of between Veda and Bartis interpretation fall into diffe. pointed out 1372–3; in Yaj. rent classes from different I. 3 M. neaps probably the stand-points such as general work of Jaimini in 12 chapters, and special, about words sod 1160; many writers like sentences, rules of procedure to Madhavācārya speak of two be followed when several texts mīmāhsās, Purva ( 12 chap of are in conflict, 1283, 1389; Jaimini) and Uttara (four rules distinguishing between chapters forming the Vedānta- vi:lhi, niyama and parisan. sūtra ) 1160; uneaning of the khya are general 1285; rale word M., long before the Upa- that Lakṣapi (secondary sense) niṣads 1154; not concerned of a word in a sentence is pre. with legislation by the king or ’ ferable to the fault of vöky

Indosi

129

bheda 1301, 1303; rule that has great antiquity 1152-53. the singular inoludes the ploral Mimārasībālaprakāśa of Śhaṅkara is a general one and so is the bhatta ( between 1550–1620 rule that a word importing a A. D.) 1195, 1221, 12250, male includes a female 1285;1 12400-41, 1252. rule that a doubt about the Minātijsakas : (vide under Cole exact meaning of a part of a brooke ): are strongly opposed passage may be removed by to holding that any part of relying on the remaining part the Veda is useless or mean of the passage 1240, 1285; rule ingless or pon-eternal 1255 ; about understanding words in Colebrooke said that disqui. the Veda and in Jai. in the sitions on Mimāıbsā bear & same selse as in popular usage certain resemblance to juri as far as possible 1239; rule dical questions, that the logic that words are to be taken in of the Minirhsā is the logie of the primary and not in a the law 1220; made a swee secondary sense 1989–90; rule ping generalization that the that the same word must not whole Veda is meant for sacri be used in two senses in the fices but, though they went samc sentence, 1292-93; rule too far, they had some grounds that where words like yava, for their theory, 991 ; the varāha, and vetasa have two word. Mimārsaka’ occurs in meanings the meaning that the Mahābhāṣya 1156, Veda, Sāstra or usage of sistas | Mimāzhsākaustubha of Khanda attributes to them must be foll- deva, denies that Subhadra owed 1293-94; role that was the daughter of Vasudeva words of foreign origin like (though the Adiparya expre pika, nema, tāmarasa and sata ssly states that she was so.) that are in vogue in Sanskrit 1281n. are to be understood in the Mimātsā-Kośa of svāmi Kevala sense they bear in the foreign nanda-sarasvati in eight volum language 1294 ; rales about es ( five already published ), an interpretation of sentences encyclopedic work, 1990. i 1297 -1306; though M, rules Mimārsānyāyaprakāśa of Apa have been of considerable help deva (between 1610–1680 to Dharmasastra writers, it A. D.) 1199, 12260, 1228n, should not be supposed that 1235n ( on bhāvanā), 1237n, the applicntion of M. rales is 12452-470, 1250 ( enumerates easy or always enables scho- eight faults of Vikalpa ), 1254n lars to arrive at certain and (on Sannipatyopakāraka and definite conclusions 1334–36; ārādupakāraka), 12959, 1315n was very oritioal about sustis 160 and usages 1372; word M. Mimāmsā-paribhāṣa of Kropa

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betray Indo Syrian from man

lile under

yajvan 1237n, 1241, 1254n. I following Jabalopanigad about Mimithsāsāra-gangraba of San- time of becoming a Sannya

karabbatta (summarises in sin ), 1252 and 2, 1264, 1269, 250 verses 1000 adhikarañas 1270 ( discards Vedic usages it of P. M. 8.), 11890.

hateful to people ), 12730-74, Mināmhsāśastra : declared to have 1288, 1292, 1303-3 ( on Bphas

bad 20 chapters by Rāmānuja pati about re-union ), 1306, and Prapabcabrdaya and in 1308-9, 1318-16n (prefers Inscription of Rājarāja 1159- mother to the father as heir ), 60; Kr̥takoṭibhiṣya of, by 1317, 1326 (ūha), 1328-29, Bandbūyada 1159; com. of 1336 ( differences on vital Upavarṣa 1159; com, of Deva- doctrines of Hinda Law bet. gvāmin ānd Bhavadāsa 1159. ween Mit. and Dāyabhaga ) 60; twenty chapters of, are 1431, 1438, 1468, 1597, 1637, constituted acc. to some as Mitanni ( vide under Bogozkewi, the twelve chapters asoribed Babylon, Hittite): names of to Jaimjni, plus four of San- kings and nobles from M., karṣakāṇda and four of Veda. Nazi and Syrian documents ntasātra 1160.

betray Indo-European origin, Minakshi, Dr., 2. of ‘Admini

stration and social life under Mitra, Dr. R. C, D of Decline Pallavas’ 10120.

of Baddhism in India ‘1005, Minarāja, a. of Viddhagavana- 10100, 1011.

jātaka, which see ) 564.

Mitra, Dr. Rajendralal, translat Mind : pare m. superior to all ed into English Yogasūtra

auspicious or inauspicious times, 11394. 627.

Mitramiśra, d. of Viramitrodaya Mirashi, Prof. V. V. 945n, 1629n. (beginning of 17th century Mishra, Dr. Umesha, a. of Criti 1 A. D.) 8350.

cal Bibliography of Mimārsā’ Mlecchan, had authority to per and editor of the Vijñānalipikā form vratas according to some

of Padmapāda 1157, 1599. 54. Mifra-dhānga, explained 7324 | Modern Review, journal 1038, Mitākṣarā of Vijāānesvara : 29, 1653n ( on Koṇārka temple ).

1020, 246, 538D, 749p. 750n, Modi, Prof. P. M., on problem of 753, 757, 864-5, 896-7, 1063a iaduktan sātras’ 11761. (on Nādis ), 11810, 1184n, Mobaparajaga, a drama by Yalah 1192 ( refers to views of Guru pāla, composed between 1072. on Lipsāsūtra ), 1233, 1234 (on I 1075 A. D., introduces Kanla Yāj. I. 53 about marriages that } practices 1076, are void ) 1248 ( Y&j. I. 129- Moksa (vide onder Maktai, 166 contains many paryudā- paragartha, Sannyasin, Upeak sas) 1251 (allows option Bad ) 1215-17, 1511-14; 10 !

Indos

181

to Kumirila and Prakarana and that both knowledge and pañoikā M. consists in not hav- actions are necessary for Mokṣa ing to assume a body again, 1216-17; four stages of, in the idea being that the aspirant Visnapurāṇa 959n; Upanigads should not do forbidden aots emphasize that mere knowle or those that are Kāmya he dge of brahman does not at should perform obligatory and once lead to Mokṣa, bat there naimittaka rites for avoiding are three stages, knowledge, the taint or sin that would cultivation of restraint of senses, accrue by non-performance quiescence of mind, meditation 1216; Devala-dharmasūtra and then only realization of provides that bondage is due to pon-difference of himself from ahainkāra and mamalva and brahma follows 1511-1513; was liberation consists in being not possible for all and sundry, free from these 1458; doctrine but only for a select few 1511; of Bhagavad-gitā and some 1631 ( it is like a razor’s edge), purāṇas that actions done after words m., mukti, kaivalya, surrendering the fruits to God Dihsreyasa, apasarga, amrta, do not bind & man but lead nirvana held to be synonyms to M. 967 ; is in a way oppo- | by Amarakośa and discussion sed to first three goals, which about the occurrence of these become the preparation for it in Upadiṣada, Gitā and other 151! ; is secured by real works 1414–15, 1652; concep knowledge and not by merely tions about mokṣe differ in giving up wealth 1369; Kumā different darśanas and even in rila asserts that the Upaniṣad | vedānta, 1631 exhortations to know the Monks : Buddhist M. were not Atman are merely arthavādas to possess property, yet they 1216 ; Manusmrti on niḥśre- had a craving for wealth and yasa ( i. e. Moksa ) being due to supposed that by means of ātmavidyž 1459 ; Manu conde- certain mantras Kubera ( lord mops thinking about Moksa be- of wealth ) would confer on fore discharging one’s debts them everlasting riches 1115 ; (duties ) 1511 ; merely posse- Buddhist M. believed that by esing signs of asceticism, viz, mantras they would’ngake some ochre-cologred clothes, shaving of the Hindu Gods. their ser head eto, do not lead to M. 1369; pants, they would be surround P. M. S., Sabara and Prabhā- ed by heavenly damsels and kara do not deal with topic of they would acquire proficiency M. 1215 ; some 8mptis like the in sāstrag wilhout study etor Bphad-Yogiyājlavalkya pro

.. 1 vide that the mere knowledge Montagu’s characterization of of the Self is a sign of indolence Indian Gort. and about British

182

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policy 1660-61.

cares, the Kailas temple at Month (or months acc. to con- Ellora and Konārka in Orissa

text): ( vide Intersalary M., ksaya M., Malamāsa); Caitra, Moon, though it presents the same Vaiśākba and other M. came face to the earth has other side to be identifed with ancient also, aco. to Nyāyamasjari 470; Madha, Mādhava etc. 668; called mõs in æg., 495 ; legend Cāndra M, 657; ended with of his marrying 27 daughters Full Moon in ancient times (nakṣatras ) of Prajāpati, his 659, 668, 669, four kinds of fondness for Rohiṇī and there. 657, 666; Greek names of ? fore suffering from Rājayaks months used in a few inscrip- man 507; reference to M. As tions in India 668; intercalary becowivg free from the mouth month 646; M, in which the of Rāha in Chān. Up. 569; year began in ancient and waxing M, held auspicious by medieval times was different i Greeks and Indians 532n; at different times and in when powerful astrologically different parts 82, 658; nāk. 587-588. patra m. not required in Moraes, Mr. Frank, en of biogra. Dharmaśāstra but in Jyotiṣa phy of Pandit Nehru, 1172n. 666; names of twelve M. are Moral code, highest importanoe very ancient 667-668; names attached to a brief moral code of M, derived froun Nakṣatras (of shimsā, satya etc.) by all occur in Brāhmaṇa literature Dharmaśāstra works that enjoi. 667; names of, in South India Ded men of all varṇas and 671; M. of different lengths castes to observe them 1637. for different purposes in Artha Moret, Alexander, op Nile and fāstra 490, 658; of two kinds Egyptian civilisation’ 566n. pūrpimānta or amānta 68; Morgan, E, P, edited. This I be one human M. held to believe’ (1953), 1470n, 1710n. equal to ahoratra of pitys 656n; Morgan, Prof. K. W., & of The Pāṇini and Vārtika-kāra appear path of the Buddha’ 9481, to speak about a month ending 1003. on Fall Moon 68, 667; subjeot Morley, Lord, views of, on intro of, most complicated 662 ; | ducing democracy in India fu Idha, nija or prākrta M. as 1 1660. opposed to adhikamisa 664; Morning, the first fifth part of a word for Mi is mās or māsa day, equal to about three 495.

ghafikūs 81. Monuments, of India; the most Moslem kings, examples of the

remarkable ancient monuments intolerance of, (like Emperors are the stūpa of Sanchi, the Jehangir and Aurangzeb) paintings in Ajanta and Bagh 1019,Index

133

Motor ecoidents, incidence of, in 1 appropriate madras ( Anger

Bombay city 1678n.

and band poses) are to be Moodi Sadbo, &c of Concentra employed in worship, in japa,

tion’ 1394.

in meditation and in all rites Mountains ( vide Himayat ); Rg. performed for securing some

Feda mentions mountains in desired object 1124 ; fine eu the plural ( of parvata ‘) 1537 ; logy of, in Viṣṇudharmottara sepen M. of Bharatayarṣa call- 1129; eight M, in the wor ed Kalaparvatas acc. to Viṣṇu, ship of Vispa mentioned by Brahma, Brahmānda 430, 1625 Brahma and Nāradīga parām and n; myth of wings of M. pas, 11370 ; M. in Hindu and

cut off by Indra 763-764. Buddhist Tantras were proben Mṛochakatika, 46, 186.

bly based on those in Nātya Mrgāra a novāka 786.

1129; largest number of M. Mṛtyuśjaya, mantra is ‘Tryam. in dancing are contained in

baka Mantra’(Rg. V11.59, 12), io Viṣnadharmottara-puriṇa, 792, 814; also called Mpta- 1128-29; Mudrās and Nyasa saijirani, prescribed for puri- held to be non-vedic by later fying the mind 1100.

works like Dharmasindhu in Mrtyosūkta 7580.

Mahārāṣtra at least 1131 ; Mrtyuyoya (Inauspicious conjan- Madranighanta : Dames and defi

ction) defined 707.

nes nine Judrās ( āpāhabl and Mudrā, 1123-1131; a character. others ) that may be employed

istic item in Tantrik worship in the worship of any god, 1123; derivation of the word then enumerates 19 M. appro M. differs in different works priate to Viṣṇu worship, ten 1129-24; has several mean- appropriate to Śiva worship, ings in Tantraßāstran 1057, seven to Ganese worship, one 1081, 1123; means the Sakti to the Sun (called Padma land ( woman) associated with a Madrās of Sakti, agni, Tripurā sādhaka in Sākta worship 1084, and other deities, 1125 and n; 1123; means also a posture Bāradātilaka names and defines in Yogio practices in which the only nine Mudras, while Viąga whole body plays a part and Sarhitā states that Mudrās the symbolic or mystic inter- are numberless bat names and twining of fingers and hands defines about thirty and Jaya as part of worship 1124

khyagambitā has about 68 Mud Mudrag : ( vide ander Jains, parā rās 1125-27; some Dharma

ṇas, Viśṇadharmottara, Yoga ): Sastra works from 13th century great divergence among Tant- onwards dilate at some length ras, Porānas and Yoga works

on Mudras, such as Hemādri, on the admber, names and Smșticandrika 1130-31 ; Some definitions of M, 1125-1131 ;) Purinaslike Brūhma, Nāradiyah

184

History of Dharmusūstra

[ Vol. V

· Kalika, Viṣṇu-dbaridottara }

describe many mudris 1127

28; Tantrika works provide that Mudrās should be practi sed secretly under corer of a garment and not in presence of inany people 11:23-26 ; Yoya works describe various Mudras, er. Hathayogapradipikā desc ribes ten, Gheraplasamhita 25, Śivasambitā ten as the best

Mudrālakṣaṇa, a work on Mudrās ; appropriate to Viṣṇu aud other

yods 11:3n, 1128. Mudrānighantu ( glossary of

Mudra names) 11!4-3), 1129n, (vide ander Lalitojmākhyāna)!

Judrāvidhi, a Jain work, lists!

1lt Judrās. Mudrāvicāra, a Jain work, lists

73 Yudrās. Jyhūrta : ( vide under U’pa. i

Dayana, marriage, week dny): 537 ff; called Brāhma 538, 539 ; called Jaya 539; called Kutapa 540; called Maitra 539; called Yeṣtiha in Kauși taki Up. 538 ; concurrence of four elements, viz. tithi, nakṣa tra, Karaṇa and M. required for success in a rite or act 604, 616; Coronation of the king, m. for 616; derivation of the word 537n; difference in the i longth of a M. of day and of night according to the seasons 538, 541 ; Pyual to two nādis or gbaṭis 68t; fifteen M, in *tbe day and also in the night

in the Sat. Br. and other abcient works 637-8, 684 ; 1

for religious rites 604f; for sccular watters such as par chase of merchandise, animals, for oil bath 626; known by the names of the deities presiding over M, 540; Literature on, is extensive 556-558; loud decla ration by brābmapas enough in case of urgency 604 ; meanings of 537, 513; meaning ’lime fit for performance of auspicious acts’ 543; names of, set out in Brhadyoynvālrā ( pot in Bṭbat saiahitā ) 540 ; names of fifteen m. by day and of night acc, to Vāyupurāṇa 540 ; names of m. differed in the Brālma ṇas and Smrtis 538; names of 1, acc. to Itharvaṇa jyotiṣa and Muhūrtadarśana 539; names of the deities, presiding over the 30 22 of day and night 541; new garments, M for wearing for first time 626; no need to consider auspi ciousness of days, of Jupiter and Venus in times of distress 604; M. ( word) occurs twice in Ṛgreda 537; the Mahūrta muktavali provides for an auspicious time for thieving 508 ; performance of auspicious rite in the month of Jyeṣtha for the eldest boy or girl pot allowed 607; position of Jupi. ter to be considered for, 608; Purity of mind superior to all m. acc. to Matsya, Varāhami hira, Ratoamālā 627; rales (general) aboat auspicious conditions for all undertakings 605; seven auspicious M. out of 16 M. of the day 539;

Indesc

135

simple role in Afv. gr. for M. | Mukti (vide onder Mokṣa); in Upanayapa, caula, marriage Kulāraava-tantra states that 536, 609-10; stages in the M. does not result from study Daming of mahārtas, three, 540; of Sastras or Vede, bat only understanding of M. in the from correct koowledge impar sense of auspicious time requi- ted by a guru and that two res some koowledge of planets, words viz. ’this is mine’ and nakṣatras, rāßig, bhāvas (places nothing is mine’ respectively in horoscope ), 543ff; what lead to bondage or liberation should be done on the 15 m, of and then imports Kaula doct the day acc. to Atharvaṇa- rines 1083; four kinds of, iyotiṣa 541,

Damed and explained 16311. Mohūrta-ointāmaṇi : 1890, 533n, Muktikā Upaniṣad 1584.

5440, 556-57, 559-60, 585, Mūla, Nakṣatra called Vicrtau, in 589, 607n, 608n, 609, 611n, Tai. 8. 500. 614, 616-17, 619-20, 6210, Malakarma, meaning of 1079-80. 622,624; com. Pigūṣadhārā on, ( Mundaka Upaniṣad : 478 ( names 6441, 556, 6080, 6161, 618n, six angas of Veda ), 917 (on 6221-4, 710n.

parā and aparā vidya ), 921 Mubūrtadarśana, also called (passages of, borrowed in

Vidyāmadhaviyan 539, 556, Puranas), 948, 96%, 1055n, 623, 666n. 705.

1086 ( q. by Tantra works ), Muhūrtadipaka of Nāgadeva, 1360, 1387-89, 1416, 1430,

1448 ( on dhyāna ), 1471 Muhurta-gapapati of Ganapati 1507, 1512, 1538 ( verse dva

Raval 556.

suparnā’ which oocars also in Mabörtakalpadruma of Vitthala Rg. I. 164.20 and $v. Up. IV.

(times and places for dikṣa ) 6 ) 1546n, 15529, 1563, 1566, 556, 1117,

1685n, 1604, 1607; 1625 (illu Mahartamālā by Raghunatha stration of rivers fowing into

557, 7010 ( list of words that the ocean). stand for numerals from one Moni: (in the Bgveda) Manis to 49 ).

called Vātaraśana were said Mabūrtamārtaṇḍa of Nārāyana to have been befriended by

557, 614, 616, 622, 6660 ; sub- Indra 1386.

jects dealt with in 357-8. 626. Munitz, Milton K., & of ‘Theories Mubirtamuktāvali 557.

of the Universe’ (omits Indian Mubūrtatattva of Ganesa, 566. I material ) 1486n. Mukerji, D. N. 6510 (on krta Munshi, K, M., Jubilee volume

years in Inscriptions ). ! presented to, 782n. Mukerji R. C. a. of Ancient Morārimisra, founder of a third

Indian fasts and feasts’ 60, school of Mimāthsa (between 128, 149, 173, 206, 235,

1150-1320 A. D. ), 1199,

136

[Vol. t

Marzban M, M., a. of Parsis in, Nāgapañcami, 124-137; how

Iudia. 264.

observed in the Deccan 125 ; Mus, Paul a. of Barabudor’ observed in different ways in

(Jaya ) 1657.

all parts of India 124; on 5th Musis, works on Indian, 10:1-57. ! of Srāvana bright half 124;. on Mysticism 1163; Dean Inye io 5th of Srāvaya dark half in

Christain mysticisin’ cites (in Saurāṣtra 125; pañcamī mixed Appendix) 26 definitions of i with 6th to be preferred 136 ; the worj 1 4631 ; definition of, : procedure of worship of images by J. 11. Leuba, 146311; Prof. R. of vāgas 134-125 ; some hold C. Zaehner defines it is reali- that it is one of 3} most auspi. zation of unity’ in ‘Mysti cious days in the year instead cism, Sacred and profane’ of Akṣayya-tytīyā 134. (1957), 1463.

Nagarakbanda 227, 229, 693. Nābliānediṣtha, SOD of Janu, Vāgas-eight named in Bhavi.

story of, 6910.

ṣyottars, but twelve in some Vabunessar ( 7 tr B. C.), dated Purāṇas, one of whom to be

observations continuously rrco- worshipped in each month rden in Mesopotamia prow’ 1240; figure in the dabābbārata reign cf, 311.

126 ; legend about Kadrū, Nacikelas, story of, in Kathopa mother of 2. 1240; Puranas

niṣad and nuśāsana-parra full of stories about 127 ; when 915, 1535; story of, in Tri. and how worship of N. arose in Br., slightly different from India is & difficult problem

that in Kathopanipad 1535. 126. Nādi, equal tu bali muhurta 684; Nāgojibhatta, com. of Saptasati

several meanings of, 684n; 1 · 154n, 1550 ; a. of com. OD word occurs in Rgveda 684. Yoyasūtra in Flaridas 8. Series. Nādīs are ten in human body, Nabuṣa, made approaches to Saci three main ones being ‘Ida’ and became an ajagara 1980. (op left sjde), Pingala ( on Naiṣkarmyasiddhi (ed. by Col. right side) and Suṣum nā Jacob) 11750; & work of ( middle of spinal chord ) and Sureśvara 1174, 1216n; com. this is based on Upaniṣad Candrikā on, 1216n; states passages 1063n, 1430.

that Jaimini composed a Sāri. Nadis rivers ); are so called rakasūtra, the first two sutras

only when they are 1008 of wbich were the same as those dhanus in length 431; are of V. 8, 1174-75. deemed to be impore (raja. Naivedya, derivation of the word svala) when the son is in the 35n. middle of Cancer and Lion Nakṣatras (vide astrology, king, signs and become unfit for Nakṣatra-snāna, Pusyasnina ); bath 431.

1 All men are concerned with six

Inuoc

137

and the king with nine, 029; 2. are 37 or 28 ( when Abhijit is added ) 589, 497 ; Arganeats against the theories of Biot, Weber and others that Indian’ system of a. was borrowed from the Chinese, Babylonians or Arahs 71, 506-510; auspi- cious a. for marriage, acc. to Baud. Gg. Sātra 497n, 523; characteristics of persons born, on each of the 27 1. ace to Brhajjātaka 559-360; classi-, fied as puṇya ( beneficent) and’ pāpa and male and female in Tai. Br., Upanipads and Br. S. 5245, 559: complete lists of D. in Tai. S., Tai. Br., Kathaka Sanh, Hait. Sat, and Atharra. reda 498; countries gorerned by . acc. to Br. 8. 14th chap. 14, 530; deemed parts (or limbs) of Time looked apod! As a Parıṣa 560-61; different 1. associated with eight kinds! of dvādasīs 119; different n. 1 were called male in different! ages 525n; divided into three į classes viz, auspicious, ipaaspi. cions and Deatral 5440; enu merated from Kr̥ttikā to Bhara ni in Vedic literature, Vedānga jyotiṣa and Yāj. 498; enume rated from dérins to Revati in works from 3rd or 4th century A. D. and in modern times 498; European equivalents of p. in Colebrooke, Bargess and Dikshit 498; fit for Agnya. dhana, acc. to Śst. Br. 566; 1 n. from Bftlikā to Viśakbā are called Deva N. and from Anu ridha to Bharaṇī, Yama 1.,

505, 534; held to be temples in which gods reside 545-46; home to 272, from Afrini 336; information and legends about D in Vedic texts 507; Isti to 38 L. from Kritika to Bharapi 503; list of n. in Tedic Sat bits with name of deities, gender, number of stars in each 501-504; Māgha and Mūla among 2 to be avoided by husband for sesaal inter corrse, 544n; Nakṣetresti in Tai, Br. (IIL, 1) dealt with, 505; names of Ding their seque ne deities fired from before the Tai. . 509; Dames of, are mostly significant 509; 1. to be aroided in auspicious rites and particularly in marriage 615; only a few 2. mentioned in Old Testament and by ancient Greek writers like Homer and Hesiod 506; notes on 2. from Atharvana-nakṣat rakalpa and other works 499 500; pāpazakzatras m. by Kausikasātra 535; ploughing on Antrādhā 1. mentioned in Tai. Br. 524; prejudice against star-gazers and astrologers in Vedic times 526–7; presiding deities of n. in Bp. 8, Athar vaṇa-pakṣatrakalpa and Viṣṇu. dharmottara differ slightly among themselves 4991; prime importance of in the basic Vedic rite of conseorating sacred fires 506; provinces of India governed by nine groups of . 860; Paron vakyā and Yajya verses for each Nakṣatra iz Nakgatresti 505; Rgveda er

138

[ Vol. V

ing 798.des famosi addi.

pressly danes Aghā, Arjunin nina thrice with oertain addi and Tiṣga among n. and in a tions becomes famous like a reiled way probably Migaśiras, king 798 ; ceremonial bath Punarvasa, Pusya, Satabhisak and worship of nakṣatras and and Rerati 497-98, 523; rule their presiding deities, the that whatever pakṣatra or tithi mantras employed 792; A. has a certain deity as ruler,! meant for all 798; sabatances the sleeping, turning from one to be added to water for each side to another and awakening ’ n. and henefits therefrom 793. takes place on that maksatra Nakṣatravidyā, p. in Chandogya and tithi 111; secret name Up. 526. derived from pakpatra of birth Nokta an alternative to rigidly to be used by sacrificer 505 ; observed Ekadasi and is superi serious discussivas about n. in or to Yaoita 101 ; rules for many works 495; seven class- observing nakta 101-102 ; es of a. as dhruva, mdu etc. views as to exact time called 215-216; special names of nakta 102. 4th, 10th, 16th, 20th and Naktarrata, is independent of and 23rd pakṣatra from that the alternative to fast 103. of birth 329-30; substances Nakula ia Kūrmapurana stands governed by each of 27 n.,! for Lakula ( which see ). 560 ; Srātī D., marriage on,’ Nalada flowers, for decking the led to love amody sponses 524:; corpse of an āhitūgni 7310. synonyms of, in Rajamārtauda Nāmadhega ( vide Syena ): is the 560; three senses of the word 4th class of Vedic texts bear i nakṣatra’ 495–6; two deri- ing on dharma 1244-45 ; era vations of the word nakṣatra, mples of names of Vedic rites 510 ; what actions are bene- such as Udbhid, Citri, Bala ficial op different classes of n. bhid, Abhijit, Viśvajit, 1245. 510 ; what a. are said to be Namakarana ( naming & cbild ), Ogra 275 ; when . are said rules about proper times for to be affected 531 ; why Vedic 605. list of n, starts from Kṛttikā Napaghat cave Inscription of and why from Aśvinī in classic about 200 B. C, 131. cal literature is explicable on Nandard of Nandi ) poripa ; is astronomical grounds only part of Skanda, acc. to Nitya. 507-8; word nakṣatra is app- carspradipa 880n; note on lied to the sun also in the 890-91 ; one of the expliest Agreda 516 ; word nakṣatra Upaparāpas composed in 8th occurs frequently in the ægve- or 9th century A. D. 891.

da and other Samhitās 495. Nandā, sub-division of tithis Nakṣatrasnāna 793-793; Brāh- 1800, 327.

mana who undergoes Puṣyas. | Nandipurāṇa (vide Nander

Indes

139

porāna ).

Narain Prof. A. K., w of ‘Indo Nārada, a Devarsi in Gita and Greeks’: 827, 829 ( on difficult

one of the sons of Brahmā in | passages of Yagapuriṇa ), 963 Purāṇas 1581-82.

(on Besnagara column Insori Names, great in the reform of ption ).

Hindu society and relegion in Naraka (Hell); Medhātithi modern times, 1699-1700. states that n. means extreme Nanjio Bunyiu, a. of catalogue | pain or suffering 1214 ; seven,

of Tripitaka 1040.

acc. to V, S., Sarkarācārya, Nārada, the of a work on Jyotiṣa Viṣpaparāna, Yogabhāṣya 825,

97, 99, 592, 6220, 790n, 1529;twenty one aco. to Mani, Nārada-sathitā 1950, 1971, Yāj., Viṣou Dh. 8. 825, 13141,

199n, 656.

Narakaoaturdasi 197; also called Nārada, brought doctrine of Bhūtacaturdaśi 198.

bhakti from Śretadvipa 963. Narakasura, killed by Krṣpa and Nārada, an author on music in lights lighted with foar wicka

Brahmānda-purāṇa and as the in memory of 197. propounder of Gandharva acc, Narasınha (or NȚsitha) Purāṇa, to Nātyaśāstra 896.

35, 149, 691, 754, 915, 922, Nārada-bhaktisātra 956, 960, 926, 971, 974, 978-982, 1024,

1096n, 1455, 1649; A parārka Nārada Pāścarātra 956.

quotes it 9 times and only Nārada Tantra-describes mudias about 30 verses, half of which

appropriate to Viṣṇu worship deal with Sapnyasa; composed

sach as Saṅkha, Cakra 1125n. solely for the glorification of Nāradiya Purāṇa : ( vide Bphan Narasimha identified with

Nāradiya), 41,70,721-730, 79- Nārāyana 978; chap. 36 enu 810, 88, 95, 98–9, 101, 104-5 merate eleven avatāras (in 113n, 114-5, 1170, 119, 138, clading Buddha and Balarāns) 5299, 604, 681, 691,708, 8570, and chap. 37-54 narrate 920, 927, 10969, 110% ( for stories of all avatāras except kava0d-mantra ) 11270 (on Buddha; Hatra (Prof.) bases modrās ), 15760 ( doctrine of bis remarks upon several msa, Karma ; note on 892-93; besides the only printed edi. (oompiled between 700-1000 tion pub. by Gopal Narayan & A. D.)

Co. (in 1911) 878-880; Hazra Nāradasmrti 1266, 1266, 1333 concedes that N. was revised

( apostate from Sannyāsa be. several times, that Hemādri comes a slave of the king ), bad a more extensive N, before

1582, 1597.

him 881; Hazra holds that Narabari, Dr. A. G., on an account present N, is to be placed bet

and date of Prārabdha-dhvāuta ween 400-500 A, D. 899; sana bfti 1601.

listening to stories of ten avan

140

History of Dharmaścīstra

tāras (excluding Buddha) | Social Reform’ 1636n, 1700. takes the devotee to Viṣgu Nātpaśāstra ( of Bharata ), 896n, 879; Matsya states that N. 10370, 1129u( mentions Garuḍa containet 18000 verses, vbile which is a modrā in Mudra printed N contains only about nighanıtu), 1129, 1630. 3400 verses, hence the latter Natyaveda, Vararuci as proficient is only a substilote 880; pre- in 900n. sent N. may be assigned to 9th Nautical almanac 676, 682, 711. century A. D. 892; note op, Navagrahasanti (vide Ayuta 891-92; op usefulness of homa, Grabayajūa, Lakṣahoma images of gods 973n, 1121n; and Koṭiboma, sacrifice, pla Tulasi story in N. indicates Dets) : 749-756; all religious lateness 882; whole Purāṇa is rites to be performed after N. suspect and no certain conclu- 749; becomes elaborate in sion about its date can be Bbaviṣgott ara and medieval drawn 882,

works 753 ; colours and presi Nārāyana, com. of Air, Gr. S. diug deities of Navagrahas

802n,

731; mantras for the nine Nārayana, etymologies of the grahas from Yāj., Matsya, and

word in dlanu, Sāutiparva and, Vaikhānasa-Swartasutra and

some Purāṇas 1516 and n. Bibad-yoga sātrā slightly differ Nārāyaṇī, name applied to Deri 730-51, 755n, 919; model of

176n.

all Śanti hoinas in all medieval Nārāyapiya (a section of śānti- digests 749; procedure of, in

parva ): deals with Krṣna wor Yaj. and Matsya 750-75% ; ship 953, 957, 1363 ; difference procedure different for each

between N. and Gitā 961-962. graba in Madanaratna 765; Nārāyaṇopaniṣad 1015.

purposes for which N. was to Nāsadiya-sūkta 1490-91:a unique be performed 749; supposi hymn; Satapatha Br, on it tion that each of nine grahas 1490n, some passages are still i has a separate golra and coun obscure 1490; translated and try of birth 753; three kinds explained 1491 ; translations of, viz. Ayatahoma, Laksahoma and remarks by Western Scho! and Koçibona acc. to Matsya lars 1491.

749; perses of Matsyaparāṇa Nāstika, is prinarily one, acc. to

describing how the figures of Kumārila, who does not believe nine grahas were to be drawn in the existence of the indivi- ; or peinted 753; Yāj. does not dual soul 1206n; the Kāśikā even refer to Ayutahoma and on Pāṇ. IV. 4. 60 holds that it the two others 753n. means one who does not believe Navagrahayāga ( vide Grabapūj&) in the Hereafter 1206n.

1 296-7. Natarajad, 8., a of ‘A century of | Navānna-bhakṣaṇa (partaking of

Indaco

141

grains from fresh crops ) i 571n ( criticized ), 582n, 597, 330-1.

631n, 650n, 676n, 6990, 700n, Navarātra, twice, in Caitra and 741n.

Aśvina 179, 186 ( vide under New Indian Antiquary ( a jour Durgāpūjā).

nal), 1408n, 1601. Navarātrapradipa of Vinayaka Newton, laws of motion expound

alias Nanda-pandita 155-156. ed by, are now held to be Nawrath, E. A., &, of ‘Immortal approximations, 1503n.

India’ (Bombay, 1956). Nigada, examples of 1222; is Nayaviveka of Bhuvedeva or ’ Yajus, but is loadly uttered,

Bhavanātha, a work of Prābhā- 1 while Yajus is recited in a low Kara school, 1189; referred to voice 1097, 1222. by Smrti-candrikā, Viramitro Nighaptu 10, 35-361, 855, 1044, dayon Vyavabāra and Vya- 1600n.

vahāramayukha, 1192, 1233. Night, no bath or making gifts Nebuchadnezzar, king of Baby- or érāddha at A, except on ex

lon, 595 ; ordered Chaldeans pressly stated occasions 79, to find out the dream he had 244 ; Rgveda X, 127 is hymn forgotten and to interpret it

to n. employed as Bānti 730. 781.

Vihśreyasa, meaning of, 1037n, Nehru Pandit, Prime minister, 1515n; occurs in Papini V. 4.

tribute to ancient Brāhmaṇa 77 and Kauṣ. Up, 1468n; sta ideal 1640; to old teaching of ted to be goal of the study of Dharma, 1664; about Gandhiji’s Nyāya and Vaiseșika Sūtras ideas on self-restraint 1670 (on 1468 ; Mahābhāṣya explains it necessity of a worth while 15151. ideal); 1678-79, speeches of, Nīlakantha, com. of, on Mahā collected by Sriman Narayan bhārata 15700. for the A. I. C. C. (1956) on Nilamataparāṇa 200. socialistic pattern 1680-81; ad Nilapatadarsana, work of Tantrik mits that adequate incentives Vajrayana Buddhist sect, in must be offered 1683; Criti which the three jewels are cizes Gandhiji’s attitude to sex Kāma, courtezan and wine, and praise of poverty and asce ‘pbile the three jewels of devo tio life 1619; Autobiograpby ont Buddhists are Buddha,

by, 1689, 1708n (on Politics ). Dharma and Sangha 1073. Nepal, gambling in, on large Nimeṣa, time required for pro

scale on Balipratipadā, 203. nouncing a short syllable 476. Neugebauer Prof. Otto; le of Nimitta ( see onder ‘utpata ‘);

Exact Sciences in Antiquity’ auspicious nimittas very few as and several papers ; 481, 483, compared with inauspicious 4902, 5140, 01718, 520n, 021, ones 744; distinguished from 642 (oriticized ), 519n, 566n, atpata 743; long lists of in

149

[ Vol. V

auspicious nimittas 743-744; 1 tation and Yaska ); 984, 985 meaning of, 743: Manu ment- (two interpretations of several ions n. and atpāta in same Rgveda Mantras ), 987, 991 verse 743. .

(discussion whether Vedic Nimitta, & work attribated to Mantras have meanings ),

Digambara Jain Bhadrababu 1033n, 1014 ( explains æg. 743n, 805n; contents of, 805n; I. 164. 11), 1097 later than Varābamihira and 1102, 1156n, 1181, 1203, not concerned with Dharma- 1237, 1238n, 1240p, 12560, sastra and does not dilate on i 1275-76 (PMS agrees with Śāntis, 805n.

many conclusions of N ), 13640, Nirājana, a śānti 335, 759, 783 ; 14600, 1536u, 1540n, 1578

of horses and elephants 181; 1 79 ( on Vaiśvādara ), 1587n, of king and soldiers 193; on 1633 ( word jāti occurs ), 1664 the king’s march for invasion (story of Devāpi and Santano ), 187 ; procedure of and mantras | Nirvāṇa 1008n, 1022 ; not clearly in 193.

defined by Buddha 941; really Miravasita, meaning of 926n. indescribable jast as brahman Nirayana, meaning of 712.

is described as ‘Deti’ 1008n; Nirgrantha, naked Jain monk Saundarananda on, 940n-41;

978n,

N. as synonym of Moksa does Sirnayāmṛta, 69n-710, S90, 93, i Dut occur in principal Upa

100n, 101, 134, 146, 154n. niṣads, but in Giti, 1615. 195n, 1960, 230, 663

Niṣāda 554n, 1396; could offer Nirṇayasindhu ( written in 1612 an iṣti to Rudra, with a Vedic

A. D. ), 31-33n, 410-43, 47n- mantra though he did not 50n, 51-53n, 54, 6 in, 62n, 70- beloog to any of higher varpas 710, 72n, 730, 75, 81-86, 88, 1642. 90-2, 96n, 97n, 104, 109, 112, Niṣādasthapati, meaning of, 1996. 113, 115, 119, 121n, 1230, 127, | Niṣedha : vide Pratiședha 133–34, 142n, 144-45n; 116n, Niṣpannayogāvali of Abbayökarar

151n, 153n-40, 1570, 1610-20, gopta, Buddhist Tantrik work,

· 169, 171, 173, 178n, 179, 180, 1050, 1133, 1143.

182-40, 188-90, 195, 1960- | Nistyā, called Svāti in other texts 199n, 201n, 2030-5n, 2071-8n, 500. 2180-90, 221, 2230, 228, | Nitimayūkba 923. 240-1, 2439-4; 2460-70, 6078- Nityā is Śakti, that is non-difto 8n, 610n, 612n, 613-4, 626, rent from Śiva 1091n. 633n, 660, 6640-5n, 672-74, Nityācārapaddhati of Vidyakura 710n, 762, 7650-60, 773, 788n, 924n, 1110n. 925, 936n, 1106, 1117 ( times Nityācāra-pradipa of Narasimha

for dikṣā ), 1289, 1307, 1332. Vajapeyin; enumerates 18 Nirokta, (vide. Vedic interpre.! Puranas and refers to NaraIndece

143

nisbha P., 8800.

Noushirwan, Sessanian king Nityanuvāda, explained and illu- (531-579 A. D.); dream of,

strated 1250 ; the word ocours interpreted by Bazormihir

frequently in Jaimini 1250. (probably Varābamihira) 781. Nitgāṣodaśikārnava (part of Nopa ( word ) represents number

Vāmakesvara Tantra ): 1050n, 16, 703n. 1058n, 1091, 1136 ; names 64 Nṭsimhācārya 228n. tantras including eight Yāmalas į Nṛsimha-purāṇa, vide Narasimha. 1050 ; names and defines Number, 18 prominent in Maba Trik hapdā and other madrās i bhārata 842. 1126-27.

Numerals, Indian ( Fide decimal Nityotsava ( a Tantrik work of system and place value systems):

Umānandanātha, pupil of their antiquity and method of Bhāsarā gandanātba ): praises writing them 697-704; Arya. his guru hyperbolically 1071 ; 1 bhata mentions ten orders of 1117 ( on dikṣā ), 1136 ( on a from one to vsnda, each ten Yantras ).

times of the the preceding from Niyamas : are called tapas by place ( sthāna) to place 698;

Ap. Dh. S. and Amarakośa Aryabhata’s method of giving 29; five named by Yogasūtra numerical values to letters from 291, 1421n, but Yuklidipikā k to m 704; denoted by com differs; many engmerated by plete words suggesting numbers Vāyu-purāṇa 29n; ten Niya- 701 ; eighteen orders of non mas-m. by Yāj. 29n; N. of Y, S bers from one to parārdha, II. 32 are of a positive chara mentioned by Vāya and Viṣṇa oter ( viz. be pure, be conten- Purāpas and Lilāvati 698; ted eto.), 1422.

from one to ten, hundred, thou Nigana-vidhis, are classified into sand and ten thousand, seperal

three, viz. those concerned with times occur in Kg. 697; Greeks pratinidhis, with pratipatti and appear to have had zo single those concerned with matters word for million 698; larger other than these two, with illas- numbers are sometimes, men. trations 1231-32; taking food tioned in the Rgveds before facing the east is an example smaller numbers 697; list of of & n. not concerned with pra- the word for 18 orders of n,

tinidbi nor pratipatti 1232. 699; list of Sanskrit words Niyoga, practioe of, allowed as soggesting numbers from one

well as condemned by the ex- onwards 702-703 ; method of tant Manusmrti 1266; Ṛg X. using & group of words for the 40. 2 refers to it and Gautama place of units, tans eto. acc. to and others and even Yāj. states *sokānām vāgato gatih ‘704; the procedure and conditions Dames for astronomical pom of it, 1268 and A. ,

bers of years settled in times of

144

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Vedic Samhitas at least 1000 Gayatri on one’s limbs 1122 ; years B. C. 697-8; names of n, of letters of alphabet from Vedic meires such as Aști, is’ to ‘kṣa’, aco. to Mahānir Atyaṣṭi suggest numerals 16, vāṇa, Sāradā. and Rāghava 17 etc, 703u; Pāpini mentions bbatta on several limbs 1122; pankti(ten), vinsati ap to navati several varieties of n, described and sata 698; several methods in tantra works and Purāṇas of writing D., 701-702; Tai. 1120-21; several works, some 8. mention, bricks from one, tantras and Purāṇas also, dilate one hundred, thousand, ayuta, upon n. 1120; sixteed verses niyuta, prayuta, arbuda, ngar- of Purasasūkta for a. on several buda, samudra, madhya, anta limbs in Viṣṇu worship 1123; and parārdba 697-698; Varāha- N. was taken over from Tantra mihira employs words suygest works in the Purāṇas and ing numerals eren in the place medieval Dharmaśāstra works value systein 701, 703.

for the rites of orthodox people Nyāsa (mystical sanctification of

some centuries before Yoga several parts or limbs of tbe

vājāavalkya and Aparārka body with Vedic, Tantrik or 1122,’ other mantras ); (vide under | Ngāya ( system of logic); for anganyāss, baisanyāsa, man

its necessity in the interpretar tranfāsa, mātrkāngāsa, praṇa

tion of the Veda, Kumarila vanyāsa ); $7, 168, 1120

relies on Manu 1261. 1123; N. is an important iten i Nyiya, a source of Dharma in the Tantrik ritual 1120; N. 1152; also means the adbi. compared by Woodroffe with karanas of Jaimini, expounding the Christian method of making

the points of Dharma 11550. the sign of the cross 1123 ; er. | Nyāya-kusam āfjali of Udayana pressly prorided by Devi. 1624, bhagavata as part of Sandhya Nyāyamaijari of Jayaptabhatta worship 1121; in modern 469-470. times some orthodox people Nyāyaparisuddhi of Veikata perform two kinds of 2. viz, i nātha 1158. Antarmātrkā and Babirmātikā, Nyāyaratpakara ( of Pārtha 1122 ; is avaidika and sbould sārathi-wiśra ) & com, on not be performed acc. to Slokavārtika ; 1159, 1179n, Dharmasindhu and Sarbskāra. 1183n, 1188, 12050, 1207, ratnamālā, 112in; of different 1910 ( creation and dissolution names of Viṣṇu, viz. Govinda, of world is arthavida ), 1213 Trivikrama etc. on fingers of (on four possible views on right hand, the palm etc. 1121- prāmānya and aprāmānya of 23 ; 1. of sereral portions of cognitions ), 1216, 12250, Gayatri, of single letters of 1376n, 1600.

Inder

146

Nyāyaratnamāla : 1321n( divides l ascetios and saints of India’

all texts into Upadesa aud 1427.

Atidela ), 13240.

Oppenheim A, Leo, a. of Inter Nyayasudhā or Rāṇaka of some pretation of dreams in ancient

śvara, a com. on Tantravārtika Near East ‘810n. 1188, 1247n ( quotes a verse Oppert, G. editor of Sukraditi as from Komārila’s Byhat. sāra’ 1036. tikā ), 1397n.

Orion, work of Lokamanya Tilak, Nyiyasūtra : 469, 13240 ( defi- 498-9n, 510.

nes ūha ), 1468 ; goal of study Option-see Vikalpa. of, is nihfreyasa ( Mokṣa) Orissa Historical Research 1468.

Journal 174n. Nyāyavārtika 469n.

Osborne, Arthur, work of, on Nyāyavich, meaning of, 1153n. Raman Maharshi’ 1479n. Oceans-said in the parūyas to be Owl, hooting of, 729.

seven surrounding the dyipas Padapātha of the Øgreda 22n, 440-441, 1524; said to be 861 ( ascribed to sākalya ).

foar, 445 (ander Sāgaravrata). Padārthanirūpana, a work of O’Connor, N, J., a of ‘How Raghunātha 470.

Buddhism left India ’ 1003. Padārthānusamaya method 1317, Officials, to be maintained by 1345 ; is reverse of Kānļānu

king and their salaries 819. I samaya and is set out in P.M. Oldenberg 4940.

V. 2, 1-3. Old Testament 676-7; references Padwapāda, 2, of Vijöāna-dipikā

to astrologers, stargazers and 1674n. prognosticators of Babylon Padmapurāṇa 32, 37, 40, 42-45, 648.

56-7, 97-8, 103, 108, 112n, O Leary, De Lacy, author of 125, 135, 147, 195, 1960-97,

‘Arabic thought and its place 2010, 202, 204n-07n, 210, 225,

in world History ’ 483n. 227, 5610, 672, 751, 7700, Olmstead 646.

7791, 805, 811 ( on Upaśruti Om, & sacred syllable, the symbol like divization), 8171, 8241,

of brahma and may be called 841 (chapters identical with & bija in Tantra language, those of Matsya )856–571, 1097 ; importance of Om 862-630, 8760, 915–16, 922– borrowed from Upaniṣads by 25, 930-32, 934-5, 945-6, 948, Yogasūtra 1417; is culled 960, 964, 9660, 968, 971–72, Praṅava 10970 ; is called Tāra 9741, 976 (condemns Advaita io Tantra works, 1099n; ealogy and Mimārbsā ), 1024, 1121 of om in Yogasītra, 1413 and (op Dyāsa ), 1136, 1207 and

; identified with brakman in 1209 ( avers that Mimārsā ), Tai, Up. 1416.

is niriivara ), 1313 ( descrip Oman R. O., 4. of “The Mystics,’ tion of heaven }, 1383, 1385,

146

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1470n, 152, 1570n, 1576 ( on 1084n. doctrine of Karma ); note on, / Pallavas ( twigs with leaves) 893; thousands of yerses also called Paficabhanga : five common to Matsya and Padma, auspicious P. are those of the latter being the borrower! mpango, aśvattha, vata, plakṣa,

893 ; two recensions of 893. L and udumbara 336, 339, 759. Paingi-rahasya Brūlmapa 1360 Palli ( house lizard ); (vide

(q. by Saṅkarācārya ).

under Vasantarāja-śākana ‘); Paingya, 66

fall of p. on right side of a Paintings : famous ancient male and left side of a woman

paintings in India are those at is auspicious 792 ; Śānti on Ajanta and in Bagh caves fall or contact of p. op a 1654-55; works on Ajunta p. by liub, or on p. creeping up a Dr. Yazdani, Mukula-chandra person’s limb 792. Dey and Balasabeb Pant, chief Palmistry: certain lines on the of Aundh State 1651-5)

hand of a woman were deemed Paitamaba-siddhanta (astro to indicate death of the husband

Domical work) ; ( vide Pitā cyen in the times of Pāṇini maha-siddhanta below): proba and the Kāsikā 525. bly composed about 80 A. D. Paicubhanga-dala ( leaves of 488, 517; states that Yuga five trees): ( vide · Pallevas’ was constituted of five years above ) 336. and employed Saba 2 for its | Pañcnjanāḥ, meaning of 126. epoch, 488 and a.

Paticamakārtéod kanavidhi (a Paithinasi, a smrti 54, 72n, Śūkta work ) 1053n, 10871

( describes the sanctification of Pākayajñas (vide under ‘Yajña’): makāras with Vedic mantras ),

1233n.

Paficāóga (calendar); ( see week Pakistan, came into existence in

day, You): five important 1917 and there is now hardly

parts in P. are tithi, weekday, any Hindu or Sikh to be found

Dakṣatra, Yoga and Karana in West P. 1464n.

666 ; fourth ange of p. is Yoga Pakṣa ( fortnigbt); rites for gods 704 ; generally prepared for

and for prosperity to be per- each year 666 ; must be preper formed in bright p. and for red for every town or place pitre and magic in dark p. 385; more than 15 or 20 miles away word p. occors in Tai. Br. and from Bombay or Madras or Upanigads 670.

Calcutla where p. are at Paksati, meaning of 671.

present prepared, if acouracy Pala, a measare of corn equal to as to tithi, Dakṣatra is required

16th of prastha, 8100

713; numerous p. in use now Palaśi ( lit. eater of pala i el in ladia 611 ; necessity of p.

desh) esoteric meaning of, for all Hindus, 660; samples

SAVA

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147

of pages from a Pafcānge of faka 1878 ( 1956 A. D.) and from another 223 years earlier facing pp. 666-667; varieties of, in South India, such as Vābya and Siddhantacandra 642. Paficāgnividya : ( described in

Br. Up. VI. 2. 2ff and Cbās. V. 3. 2ff ): is an upāsanā 1548-58, 1862–3 ; is concerned with only one aspect of trans migration viz, the path of those who practise & life of sacrifices, works of public utility and alus-giving and follow Pitr

yāṇa path 1584. Pascapādikā ( of Padmapıda ) :

( severely critioizes the view that the Visayavākya of P. M. Sūtra I. 1. 1 is “aṣtavarṣam… tam-adbyāpayīta ): 1182n,

Pafcaratnas ( five jewels) are

gold, diamond, sapphire, ruby and pearl acc. to one view or are gold, silver, pearl, coral and rājāvarta sco. to another

view 319, 337. Paicarātra (vide Svetadvipa );

Bāṇa mentions Bbāgavatas and Pāicarātras separately in Hārṣacarita 955n; doctrine is only one of several bhakti schools 962; Dronaparva puts forward four furms (mūrtis ) of Supreme Person different from those in śāntiparya 956; general view of most medieval writers op Dharmaśāstra was that Pāficarātra and Pāśupata fāstras are authoritative only so far as they are not opposed

to the Veda 962; identified with Sāttvata in śāntiparva 953, 955n; is called Ekāntar dharma ‘953, 1390n; is called Sāttvatatantra 1032n; is said to be one of five lores, its pro mulgator being Bhagavat Vasudeva himself 954 ; Nārada’s Dame is concerned with Pāficarātra in Santiparva 956; peculiar doctrine of P. is that of vyūhas (forms) of the Supreme Person called Vāsudevan Saṅkarṣaṇa, Pra. dyumna and Aniruddha, each of the latter springing from the preceding, 953; P. doctrine refuted in Vedantasūtra II, 2. 42-45 acc. to Saṅkarācārya 953, 955, what is refuted being the doctrine of Saṅkarṣaṇa springing from Vāsadeva and 80 on 955; P. Samhitās m. by Rāmānuja in bhāṣya on V, 8. are Pauṣkara, Sāttvata and Parama 9570; Santiparva speaks of one, two, three or four vyūhas 962; Śāṇờilya was supposed in Suikarācārya’s times to have promulgated the Bhāgavata or Pāñcaratra Sāstra 955; several goesses about why the system is so called 954n; several Panca rālra-sazhitās.published so far are later than the Gita 956; twenty-five works on P. men tioned by Agnipurāṇa and Mabesvaratantra 956-57; Vyūbas, doctrine of, 953, 962; worship of Vāsudeva is older

than Papini 962. Papoasikha, 1373-74; composed

ill 11 ilin

148

Sastitantra 1356n; date of, 1 644 (tr. by Thibaut and Dwi. not later than first century B. vedi), 6539-4, 663n, 676, 880, C. 1356; and Janaka, king 702n, 7030. of Mithila, his pupil, acc. to Panchayats, village, starting of; Mahābhārala 1365-1371; des dangers in the present stage cribed as the foremost pupil of 1677. Asuri and known as Kapileya ! Pāmavas, though five, had the in the dabābhārata, 1365-71; same wife Draupadi 1286. described in some chapters of Pandit M. P., a. of Lights on Sāntiparra As an adrailin | Tantra'1150; criticized 1160. grafting some doctrines of later Panikkar, Sardar K. M. & of Sārkhya for explaining crea- India and China’ 1040. tion etc. 1367; dialogue bet- | Panini, 5, 10, 27, 36, 67, 68, ween P. and Janaka about 130, 130n, 185n, 203, 467, rising superior to old age and 4870, 492n, 199, 500, 510, death 1358; expounded to 516n, 525, 6+1-42, 5610, 592n, Janaka, Sāókhra, Yoga and 1 667, 670-1, 684, 7030, 708, Rājaniti, called threefold mok- 720n, 7381, 740n, 742n, 820, ṣa 1368-1369; gotra of, was

850, 926D, 962-3n, 1032, 1128 Pārāśarya and he was a bhiks

(knew Naṭasūtras of Silālin 1368; identity of P, and

and Krśāśva ), 1153 ( explains Vārṣagaṇya extremely doubt

Mimnāzhsate’), 1157-58, ful, 1374-75; literal meaning

1167 (mentions Kāśyap& to of the name 1369n; passages

shuw respect), 1168-1169, ascribed to P. are brought

1198n ( charge that Pāṇini together by Hall and Garbe

violates his own rules ), 1203 1371n; P. of the Mahābhārata

(distinguishes between the is not identical with the

author of a work and expositor Pancasikha of Saśtitantra and

or tran:witter of it), 1307n, his viers are different from

1310n, 1361n, 1368, 1378, the Sāökhya, 1370-71; differs

1388n, 1389, 1397 ( does not from official Sāókhya 1370-71;

observe his own rules ), 1439n, quotations attributed to P. are

1488n, 15240, 1546n, 1582n; mostly in prose 1373n; views

called śālātoriya by Bhimaha described as Saṅkhya in some

and other medieval writers chapters of śāntiparva bring

542; date of, 1169; hailed the peculiar Sāökhya doctrines

from Northwest India 542; in in line with the idea of Vasu

Pi’s times there were mendi. deya or highest Selt 1371.

cant ascetics (bhikṣus ) who Pascasrotas, a holy place 1365. studied the Bhikgusūtra of Pancasiddhantika of Varāba į Pārāfarya and that of Kar

mihira 2131, 479 (was manda and were called Pard karaṇa ), 511n, 5140-5, 519n, farino bhikqavah’ 1168–69,

Index

149

1368n; names of countries of teachers ending in Ananda’, and places expressly mentioned speaks of three mārgas by P. 1528n; papers on geo (paths) viz. Dakṣiṇa, Vāma, graphical details in, 1527n; Uttara, 1054-56 ; speaks teaches formation of words like of jīvanmukti and quotes Taksasila 542; was acquainted Upaniṣads 1055 ; 1084n ( well with the whole of India from known verse pītvā pitvā’ eto. the extreme northwest of India esoterically explained ), 1086. to Kalinga (Orissa ), Asmaka | Parāśara, astronomer and astro (country near Ajantā and loger 531, 5870, 593, 613, 6370 Paithan) and modern Kutch (m. by Bṛ. S.on Grahayuddha), 15280, 1614 (Sindhu as the 745, 765. name of a country ), 1633 (word Parāśara-Mādhariya. com, on jāti occurs ), 1638 (on Brāhma- Parāśarasmrti; 421, 868n, ṇaka ), 1646, 1651 ( names at 1166 (in some passages Bāda least ten predecessors and shows rāyaṇa and in some others that before him there was Vyāsa is said to be the a, of considerable secular litera- V. 8.), 1182n, 1227–28, 1288n ture).

(on Kapiñjalanyāya ), 1306D, Pāṇiniya fiksā 1096a.

1311, 13120, 1314, 1323, 1333 Parakrti or Parakriyā, meaning (on avestradhikarana ).

of, 1223n.

1 Parāśara-smrti 52, 1470, 218, Paramārtba, translated Sāṅkhya. 897 (m. by Bhaviṣyapurāṇa ),

kārikā into Chinese, 1353, 1266 and 1, 1306n ( bath, 1382n,

sandhyā etc. are different acts ), Paramarsi, defined in Vāyu and 1314, 1322 ; was to prevail in.

Brāhmānda Parāṇas ) 1390. Kaliyaga, but it allows a Paramasamhith, 9540.

brāhmaṇa to eat food at the Pāraña (vide Udyapana); in house of certain sūdras, permits

Bumecases performed by merely remarriage of widows in certain sipping water 1210; deri. ciroumstances, 1266, 1608. vation of, 120n; last rite in a Pārāfarya, a, of Bhikṣusātra, aco, vrata is P. 120; should be to Pāṇini, 1368n. done on 12th tithi in Ekadasi- Parasayas, in Vayapurāpa stand vrata, but not on 13th, 120; for Parsus i, e, ancient Persiang word P. ocours in Sakuntala that appear to be m, by Pāṇini and Raghuvathsa 120.

850n, 851. Pārānandasūtra (a Tantrik Pāraskara-grhya-sūtra 27, 126,

work): 10510 ( states that it 524, 535, 622, 740n. contains the cream of Veda | Paraīurāma, exploits of, desoribed viz. Kauladharma), 1053-56 in Mahābbārata and Puranas (philosophy and brief contents 89n, 90n; horoscope of, furni of ). 1078n (mentions Dames / shed by Nirayasindhu exa

150

Hislory of Dhurmustīsbra

[ Vol. V

mined 628–629; loss of puwer 1 brālimanns had no historio of, when he unet Rāwa aon; sense, 815, 856; holds that made Western sea recede 890 ; extant Purāṇas are Sanskriti resided on Mahendra unon utain zations of Prākrit works 845; 89n.

is wrong in identifying the Parasurama Jafauti $9-90; on Ehavișyat-parāpa in, by Āpas

3rd of Vaisakha bright half | tamba with extant Bhaviṣya 89; temples of Parasurama 90; purinn 851; Kirfel disagrees

time of celebration 89-90. with Pargiter about two separ Parasurima - Kalpasūtra 1013, rate traditions ( brābmana and

1054 (on tantra and about i ksatriya) and about Purāṇas secrecy ), 1063 ( on 36 latiyas),! being Sanskritizations of 1074n (provides that after Prākrit works 849; P. and dikșa gura to gire a name to! Kirfel take no proper notice of disciple ending in Ananda- what Vegasthenes says about Dātha ), 1077, 10810, 1101; 1 a list of 153 kings covering a commentary of Rūrarsvara on period of 6451 years, 849; 1077, 1084.

theory of P, about brāhmaṇas Parasurāmapratija 10Gn; men- haviog deliberately suppressed

Lions 26 items ju Jāgara 106n. all information about him who Parytter, F E. (vide under coinpiled and arranged the

Parīkṣit 1: 688, 831, 862n’ Veda, criticized 838-861; thinks (translation of a passage of

that Hinduism secured its Kagtılya criticized ); a. of revival and the downfall of ‘Purāṇa texts of the dynasties Buddhism largely through the of the Kali age’, 8120, 813, Paurāṇika literature 914n; 914; attaches no importance to I view of F. blaming brahmanas what Bralınabile, Matsya and for absence of reference in P. Vāya state that they mention’ to Guptas and their successors, the principal kings of threei criticized 856-57. lines, 846; constructs history | Paribbaṣāprakasa ( part of Vira from earliest times to Bharata mitrodaya of Mitramióra) war, which he holds to have 835n, 9210, 923n, 954n. 955, taken place about 930 B. C.; ! 1262. brushes aside the duration bet- | Pārijāta, an early medieval ween Parikṣit and Naadas, l work 962. 846; criticism of the methods Pāriplava ( narration of, in Rāja and views of Pargiter 815-852; sūya) derivation of the word holds that there were two in Sān, Srauta-gātra 816n: traditions, one Brahmanic and Hot priest recited Itibāga and the other Kṣatriya repre- Purāṇa separately on two days sented in the Porāpas, 845; 816, 866-67. hoids dozens of times that ‘Pariṣad : how to constitute & p.

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151

for deciding diffionit matters f bbāsya): 67, 680, 130, 467 of dharına 1158.

( quotes verse that occurs in Parisankhya, defined and illustra- Mahābhārata ), 541-2, 7200 ; a.

ted 1229; it is liable to three of Mabābbāṣya on Pāṇini 963; faults, aco, to Sabara 1230; the deemed by medieval writers to word does not occur in Maha- be an avatāra of Śeṣa and to bhā$ga, though employed by have composed works on Jaimjai 1156-57, 1230.

Grammar, med cine and Yoga Parsis; vide Parsis in India’ 1396; points of difference

by M, M. Marzban 264.

between P. and modern psy Pārthasarathimisra, 2. of four chologists like Freud 1414

works on P. M. Śāstra, Nyāya- 15; question of identity of the ratnākara, Tantraratna, Śāstra-l aathor of Yogasūtra and of dipikā, Nyāya-ratna-māla, Mahābhāṣya discussed by seve 1188-89, 1199, 1317n; doori- ral authors 1397-99, shed between 900-1100 A, D., Paths (Mārgaa ); ( vide under 1199.

bhakti’, jñāna, Karma); Parvan Days : Homas for worship bhakti and Jiāna described

of the sun and for sāntis to be and distinguished 964-65, performed on, 757 ; what are 1369, 1648. P, 221.

Paths, called Devayāna and Pitr. Paryudāsa (proviso or excep- yāṇa, 1548 and n; 1551, 1557 tion ), explained and exempli- (vide Br. Up. VI. 2 and under fied from Vedic and Dharma- 1 Devayāna ). śāstra works ( as on pp. 1248- | Patil, Dr. D. R.; paper of, on

1250 and Yāj, I. 139-166). I ‘Gupta Inscriptioos and Pura Pāśa, 13th tithi is so called 341. pic tradition ‘844, 883; &. of Pasupata Śāstras, doctrines of,

Cultural History from Vāyu written in books of palan leaves parāṇa ’ 907. in Bapa’s days, 1047 ; various Pātimokkba : containing 337 arti kinds of, m. in Padma, Kūrna cles was to be read twice a and Devibhāgavata and con- month in an assembly of at demned, 9740, 977-8.

least four Buddhist monks and Pāśupata-sutra of Nakalisa ( i. e. confession of breaches had to

Lakalisa ), 9780.

be made to them 1026. Pātālas (gether regions ), gener | Pātra brābmana, defined 937

rally understood as seven, but 38. the names somewhat differ in Paulus Alexandrinus 515n. Porānas 1528.

Pauliśasiddhanta (see moder Pātaliputra, also called Puspa- Lātadeva); not later than

pura, founded by Udāyi, son 400 A. D. according to Thibaut of Siśanāga 827.

514n; one of the five apoient Pata jali : ( vide under Maba- Astronomical siddhantas 514n;

152

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quoted by Utpala 477 ; said smrtis and learned men 1469; to be accurate by Variha three classes of people viz. those 5140; P. restricted itself who believe and worship a per mostly to astronomical matters sonal god with ritual and saori 517n, 593; Thibaut admits fices, those who pray, seok God that it cannot be proved that and come to realize that God P. is related to the work of is both immanent and trans Greek astrologer Paulus 517; cendant, those few people, the Weber beld that it was borrow- great Masters and sages who ed from Paulus Alexandrinus luse the sense of ego and are ( 4th A. D.)

ripe for enteriog into union Paulkasa, equated with Candala with the Que 1508-9; p. in

in Br. Up. 1633.

several lands had conceit that Paurṇawāsī, 348 ; derivation of

they were far superior to others 667; two kinds of, Inumati

and had a mission to propagate and Rikā, both u. in Txi. S.

like the British imperialists and Sat. Br. 62-); word P.

occurs frequently in Athurva- Perry W.J., . of Children of veda 63.

the Sun’, holds that archaic Pauṣtika rites, what are 319; 1 civilization of India and China

distinga.shed from Santika) did not first derelop there but rites 319.

in Egypt, 4820. Pāramāna hymn 159.

Persecution in India ( vide under Pavitrāṇi (hols texts), by repeat. Buddhism, Galileo, Inquisi

ing which a man expiates sing, tion, Tolerance, Toleration cited by Dharmasūtras of Act, heretics ); sporadic cases Gaatama, Baudhayana; Vasiṣ- of religious P. exemplified tha and Viṣou 1416n.

1011n; followers of Jadaism, Pavitrāropaña ( offeriny the sacred Christianity and Islam did not

Upavīta to Gods ) Ill, 339-10. hesitate for centuries to incul Payne E, A., 2. of the Saktas’, cate their doctrines by terrible

1038-9, 1048n, 1092.

persecutions and bloody wars People : millions on millions of and this spirit shooks people

common p. are influenced to brought up in Hinduism or keep to the path of virtue and Buddhisw 1474 ; harsh lawa right by the fear of God, of were in force in England a public opininn, fear of punish- little over a hundred years ago ment by the State and by the against Roman Catholios and prickings of their conscience non conformists 1476n. 1474; Vanaparva holds that Persians, practice of marrying what the majority of people i mothor among ancient, 554. practise is the dharma in the Parson, characteristics of, born midst of conflicting Gratis, when the Moon is in the ratisIndon

153

from Aries onwards 569. I balance ordeal). Persons, eight mythological long. Pitamaha-siddhānta (on astro

lived persons, images of, to be nomy ) 654, 663 ; 9. by Utpala worshipped on Yanadvitiyā 477, 488; one of the five sidd 208.

hāntas and said to be far from Pessimism: no reul possimism in acourate, 514n; 592 (regarded

principal Dharmaśāstra works Tuesday as inauspicious ). 1630.

Pitṛs, path to the world of, des Philologists : some p. deriving oribed in Yaj., Viṣṇu, Vāyu, word .sinivali’ by the combi- Matsya and other Purāṇas natin of ‘sin’ (moon), a Baby

lonian word, and Dravidian Pitryāṇa path ( vide under Deva vel’ ( white light ), criticized | yũng spd By. Up. VI. 2. 2 )

1548n. Philosophy, most men want to Plan, Third five year, and its

rely on something deemed objectives 1683-84; total invest higher than themselves sucb as ment programme of, comes to Revelation and God, 1472; 10400 crores of rupees, nearly one of the oldest problems of half of which is to be raised by P. is, Faith and Reason and additional taxation, external there has been & constant assistance and deficit financing struggle between those two, 1689–90. 1472; Time is first among the Planets ( vide . Astrology’, ‘As great problems of P. 463 ;

tronomy’, Babylonian, graha central point of much of Indian

yaddha, Moon, Navagraha P. is contained in Chān. Up.

śānti, śānti, Saturn, Sun): VI. 1, 1651-52.

ancient Vedic literature says Philostratus (1st quarter of 3rd hardly anything about astro

century A. D.), 2. of Life of logical significance of P. 569;

Apolonius of Tyana, ’ 600, 681. are concerned with or govern Pillai, Swamikanda, a, of Indian specially certain matters 590;

Ephemeris’ 5050, 628 (dis- are either friends or enemies cusses Rama’s horoscope), 646n, of each other, but not indiffe. 648 (on eras ), 708.

rent, acc. to Yavanas 586; Piṇdasodhana: meaning is Bhūta- Arrangement or order of P. in

fuddhi in Tantra works 10950. Yāj. and Puranas 678–79; Pingala, a. of Vedānga on Melres; arrangement of P. different in

mentions Sūnya for zero and is different countries and times m, by Sabara 700-701; pro- 571n; as rulers of eight direc bably his work is the same as tions 574; bala ( strength ) of Chandovioiti m. by Ap. Db, 8. P. four kinds of 587; classi 701.

fication of P, as beneficent or Pitāmaha 69n, 78n, 1323 (on malefic 635–36; Classification

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[Vol. V

of P. as masculine, feminine / whether beneficent or malefio add neuter 575, 635–36; cult! etc. 573-576; three kinds of of P. not current in Vedic conjunctions of, 583n; three times 294; daśās and antar- ! P. added in modern times, 671; dasās of, 590-591 ; differen- ! Venus probably referred to as tiated as sāttvika, rājasa apd Veni in kg 569; view that tāmasa 574; different kinds Hindu arrangement of P. is of of gifts for anfarrurable P., Greek origin criticized, 6710; 753; doctrine of drsti of, 389,’ wearing certain precious stones 637; evil influences of, re- and metals deeped to reduce moved by santis 608; identi. evil influence of, 608; word P. fied with Babylonian gods derived from & Greek word 522 : importance of Venus 670 and Jupiter in settliny marriaye’ Plans, five year 1679n. 610, 612; Jupiter, known to Plato, beliefs of, that tbe earth Rgreda 291, 569; Kaatilga was & cabe, in punarjanma, on astrological significance of, 1 that arts and sciences declined 569-570 ; Mahābhārata knew’ from perfection 512, 688n, influence of, on nakṣatras, but 1530; held in his Timaeus that pot on rāśis 369; methods of dreams are prophetic 781; in nullifying evil influence of his exuberoat imagination 608; natural powerfulness of, ! constructed the physical world 577; nine P, Dames of, with on the patiero of geometrical synonyms 570; pine condi- figures familiar to bim 1502n; tions of P. 588 ; DO CODvincing on Being and Becoming 1505; explanation as to why certain philosophy and cosmology of, rāśis are avagcha or ucca of P. were looked upon as some of 636 ; porpose of the classifica- wisdom up to 19th centary, tion of P, as to colour or as bat modern scientists (saya lords of directions 574; sartou ) regard Plato’s theories Sanskrit synonyms of, contain as monuments of unwisdom some Greek words 5710, 572; 1502a. stories of ancient kings and Pliny 566. heroes that suffered from un. Politics ( Rajaniti), four upayas favourable aspects of P. 755; in, 617 ; six angas of, 117. supposed gotras and country of Pollard, Robert 8. W.; A. of origin of, 753; tables showing 1 Conscience and Liberty’ rāśis as svagpha (house) and ) 1476n. ucca ( exaltation ) of, showing Pollution by touch or by shadow, parts of human body, jewels idea of, must be given ap 1709. and metals governed by seve. Poona Orientalist, a journal, ral P., showing some characteri- 5200, 6470, 686, 8420, 1115. stios of P, such as colour, 1 Pongal (Tamil word), festival

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165

corresponding to Makara I ntial evidence (except tradi sankranti of Northern and tion) for holding that P. WAS Western India 222,

& pupil of Kumārila 1192; Population, huge in India, most quotes Kirātārjuniya 1195.

of which is on the margin of Prābhākara School, 1179n; subsistence level, 1687; l works of 1189. Goverjiment of India and the Prabodhacandrodayan a drama, planners have no well thought mentions several writers and out plan for control of p. and works on PMS including very little is being done to Mahodadhi and Māhāvrati, control systematically the terri- | 1189-90. fic growth of p. 1687.

Pracetas 77a. Porteot:(vide ander Utpāta); of Practices (vide under chan

images of gods, described as ges’); even Vedic p. have dancing, laughing, trembling been discarded from time to and weeping in the Mabā- time by the weight of the bharata, Parāṇas, Bf. S., 769- opinion of the masses 1267-9, 770; on birth of two or more 1470; when popular p. and children at the same delivery opinions should be followed to a woman or monstrosities or 1470. strange births to cuws, mares Pradban, Prof. 8. N., 2. of etc. 773-774,

Chronology of Ancient India’, Poussin, Prof. Valleè, 1039. regards Patrāṇik accounts as Prabhākara : ( vide under Kuma

practically worthless 847. rila ): called ‘Our Gara’ by

Pradhana actions, es contrasted Sālikanātha, 1189-90; 4. of with guna-bhūtthy explained, com, called

e Buhett

Br̥hati on P. M. 1

P M

Sutra 1189; flourished between | Pradosun period of. three or six 675-725 A, D., 1198; inscrip- ghaṭikās after sunset 102, 1887, tions and other evidence estaba
blish that P. held an eminent

Prablāda, attained highest bliss position in Karnataka and

through the grace of God 961 : Maratha countries in 11th

great devotee of Vispa and centary A. D. 1192 ; held the grandfather of Bali, 202, view that no word was signi Prajāpati and his incest 235, ficant in isolation bat became 498n, 307, 1280; desiring to significant when joined with propagate, practised tapas and & word or words in a sentence created the three worlds 1498; 1296; Jaimidiya-ayāyer-mala

identified with Samvatsara 65; vistāra cites 10 points of jumped into the sky as a deer difference between P. and pursued by Rudra 498n; myth Kumārila 1189; later than

in Ait. Br. as to how P..came Kumarila, though no substa’ to be called Ka 1497-98;

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Myth about creation of Agni i based on Sāokhya, 694-695; by P. and appeasing Agni with recurrent absorptions of all be Sumi piant in Tai. Br. 725; ings and elements at the ad Nakṣatras as daughters of P. vent of Brabwā’s night and married to kivy Soma 507; reappearing at day 695, 1503 ; rarely mentioned in the Ry. terrible and barrowing descrip. becomes the most prominent tions of naimittika pralaya from god in the Brāhmaṇa texts Kūrmaporāṇa apd Vanaparva, 1497 ; some nakṣatras descri- 694; works like Harivanhia bed as parts of the body of P. and Parūnas say that at the 561.

end of Kalpa the sage Mārkan. Prajāp.ativratas, 24, 93-96, 1334 ; 1 des& alone remains, lies in the

observances by & sacrificer side of Viṣga and comes out while the sacrifice lasts such of Viṣṇu’s mouth 693. as he should not see the ‘Pramānas (means of knowledge) rising or setting sun’are decla- ; ( vide cozuition ): are six aco. red to be yururartha 1934. 1

to Kumirila, while Prabhakara PrajñopĀyavinjścayasididhi of

of rejects the 6th i. e, abhāva ānangavajra ( about 70.5 A, D.) 1185, 1212.

1050, 1061; says that a ’ Prapāṇavārtika, bhāṣya on, by yogin who desires union withi Prajāū karagupta (700 A, D.) mother, sister, daughter would 479.

obtain sidelhi quickly, 1065n- Prāna: Albarraveda on Prāna 28 67 meaning of Prajūī and Prajāpati 1495; controversy Upāya, 1071, 1123,

about meaning (in ancient Prakarana-païcikā of Salika- times) of prāna and apāna

nātha ; 12'121, 1205 (op word 1434; fire ābatis in agnihotra and seuse), 12140 (on svarga), i to prāna, apālia, vyāna, samana 1216n (on moka); it is a and udana in Upaniṣads, 1433; work of the Prabhākara school P. in L’padiṣads becomes the 1189; admits that vlhynpano- vital force of all beings, the pidhi put forward by Prabha. representative of brahman kara is only inferred from 1433; P. means tboracic Manu 1190n; quotes sereral breath and apāna means abdo verses from lokavārtika 1191; minal breatb 1434; some states that there is no proof that

difference in the operation of & yāga ( sacrifice ) is the ineans the fire prānas made at least a

of pleasing the deity 1209. thousand years before Christ Pralaya (dissolution of the 1433.

world ); ( vide Cusmogony’ Pranatoṣini, a Tāatrik compila and Cosmology’); of four tion, 1075n ( on qualifications kinds, according to Purāṇas, of a female guru and requiring 693-94, 1503; prākitika pr. ! that disciples were to worship

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guru and his predecessors). I others added five more prānas Iranara, means om 1416.

1436; recaka, pāraka, kum Pranavapyāsa, illustrated, 1120. bhaka (terms ) used by Devala Prāṇāyama (vide ander Kam- Dharmasātre, but not by Y. 8.

bhaka, mātrā, pāraka, reoaka); and its bhāṣya which employ 1433-41; called sagarbha or * śvāsa ‘, ‘praśyāss’ and ‘gati sabija and agarbha or abija

viccbeda’ 1438–39; Recaka 1412-43; condemned by

and others illustrated in K272 Hemacandra 1441; definition

layananda’s handbook on P. of P. in Yogasutra and bhāsya 1442n; simplest mode of shows that main element in P. practising P. described 1440; is Kumbhaka 1437; deriva- sūtras on Dharma shows that tion of the word ‘prāṇa’ 1432;

P. had been regarded as a sort deśa, kāla and sankhyā in rela

of penance for removing taint tion to P. explained 1437–38; attached to sins or misadven eight kinds of P. named in tures 1436; synonyms of, 1432; Hathayogpradipikā 1443; five

three kinds of viz. mild, mode prāṇas named in Tai, S. 1433;

rate and keen when pause is for ekāgralā P. is the means

kept for 36, 73 and 108 mātrās 1437; germ of the theory of respectively 1437; three views the importance of P. in Br. Up. on duration of pāraka, kam 433; great eulogy of P. in bhaka, recaka 1438; value of Manu ( as highest tapas) and P. for physical health and for Surtis 1440-41, 1443; japa

spiritual purposes 1444; word of om, Gāyatrt and Vyāhrtis

P. not found in principal Up. in P. prescribed by Smptis and

bat occurs frequently in medieval works, though Y. 8.

Dharmasūtras 1436. and bhāṣya silent on this 1439;

Pranita water, explained 802. japa for P, in Sandbyāvandana Prapanoabrdaga, 1159, 1197 set out 14420; Kumbbaka,

(attributes to Bodhiyana a why so called 1439n; Kum

com. called Kștakoti on both bhaka performed after parakan

Mināmsās ). if not learnt under an expert, Prapascasāra tantra, 340, 1070, may cause harm to heart etc., 1072, 1099-1102, 1105–6, 1112 1441; literally P. meddy’re (edumerates eight siddhis), straint or pause of prāṇa’ 1432; 1117, 1120, 1133, 1139; ascrib practice of P. leads to dwind- ed to Saṅkarācārya and men ling of Kleśas, makes Yogin’s tions all avatāras except mind fit for dharani and free Buddha, 995–96, 1105 ; doubts from sins, sco. to Madu and about its being Saökarācārya’s others 12:00, 1440-4’; Pr&ṇa work 1105 ; sets out a mantra and Asu in Rgveda mean for six cruel rites 1105; com. ‘breath’ 1432; Purāṇas and on, asoribed to Padmapada

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| Pratinidhi ( substitute or repra. Prārabdha-Dhvanta-Sanhṣti, of s entative); first rule that,

Aoyutaraya Modaka (composed if a substance presoribed in 1819 A. D.), on Prārahdha- for preparing an offering karma (past actions that pro- perishes or is lost in an duce the present lody); des. obligatory rite or a hamya rite cribed 1900–1604; main object after it is begon, another sabu of the work is to combat the stance (such as nivāras for idea that all human acts from rice grain may be substitated conception to death are govern- 1319; no p. allowed for #

ed by past deeds alone, 1601. mantra, deity, vedio fire, for Prasanga, occurs when something kriyas like Prayajas or for

done in one place is helpful in the Yajamapa (except in another place also, just like a Sattras ) 53, 1320-31; substi lamp 1333; twelfth chap. of tute for wife of sacrificer (if P. M. S. deals with prasanga, she be dead) was image of her vikalpa and the like 1333; made of gold or or kutas 53; Prāgaścıttavireki relies on this what is expressly forbidden for doctrine 1333-34

use in Vedic sacrifices such as Praśāsana, means ‘Government maṣas cannot be substitutes for

or domination’ 15830.

mulga 1320, 1347 ( māṣamıd Prasastapāda, bhāsyakira of gangaya); when a vedic text

Vaiśeṣikasūtra, 4680, 469, 472, expressly prescribes a subati 476 (units of time from kisana ! tute for a substanoe ( as Pāti to pralaya ),

kas for Soma plant) only that Praśna-apadiṣad, 126, 731, 7320,! substance can be substituted

918, 948, 1361-2, 1387, 1417 and not another more similar, (on om ) 1430, 1433-35; 1444- 1319; when a substitute has to 45, 1478, 150, 1514, 1532 be employed, the subsidiary (on Devayāna and Pitryāṇa aots of sprinkling with water, paths), 1539, 1585n, 1607, pounding etc. are to be perfor.

med on the substitate and the Prastara, first handful of Darbha appropriate change in wording

grass cut fur religious purposes by adaptation should be made, 1341n.

1319-20, Prasthana, technical meaning is Pratipadvrata 82-84; in fater starting on an auspicious con- calary month of Caitra beginn junction for journey or invasion ing of year is on first tithi of but retaroing to one’s place that month 83 ; pratipad of after going a short distance Caitra observed in Deccap with and actually proceeding after some pomp and religious rites

a few days thereafter 620-21. as the beginning of the year Pratikūlay meaning of 7480. 82; pratipad of Caitra u in

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popular belief one of the 871 being that of godasin oop, 1249; auspicious days of the year, 84; distinguished from Paryudāsh, rites of the beginning of year 1247-48; Papini devotes in Caitra desoribed in Brahma- several sūtras to ’na’ and ex. purāṇa and other works 82-83; preasly states that pratiṣedba is role is that the tithi to be one of the meanings 1246; observed as beginning is the particle ’na’ sometimes chang one mixed with anāvāsyā, ed to ‘a’ or to ‘an’ indicates when it is viddha 83; views pratiședha and other senses differ as to the pratipad on also 1246; result or reward of which religious rites are to be following pratiṣedha is cessa performed when there is an tion of harm ( anartha-nivștti) intercalary month 83-84; why 1247; . Vidhi and P. are diffe called pratipad 83.

rent in their import in five Pratipatti or Pratipattikarma points 1247 ; where two texts

( vide Arthakarma): examples are quite irreconcilable there are casting into water all aten- is option 1249. . sils and things smeared with Pratiṣtha ( establishment of an soma at the time of the final image) 1024; Paurāṇika proce parification bath, cremsting dare to be followed in 1024. & sacrificer when dead with his Pratyāhāra, oth arga of Yoga yajñapātras, which is P. of the 1444-5; derivation of the word implements 1231-32; means 14448; in Yogasītra and in final disposal of some mate- Āśvamedhikaparva 1401 ; rials employed in & gacrifice means withdrawal of senses 1231 ; occurs in several sūtras from sense objects on account of Jaimini 1331; works on of restraint of mind · 1444; Dharmasastras rely on prati- several definitions of 1444-5. patti, ss in case of pindas to be | Pravāhana Jaivali, & rājanya, given to a brahmiṇa or to be pat five questions to Sretaketu

eaten by a cow or goat 1931. and then answered them 1548 Pratisedha (or niṣedha, prohibi- 49.

tion); (vide ander ’na’; | Pravaramasjari 1174. fifth (and last class of Vedic Prayerasena, Vākātaka emperor, texts 1246; & sentence in which performed foar Afyanedhas,

Da’ is employed is either a 1028. pratiṣedba or paryudāsa or an Pravargra, śānti in, from Vāj s. arthavada and these three and Tai. A. 724, 727. have to be clearly distinguish ) Prayājas; are five oblations of ed 1249; a, trae prohibition clarified butter ancillary to woold occur whej something Darka-pārnamāsa end. Are is first prescribed and then kratvartha while Darsaparna prohibited, the stock example’ māsa is puruṣārtha 129804

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Prayascittas ( vide under expia- Pringle-Pattison, a, of Idea of

tions ); different views whether 1 God’ 1506n; t. of Idea of results of wrong acts inten- immortality. 1609. tionally done could be removed Priolkar Prof. A. K., &. of The by, 1588-89; for killing a man printing Press in India’ who is only a brāhuana by 1020n. caste 897; vere called vratas Prisoners (see under King ) 531.

by Blanu and others 27. Proceedings of All India 0. Prāyaścitta-mayūkha 52.

Conference 1186n. Playaścittaprakarapa of Bhava Proceedings of American Philo

deva 1242, 1296.

sophical Society 4900, 506, Prāyaścittatattva 158, 1320 (on 514n, 522n.

maṣa-inudga-nyāya ), 15920. Prognostications (see birde, Prāyaścitta-viveka, 1233-34,1 cāṣa’, throbbing, horses );

1513n.

were drawn in Vedic times and Prāyaścicci ( averting evil effects up to Papini mainly from

of a mishap to sacrificial milk nakṣatras, days and bodily or materials 727.

marks 525; drawn even in Prayogapārijāta 633.

Rgveda from cries of certain Prayojaka (inotivating force )

birris 526; drawn from tusks and prayojya : are topics of Ath

and morements of elephants chap. of P. M. 8 along with

kratvartba and purcṣartha

Prohibition of intoxicating drinks 1311 ; Kratn is the prayojaka in odig af

in only a few states of Indian of Pragājas that are declared

criticized 1675-76. as kratvartha 1311: p. is that Pșthvicandrodaya 311, 42n, 479, for the sake of which a man is 1210, 1289. led to perform something by a Ptolemy (vide under horoscope);

Vedic exhortatory text 1311. anthor of Syntaxis (or Alma Precession of Equinoxes, suspect. gest) and of Tetrabiblos, 471,

ed by Hemādri and Aparārka, 551, 568, 5730; difference but they did not know its between P. and Brhajjātaka on cause nor the rate of precession classification, colours and other 323 ; practically discovered by matters about Ralis 568; divi Kidioon, 511n ; present rate ded the day into sixty parts in of, held to be 50,3 vikalās the Almagest and also in hours every year 712.

in his manual tables 682 ; has Predictions, were based also on Do word which corresponds

dreams, flight and ories of exactly with Kulira 563; his birds, signs on livers of the Almayest was astronomical sheep killed in sacrifices to Bible in Europe for about 1400 gods in Babylon and Rome, years 482, 512 ; his arguments 521,

in favour of Astrology 663-4;

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161

his Tetrablblos remtined Dravidians 37. supreme for 1400 years and has Pājāprakāsa ( part of Viramitro even now great authority for daya ) 37, 157, 170, 10950, believers in Astrology 581; | 1132 (dwells apon several held geocentric theory and so Dyāsas); 11240, 11280 ( pre had to adopt theory of eccentric scribes that āvāhana in Viṣna orbits and epicycles and yet worship should be made with could predict eclipses correctly, Sahasrasīrsa,’ ( RS. X. 90. 1, 633–34; is concerned in Tetra- and 14 mudrās should be biblos with rākis ( signs of the shown); 1120-31 (defines in Zodiac) and rarely, if at all, all 32 madrās ). with Dakṣatras 561; in bis Pulaho, quoted as a smrti writer

Geography of India’ (about 517n. 150 A. D.) refers to Ptole Pulastyan quoted 49 & smrti maios, king of Baithan writer many times by Apa (Paithan ) as ruler in bis day rārka and Smrtioandrikā 517n; 842-43; much of Greek litera- should be followed, acc. to Mit. ture on astronomy and astro as to what should be offered in logy disappeared owing to Grāddha, and not Yāj. 1269. works of P. 481, 014; speaks Palindas, associated with Āndhras of male and female signs and in Aśoka’s 13th Rock Edict, of sthira and dvidehu as Byha- 850n. jjataka does 568; several Puliṣa: Albei uni says that P.held discrepancies in essential that the day of Vispa is equal matters between Ptolemy’s to whole life of Brahmā 691 ; work and Hindu astronomical Thibaul wrong in holding that works 520, 530; two points in the name Puliṣa bas decidedly which Varābamihira differs a non-Indian appearance -517. from P. viz. he does not men. Palkasa, a degraded caste 969n. tion the countries governed by Punsavana, auspicious times for, risis bat by Dakṣatras and prescribed in Grbyasūtras 534 Varāha confines himself to 35.. parts of Bhāratavarṣa, while Punarvasu, Dakṣatra, 499, 535 P. deals with all countries then (literally means “fresh wealth known, 630; wrote about 150 or new growth’) .

A D. and based his Almagest Purākalpa, meaning of 1223. on the observations of Hippar- Porāmas (vide under Alheruni, chus 514,

Bhagavata, bhakti, brahmanas, Pūjā: derivation of the word 35- Buddha and Buddhism, im&

37 ; distinction between homo ges, itihisa-parana, mahi and p, not mooh 37 ; upacāras pariṇa, Matsyapurana, Pargi in, had vedic origin 33–36;} ter, Pāriplava, pārta, Saura word P. not borrowed from parāṇa, Sadra, Upapyrāna,

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Vayapurāṇa, Vipuu, Viṣṇu purāṇa Vyāsa): 815-1002; are far more reliable than most of the Upaporāṇas 836 37; are used for divining the future 811; caution required before recognizing P.as reliable représentatives for ascertaining the general state of Indian society and beliefs 538 ; classi. fication of P, as encyclopaedic, historical, sectarian etc. 843; connect different gods with the conferring of health, wealth, knowledge, mukti 119; con tain at least 25 thousand verses on Vratas 57 s contain rerses, gāthās and anicainsaślukas song by Pagrānikas 854; con. tents of all P. Duted by Ayni, Matsya, Nāradiya and Skanda 834; contents and character. istic features of P, mentioned by SaikaricẼrya 824-25; con teats of P. in the days of Ap. Dk. S. 818; dates of P. and Upaparanag are at most tenta tive until critical editions are prepared 872 ; deemed to be composed by Vyāsa, son of Parāśara and Satyavati at end of Dvāpara age 819; deriva. tion of the word Purana in! Nirukta, Vāgu, Padma and Brabmanda and change in meaning 855-56 ; devote much space to legends about Paragu rāma 90n; Devībhagavata add Bhagavata P. say that Maha bhirata and P, were composed by Vyāsa for women and Sūdras 921-22; Dharmasutra of Ap. twice quotes two verses!

from a Purana and Damars 2 Bhaviṣyatparāṇa 817; diffe rences as to names of 18 P, and great differences as to their extent and contents 830; divided into three groups, sāttviks, rājasa and tāmasa and their main objects 815, 839; do contain apcient legends and traditions, but very much tampered with 838; early Sanskrit writers like Subara, Bān, Kamārila, Sait karācārya and others show that in their times P. existed, the contents of which were jast like those of the extant P. 821 26 ; emphasize that for the praper understanding of the Veda knowledge of Itihāgs and P. essential 914; even early Purāṇas like Matsya were influenced by black magic rites 111+; examples of identical chapters and verses in several purāṇas 803, 841, 929, 1622n, 15239 2479 ; existence of some P. containing accounts of cream tion, dissolution and Smasti material before 500 B. C. ipdi cated by Ap. Db. 8. 818; explain at great length creation and dissolution of the elements about which Upaniṣads drop brief hints 914; extant P. contain far more topics thap the five topics of oreation eto. and some P. barely touch the five and exhaustively deal with entirely different lopics 841; extent of all P. together said to be originally four lakhs of Slokas acc. to Matsya andIndes

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Padma 829n; eitent of P. was aco, to Bhaviṣya 12000 verses but later Skanda was indated to one lakh verses and Bhaviṣya to 50,000 verses, 833; extol vratas, pilgrimages and bhakti as superior to Vedic sacrifices 43-45, 916; extravagant praise of themselves by P. 915-916, 929; extravagant praise in P. of the remem brance of Viṣna’s or Hari’s namt 971; first Parāṇa is said to be Brāhma in Viṣṇu and Brahma purāpas, while Devi bhāgavata says it is Matsya 839a; five characteristics of, aco. to several purāṇas, are surga ( creation), pratisarga (orea tion after dissolution ), Vamsa (dynasties of Gods, patriarchs! and kings), manvantaras (vast’ oycles of time ), Vatnsādocarita ( deeds and history of descen dants of dynasties ) 839; from about the 6th or 7th century A. D. the Parāṇas began to inoorporate the special ceremo nial of Saktas and a few Parāgas like Devipurāṇa, Kalikā, Mārkandeya (Devi māhātmya) provide for the employment of Hakāras in Derl worship 1095; garu’s position in P. 1033n; grada ally P. procedure either came to supersede Vedic prccedure or got mixed up with the latter in some matters such as Deva pūjé, consecration of temples and images eto. 922-921; Hazra’s view that the text of the extant P, which are the

results of innumerable changes, modifications and interpolations made at different times and by different sects is scarcely reli able and can be used only with great caution is quite correct, 873, Gautama Dh, S. refers to study of P. by learned brāhmaṇas 818; Hindu ritea in medieval and modern times were deemed to give rewards promiesd in Veda, Smrti and Parānas 913; history of Adhi simakroṇa, his contemporaries and their descendants described in a prophetic vein in P 850; importance of Introdnotory re marks of Danasāgara on P, 867-871; influence of P. on Dharmaśāstra digests on SQC cession and inheritanoe etc. 810; influence of P. on Dhumaśāstra 913-1002; insti. tate comparison between yajtias and pilgrimages 933; introduced striking changes in ideals, religious rites and practices 928–929; Itihasa. Purāṇa lumped together in Upaniṣads as the 5th Veda 840; Itihāsa distinguished from Purana 840; Kirfel wrong in holding that the five topics ( sarga etc. ) alone were the constituent parts of very ancient Purāṇas 841; Kirfel and Pargiter have not clearly notioed the fact that P. divide future kings into two groups, one of Aila, Aikgvāka and Māgadba lines op to the last soions of these and the other of later Kings in the Pradyota,

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Sunga, Andhra and uthers 850; } Kumārilabhatta on the con-| tents of P. 823-21; lay empha sis on bhakti, on ahihsā, on pūrtadharma 947-50 ; list of: 18 Puranas completed long before 1000 A. D. 831; list of 18 principal Puranas together i with the number of slokas in each acc. to different works 831-832; M. As & compound, word (itihāsapurāṇam ) or is two words (itihāsaḥ purāṇam) in Tai. À, Chan. Up. and Br. Up. 815 ; list of works, papers and translations of p 883; m. by the extant Mahābhārata in numerous places 821; m. by Kautilya and Maausm;ti 819 20; m, by Kautilya and Yāj. Smrti as one of the fourteen branches of knowledge and for japa 820; Mahābhārata quotes hundreds of verses called Ano vanīa and gāthās, many of which deal with Paurāṇika matters and have a Paprānika | Ting 853-54 ; Mabāpurāṇa” (word) applied to the 18 P. in Viṣou and Bhagavata 830n; ! mantra ‘om namo Nārāyaṇāya’ confers all objects, frees from sins and leads to mokṣa, aco, to Narasimha and Vamana 922, 971;Matsyaparāna sets out other characteristics of P. 839; Mit. prescribes a smārta mantra in frāddha wbich oocars ip Garuḍa and Skanda P. and some digests presoribe Vedic and Paurāṇika mantras even for brāhmaṇas in religious rites 920; modern works and papers

dealing with several questions relating to Purāṇas set out 843-845; Nāradiya Purāṇa describes the relation between Veda, Sporti and Puranas and provides that he who calls P. as artharadus goes to hell 927 ; myths and legends of Purāṇas on creation of uni verse, about eclipses etc. must in modern times held as mere nyths 1709-10; no Mabāpurāṇa composed after the 9th century A, D. bat additional matter was unscrapulously added in several Porāpas, the worst example being that of Bhaviṣya (part III) which contains stories of Adam and Eve, Taimur, Akbar, Caitanya, Nadirshah 855; not restricted to religious matters or to five cbaracteristics but some of them deal exbaustively with rājaditi, 1000-1001 ; number of P. is traditionally eighteen oalled Mahaparinas and coumerated in many Parānes, though some Parāṇas say originally there was only one, 829-830; on doctrine of Karma 1576-77; on rebirth for sing 1590; one important topic is “avataras: 922ff; only pursue an attitude to Veda and sacrifices that is found in such Upanigads as Mundaka and Katha 817; order in which P. are enomo rated is not uniform, morte potting Brahma As Arat, while Vāyu and Devibbāgavata put Matsya as first and Skeada pats Brahmānda as first 838

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Padmapurana says that some vratas are superior to X hundred Vedic sacrificos 934; placed before all people ( in cluding fūdras) easy ways whereby they could secure spiritual life and bliss in the Hereafter 930; played a sub stantial role in bringing about the decline and disappearance of Buddhism from India in various ways 913-914; points of distinction between Upa porānas and the 18 Maba purāṇas 836-37; printed P, and was thereof, give foar different periods of time viz. 1015, 1050, 1115 and 1600 from the birth of Parīkṣit to the crowning of Nanda, whicb Pargiter discards 845 46; proclaim often that saīsāra is fall of misery and 13 impermanent 1555; pat emphasis on profase expense in srāddhas and inveigh against stinginess 931; quote anavathsa slokas orgāthis about such ancient kings as Kārtavirya Samitra and Ksemaka, last sciops of Aila and Aikṣvāka dynasties, but none about later dynasties of Suugas or Andhras 851; read ing of or listening to recitation of P. believed to remove sins 915-16; reasons why many conclusions drawn from the carrent printed editions and mse, of Purāṇas must be held to be merely tentative 837-38; reasons why extant Parānas do not narrate traditions about !

Gupta dynasty and those that succeeded it 856 ; references to pages of the fopr vol of H of Dh. on dāna, frāddha, tirtha and vrata 998-999; said to be the heart of , dharma, while Veda and Smrti are eyes 924; sectarian bigotry of some Puranas exemplified 976–977; seven P. contain historical material viz, ancient dynasties up to Bhārata war and from Bharata war to the downfall of Andhras and the rise of Guptas, such as Vāyı, Viṣṇu, Brabmāṇda, Bhagavata 842 ; several among the extant P. were composed or completed in the period from the 5th to the 9th century A, D., 854–55; geperal P. contain & much smaller pomber of slokas tban are assigned to them by autho rities as in the case of Viṣṇu parāga and Kārma 832-33; several P. such as Matsya, Vāyo, Vispa and Bhaviṣya contain much Dharmasastra material 815; several P. describe the eight angas of Yoga 1455; se veral P. like Agni, Matsya and Viṣpıdharmottars are encyclo poedias and illastrate India’s life, charaoler, achievements and shortcomings 935; several P. such as Vāyu and Bmh mānda give a different version of the transmission of P. 861 62; some like Bhagavata, Kūrma, Mārkandeya,’ Viṇa espouse the Gita doutrine of niskāma-karmayoga 967 ;-some Puranas like Garaga desoribe

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nyāsas 1120; some P. like Derthhāgavata, Kālikā, Viṣṇu dharmottara desoribe at length modrās, 1127-28; some P.! deal at length with sāptis 734- 35; some P, deal with units of time 476 ; some P. emphasize that God is one, that no diffe rence should be made between Śiva and Viṣṇu 1159-90 ; : some P. like Viṣṇu and Blaga, vata are full of eulogies of the theory and practice of Bhakti and illastrative stories 971-73;’ some P. make Rudra declare the supremacy of Viṣṇu, de’ nounce Śaiva siddhantas and that Śiva promulgated non vedic views at the request of Vispa, while Agni, Bha gavata, Matsya and Vāya, appear to say that Viṣno himself deloded people 974-75 ; some P. held that Saptarsi constellation was in Magbā nakṣatra when Yadhi sthira was king and that they stay in one nakṣatra for a century 520n; some P. trans fer with slight variations Upa 1 Diṣad passages in their texts! 921; some P. name minor works called Upa-parāṇas, hat Matsya and Kūrma expressly state that they arose from the 18 Parāṇas and were com posed as summaries after studying the Puranas 815, 835; sometimes P. describe themselves as Itibāsa and the Mahābhārata is called Poriṇa | rarely 840; sometimes Purā. nas put forward very modern

ideas such as saying that soolad service and removal of dis tress is highest dharma 949; P. are sources of Dharma and Vidyās aco, to Yöj. but there is no evidence as to the neo ber Yāj. knew 8350 ; stages in the evolution of P. are foar or five 853-955; stories that occur in the Veda agd Upa niśads such as of Harisoandra, Purūravas and Urvasi are elaborated in Porānas 914-15; strike the keynote that great rewards can be bad by little effort as luy dānas, vratas, pil grimages 45, 938, 930; Tel. Ar. speaks of itibasas and purāṇas in the plural and so knew at least three Parāṇas 817, 853; task before P. was twofold, viz. to podermine the power and prestige of Bud dhism, and other non-Vedic systems and to wean away large sections of the masses from the attractive features of Buddhism and therefore promise the same rewards at Buddhism held forth by a restatement of Hindu religion, philosophy and practices 913, 929-30; ten topics of, Adoor ing to Bhāgavata 839; topior of tirtha, dada, sāddha and vrata corer about one iskb of verses in the extant P, 841; total number of Slokas in 18 Purāṇas according to most Parāṇas is 400600, 892; trto formation in ideas, ideals and practices of Indian people ditte to P. in the first centuries at

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Christian eta 816; treat tion on Arobitectore, sculpture Vedas ng anthoritative and and painting, 1653-54. prescribe the use of Vedic Poriṇasım ACOBYA, q. by Hemadri mantras in many rites, 918- 188n; by Nirnayasindhu 9980, 919; two separate Parāṇa Purascarana (of a mantra); versions called Agneya 1107-1112; (vide ander Brāh , Linga and Viṣou Mantra’); five are minimum known to Ballalasena in latter constituents of P. viz. pājā, half of 12th cen. A. D. 870; japa, tarpaṇay, homa, dinner Vāyapurana named s first to brāhmaṇas, 1107n-9; mantra annng 18 P. by Matsya, Agni, to be repeated 1008, 108 or 10 Nāradiya, while several of the or 108, 28 or 8 times; if any other P. substitute Sive for one of five constituents cannot Vāya but Vāyu is one of the be carried out, japa of mantra 18 Mahāparāpag and not twice as many times as prescri Śivapurana 830; Vāyapurāṇa bed or dinner to brahmanas and Śiva P. buth included may be spbstituted, 1109; in among 18 P. by Ballalasena P. mantra is, to be repeated 870; Vedarthasaigraba of 8000 times, if no espress dire Rāmānujācārya states that ction about number, 1110 ; all Parāṇas should be so meaning of, 1107-8; places interpreted as not to be in

where P. is to be practised conflict with Viṣ upuriṇa

1110; signs that indicate per 957n; Vedic mantras occurring

fection in mantra, 1111; terri in Parānas were not to be read

ble way to secure perfection or listened to by fadras 925; 1

in mantra in a single night Viṣpopuripa alone of all ex

by going to cemetery, securing tant P. closely agrees with the

the corpse of a cāndale, or one definition given by Amarakosa

killed with a sword, or of a bat it also contains several

young warrior, wash it, worship other topios 841; wax eloquent |

it and Durgā-this being called as to great efficacy of vratay,

Savasādhsnavidhi, 1109; Fari trāddha, pilgrimages, fasts,

ods modes of P. ‘1107-9; way. gifts, repetition of the name!

of, suggested by Raghava. of God, bhakti 52, 930, 933- bhatta 1109. 34; P. were affected by the Pore: everything is pure to theory of the power of mantras the p. and it is the bankering 1105 ; word Parīna occurs over that is blamable, aci, to some a dozen times in K, and means Sakta works 1093.

• sncient, old ‘855; Yaj. Sarti Pūrnāhuti, esplajned 347, 1224n. holds Parana as one of the Purpapātra 183. sources of Vidya and Dharma Pūrpā-tithi 189n. 854; Parānas give informa. Purohita : ( vide under king’);

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of king, to perforin Sinti ritest demned by Manu and other for prosperity, and magic rites śāstras and in the Gita ( VII. 742; qualifications of p. of 11) Krua identifies himself king 528, 543, 741-2

with Kawa not in conflict with Pyrobitaswami, a. of. Aphorisms Dharma 1511; Mahabharata

of Yoga’ 1393, 1429-30 ( on is the sāsıra of all p. &cc.

rvosing Kundalini ), 14120. to Mārkandeya 8190; Manu Purtadharma : ( vide under Istā- s’ales conclosion that there are

pūrta and Parkpas ): means tbree p. for all men and con works of public utility, such as demos premature Sappyāsa wells, tanks, parks, temples resorted to before fulfilling etc. 947-949 ; Anarakośa de- ; one’s duties (one’s three debts ) fines it 948; purta dharma 1511; Ṛgreda cootains pra secures mokṣa 949.

yers for health, bappiness and Puruṣa : derivation of the word a life of hundred years

in threr ways, 13610; ip 1510-11. Saṅkhya 1357-58 ; in the eye Purusārtha-vidbi : ( see Kratoa as Atman, in the Chan. Up. riba): defined in P. M. S. 1446.

IV. 1. 2, 1232; rules about Porūravas and Urrasi, story of the acquisition of wealth are

in Rgreda and Viṣṇupurāṇa i P, 192, 1933; is what & mān 913.

undertakes for securing the re Purusaparikṣā, a work of Vidsa.)

ward of happiness 1232; prid pati, 1076.

cipal sacrifices like Darka Paruṣakāra and Daiva, discussed i

pūrpamāsa are included under 545,

P, 1232, Puruṣarthas (goals of homan Paruṣartha-cintāmaṇi 170, 689,

life); (vide mokṣa, sannyāsa): ! ūln, 780, 83n, 90-1, 100n-102, are four, Dharma (actions 127, 135, 146, 1540, 179, 182-3, prescribed by Śāstra, doing : 188-190n, 191n, 192, 1971, one’s doties), Artha (economics, 199n, 2010, 2070, 237, 230 politics, civics), Kama ( enjoy. 232, 2290, 240, 481n, 672, 7400, ment of pleasures and aesthe- Puruṣārthasudhānidhi, of Sayapa tics) and Mokṣa ( liberation ), 1631n. the last being the highest to be | Purusasūkta-held to be a fate attained only by a few, 921n, hymn by modern scholars, 1632. 1510-11, 1626-32; Bbagavad- Purusottamanasa : Intercalary gitā demands a life dedicated mooth 671; why so called 672. to active work and regards Purusottamatattva 1132 doing one’s daty as worship | Pūrvamimārisāsūtras and Dber 1511 ; enjoyment of sexual masastra 1152-1351; (vide life and pleasures not in con- poder anavāda, bādba, Bādard flirt with Dharma is not con- yana, Bhagavadgitta, bhāvand,

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169

about Vittikāra, Upaparsa and Bodhāyana, 11860-1187n; de clared by Padmaparāṇa as on meaning on account of its

parisan say

the Vedo. Ve

atheistic teaching, t

hi and

dharma, diksa, God, Jaimini, Kramay Kumarile, mantra, maxims, fināts, Diyama, parisadkhg., Sabara, Sāstrihy sūtra, svarga, cha, Veda, Ve dāntasūtravidhi, Vșttikāra, words ); 33, 67, 237, 536 (auspicious time for all rites in honour of gods ) 989–90; adhikārin of P. M. g. is one who has studied the Veda from guru 1180; approximate date of, between 400-200 B. C. 1157, 1197; autbors men tioned by both P. M. S. and V.8. 1173; authors mentioned by P. M. S. alone and not mentioned by Y.-8. 1173; Brahmasūtra expressly men tioned in Gita (13, 4) is not the present V. S. bat proba bly another work or other works of Badari, Andolomi and Kāśakstsna, 1171-74; called

• Prathamatantra’ by Sarkar Ācārya, 1032; chronological order of Kumārila, Prabhākara, Mandada, Umbeka, Śalika nātha, all writers on Mimāhsā, between 650-750 A. D. 1190-95; close correspondence between Ap. Dh. S. and P. M. 8., 1155; close correspondence between Jaimini’s Sūtra apd Katyāyanaśrautasātra exempli fied 1155-56; Codani (word) in the Mimāhsā sense employ ed by Vārtikakāra and Mahā. bha$pa 1158; conclusions about Vyasa, Jaimidi, Bādariyana, Pārvausmāıbsāsūtra and Ve dāntasūtra. tentatively pre septed 1177-78; controversies

of P. M. 8, acc. to Jacobi and Keith, about 200 A. D. 1157 ; dates ( approximate ) of several writers on P. M. 8. in Sanskrit 1197-1200; descriptions of creation and dissolation of the world are not to be literally understood, the universe as a whole has no beginning and no end, descriptions are meant to illustrate power of daica and human effort and to urge men to perform their duties enjoined by Veda 1209-10; dharma is the proper subject of P. M. S. acc. to Śāstradfpikā and not Vedārtha’ 1180; Dharmasūtras like those of Gautama and Ap. disclose familiarity with technical teris and principles of P. 1154–55; doctrines of early and principal writers on P, are rather start ling, they have hardly any place for God or the deities, and their theory about Yaji smacks of a businesslike system 1217; P. M. S does not state how much of the Veda’ has to be studied before obe enters upon the understanding of the Leaning 1180 ; earliest extant com. is that of Sabara 1187; emphasizes the distinction bet ween an agthor of a book and its expositor or transmitter 1203n; employs the word Smrti in the sense of Dharmatostra,

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1257 ; examination of views of Bādarāyana cited five times and conclusions therefrom, 1170; first six chapters consider the procedure of rites like Darsapūrpamāsa, the details of which are expressly laid down in the Veda while the follow! ing six consider the modifica tions (vikṣtis ) and details that hare to be added or owitted 1331; four anubandhas of, 11790; fundamental and! chsracteristic doctrines (viue in all) of P. JI. S. 1203-1207 ; guruperamparās in Sawa.’ vidhana Br., Xyāyaratnākara : and Yuktisnehaprapūrapi ! slightly differ 11610; ideas of P. about creation and dis solution of the world are opposed to those of labā- , bhārata and Gita, 1210; it! there be oply one Jaimini (apd not two) no satisfactory expla. nation why the author of P, J. i S. should name himself only! five times in about 2700 sūtras, 1 1166-67; insists on certaju moral rules ( such as not speak. ing falsely) and other rules of conduct su:h as giving up ilesh, sexual intercourse for one engaged in Darsapurṇa māsa and other sacrifices 12170; Kumārila shows scant respect for Jaimini, charges him with composing some sūtras without mach substance and remarks that Jaimini’s sūtra is improper 1335; list of works and papers in English on Purvapimātsā 1200-1201; looked upon by

medieval writers as the most important of vidyāsthānas 1159; many verses quoted by Śabara on P, M, and other matters 1187; most extensive of all Darādus, containing about 2700 sūtras and over 900 adhikaranas, 1182 ; names nine authors on Mimātisā, besides Jaimini himself 1157a; names other writers only 27 times while V, S. having only about 1/5th of the sūtras in P, M, 8. quotes other writers 32 times, 1160-61; number of adhi karanas pat at 915 or 1000 by differeut authors, 1160, 1189n; Damernus commentaries on P. M. S. 1186-87; one of the characteristic doctrines of P. M. 5. is sratahprāmūnyn, 1212; Padmapurāṇa asserts that Juimini composed a vast bat useless Sastra by expounding the view that there was no god 1207, 1209; PMS is not as much concerned about moksa or man’s destiny after death as other darśanas are 1217; PMS, Sabara, Kumārila make sub stantial contributions to the exegesis of Vedic texts 1217 18; postulates that apūrda yields the rewards of sacrifices and not God, 1211; question whether Jaimini and Bada rayana were contemporaries and if not, what their relation was, discussed, 1161 ff; ques tions of identity and relation ship among Kamārila, Prabha. kara, Mapdana, Umbeka, Salikanātha, Burefraray set out

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with some discussion 1193-95 ;] pyāyamālā vistāra, 1185-86 ; relation of dharma to the Veda subjects of the four pādas of and the P. M. 8. is clearly and the first chapter are vidhi, briefly brought out by Bumā- arthavāda (including mantras ), rila 1185; relies upon popular Smṛtis (including customs and usages, apart from Veda and usages) and names of rites Smrtis in many sutras 1253 ;ī. such as adbhid ’ 1186; table requires that men of the three of outstanding works and varṇas should not only study writers on P. M. , with tenta. the Veda but they must also tive dates 1197–1200; various understand its meaning 1180; rradiogs in, 1334; tenth chapter Sabara and Komārile differ is longest, the 3rd comes next about the subject matters of and 10th deals with bādha and certain adhikaraṇas 1335; samuccaya, 1326 27; Vārtikas Sabara gives a summary of the of Katyāyana and the Mahā. first chap. of P. M. S. and at bhāsya establish that Mimātsā the beginning of each of the terms had been elaborated other chapters gives a summary long before them 1156-1158; of the preceding chapter 1186;! very rarely refers to other Babara proposes two (even acāryas by the word “eke’ und three or four ) explanations of V. S. also does so rarely, its several sūtras and adhikaranas references in the words ’eke, 133435; $abara holds two or ekeṣām’ and ‘anye’ being more sātras as forming one made to Vedic recensions or adhikarana and alternatively Upanjṣads 1173; word. Nyaya treats one of them as a separate vid’ is applied to writers on adbikarapa 1334; Sabara P. M, 1155n; words “codana’, omits IL 4. 17 and six sūtras * opadeśa’ and vidhi’ are after III. 4. 9, 11620, 1334; synonyms acc. to Sabara and Sabara says that the Yājaikas *codana’ means a sentence do not declare that rewards that arges men to do some act result from the mere memori- 1183-85; works and writers zation of the Veda, 1180; } from Jaimini onwards rely on Sastri, Prof. K. A. Nilakanta, smatis and Dharmajāstra 1178; holds that Jajajni mentioned writers on P. M. are called by in P. M. 8. VI. 3. 4 is diffe- Balakrida of Viśvarūpa simply rent from the Jaimidi mention “nyāyavidaḥ’ or ’nyāyavido ed four times more in other yājaikāh 1155n. sūtras and this view oriticized Parraprajña ( in Bf. Up. IV. 4. 1162-64; 8ome sutras are 2 ) meaning of, 1602n. repeated 30 and 24 times 1182; Pusalker, Dr. A. D., 4. of ‘Studies subjeats of the twelve chapters in the Epics and Puranas of of P. M. S., 200, to Jaiminlys India’ and of Progress of

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Indio studies’ in Silver Jubilce believed in pubarjnoma and Vol. of 6. O. R. 1., 830n, 844, there are controversies as to 886, 910.

whether he borrowed from Puṣya, a nakṣatra, also called India, 1530.

Sidhya’ 4990, 525; most ! Questions of Milinda’ 910n; powerful anong nakṣatras 794. has passaues closely agreeing Puṣyamitra, called Senāṇl in with Gitā 970,972, 10230.

Puranas, Harṣacarita and Rabindranath Tagore, poet and Ayodhyā inscription 1008n, ! reformer, a. of Gitanjali 1700, 1028; alleged persecution of 1711. Buddhists by, discussed 1008- Radhakrishnan, Dr S. : a. of 1010.

Indian “l’hilosophy: 1200, Puṣyaspāda (or Bārbaspatya- 1209, 1393, 1491, 1605;

snāna):( vide Nakṣatrasnāna) a. af “Source book of 793-797 ; all utpātas destroyer’ Indian Philosophy. 1394, by Sānti in P. 793; Rihaspati : (jointly with C. A. Moore ); is presiding deity of Puṣya’ a. of India and China’ 1122 ; 798; clay collected from seve-i a. of Religion and Society’ ral places such as wountain 1618n, 1689, 1695; & of The top and king’s bead and other Brahmasūtras’, pp. 194-207 of limbs rubbed with it iu P. Introduction on Karma and 797-798 ; leaves of 15 plants Punarjanna’, 1605; Blue of to be cast in jars filled with • Idealist view of life. 1612; a. water 795; Mandala dravo! of Eastern Religions and with powders of different colo- Westeru thought’ 1647 ors in, 1132; many Purāṇik ( Schweitzer Criticized ); A. of mantras along with Vedic ones “Kalkin or future of civiliza prescribed by the Matsya, Br. 1 tion’ 1668 ( defects of modern 8. and Hemādri 795-96; part Democracy ). of lakṣahoma, acc. to Matsya Rāghavabbatta, commentator of 798; release of prisoners jailed Sāradātilaka, 1101n, 1112n, for offences at the end of, 1123 (on mudrā ), 1124; bas 797; procedure of P. employed in an elaborate note on pura the case of king’s elephants and ścarana, 1108-1110; bolds borses to free them from disea- that Prapascasara is Śhaṅkara ses, 797 ; proper time, proce- cārya’s own work 1105; quotes dure and duration for perfor- Sulhasūtra 1132 ; quotes ming P. acc. to Viṣnadhar. numerous passages on nyāsa, mottara 798–799 ; reward and 1130, 1122 ; states that Tantra results of P. 799.

cult is based on Upaniṣads Puṣyavrata, m. in Ap. Dh, S. 346, 1 like Rāmapūrvatāpaniya- 1045.

| Raghavan, Dr. V. 1163n, 1369, Pythagoras (Greek philt sopher) | 1408n.Index

173

Raghunandani, 2. of several | topics ) 46, 61n, 68, 720, 750,

Tattvas 30, 46, 90n, 158, 175, 78, 79, 83n, 900-91, 1140, 178, 126-7, 198, 545,753, 8350, 116, 125, 132, 144, 181, 1910, 919, 10430, 1118, 1132-33, 194, 213n-3n, 230, 5890, 547, 1238 (illustrates “ratrisattra- 555, 560, 571, 604, 606-7 ( 70 nyāya ), 1240, 1291,

verses on Upanayana ), Raghunatha, &. of “Padārtha- 608n-9n, 610, 6120, 613-4,

nirdūpaṇa ’ 470.

615n, 616-7, 619-6200, 6210, Ragbuvaihsa 193, 500, 5310, 537, 623, 624-6, 672, 710, 885; 639, 628, 7441, 797n, 9050, mentions only 24 vratas 46, 997, 1027, 11529, 1213, 1384, 58; quoted by V. K. K. 110n. 1426 (mentions Vfrāsana ), Rajapītıprakāka 622, 7370, 806, 1461 (references to Yoga 923. technique ), 1571.

Rajanitiratnākara 176, 616. Rahu (ascending node or the Rajanya, meaning of, 1849n.

point where the orbit of the Rajas, meaning of 1540. moon intersects the eclipse in Rajasūya (sacrifice) perforacd passing northwards 574; and by Pagyamitra and Khāravela Ketu m. in Mahābhārata 569 ; : 1028. demon R. represented as serp: Rijataraðgiṇi ( middle of 12th ent in Santis on eclipses 766 ; century A. D.); 630, 649, 655, mantra repeated in sānti for 669, 737n. 1074-75 (has sere R, 766n; story of the part of ral reference to Tantrikas and

R. at churning of ocean 766n. their doings ). Rāhala Sāṅkstyayanan 472n, Rajavartika (quoted by Vāchs.

9420, 1022-33 (paper on pati ) 13590, Vajrayana and the 84 siddhas), Rajendralal Mitra, Dr 111, 1073 ( paper of, abont Vajram Raji, story of his depriving Indra yāds and Mantrayāna’ in of sbare in sacrifices and Journal Asiatiqae), 1075n Byhaspati deluding the sons of ( gives list of 84 siddhas from R. by composing & work on

Laipā to Bhalipā with details. Jinadharma 974. Rainfall, in the four months Rāka ( Paurgamāsi mixed with

fron Pausa, inauspicious for pratipan!), worshipped in Rg. seven days for vrata and pātra for a rich and famous son B3. After it stops 620.

Rakṣabandhana, on Full Moon Rajadharma-kaustobha 923, of Śrāvana, 127-128.

1333

Raksoghna hymng 813. Rajawārtanda of Bhaja, com, on Ram Mohan Roy, founder of

Yogasātra 14390, 1444n, Brābmo Samaj, 1699. 1449a.

Rāma, (vide under Rāmāyana): Rajamārtaṇḍa of Bhoja (on estrological details about birth

astrology and dbarmadāstra of Rama 84-85; became Lord

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of the world by vratas in Trela flourished about 1500-1575 05; episode in the Epic 8380; A. D., 1200, given as & synongin of Hala Rāzapūrvatāpaniya Upadiṣad. dbars and of Dasaratha’s son 1103, 1135. by Amarakośa 84; kept golden Rāmārcanacaodrikā of Ananda image of Sitā by bis side when vanayati 84. he performed Aspamedha 530, Ramaswami Sastry ), Pandit 1281; killed Rāvaya on Dargā V. A 1186n, 11872. devi’s inspiration acc, to Kalika Rāmāyapa: dreams frequently 160n; no name so holy and so mentioned in, as indicating constantly on Hindu lips as future catastrophies 775; flesh Rāma’s 88; story of his accent of five five-nailed animals may to heaven followed by subjects le euten 1156n ; horoscope of in his capital 959.

Rārna in Balakand, of, ex Ramalilī, celebrations in North amined 84-85, 627-28; omens

India op first ten days of described in 743; several pas Asvipa-sukla 193.

sages in, contain references to Ramanavami Viata 84-88; planets in relation to nakgatras

Kytyakalpataru does not deal indicating misfortunes to people with it 8t; procedure of R. in general or to individuals prescribed in medieval works 531; solar eclipse at an unus 86-87; procedure of R. in ual time 744, 1628 ( three modern times 88; whether R. puruṣāsthas ), 16290, 1631.

is nitya or kāmya 85-86. Rameśvara, commentator of Par. Ramana Maharshi ( 1879-1950 ); asgrāmakalpasūtra 1077.

sage of Arunachal 1479n; Ramakrishna Paramahamsa, gara work on, by Arthur Osborpe of Vivekānanda 1699-1700. 14792,

Ramakrishna Mission 1699-1700. Rāvānuja; 8. of Bhāṣya on Ranade, M, G. and Prarthanam

Vedāntasūtra 956n, 1158; a. S&māja 1700. of Vedārthasangraha 957; Ranade, Prof. R. D. a. of ‘Cong. born in 1137 A. D., does not tructive survey of the Upani qante the Bhagavata purāpa at shadic philosophy’ 1537-41; all in bhāṣya on V.S., while holds view that from certain quoting over a huodred vesses mantras of Rg. it can be said from Vispupurāṇa 95; five that an approach to the idea of heads of the doctrines of the Transmigration W88 being school of, 96tn : holds that made by Vedic sages 1837ff; whole of Paficarātra bas Vedic views and interpretations of anthority 954-55.

the Rg. passages by Prof. : Bamigojācārga, a. of Tantraram Ranade held to be wrong:1937

kasya and Nayakaratna ( com. 42. on · Nyāyaratnamālā ) 12:0 ; Rao, Pruf. V. K, R. V. paper of,

Inden

175

in Changing ‘India’, 16780, 1 names of signs among Baby. 1683.

lonians, Assyrians and Chal Rashdall &. of Theory of Good deans cited by several scholars

and Evil, 1575. .

do not tally 565n; names of Rafis ( signs of Zodiac ): (vide r, are purely imaginary 565,

onder Constellation, dre 635; 20 proof that the rāā skaṇa, hora, Mabābbārata, system was borrowed by India Nārāyana, person, Rudray from the Greeks 594; princi Zodiac ); are twelve, each ples of astronomy based on 1, extending over 21 nakṣatras probably established in India from Afvini onwards in order in the three centarjes before 561; Are identified from Christ 638; parpose of iden Meṣa onwards with the limbs tification of r. with limbs of of the Kalaparıṣa or of Nārā- | Kālapuruṣa 561; purpose and yaṇa 5640; as lords of the astrological indications of tbe quarters (diśās ) and useful- classifications of r.. acc. to Dess thereof 668; classifica- Utpala 568; Sārāpali ‘men tions of r, as male or female, tions no Greek word for Mina movable and fixed, dae to 563n; six items in relation fancy and ideas of symmetry to the r. occafied by a planet and sequence 635; Chinese called Sadvarga 583; table. Dames of rāfis are different of 7, as svagha, ucca and nica sach ag rat, ox, tiger etc. I of the planets 576; table of 566, 635; colours of the l r. with English and Latin twelve r. ace: to Bșhaj-jātaka į equivalents and synonyms 868; description of the appea- 563; things supposed to be rance of r. in Bșhaj-jātaka, in under the influence of the the Yavanajātaka q. by Utpala Reveral r. 564; what r. are and in Vāganapurana 564; powerful by day, at night and descriptions of seven r, sbow in twilight 569; whenare r. that they are figures of animals powerful 577. and five are like bawan be Rastrabhrt Anavāka 786. ings 564-5; many scholars Ratana-sutta 943. deny that there is similarity | Rathakāra, in Tai. Bra means a between the majority of the man of that oaste, not one who twelve sigos in zodiac and the nianufactures chariots (the datural appearance of : the etymological sense ) and he can. objects signified by them 565; repeat the Vedic mantra mentioned by Vṛddha-Garga bhūṇām tvā etcthough not and Kāsyapa 592; no Greek entitled to Upanayana 1390, word. corresponding to Mina | 1612. (Pisces ) mentioned by Byhaj. Rathaytara siman, 726; means jātata in some editions 562n; 1 , only the music and not the

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–

rk. set to rusic, 1222.

ancient and medieval India . Rationalism : (vide under oulit,’ had no rationalists or atheists,

God, people, Hinduism, per in fact there were several r, secution, science, tradition, such as the Lokayatas and utilitarianism ): Accepts the rationalistic critics of saorifices, postulates which science finds Sraddhas etc. 974 (note 1596), convenicnt and useful but 1472 ; Benthain and the two science works within narrow Mills pot forward the theory limits, it is not concerned with of utilitarianism 1479; many morals or spirituality or values r. hold that there is no proof of of life 1475 ; in Europe the existence of God or any einphasis on rationalisin arose higher Intelligence than man’s, as the Christian churches, deny individual soul and in particularly Roman Catholic, mortality, and argue that in all were extremely intolerant of religions there is some truth the slightest departure frodi with a great deal of error 1472; : religious views held at parti- problem of evil in the world is, cular times 1576-77; there acc. to r., & great stumbling are subconscious and non- block in accepting God as good, rational impulses, beliefs and kind, omniputent and all. intuitions in men that are knowing, 1173 ; s. and atilita held by men to be truer or of rians are put agreed upon any a higher order than what is on definite principles of conduct the rationalistic level 1475 ; for common men and women thoughtful mea in Europe 1480 ; r. substitute blooks of during 18th and 19th ceoturies humanity or the leaders of had boundless faith in r. and such blo-ks for authority and progress, but this faith is now worship, the likely resalt being greatly weakened 1478.

that humanity would soon be · Rationalists ( vide Communisin wiped out 1474; warning of

and Communists’); r. arrive Gitā against unsettling the at different conclusions on the

minds of ignorant persons same matter in different ages and even in the same age what Ratnamālā 62, 69, 709, 6040, appears regsonable to one groap 605, 60714 608-10, 615-19, is held udreasonable by another 1 620n-25, 627, 6570, 6820, 704 group 1477 ; argue that they 5, 7070, 793 ( on Puṣya ). should cot have to prove dega- . Ratpāvali 46. tive propositions (such as there | Rātri-word r, not so frequent in is no God ) but theists must Ry, as the word ’ ahon ‘675.

prove the positive proposition Rātrisūkta, & Kbilasākto after i of God’s existence etc. 1473; Rg. X 127, 232 and 1.

it should not be supposed that Raudra Gaṇa, mantras addressed

Index

tò Rodrā in Santis. 770,

ayidanda ). Rāvaṣa, dreams of Trijāṭā about, Religion or ( religions ): as beli

eved at present by most men Rawlinson, a, of ‘Five monarchies can hardly be & panacea for

of the aricient world ‘51-40, the ills of the world 1480 ; 595n,

many eminent men attribute Rayachandhari Dr. H. C.: 650n the present difficulties to the

(on Vikrawāditya ), 883 ( on two world wars and are busy discrepancies between Parāṇa in inviting all men back to

accounts and inscriptions ). r., but the crux of the problem Rāyasposa verses 796D.

is what religious tenets and Rbhos : controversies about what practices are to be inculoated

they stand for 982; legend among men in the present age that R. slept for twelve days, 1480-81; most r. postulate explained 498-99.

three fondamental entities, Reality, is of three kinds, (1) God, individual soul and

Pāramārthiki (Absolute or external world 1506 ; virtues highest), the province of preached at different times as Parā vidyā ; ( 2 ) Vyāvabariki most important have been ( empirical ), the province of different (such as monachism, aparā vidyā ; (3) Prātibhasiki charity, bumility, social service, (which pertains to dream states heroism ) 1481; whether reli in which pleasure and pain gion is necessary or not some may be experienced while the worth-while ideal is necessary, dreaua lasts), 1506.

acc. to Pandit Nehru 1670; Rebirths : for sins, authorities on,

and modern Indians with collected in one place 1590; |

several attitudes towards re. for persons guilty of mortal form, 1700-1701.

sing after ondergoing hell torn Religions Rites : calendar réqui .tures specified by Manu and red for finding out proper

Yāj, and ‘rebirth for lesser sins times for, 641 ; must be per 1590-91; for those guilty of formed at the correct time thefts of certain articles have “(.i. e, season, tithi eto. ) kod. to some understandable logio be- Śāstra 713; role that, if one bind them 1491.

able to carry ont main provi Re-inoarbation (Punarjanma ) - sions of R. resorts to alter

1530–1612; great difference natives provided for those who between the Hindu theory of | are unable,’ he does not secare avatāras and Christian doctrine the other-worldly rewards of of 1, 992.

that rite 100. Rele, Dr: V, G., &. of Mysteri- Renou, Prof. L., 493n, 5051” ( a.

oug’ Kundalini’ 1148, 1393, of ‘L’ Inde Classique),

· 1443 (oriticized by Shri Kaval- ! 10060 (on Religions of

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Aistory of Dharmaldstra

[VO V

Ancient India’), 1397-98 (against identity of two

Patanjalis). Representative (vide ander

“Pratinidhi’), not allowed in

certain cases 53. Republics in ancient India, acc.

to Jayaswal 1663. Rerati, the Yogatārā of Dakṣatra

R. corresponds to Zeta Pisciam

of modern astronomers 712. Rbys Davide, 543, 940, 1033 (a.

of Buddhist India ‘). ( Mrs. ) Rhys Davids: 1007 ( on

Relation between Baddhism and’ Brahmanism ) says Baddha agreed with Cpaniṣad teachings about high moral

eodea your ). Ṛgreda (vide God, Veda ):

2-22, 35-6, 60n, 62-3, 87, 112, 126, 129, 137, 146, 150-151, 183, 159, 168, 171, 1790, 183, 205, 209, 2190, 333, 233, 241, 463, 488–9, 491-93, 495-98, 506, 537-38, 579, 582, 596, 671, 675, 684, 686-7, 6900, 691-92, 697, 703n, 719-24, 7260-280, 729-31, 733, 7370-390, 740-41, 750, 756, 758, 761-63, 7710, 772-3, 780n, 781, 785-0, 7900, 791, 796, 802, 814, 859, 916-17, 919-20, 931, 947, 950–51, 970, 980-985, 987-91, 997, 1031, 1035-36 ( maystic words and spells in ), 1013-44, 1045 (Rg. V. 47, 4 deemed to refer to Kādividyā ), 1052n, ( Rg. verses q. in Kulārṇavstantra ). 1058, 1059 (Rg. IV. 40.5

( Haihsah ’ etc.) to be recited

· over wine and other tattvas in

Tāntrik worship ), 1078, 1086 (verses of, q. by Mabinirvana tantra ), 1098, 1100 ( Vedic Mantras employed in T. vorks exemplified )11210, 1131 (orb of Sun is called wheel) 1156n, 1181, 1184, 1203 ( references that are held bistorical ), 1213 ( who went to heaven and what joys were there ), 1218 ( Madbriorya claims that he is referred to in Rg, text I. 141. 1-3), 12210, 1223, 1227n, 1244 ( Kantras fall of faith in God and beati. tude ), 1255-56, 1257o, 1268B, 1268 and 0, 1276n, 1309n, 1311n, 1316, 1321, 1362 1372, 13820, 1385-86, 1471 ( quoted often by Upanigads) 1478 ( some doubters about Indra ), 1487-1493, 1497-98, 1516 ☆g. IX.62. 1 explained is Tāndya ), 1517, 1827-8, 1632 33 (passages where word Karman occurs), 1636–37 (BB. VII. 33. 10-14 about Vasistha’s two births explained ) 1537 44, 15460, 15489, 1553-54, 1568n(interpretation of Bg. X 190. 3), 1576n, 1878( Vaityk para ), 1595, 1600 and 2, 1613 -4 ( river Sindha ) 1619-90 ( meaning of ‘Krovanto Vi yam Aryam’), 1622, 1631n, 1644 (indications of at least three Aframas )’, 1646 (abitt towards oblation of booked food or ghee as equal to animal sacrifices ); 1676 ( Yasintha’s prayer that sias dae to ride and gambling may be for giren ); prayer to bestow ten

Indoor

379

songs on newly married bride) | parva 1528; several Parapas (X. 86. 16 explained ), 1610n mention rivers as flowing from R. (X. 117. 6) differentiates the principal mountains 1528; between yk verses, Yajus texts seven Sindhus mentioned in and Sāman chants 859; hardly | Rg. 1528 ; six rivers mention 1/3 of over ten thousand ed as very holy and connected Mantras of Rgveda are emp- with Himavat and six more loyed in the Vodio rites 1223; south of Vindhya 243. has two arrangements, viz. Robertson, Archibald, Ele of one into Mandalas and Sūktas Rationalism in theory and and the other into aṣtakas practice 14760, 14810, 1616 adhyayas and vargas, while Tai, (on meaning of word civiliza S. and Atharvaveda are arran

tion’ ged into Kāṇd ng 859; pada Rodasi, wife of Radra, aco, to pātha or kramapātha of R. is Yaska and connectad with not eternal but is man-made Marats in æg, 1044. and the former is asoribed to Rohiṇī, nakṣatra, moon said to Sakalya who is criticized by the be fond of, 507. Nirakta 861; ris of, had Romaka is probably Alexandris arrived at idea that there is in Aryabhata’s work, 6760. only one Supreme Being Romaka-siddhānta 680; (vide addressed ander different ander Śrīṣeṇa ); Diksit con names 1487; verses of, occor tends that the R. summarised in other Vedic sathhitās 22 ; 1 in Pancasiddhantikā is diffe war of ten kings against Sudās rent from the work of Sriṣeṇa 1644..

and was composed before 150 Bgvedi, Mr., work of, on · History A, D. 515n; length of year, of Aryan festivals’ in Marathi acc, to R. agrees with Hippar

chus and Ptolemy 615; no Rg-vidbāna 7281-29n.

calendars in India based on Bkprātifakhya 703n.

it 815n; Thibaut on, 5130; Rivera J. H. de Cunha, a of probably composed in Sanskrit

paper on Historical essay on by a Greek settled in India,

the Konkani language’ 1020. 615n; Thibaut on, 616. Rivers : Apayā, Džsadyati and Roman Church : prepared an

Sarasvati m, as holy rivers for Index of forbidden books ( the establishing Agni in R&, 523; edition of 1949 contains 6000 eighteen or 19 rivers are men- titles ) and another Index of tioned in order from Ganges books permitted but some pos in the east to Kubhā ( Kabul sages from which were to be river ), Gomati and Krama expargated 1576. ( Karram ) in the west 1528; Roth Cecil, te of “Short History many rivers m, in Analkana- of the Jewys! (for petseoption

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History of Dhammasastra

Vol. V

of the Jews) 1019.

| Rtavya hymns are Rg. 11. 96 and Roland, Benjamin, &. of The 37, 492.

Art and Architecture of India’ Roben, Prof, on ‘Puranic line of 1656.

Heroes’ $83. Royce, J., a. of the world and Rudra (see under Gāstras’ );

the individual, expounds deemed by Padmapurāṇa to Chān. Up. III, 14 and VI. 3- have assamed the form of Kals 15 and Br. Up. 1500 ; quotes with rūśis as his limbs 5610 ; from & mystic work who is supposed to have deladed

knows Him is silent’ 1505. l people and asaras by composing Rṣabba, a predecessor of Vuraha 1 false sāstras at the bidding of

mihira 622.

Viṣpa, 974. Rṣipancami-vrata: ( vide Seven Rudra (see under Ekādasini,

sages’): 149-151; meant for Laghurudra, Mahārudra, Ati all, but now practised mostly rudra) : 1024; name of Ru. by women 119; number seven

drādhāya, viz. eleven angrākas important in, 15.1 ; object was in Tai, S IV. 5. 1-11, begin to remore all sips and troubles ping with nam&s-te Rudra of three kinds and ridding

manyave’; reciting them once women of contacts during being called “āvartana’ and montbly illness 950; perform- reciting eleren times is called ed on 5th of Bbādrapada Ekādasins, 759, 813 and a; bright half 149-151 (mixed

word r, is harsh name 72in; with 4th and not with 6th

worship by R. takes three forms tithi ); performer not to eat viz. japa, homa and abhiṣeka anything in this vrata produc- ( sprinkling a person with boly ed on land ploughed by oxen water over which Rudra or watered by the labour of mantras have been repeated ), oxen 150; procedure of 149 150; Saṅkalpa in 150n; seven Rodradhara, 4. of Suddhiviveka’ sages and Arandbati worship- 52, 1296 (held Sūdra cannot ped in, 150-51; worship of adopt a son ). sages is performed with Ṛgveda Radragana (mantras) 7960. mantras 150-51.

Rudragāyatri 108n. Rṣipatra, a. of a work on astro- Rudrayāmala, a Tāntrik work;

logy, 593 (Br. S. quotes 151736n, 9650, 1034, 10610 (on verses of bis ), 767, 768n, 778n cakras and Sabasraracahrt );

(Br. 8. summarises its views ). 1088n (a Vira Sadhaka could. Rta, meaning of, acc. to Prof. associate with another’s wife au

Apte, is belt of Zodiac 3; Sakti in worship ), 1101, 1144 three meanings of, 320; wheel 45. of, in Rg. 488-489, 1627 ; (fta Rudriya (servant of Rudra ) gave place to salya later). I substituted for Radra in Alto

814,

Index

781

Br. for averting Rudra’s wrath

Rakmangada and Mobinl story

of, in Nāradiya-porāna 892; proclamation of, about the

observance of Ekādaśī 892. Rūpasanrddha, meaning of,

7890, 1097, 12760. Russell, Bertrand, a. of. Impact

of Science on Society’ 765n; remarks of. on Milton’s use of popular beliefs about eclipses

Rosslle, Lord, of Liverpool; a.

of ‘Scourge of the Svastika ‘, wherein be cites the confession of Höss that not less than three million people were put to

death at Auschwitz, 1480n. Rassia : great inequalities of in

come in, even after 40 years of totalitarian rule between the salaries of Academicians and

high placed executives on one hand and of common men on

the other 1682–83. Ratter, Owen, &o of Scales of

Karma’ 1594, 1605. Sabara, &. of bhāsya on Pārva.

minārsā-sātra (vide under Kumārila, Vrttikāra); vrata defined, 28; 33-4, 73n, 860, 960, 237, 607, 7010, 821, 985, 9920, 1033 (meaning of Tantra ), 1097-98 (mantras are arthaprakāśaka ), 1114n, 11540-56n, 1158,1167 (Jaimini mentions Bādarāyaṇa in P, M, 8. I. 1. 5 and XI. 1. 65 ), 1178 ( quotes a Smrti verse almost identical with Mano ), 1180, 1183, 1186–87 (mentions vettikara with respect) 1197,1

1202-05, 1208, 1209n. 1211n (on Apūrva), 12120, 1213 (popular views about heaven) 1214 (mental bappiness is svarga ), 1320-21 (on mantras, their classifications and defini tions ), 1222, 1224 (sabdar pramāṇakā vayam’), 12250 (defines vidhi), 1226 (what signifies a vidhi), 12271, 12310, 12360, 1237, 1241, 12490, 12540, 1256, 1267-60, 1283n, 1286n, 1289-90; 1292, 1294, 1995n, 12971–1300n, 13049, 13050-1308, 1310 1312n, 13171-181, 13210, 1322, 13240, 1325–1326a, 13290, 133lı cites a verse defining tantra’ ), 13320-35, 1512n (on affix’tra’), 1527, 15441, 1626; at least one thousand quotations on Sabara’s bhāṣya are taken from Tai. S. and Br. 1218; bhāsya .of, is earliest extant com. on P. M. S. 1187; bhāṣya of quotes about three thousand quotations of which several hundreds have not been identi fied 1218; Bphatī, is com. of Prabhākara on, . 1189; diffe rence between 8. and Kumar rila as to the subject matter of P. M. Sūtras, 1262-63), 1335; flourished between 300-400 A. D. 1197; frequently quotes the very words of the Nirakts or pointedly refers to them, 1276 and 8; gives three inter pretations of P. M. 8. IV. 1.2, out of which one çelates to aoqu– isition of wealth 1233; gives far-fetohed explanations of

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the words. Savitr,’ Asvins Saci : word ß ooohrs in the sense and Pūṣan ‘when the Mantra of Sakti’ about 50 times in

devasya tvā’ (Tai. S. II. 4.6. Rg. and does not mean wife of 1 ) is to be addressed by ūha Indra 1043. to a deity other than Agpi, Sacred books of the East (series) 1325 and n; meptions Holākā 527, 777, 9390-40n, 943, 970n, festival as prevalent in Eastern 972, 978n, 1022-230, 2026, parts of Bhārata 237; Dome- 1037D, 1039, 1012, 1070, 1107, rous commentaries on bhāṣga 1 1153, 1579n, 1683n, 1613n, of 1187-88; onits some sūtras,’ 1627, 1663, acc. to Kumārila 1162n, 1188, , Sacrifice ( see under Yajia, wise, 1327n; no commentary on Dakṣiṇā ); disposal of impler Sabara’s bbāṣya, composed be. ī ments of S. 1234; even the fore Kumārila now available

Rgveda discloses that a compli 1188 ; quotes serera) verses OD cated sacrificial ritua) existed P. M. matters and also on in its times 991; provides that other topics 1187; stories of husband and wife should per events that nerer occarred are form a S. in co-operation, but mentioned in the Veda for

where the Veda expressly praise ( says $. ) 1224; styled provides that certain matters vrttıkāra sometimes by Komā-l are to be performed by the wale rila himself 1197.

sacrificer it is the male alone Bābarotsava, in Durgāpūja 176

that can perform them 1287; 77.

results of pauoity or absence of Sabatini, Rafael, work of, on, food, or muntras, proper fees,

Spanish Inquisition ‘933n. I are disastrous in different Sabbāga pasatta 943.

wiys 753 ; starga is the reward Sabdakalpadruma 760.

of all sacrifices ( such as Vitra Sabbath 677 ; Jews observed

jit ) for which the Veda does Saturday as 8. (and not Sun

not expressly deolare a reward day) 677 ; observed on diffe: 1312; ten implements regaired rent week days by various in S. enumerated in Tai. 8., peoples 677.

each of which is to be en Sabhāparva 27n, 90n, 130, 488n, i ployed for the purpose prescri

539, 698 ( names for numerals bed by Veda 1299, 1331m, from ayuta to parardha ), 743 wrangling about food or fees Comens ), 744 (eclipse ), 745 i causes misfortune to sacrificer (three kinds of utpātas ), 9710 753. ( story of Siapala ), 1161 ‘Sadācāra (usages or practices of (pupils of Vyāsa ).

’ sistas ); ( vide’ fiṣta ‘, Smtis, Bebine, W. H. W. , of ‘Second ! Kalivarjya): intricate ques

sight in daily life’ developes a tions about the relative force Dovel theory on dreams 782. of Śruti, Smrti and SadiokruIndar

183

arise 1264 ; Kemārila’s posi- 1070 (six cruel magic asta) tion is that those usages alone 1104, 1116n, 1146; asserts are authoritative that are not that there is nothing that opposed to express Vedic texts, cannot be attained by mantras that are practised by aiśtas | if proper procedure be follo under the belief that they are wed 1104. part of Dharma (right conduct) Sadyimśa-Brahmans 734 (Sāntis), and for which no visible 11141 (Śyenayāga details motive such as pleasure, acqui- 1245. sition of wealth or satisfaction Sagaral, sons of, were reduced to of desires can be predicated ashes by Kapila 1362. and that it does not follow Saha, Dr. Meghaad; 713-4, Pre that all actions of sistas are to sident of Calendar Reform be accepted as dharma that Committee and author of the Mana’s advice to follow one’s C. R. C. Report 714n: Report ancestors’ path means a path of, has exahaustive alphabeti of good people 1264, 1280 ; cal list of Hindu festivals, but some great men, acc. to Gao- no details except month, fort tama, Ap. Dh. S., Bhagavata- night and tithi are given 253, parāṇa (X. 33. 30), were guilty, 614, 648-49. of violations of dharma and Sabasta bhojanavidhi ( procedure excesses, and twelve examples of giving dinner to obe thou are cited by Kumārila who sand brahmanas at one time) explains them away or says į 145. that they were not thought to Sahityadarpaigh, 12978-98; be dharna by those persons present author’s notes on, it themselves 1280.

ferred to 1297, Sadarganyāsa, exemplified by Saints :( vide Kabir): in medie

Dharmasindhu and declared to pal times in India there were be avaidika 1121n.

women S. like Mirabai and Ṣadaśītimukha, 213n; m. in ing Apdal, untouchabies as saints,

criptions 213n; puṇyakāla is vix. Chokhāmela and Raidas, : 60 gbatikās 215.

Mahomedan mints like Kabir Badāvrata (or adhadānamāhā- 969 ; names of saints and

tmya ) 437,

mystics in all parts of India Sad-dharma-paṇdarikasūtra (a from 13th to 17th century

standard work of Mahāyāna ), A. D. that agreed on certain agrees closely with Gītā 970; fundamentals vis, unity of God, contains many dhāranis (spells)

need of self-purifioation, conde 1104n.

mnation of pride of oaste and Sādhanamala ( a composite Vajra.

of ritual, and sarrender to God

· yāna work of 3rd centary A.D. for salvation, 969-970.

to 12th): 1038-39, 1060, Śaiva-. see ander Sastrm’);

184

History of Dharmusastra

[ Volt

Siddhāntas were composed at Viṣṇu’s bidding by Śiva for deluding people and aspras

974-975. Śāka ( vegetable) has ten forms

Saka era: 649 ( began when 3179

years of Kali had expired ), 679n; in medieval times came to be called salivāhada 655 ; ! Inscriptions of Ksatrapa kinys bearing the number of the year are held to be in Saka era. 654; Sakas in Yoga- | parāṇa 828; most astronomi cal works in Sanskrit employ Saka era from about 500 1.D , ; 653; origin of the name Baka era is a most difficult and un solved problem 653ff; origin of the name Salirābzda 655; some modern writers like Burgess and Dr. Saba hold that this cra was started by calculation and taken back

wards, 619, Saka and Yayada and other

foreign tribes beld to be originally Ksatriyas by Manu

and others 1634n. Sakadhūma, meaning of, 7.10n;

Charpentier on 740n. Saka-Koṣāṇa, paper by Prof.

Basham 6540. Sākalya, . of the paslapā:ha of

the Rgreda 861. Sāketa, m. in Yugapurāpa 827-1

Sakra-dhvajotthāpana : (vide

Indradhvajotthāpāna); m. by Sarasvatikanthabharana of

Bhoja 42. Sākta or saktas (vide Lalitār

mahatmya );” all women are fit for intercourse to 8. worshipper except the wives of his guru or the wires of Vira kind of worshippers 1093; are men tioned among six darśanas by Vāyuporāṇa 1042; belief of, that female jackal is a messen. ger of Kali and is auspicious 808; Bengal and Asgam, chief strongholds of Sākta cult 1076 ; chief characteristios of the cult of 1041-3; cult of 8. promises men both bhoga and y ja 109?n; cult of, prevalent long before 8th century A. D. in India, especially in Bengal and Assain 1011; eight kerras of 1039; great aim of Sākta is to realise his identity with vantra, mantra, guru and devi 1138 ; have no bigher means of happiness and libera tion than the fifth tattva 1093; list of works on $. doctrines in English 1048n; principal work of Ś. is Devimāhātmya 1041; Parānas that ealogise Devi 1012; severa) Upadiṣads relied upon as the basis of $. cult by Rāghavabhaṭṭa and Bhaskar eraya, but those apanigada are later writings 1045; Rg. V. 47. 4 is fancifally interpret. ed by $. as referring to their views 1218; Sāktavidyas are said to be Kādi, Hādi or Sadi 10450 ; sect marks of $. and Śaivas was tripundra 10760 ; special form of worship which sometimes assumed debased or revolting forms 1042; wine Was not probibited only when

Indeco

185

it was taken for pleasure 1094; Deri for deluding the world word Bakta means ‘one who is 1042; sometimes the word a devotee of $akti’ (cosmici Māyā’ is used with Indra,

power or energy ) 1041. instead of Śakti 1043; when Sāktapramoda, 1041n.

worshipped with offerings of Bakti ( vide opder Devi, Durgā,

wine, flesh and edibles becomes Kali, Kundalini, cakras, five pleased 1042, 1058; word $ Makaras); conceived to be occurs about a dozen times in the primordial source govern- Rgveda, five times with Indra, ing all activity in the aniverse, twice with pitre, onee with 1141; different dames of $. Asvips 1043; worshipped ge or Kall in Purāṇas like Matsya, Aerally ander the name Devi Kūrma, Brahma, 1041-42; 1041; worship of, necessarily doctrine of Vedānta that requires wine and other brahma is endowed with all makāras acc. to several Tantra powers might have suggested works 1082. all engrossing Power of $. Sakti ( vide under women’); 10450 ; ideas associated with means the ‘woman associated 8. and Saci in Rg, are those of with a sādhaka in Yogic prac creation, protection, valour and

tices and in the worship of bounty 1043; is all pervading, !

Sakti 10520, 1085; young most sobtle, is the Kundalini

courtesan is $. incarnate and coiled like a snake and mani

brahma 1056. feste herself in the form of the faktisangama-tantra, 263, 1052n, fifty letters of the alphabet

1053 (kola’ means opasaka from a to ksa 1061 ; name

of Kāli), 1054, 1056, 1064-65, Bhadrakali occurs in sān. gr.

1080 ( offers symbolic expla and Mapu 1042; Kaulāvali- nations of five Makāras ), nirṇaya asserts that if a man, 1105n, (on Trailokyamohana after partaking of bhāng, edga

mantra ), 11090, 1117 ( proper ges in meditation, he directly times for dikṣā). sees the deity, 1082; praise of Sakunag ( vide birds, divination, Deri spoken of as primordial nimitta, Vasantarāja-sakuna): Sakti, that all gods including are declared by Varābamihira Śiva himself derive their to be indicative of the actions powers from her 1058; Ṛgveda of persons in their former lives speaks of the Ś, of the great and by Vasentarāja 538, 806; gods, but they are Baktis of authors and works on 622; the gods and not separate cre- Bhāguri, Bbarad vāja and ative principles 1043 ; sāstras Dravyavardhana on, 591; ex. opposed to Veda like Kāpāla, i tensive literature on, 805-6; Bhairava Yamala, Vāmay hooting of owl on top of a Arbata were propagated by bouse at night portenda Borrow

186

f Vol.

and death of owner’s son 808; 1 noun 720. . words Sakana and Sakuni Samadhi 14t9n-1451; deriva mean .bird’ in Rgveda, gra- tion of, 14490; two kinds of dually came to mean premoni S. viz, Samprajñāta or Sabija tions conveyed by cries and and Asam prajgata or oirbija movements of birds and then 1450-51; there is a blending any prognosticatory sign 804- of subject and object, the in 805; some animals and birds dividual soul and paramātman are useless for prognostications 1450 ; sabija e of four stages, at certain seasons 808-809; 1450-51; the word Samadhi,

Upaśruti as method 809-810. was known to V. 8., Maitri Śakuntala of Kālidāsa : 46, 120, yani Up. and Gitā, 1390,

517, 687, 800, 1027, 1046n 1450. (Śiva as “parigatasaktiḥ ‘), i Samaja ( festive meeting ), m. by 1071, 1596.

Åp. Dh 8. and Asoka 1017. Śālākarma (construction of & Saman : meaning of, 1221;

house); vide ooder .house’. I means a sāmaveda chant 1643; Salihotra, 9. by’ Hemādri on means also reconoiliation’

Aśraśānti 804,

1643 ; parts ( five ) of each .8. Śalikanātha, &. of com. Rjavimala 1544,

on Br̥hati and of Prakarana. Samāsasathita, of Varāhamihira, pafcikā 1189; flourished quoted by Utpala 7420. between 710-770 A, D , 1198; Samaveda 7211, 7330,‘734, 1321 reason for the riew that ś. ( has not one thousand Sakh&e, wag a direct pupil of Prabha- but gitis), 1543 ( all verses of, kara 1190, 1193.

except about 75, ere taken Śalivāhana, era ( vide Saka era): from the ægveda).

these words occur in Inscrip Samayamayakha 660, 83, 111, tions of 13th and 14th century 129n, 133–35, 136n-371, 145– A, D., 655.

460, 1540, 1700, 180-81n, Salokat’s a kind of mukli 1631n. 182, 184, 1890, 1980, 2100, Salyaparva 90n, 5201, 687n, 218, 2271-80, 232n, 2431-40.

742n, 743-44, 764, 767, 787n, Samayapradipa 29, 40n, 41, 50, 1219, 1391.

52, 75n, 811, 125. Sam : adhriga-praiṣa, bearing of Samayaprakala 910, 97, 990,

on root sam, 724 ; undecli- 1 248, 663, 664n-50, 672–6740, Dable ‘sam’ occurs about 160 6750. times in the Rgreda 719-720; Samaridhāna-brāhmana 733-4, joined to ‘yoh’in a compound 790, 1161. or with ‘ca’ between the two, Samba, an Uaparāṇa m. by meaning bappiness and wel. Matsya, Alberadi and Dāna fare or “health and wealth’ sāgara 873, 910; date of, dis. 719; sometimes used as a cussed 872–3; Prof. Hasta

Indient

187

himself finds that mure than from Arthaspati 672. hall of it belongs to period Sanakāra ( in P. M. 8.) is what 950–1600 A. D. 873; no when performed makes a sub evidence that the half of S. stance fit for some purpose which Prof. Hazra pats down 1308n. between 500-800 A. D. is | Samhskārakaastubha 1290. earlier than 800 A, D, or even Sachskāraprakāka 614, 1244n-bn. 950 A. D., 873.

Bauskāraratnamāla, 614, 1121ṇ Samba, son of Krṣṇa, revised (holds nyāsa is avaidika ).

Bhaviṣyat-purāpa and establi- Samuccaya or abbyaccaya, addi shed images of the Sun in four | tion or combination ) 1328-29; placa, 200. to Varāhaparāna, Mit. on Yāj. III. 243 fornishes 8188, 898.

examples of S. in the matter Samhita or Sakha ( natural astro i of expiations from Dharma

logy ), . branch of Jyotiṣa, sāstra 1328-29. subjects of, 479.

Samudragupta, greatest .of the Śami and Samf : occur in some Gupta emperors 843; perfor

kgveda verses 723; Sāyana med Asyamedha that had long explains as Karman’ (reli- been in abeyance, 1028.

gious rite, action ) 723-4. Samuel, Viscount 14870, 15750. Sami : ( vide ander Śārti): cult Samuel, 194 ( Bible).

ot, is anoient 194; plant or Samvartaka (terrible) fires’ or branch, connected with appeso clouds at time of Pralaya, sing terrible aspects 724; war 686n, supposed to destroy sins and Sathyatsara : identified with Pra appease the wrath of gods when jāpati in Sat. Br. 65; years worshipped 193, 735; wor- of Bārbaspatye type were so

shipped on Vijayadasami 190. called 660-61; names of, were Samidheni verses generally supposed to indicate different

15, 736; spoken of, as thun- consequences for each 662. derbolt 726-7,

Sasfiyatsarikasattra, observances Samrajyalaksmi-pithikā, obser- in, 180.

• Vanoes in 18n.

Sahyattanikāya 10051. i Samsāra (cycle of births and Sanitanadharma : the word occurs

deaths), 1563–; Kāma as the in Matsya-purāṇa and , in root of s. as it gives rise to Khanapur plates of Madhava volition ( kratu ) which leads varman (6th century A. D.) to deeds; 1548; Mang freque

945n, 1629n; meaning of, 1629 ntly employs it 1564-68; word and the oocars in Kathopadigad and Sanatkupāra and Nārady, story Sv. Up. 1564.

of, in Ohān. Up. VII. 26. 2, Santisarpa : ( vide intercalary where the former is called

month ) : 671_); distinguished! Skanda, both being semi

188

[Vol. V.

divine, the former being a fast or vrata to be made in the mind-born son of Brahmi. I morning 202. Sānchi: sculptures on eastern Saṅkarācārya (vide Abhinava

gateway of 127, 16530 ( works gupta, Devala, Śrlharsa Tara on the stūpa at ).

nāth ) : 731n-20, 779n, 821, Sandhyā, is period of three ghaṭi- 824-26, 860n, 866 (Prof.,

kās before and after suprise Hazra pisauderstands what 8. 438.

says ), 900n, 906n, 9440, 955 Sandhyā ( morning and evening (on Pājcarātra ), 963n, 1032

worship): nydea included in 1045, 1153 ( on V. 3. I. 1. 1. ), 8. by some works 1121-22; 11551, 1158, 1160 (Pārva worship of the Sun daily in mimārisā and Vedānta-sūtras the evening is to be done with as one śāstra ) 1154-65, 1172 sowe mantras addressed to (on Gitā 13.4), 1202, 1205, Varupa ( in Rg. I. 25 ) acc. to 1211 and 1. (on Apūrva ), Parāśaramadhaviya and modern 1218, 1241n, 1250 (quotes

Mahārāṣtra practice, 1311n. sūtra in which the words Śāṇdilya, vide under Pāvicarātra paryudāsa, pratiședha and

vikalpa occurs ), 1251n, 1254-5 Śāndulya-bbakti-sūtra 9320, 966-1 (Agnihotra as ārādupakāraka

7, 9580, 959, 965n, 966, 968 | in acquiring knowledge of (path of bhakti open to all in- i brahma), 1289-90, 12920, cluding cāṇālas); coin, on by ; 1297n, 1300, 13070, 1359n,

Svapnesvara 936-39, 963-60. 1360-62, 1365, 1388 (position Sangha, elective procedure in as to Yoga), 1389n, 1390,

1400n, 1426, 1432, 1434-35 Sanipradoṣa-vrata 421.

(on Chan. Up. I. 3. 3, nis Sanjana J. E. : a, of Dogma of anderstood by Caland, Dumont

re-incarnation’; criticized and others ), 1435 ($. on Br. 1605-1608, 1611; asserts that Up. I. 5. 3 and on Praboa ), a man who believes in re-incar- | 1446, 1468, 1469-70, 14840, nation is not a true Zoro | 1485, 1488n, (explainsasat’), astrian, which is criticized 1499n, 1500, 1504-5, 1507-8, 1605-6; employs offensive 1516n, 1517, 1541-42, 15460, language about those who differ 1548, 15520, 1554, 1561n, from him, particularly about 15630-64n, 1566-68, 1576n, Theosophists, 1606-7; his inter 1579n, 1588, 1591, 1607; pretation of Mano VI. 63 is doctrine of Māya declared by wrong 1565; is guilty of geri- Padmaparāna as Bauddba in ous poistakes 1607-8.

disguise, 976; holds that Saṅkalpa, necessary in every Bādarāyana 2. of V, 8. is diffe. - religious rite; contents of, 650; 1 rent from Vedavyasa, 8. of

formula of, in vrata, 81; in a’ Mabābhārata, 1166; horoscope

Indoci

Vidura

Dam 816, 1032 m2, 36, 6710,

of, in com. on Saundaryalahari Saokba-likhita-sātra 52, 527, examined 629; Prapanoasāra 1590. tantra, ascribed to $. dilates Saṅkhasmrti 27, 10100, 1440 upon a mantra called ] (same verse as Manu VI. 72 ), Trailokyamobana for accompli- 1441 ( same in Manu), 1448n shing six cruel acts 1070; (eight verses quoted ). Saundaryalahari, ascribed to Sāṅkhāyana-brāhmaṇa 24, 26, 8. 1049n; says that Manu- 241, 659n, 726-7, 1153, 1234 smrti and Devala-dharmasūtra ( on the observances of a sacri accept some doctrines officer ). . Sāṅkhya system 1352; verses sānkhāyana-grhyasūtra 27, 730, quoted by $ on V.S. I. 3. 30 761 (on Mabāśānti), 1042. as Smrtis, set out, identified in sankhāyanaśrautasūtra 26, 671n, Santiparva and Parāṇas 1568n; ! 672, 816, 1032 (meaning of view that Śūdras like Vidura and Dharmavyādha had Sāākhya system : (vide.Devala, brahmajñāns aod & sūdra elements, gañas, Kapilo, Pabi- . may secure mokṣa by reading casikha, Upaniṣad, Vindhya the Itibāsa and Parāṇas, and PÅsa ): and Dharmasastra 1352– Vāoaknavi Gārgi, though & 138t; and Yoga in . Up. wonan, possessed brahmajāāna 1352; S. and Yoga are one 9210, 1642,

acc. to śāntiparya 1367; con Śhaṅkaradigvijaya of Madhavā- tradictions in S. pointed oat by

cārya, 1010n; contains an Saṅkarācārya 13570; does not absurd story about king include time among 25 Tattvas Sudhanvan’s order for persecu- bat includes it under Karanas ting Buddhists 1010n; throws 468; derived from the word all history and chronology to sankhyā that has two senses winds to glorify Saṅkarācārya 1378; dispassionate appraisal 1010n.

of Saṅkhya by Dr. Behanan Śhaṅkaragitā 79n.

138t; described in Porāṇas Bankaravijaya of Anandagiri, such as Kūrma and Viṣṇu

1136n.

825n ; eighteen schools of, 200. Sarkarṣa-kānda, exercised hardly to Chinese souroes 1383 ; enu

any influenoe on Dharmasastra meration of 25 tattvas of, 6940; 1159; for discussion about evolution of world, aco. to 8. devatag 1159; held to be a described in Yaj. Smrti 825 parisista (supplement) of 26; expounded by Kapile Purvamimāmsāsutra by Appa muni to Astri 1356 ; followers yadikṣita 1159; noch neglec! of S. system explained Vedanta ted in later times 1159 ; views passages as favourable to them differ about its authorship and V. 8. I. 1: 5-18 refute it, ; 1168-59,

1218; high praise of, in Sānti

190

[.Val. V

Parva 1363-65; is calledword) 1371; relation of 8. to Sāṅkhyatantra by Saṅkarācirya Upaniṣada, discussed 1362-3; 1032; is near to Vedanta be- relied on Upaniṣad passages cause of the theory of non- (such as ‘ajāto-ekām ’ in Sv. difference between cause and Up. IV.5) in support of their effect that it propounds 1352; views about Prakrti and is within Vedic orthodoxy as to guṇas ; some philosophers those views Dot in conflict with combined 8, Yoga and Par Veda 1362; kaivalya is the mesvara and some Mahābhā gual of S. 1361n; Kapila rata references to S are made Muni, originator of S, aco. to with reference to them 1365, Sāökhyakārikā 1356; S. Kr- 1371; striking passages tanta expressly m. in Gitā where 8. doctrines and terms (18. 13) 1378; Nabābbārata appear in Bhagavad-gitā 1375 (Santiparva) and Aśrame. 6; teachers of, mentioned by dhika and S. 1363-1371; Yuktidipika 1354-55; tea. means “tattvajñāne’ or ‘a per- chers such as Pancadhikarapa 800 knowing ultimate reality’ and Paprika not knowo before in the Gīta 1378; most funda- 1394; views of Garbe, Jacobi mental conceptions of S. are and Oldenberg on S. and two distinct essences viz. Pra- Upaniṣads 1363; went through krti or Pradbāna and Puruṣas several phases 1353 ; why so (that are many ), three guṇas, called 1377-78; works like twenty-five tattvas 1357-1350 ; Buddhacarita, Carakasambite, numerons teachers about puu Saīrata, Manosmrti, Yaj, szofti, rupa, mentioned in Santiparva Degaladkarmasūtra mention . 1367, 1374; one of the six tenets 1378-1981; works and well-known darśanas 1352; papers op 8. system mentioned poets like Kālidasa and Bāna i in one place 1353n. utilize 8. doctrines 1384; pro- Saṅkhya karikā of fivarakrana : pounds a theory of cosmic 468, 6940, 9000, 1033n, evolution based

used on

on reason

reason (calls 8. system Tantm’) alone without postulating God 1353, 1359n, 1964D, 13740, as creator 1358; S. propoun- 13760-777, 13790, 1383D), ded in the Sāntiparva is a 1402-3, 1410; commentaries good deal different from the on viz. Matharavrtti, Yokti standard 8. 1370-3; Puzānas dipikā, that of Gandhupadan dwell at some length on S. Sāṅkhyatattvakappadi of Vic doctrines 1382-84; poraza is oaspati 1354-65 ; commentary bhoktı ( and not kart! ) 1358; called Jayamangalê moribed origin and development of to Saṅkarāciry 1355; date 8. is a difficult problem, 1353; of, between 250-325 A, D. Paicufikha (vide under that 1354.5, 135); foremost certain

India

191

ponent of Shakhya from st! certain classes of Nakratras on least 5th Century A, D, 1953, which it ocotrs 215; each of 1356; known as Saṅkhya seven &. is beneficial to diffe saptati and in Obidesees rent varpas and classes of Suvarṇasaptati 1356n; quoted people 216; gifts of special by Saṅkarācārya 1353, 1358n; kinds recommended on welve translated into Chinese by 8. 218; grant ( ancient ) made Paramārtha in 546 A. D. on Jupiter’s entrame into 1353.

Prsabha (bull ) rasi 212n; Hāókhya-pravacanasõtra 1353, japa and gifts on, yield in

1368n; ed. by Garbe, a late exhaustible results 214; means work of sboot 1400 A, D., only Ravisankranti 200, to late 1393; bhāṣya on, of Vijiana Works 213; merit of gifts on bbikșu (about 1550 A. D.) several 8, 220; Popyakalay 1355; states that do śāstra differing views on, 216-7; that admits & soul is onantho- pagyakālas for the passage of ritative, that there is no COD- the Sur and planets entering tradiction among sastras, each

into a rāfi’ 213-13; frāddka being of full force and true in

on S. prescribed by some its own sphere, that Sāṅkhya works 221; thirty ghaṭikās is not in irreconcılable conflict

before and after the moment with the doctrine of a personal of Sun’s entrance into a rāzi God or with advaita Vedānta

are said to be time of 8, bat 976, 1355 ; com. of Bhāvā the holiest times differ 215 Ganesa on 1373.

216; Vratas, fifteen, on, 8. Skökby-tattvakaumodi of va- .221.

oaspati 468n, 1214 ( quotes Saūkseptfriraka 1603. terse defining what svarga | Sannipatyopakāraka (actions or means) 1359n, quotes Raja- rites); are also oalled Sāma Fārtika on topics of Sarti- vāyika or āfrayi-karmāni 1954; tantra).

are acts such as the pounding Saṅkranti ( vide ander sesame’) of grains, proksana (sprink

311-221; acts forbidden on ling water over sabstances eto.) 221; bath in Ganges on,

in e they are Sathskāraka highly commended 220; batha ( make something fit or egbe , to be taken and gifts to be lish ) 1150.

made daring paṇpakāla ( holy Sannyasin : being a S. before dis time) 317-218; bhoga, mean- charging the three debts sere ing 06 216n; came to be dei- rely condemned by Maria and fied and identified with Durgā Yāj. 1811, duties of, in Manu 218; cich of twelve 8. in & smrti and Yaj., many of which year has seven names depen- are applicable to Yogins 1457; ding -an the week days or Jabalopanipad makes becoming

odotes Sannidatyopako

esilled

102

[Vol. V

disgasted ( with worldly life ), Tattvasanyrala 10379, 1191 the condition precedent for (names Kumārila many times). becoming a pariprājaka or 8. Santāliya hymn (Rg. VII. 35. 1514; Upaniṣads inculcate 1-15 ) 7900-91. that S. wag to give up all Santi 719-814 : ( vide under actions, eren good ones, except adbhuta, Adeṣi, birds, bees, living by begging till the body Hoens, Kausikasūtra, GO lasted 1514; 1644 ( rules for S. mukhaprasayaśkati, nimitta, and for furest hermit identical

Rāhu, nakṣatras, navagrahas, to some extent; 1645 (most prasavaćanti, Udakasānti, at honoured at śrāddha diquer pāta, Vidāyakaśānti, Vastu and competent to decide doubt- śānti, Vasantaraja ) : Aive ful points of dharma ).

śāpti, for removal of dangers Sanskrit Literatare: about 4500 to and diseases of horses 804;

works from S. were translated auspicious tithis for adbhuta into Tibetan 10+1 ; hardly any śānti 790; by owner of a cow : evidence exists of the transla- that bad delivery in Bhadra tion of Chinese or Tibetan ! pada or a she-buffalo that had works into Sanskrit, 1033-1010; it in Pausa or Māgha or on a much of it has perished beyond Wednesday or a mare by day, recovery 481; much that survi. which are sometimes perform. ves is religious and not inten- i ed even now 789-90; connec ded to be a full treatment of ted with Sakunas 804; cult any topic 481; is vast and of śāntis extensive in medieval varied, continued for at least tiines as in Madanaratne 736 three thousand years, penetra- 738; definitions of, 766-757; ted countries in S. E Asia and derivation of, from root.Sam’ gave rise to several sciences 719; efficacy of santis against such as comparative philology: āntariksa and divya utpātas 1650; Histories of S. L. by vari

746; elaborate treatment of 8, in ons scholars 1650 ; for variety

post-vedio literature, 734-35; and vastness of; vide ander H. extensive literature on Santis Gowen,

indicated 731-735 ; for bad Santama 722 ; $ occurs aboat dreams by reciting Rg. X 164,

two dozen times in Rg, aud 1-5, 728-729; for birth of means ‘beneficent’ 722.

twins to a woman or mare or Saptarakṣita ( 705-762 A, D.); 1 cow 738; for eclipses described

Do of Tattvasangraha 1037, 765-766; for ten dreams m. 1212n; frequently criticizes in Ait. År. 731; for dreams Kumārila without naming him in Atharyaveda verses and in but does not name or quote Grhya works 732-34; for Prabbākart 1191; pupil earthquakes, eclipses (solar Kamalasila wrote comon and lunar ) 739n; for fall ofIndat

183

meteora 766-7; for forest dogm . by Varāhamihina * 747 ; barking, vulture shrieking or occasions on which 8. Wh* owl hosting 728; for images performed 757 ; on child’s laughing and weeping 734, birth on an aalacky nakratra 770; for one possessed by an prescribed by Kausikesātra evil spirit 734; for one coming 524n, 735; on child’s birth on to life after his body is taken certain nakṣatras such to cemetery 889; for showers Aslesa, Mūla, Jyeṣthi, on cer of falling stars and meteors, tain tithis such as amārāsyā earthquakes 731; for anasual and 14th of dark half, on yogas appearances (adbhuta) 733– like Paidhști and Vyatipāta, 734; for utpālas (unusual on birth of twins 771-773; $. occurrences or portents ) 734; on son’s birth after three su for atpātas not given in other ocessive births of daughters and works is given by Kausika- vice versa performed eren zow sūtra 739n; Gajaśānti for whicb is called, Trikaprasava removal of diseases of elephants sānti, 771-3; $. when a great differs in different works 801- grandfather’sees a newly born 4; if Mantra not known great-grandson 782-783; on Gāyatrī is to be repeated 108 completion of 70 years or on or 1028 times 789; individual 7th night of 7th month of 77th Sāntis 748-804; list of Santi year 760; rites of S., paagtika hymns in the Rgveda 813; and mabādānas to be perform many of the ancient śāntis and ed in ordinary fire 757; sub many described in medieval jects treated of in Madaparatna works are no longer performed on Śāpti exhibit an extensive and the few that are performed cult of sāntis 736-738; thrce now may be stopped in the meanings of word 8. in carly Dear future 735, 814; mantras Vedic texts 728; three impor. in S. refer to the rite perform- tant words in connection with ed, the deity of the rite and ś. are adbhuta, nimitta and benefit prayed for 788n; utpāta 740n ; time for 7,60 meaning of, is propitiatury rite 761; do definite rule as to for averting a deity’s wrath, time, tithis and nakṣatras for, appeasement of deity or planet if there is , no hurry 761; or a calamity or anholy event Udakaśānti 783–787; Vājaga 719, 720; means of ß. were deya Samhita, Chap. 36, emplo- · various but simple in the yed as dānti in Pravargya rite Brāhmaṇa period, such as the 724; when % person suffers recitation of . Vedic verse or fron fever santis from the hymn or a Saman or water tithis from the one on which ,726-27; Aomber of $. very fever started or from the week large - 757 ; . numerous sāntis’ day.788; $. when a person’s

194

[ Vola V

Dakpatra of birth is affected by 1 of Kamalakhrubhatta 5878, & malefic planet or aspect or 6 330, 735, 7490, 7610, 772, his rāsi has eclipse in it 787- 788n, 792, 813n.

· 88; word 8. does not occur in Santiratnākara 7710, 773.

Rgveda, but occurs in Tai. S., Saptārcis, a Paurāṇika mantra to Atharvaveda, Vāj. S. and he recited in Srāddba 920.

Brābmaṇas 719, 730, 723. Saptarsis (Ursa Major) 479, Gantikādhyāya, is Rg. VII. 35. 498; Kṛttikās as wives of,

1-11, 813.

498n. Santimayukha 650n, 730, 735, Saptasalākā cakra, in marriage

752-53n, 755-6, 761, 7710, 814. 773n.

Saptasall (vide ander “Sūdra’). śāntiparva, 27, 42, 54, 810, 1000,

7800; a person should himself 1187, 129, 142, 202, 466n,

recite $. in Navarātra or engage 467, 620n, 687, 692n-93, 696n, a person (either pāṭbaka or 744 ( auspicious dimittas ), 821,

vācaka ) to read it to him 172; 854 (the verse: Guror-apyaya

method of reading a portion of liptasya eto. ), 939n (on trṣpā), Ś one day and continuing read 945 on abiksā), 952-4, 970, ing next day 173 ; person enga 1027, 1161 ( papils of Vyāsa );

ged to read S. was to be hand 1165 (Pancarātra-sāstra ex- somely requited for his labour pounded ), 1166 and n., 1256 hy gifts of gold, silver, cows (mentions Dharmasastras ), !

etc. 173. 12669, 13770, 1384 (high Saradakanta Gangoly, 699n. praise of Bānkhya), 1385, 1390, Sāradātilaka (about 11th cen 1395–6, 1399 (quoted by Yoga- tory A. D.): ( vide ander bhāṣya ) 1400-01 (Yoga Kundalini Catros ); • Tān matters), 14161. 1431, 1444 trik work of over 4500 verses (on pratyāhāra ), 1416, 1418, 534, 1101 and 2, 1103, 1106, 1461, 1470a, 1503, 1509 1108, 11090-10n, 1060, 1099, (immortality of soul ), 1516n, 1100; Chapters VII to XXIII 1557-8 ( Devayana and Pitr- are devoted to mantras of yaṇa paths), 1561n, 1565 Sarasvati, Lakṣml, Bhuvane (life is far more miserable śvari, Durgā, Triporā, Ganeta, than happy), 1567 ( theory of Candramas 1103; elaborate Kalpas etc.), 1573 ( souls of treatment of Dikpa in, 1107; six colours ), 1574-75, 1582, elaborate treatment of aparthe 1595–6, 15970, 1598, 1629-30, 1120; examples of mantras 1636 ( qualities necessary for of fve or more syllables in, being treated as brābmaṇa ), 1096n; infuenced by Bite 1645, 1648 ( aprotheosis of khya 1384; paines “Jumma, satys ).

Sampad, Vipad’ etc. as ul Santiratna or Sāntikamalākara! trulogical terms 634 ; name

Indem

195

and defines odly nine Mudrās work of Yayanendra 5634. 1135; profusely quoted by Sarasvatibhavana studies’ 10621. Dharmalāstra works 1063; on Sarayā, river in Kosala 5310, Prāṇapratiṣthā 1622 ; quali. Sārirakasātra : composed by Jai fications required in a disciple 1 mini bad, soc. to Naiskarmya by $. 1071; speaks of Sakti siddhi, first two sātras identi es proceeding from Saguna cal with those of V. S. 1175 siya, as Sabda-brahma and as Sarkar, Prof. B. K.: op Folk flashing like lightning in element in Hinda coltare ’ 60. Mālādhāracakra and as Kun | Sarkar, Prof. Jadapath, &c. of dalini in the haman body History of Aurangzeb’ 1019, 1060-61; summary of con- Sarkar, Ms, Kishorilal, de of tents of, 1060-1063; though Mimāthsā rules of Interpretar generally a sober Tantra, men- tion’ 1284; obsession of, that tions the six cruel magic rites,

he has to show that Jaimini’s defines them, provides that rules were not inferior to Mar. six devatās are the presiding well’s 1284; some examples deities of these and must be where Mr. Sarkar failed to worshipped at commencement grasp correctly what Jaimini of those rites for bringing and Sabars meant 12840. women ander control or for Sarpabali : performed on Full paralysing or killing an enemy, | Moon day of Śrāvana &cc, to 1070, 1103; though generally Gșhyasūtras 126. sober prescribes drawing yan. Sarton, Prof. G., &, of ‘A His tras for crgel purposes 1138- tory of Scienoe’ ( 1953 ), 482, 39; treats of mantras and 513–14n, 5160, 566, 5700, madras bat hardly erer of 596, 678, 6890, 1502n; char the other maköras ( of wine, ges Western writers with u fish, coitus etc. ) 1063; com- pardonable omissions 513; on mentary of Rāghavabhatta on, supposed influence of the is learned and was composed Moon on lunaoy, menstruation at Benaras in 1494 A, D., eto. 552.

Sarūpa-Bharati 1359. Sārasvata da on Astrology 593. Sarvadarsana-kaamadi of Mā Sarasvatisthāpane; establish- dhava Bharati 11827, 1188n,

ment of books on 9th of Āévina | 1307, 1318n

bright half 442.

Sarvadarsana-saigraha of Madha Sārāvall (of Kalyāṇavarman on vācārya : 9780, 1139; does

astrology ): 546–470, 548, not mention Tantrik system 561, 563n, 071-2, 574, 577, 874, 1139, 1652; quotes ver 585, 588-90, 805n; states ses from Bṛbaspati very similar that it borrowed essential to those in Viṣṇupurāṇa 9740; matters from the extensive { some hold that it was compaaed

186

[Vol. V

by a nephew of Madba vācārya men by Veda or works compo

• 1182n.

Bed by inen 1382, 1262; that Ṣarvagandha ( all fragrant sub 1 are pot directly opposed to

stances ) 443.

Veda and Smrti may be accep Sarrinukramani of Rgveda 997. ted by Vaidika followers to Sarvasiddhanta-sangraha 874. that extent 9740 ; works on 8. Sarvrtobhadra, a Mandala descri- try to reduce options to the

bed by Sārada-tilaka 1133; minimum and try to assiga to - meaning of, 1132-33, 1134 ; apparently covilioting pasanges

(a verse in that form ).

separate and definite provin. Barvavarmāgana (mantras ) 796n. ces 1952-53. Sarvausadhi 1830, 414, 759. - Sastri, Pandit Aiyapath, 1354, Sarvodaya ideal 1683.

13800, 1382n, Baṣṭitantra, of Pancasikha : s0 Sastri Pandit K. S. Ramaswami,

called because it deals with 60 a. of Introduction to Tantra topics and contained sixty! rahasya’ 1201. thogsand gathās, 1373; topics Sæstri Pandit V. A. Ramaswami, (sixty ) dealt with in, enume paper of, on Saṅkarṣa-kāṇda rated by Yuktidipika and 1159n, 1188 (paper OD Rõjavārtika 1358-59n; topics / Kumūrila and Bphat-tikā ),

of, in Saṅkhyakārikā 13390. 1190 ( Introduction to Tattva Śāstradipikā of Parthasārathi 86,

bindu), 1192 (opinion of, that 11790, 1180, 1180, 1200, Prabhākara based his views 1212n; 12259, 1260, 1288n,

on Bādari’s bas no tangible – 1290n, 12941, 1309n, 1317n evidence in support).

13280;com. Mayūkhamālikā on Sastri Prof. K. A. Nilakanta 86a; com. called .Yuktisneha- paper of, on Jaimini and prapūrapi on, 1194n.

Badarāyaṇa, propounds that Śāstra (or Śāstras, acc. to there were three Jaiminis and

context); anubandhas of two Badarāyapas and criticism each, are foar, named and

of these views 1161-64, 1167; illastrated 1179-80; false

a. of Sri Vijaya'1618n. Bauddha and Jaina, Kāpāla, Sastyabdapūrti sānti or Ugra

Vāma Ś, were composed, acc. raiba śānti 757-760; perform - to such Puranas as Kūrma, ed eren now on completion of

Padma, Viṣṇu by Śiva and 60 years in the month and on Viṣnı for deluding ungodly Nakṣatra of birth, 767-8; people and the asoras, 974-75, procedure of 758-60. 977-8; such as Nyāya, Vaise Sasyotsava (festival on ready

ṣika, Pāśupata, Sāðkhya, decla. crops ) 445. - red to be tāmasa by Padma Batacandi-pātha and Sahasret

parāṇa, 976-78; regulates caṇdipātha method of, in activities apd abstentions for’ Nuvarātra 173,

Indesc

Satapatha-brāhmaṇa : 17, 180, napas alone) : Jaimini deals

230, 25, 35, 63-4, 72n, 166n, with them in PMS VI. 6. 16 223, 464, 489, 491-2, 4950, 32 and elsewhere and neither 496–71, 498, 506-7, 510, 523, Sabara por Kumārila says eny. 537, 546, 571n, 648n (mentions I thing about their being forbid Afvamedha by Japamejaya), den in Kali 1268, 675, 689, 691, 700 (knows Ṣat-tili-one who performs six Vedāngas ), 725, 7319, 738n actions with sesame 434. ( tānti on cow yielding milk Ṣat-trihsanbata 243n, 246. - tinged with blood ), 740n, Sātvata, identified with Parica 7840, 816 (mentions Itibāsa- rātra and statements about its Purāṇa ), 817, 992 (traces of transmission from Bphaspati to avatāras), 1078 (on great Uparicara Vasu and then by difference between Surā and degrees to sages called Citra Eoma ), 1096n, 1116 (on ima sikhandins 953. . portance of dikķā in sacrifices), Saturn : special sānti when 8. 1131 (mandalestakā), 1153, 1 occupies the 12th, 1st and 2nd 11900 ( ‘svadbyāyosdhyeta. rĀsi from rāśi of birth 756; vyah’), 1213 (on heaven), statements in Mahābhārata 12:70 ( verb in present tense aboat positions of S. 532; ten construed as a vidhi by Sm.C.), ! names of S. 756n. 12700 ( aboat offering the flesh Satya ( truthfulness ), one of the of & bull or goat to a king or a { fire yamas in Yoga, one of the learned brābrana as a guest ), ten yamar of Yāj. III. 31 1301, 13040, 1416, 1490n ( on and one of the five daties en æg. X. 129), 1498, 1526n, joined by Mann ( X.. 63.) on 1633-36, 1554 (explains Rg. men of all parnas 1419-20; X. 88, 16 ), 1589n; com. of five occasions on which a false

Dvivedaganga on, 1554n, hood was allowed to ordinary Batatapa, Smrti of, 31, 2150, men by Smrtis and Mahi

216n, 3200, 2220, 245-6. bhārata, but for a Yogin Satya Śātavābana kings, 842n.

was absolute, unless speaking Satcakranirūpaña (a Tantrik the truth would, result in the work, 1577 A. D.), 1050, ruja of creatures 1420-21; 1060n.

Rgveda and Mandakopaniṣad Satishoandra, M. M. Dr., 2. of highly eulogise 8. 1024; egyat

• Introduction of the alphabet ed with Dharma in Bṛ. Up. in Tibet’ 1040.

. , Satpalātikā of Pythnyasas, son Satya-gradually took the place of

of Varābamihira 6020.

sla 1627–28; satya and dharma Satlā, vide under ‘Reality’, occupy the most prominent Sattras ( srorifices of long dural place in the final exhortation

tion to be performed by brāb-1 to a pupil by teacher in: Tale

8h ! to a poor the final cos hominent

History of Dharmuisāstra

Vol.

Up. 1627 ; said to be ancieat thereip by sacrificer br priests, dharma of 13 aspects including bat some one had to be hired ahimsi, daya eto. 1648.

or it was poured on an ant-hill, Satya, a on Astrology 9. fre

quently by Varāhamihira 593. Sauvy, Alfred, a. of Fertility Satyanārāyanavrata 437.

and survival’ 1688. Satyāṣāḍha-śrantasātra 53. Saranas (lit. pressings of Soma ), Satyavrata, an aathor 19.

three, morning, midday, and Saubbāggāṣtaka, eight things are evening 537n.

80 called 457.

Sarasādbanavidhi : described by Sauca (cleanliness or purity), Knulāvali imaya, Kulacada

one of the Y. 8. niyamas, mapitantra and others 1109. 1421n ; of two kinds, bāhya Sāvitri : story of, in Mababba (of the body), abhyantara rata and Porānas 91-92. (mental) 1432, 1618; high- Sāvitri-catordasi : in Bengal, on est s. is the one that relates to 11th of dark half of J yestha wealth or money, acc. to Manu 93. 1422.

Sāritri-vrata : ride Vatagāvitri Saunaba, a. of Smiti 758; allows vrata; B A. Gupte op, 94.

a kūdra to adopt a son and so Sāyana, meaning of 712. it was held by Vid that he Sayaṇa, a. of commentaries on may get the hoina performed the Ryveda, other Vedas and

through a brāhmana 1296. Brābunanas: 26n ( on Ait. Br. ), Saondarananda of Aśraybosa : on 4940, 511n (explains Aito

Nirrāṇa 940n, 941.

Bp. ), 5380, 6710, 720, 7230, Saundaryalahari 11369,1137-38; 724, 729n, 735n (Intro. to

ascribed to first Saṅkarācārya ; Atharvaveda), 8590, 980-810, 629, 1049; commentary Sud- 984-5, 10310, 1385-6, 14330 hāvidyotidi 629; com. on, (on Tai, S.L.6.3.3 assigns to five by Lakṣmidbara 11399; dis- prāpas locations and operations cussion as to authorship of, in the body ), 1488n, 1838, 1049n; on identifying cakrasi 1543, 16000, 16460. with five elements and mind Sayce, A. H; 598 (on Argan

problem ); points out that Sauptikaparva 130n,

Hittite pomerals are Sanskrit “Sauraparāga 1040, 830 ( names 5990; rebukes German scho

• 18 Purāṇas, Vāya being 4th lars for fondness for treating

and Brahmāụda last ), 911. i negatire evidence as of great Santriwani : described by Jai- value 5980.

mini, Sabara, and Kumarila Siyujya, a kind of mukti 1631 and they say nothing agaiost (different meanings at diffe. cups of wine 1269; occasions rent times). of 1079; wine was not drunk Schopenhauer, op. Upanigads

1697, 16470.

under. Upanieds and Mirr Sciaparelli, G.:m of. Astronomy 1 kla’, ‘Bible”, 1160–61, 1649.

in the Old Testament’ 076n; Seddon C. N. translated into on Babylonian stones placed in l-Ahmadi’ 5550.

fields with zodiacal signs 593. ‘Setoddenki, a Boddhist To Schrader, Otto: a of Intro to t rik wert odited by Nurio .

Paficarila and Akirbudannai Carelli, 1119, 1193 Samhita” 996

Sen, Dr. Sukura, edited Vipet Schreitzer, Dr. And, of ‘Indira das’s Maonsārijaya 123.

thought and its derelopment, Sen Gupta, Prof. : 563 ( criti 1646-470 (criticized ).

cited), 64 (00 ‘ancient Science, modern, has not been Indian Chronology ), 648,

more successful in probing the 651b. mystery of creation than the Sentence : ride Vikya’, Hebrew exponoders of cosmo- Sermon on the Mount-Christ’s logy 1502n; S. at any giren discourse in Gospel of Matthew, stage of time is only provisio Chap. V-VII, 1481. Dal 1503,

Serpents : vide ouder’ahi and Seal, Dr. B. S. 4 of “The posi- Nāgapaficazi’; are sulated

tive Sciences of the ancient in Vantrus of Tal 8. and nj Hiodus’ 1436a ( explanation! S. 126; came to be associated

of fanctions of ten prānas ), with both Vispa and Śiva 127; Seasons : five named in Rgreda included under Paticajada’

by patting together Hemanta in Kathakasamhita and Ait. and Sifira 192; for gods are Br. 136 ; 290es af, in Athar Vasanta, Grizma and Vari vareda 126; stone images als 491; for pites are sarad, ander gacred trees in Dravida Hemanta and Sifīra #93; in country 197; take • heavy which establishment of sacred toll of life in modern Indis fires was made for the three 137; temples dedicated to varṇas 493; Damber of pari- nagas 127. ously given as three, five, six $epa ( serpent) in the Maha OF HETCO 492; Prot. Renou’s bhārata 136. view that ta’ simply meaus Seça : ( vide Arādupakāraka and

Time’ or suitable time or Sannipatyopakārak.): Kopā rale’ or asage 4930; seventh rila discards foor oat af five 8. means probably the inter- definitions of Śesa and accepte calary month 493 ; six S. with one riz, $. is that which serves two months for each in Tai.

the purpose of another, which 8. 493; Vasanta as the first latter is called Segia, 1953, season in Tai. Br. 492.

1308; drarys (rice grains and Secrecy, about spiritual and even the like ), guna, saṛskāra are

scholastic knowledge (videl always with reference to

200

History of Dharinarastra

Vole v

yāga, though they way be 1 voked with Rgveda mantras

eṣin with reference to their 150–151 ; Pulaba and Pulastya own constituent elements, are two of thein 5970; work while agregards phala shipped in Rạipaiicam vrata (reward ), yāga and the per-1 1500. former, they can be both $eṣa Sewell, papers of, on Indian and $eṣin with reference to Astronomy 644 each other 1253, 1308 ; sacrifi. Shali, Dr. Priyabala, a, of paper cial auxiliaries are of two 1 on two Jainn works on Mudrās kinds, viz. those that are al- ! 1130. ready accomplished ( soch as Shakesprare, in ‘Othello’ refers sabstances) and those that are to the itching of the eyes as an of the nature of acts, these ; evil omen 644. latter being two-fold, Sandi- ‘Sbam Shastri: on origin of week patyopakāraka and ārād-ura. I days 685. kāraka 1253-51; word $. , Sharma, D. S., A. of Renaissance often employed in Dharma-’ of Hinduism ’ 1647n.

śāstra works, 1308-9, ‘Shastri, Dr. Daksinaranjan, a. of Sesame (tila ) importance of, ‘Short History of Indian

222; six ways of usiny s. Materialism’ }472n. 222.

| Shaving : allowed on certain occa Setubandha : com. of Bhaskari - sions without consulting astro

rāga on Vāmakeśvara-tautra i Ingg 606; proper or inauspici 10450, 1058n, 1091, 1108, ous times and astrological rules 1136a ( on Śricakra ), 1137– about 8. in case of grown-up 38; emphasizes that worship men 606. of Tripurasundari is upāsanā Shaw, G. B.: did not believe in and not bhakti, the former immortality of soal nor in the being of two kinds, one con- Resurrection of Christ 1550n. sisting in reciting the mantra | Sheean, Vincent, a. of Lead, of the Devi and the other cop kindly light’,1463 (on darlana) sisting of the worship of a Shembavnekar, Prof, explana yantra ( or cakra ) 1138.

tion by, of Mālava-gana Seven sages: called citraśikhan. | sthiti’ in Inscriptions, not

dins’ that proclaimed Paica- acceptable 652n. rātraśastra 953.

Sherring, a. of ‘Hindu tribes and Seven sages ( Ursa Major): cuns

castes’, 1633 ( held that the tellation of, was in Maghi caste system was invented by nakpatra when Yudhisthiru Brāhmaṇas ). ruled and stayed in one nak. Shivaji, founder of Maratha gatra for a hundred years, acc. Empire, had no factory for the to Vāyu and Br. S. 520; enu- manufacture of cannon 1623 merated in Br. 8. 150n; in- Siddhabhārati (Part II) on some

Index

20t

sūlrag of Saukarsakāṇda 1168n. ed between 7th and 9th cen, Siddbānta ( system of philosophy): A. D., 1075n, 1115; list of

five acc to Santiparva and 84 siddhas given by Dr. Viṣpodharmottara 954.

Bagchi ( vide under Bagchi); Siddhānta-vide under Karaqas; names of $. still honoured in

distinguished from Karana Nepal and Tibet 1115; tradi. $15n; five 8. on ancient tion about Siddhas continued Indian astronomy 515; Greek

down to modern times e. g. influence presamed by some in the case of Śiva-yogin from from two siddhāntas being Ratnagiri District, 1115n. named Paulisa and Romaka, Siddhasena, a, on astrology m. by 515; Karanas are based on S. Varāba 593. 643 ; Siddhanta works do not Siddhis (miraculous powers ); admit Yavana kaowledge as vide under Guhyasamaja basis, nor do they contain any tantra, levitation; Ap. Dh. 8. large number of astronomical refers to some of them 1112; terms of Greek origin, as in arise in five ways (Y, S. IV. 1), astrology 515; three siddhāntas 1113, 1452-53; Buddha te in use in different parts of buked his disciple Pandola India viz. Sūrya S., Arya-S., Bhāradvija for his exhibition and Brāhma-S, 643; two points

of S. 1037, 1070; eight men in which the Siddhantas differ

tioned in Yogasūtrabbāṣya, are length of the year and the

Devaladharmasūtra and Pra revolutions of the moon and

paficasira and difierent from planets in a Yaga, Mahayuga

those in Baddhist Tantras of etc. 643.

Vajrayana school like Sadhanam Siddhantabindu of Madhusudana mālā 11121, 1115, 1453n;

sarasvati, 1180.

explained in Yogasūtrabhāsya Siddhānta-kaumudi 50, 1050,

1113; 8. are an integral parts 1169n, 1389n.

of Yoga, 1451-52; some of the Siddhānta-firomaṇi of Bhaskara

are obstacles in the way of 67n, 68n, 643 (specifies matters Samadhi, acc. to Yogasutra with which & Siddhanta must | 1113; some 8. are called deal), 656n, 664-5, 7047.

• Madhapratika’ by Vyasa Siddharāja, king of Gujarat,

bhāsya 1402n; Yaj. on signs 1018,

of Yogasiddhi 1463. Siddha ( or Siddhas acc. to con- Sikṣā (a Vedāóga on Phonetics.)

text): persons possessed of 478, 1274. miraculous powers, 1075, 1113; Śilparatna 1654. Gitā says Kapila is the greatest Silver Jubilee Volume of B, O. among 8. 1113.

R. I. 9541, Siddhaparusas: 84, acc. to Vajra Sith hastha Guru (Jupiter in Lion

yāda cult of Boddhism, flourish- sign) 447, 613; inauspicious

202

History of Dhurmusāstra

[ Vol. t

in what undertakings and! Brahma Purāṇas 971n ; though countries 613,

always enemical to Kropa, Simollanghana 190.

reached the Lord 97in. Sindhu, river, frequently men- Siśn pālavadba of Māgba ( 725–

tioned in Rgveda 1613-14. 775 A. D. ), 997. Sipsvāli (amāvāsyā mixed with Śiva, Ardhanārisvara form of, 18,

14th titbi) 63; divinity io 1046 (known to Kalidasa); Rgveda, sister of gods and oreated sesame on Makara bestower of progeny 62; S. sankranti 219; thousand Dames and Rākā defy attempts at a of, in Adośāsana (31. 153 ) and rational etymology 63.

Santi (285. 748 ) and in Śiva Sinha, Dr. Jadunath, &. of His. parāṇa 234n, 911; twelve

tory of Indian Pbilosophy’! Dames of, when offering 845.

Bowers 234 ; twelve Jyotir. Sins: ( vide under Prūyascittas, 1 lingas of, 911.

rebirthe repentance, japa, re- Śivadharma, 104n, 911. membrance of name of Kļṣṇa Śivapurāṇa 910-11; & Mabā or Nārāyapa): ancient Iodian parāna acc. to some Purāṇas belief that diseases and bodily 910; close parallels between delects in this life were caused S.and Kumarasam bhava 9100; by S. of past lives 756n; divided into seven Samhitās Biblical position for removal 910; oldest datable reference of consequences of, 1593; } to it is Alberoni’s, 910. Manu on 91, 1593 ; methods Śivarahasya, held to be a mere for removal of consequences compilation by Ballalasena of sins, such as confessions, 869. repentance, japa 1592-93; ten Śivaranamurti, C.a. of Royal 90-91, 448.

conquests and cultural migra. Siras : of Gāyatrī verse, 1099n.! tions’ 9970, 1130. Sircar, Dr D. C., 1395n (on date

D. Dog 1395n (on date Śivaratri, (vide ander Maha of Yabābhāṣya ), 14080, 1527n fivaratri, diva and Udyāpana): (on text of the Puriṇic list 225-236; description of the of peoples); edited, Select

procedure of vrata 230-31; Inscriptions’ Vol. I, 850n,

details added by Tithitattra 1613n,

231; eight dame of Śiva Sirius, star, referred to in Rgveda 233; Mantras to be repeated

and Atharvaveda 498.

232; Mõlemantra is oni, Sirovratau, explained 9180.

namaḥ śivāya’ or Śivayı Bister, house of, to be visited by Damsb* 233; one observing brother on Bhrātṣdvitiyā, 209- fast on, Jāgara for whole night

on 8. and performing worship Sitapāla, Lord of Oedi: story of, is not born again 227 ; one

in Sabhāpartan Viṣgu and observing this vrata has to

210.I wie

pillar”);

neznali shirhai, trathtanud est

WA,

observe oertain fales of conduct pillar’): ( vide under & crea

tion’) : Ag or eator in Atharva sexual parity 229; pāraṇā of veda 1493-4; in Rsthe word a single $. 234-938; proper Ocogrs bat pot in the sense of time inr 8. vrate is night, 229; creator. vrata of, is both nitya and Skanda, as God of War and kāmya 228; vrata of, may be commander of Deva armies in performed by all human beings classical Sanskrit and in Gita 228–229; vrata of, very ele | 1581-82. borately described in Tithi. Skandapurāṇa 911 ; fonnd in two tattve, Dharmaasiddha and forms 911; has 81,000 verses other late digests 232; word

acc. to most authorities but the &. is Yogarudha like " pankaja’

extant one has several thot 228; worshipper to make a

sands more 833, 911; Kāsi. tahkalpay apply Tripundra

khanda of 8 is full of Slega and mark on forehead with ashes

parisankhyā 911-12; most ex and to hold a rosary of rudra

tensire angog parinas and kasa, should go to $iva temple

poses perplexing problemas, at night 232; worship iacludes

911; not earlier than 7th cen. Nyāsa, Pajā and Japa 233;

A. D, nor later than 9th, 91%; Śivalinga to be bathad with

quoted in early Dharmasastra milk, cards, ghee and honey

digests like Mit, Kalpatara, respectively in the four watches

Apararārkth, though sparingly of the night and the mantras

912;Skanda (God)bas no promi also differ in the watches 231; }

Dent part in the Parāna 911 Bira form to be contemplated

Taufrik influence on 912n; 45, upon described 233n; Wor- 490, 69, 72n, 90-92, 100n, 102, ship requires offering of 1008

107, 113–3, 117, 132, 1468, or 108 bilva leaves with the

158, 170, 188, 193–6, 2030, thousand pames of Sivs or

2070, 219, 225, 227, 228n, with mula-mantra 231 ; WOT

232n, 334, 755, 830, 833, 8350, ship’in modern times is brief

862 ( about sūta ), 869 (Balla 235; worshippers in some lasena discards parts of it), parte drink a beverage called 916 (rans down animal saari bhang prepared from croshed fices or sacrifices even with hemp leaves, which is supposed kuśas and flowers ), 9271, 992,

to be dear to Saikara 235. 948-9 (no dharma higher than Śivasarohits on Hathayoga 1127, doiog good to others ) 1419

1426, 14272; describes (six angas of Yoga ), 14310, Khecarimudrā 1454; mentions | 14450, 14471-81, 1450n, ten mudrds as best 1127 ; 1 1455.

states that asanas are 84, 1426. Sleep: man in deep 8. becotees Shambhu (Lit. Support or united for a time with the

204

History of Dharmasratra

(Vol.

Real, acc. to Chin. Up. V1.8. 1

1., 1506. Slokavārtika of Komārila, 11598

(on Bhavadāsa ), 1182n-840, 1188 ( states that very first sentence of Sabara’s bhāṣya in terpreted in six different ways by commentators )and contains an exposition in about 4000 verses on PMS I. 1), 1202, 1205 ( elaborate treatment of word and sense ), 1201, 1210 (creation of world by God not prored ), 1211-12, 1216n, 1223, 1246 / on meanings of na’), 1286n ( defines ‘addessa ), 1376a, 1600n; com. Tātparya tīkā of Umbeku on, criticizes Vārtikakāra who appears to be bis gura 11940,-95n. Smart, Dr. W. M, a. of Origin

of earth’ 15020. Smārtas, observe fast on Ekadafi

and also on Śivaratri 118, Smith and Carspinki on Hindu

Arabic bumerals’ 6990. Smith D. E, a. of History of

Mathematics’ 516. Smith R. Martin, a of papers ‘on

the ancient chronology of

India’ 845, Smith, Vincent, A. of ‘Early

History of India’ 1014; &. of History of Fine Art in India and Ceylon’ 1331n (Buddha seated in Abhayamudrā from

Java ), 1655. Smrti (or Smrtis, acc. to context);

attitude of PMS and Sabara towards 8. is that, in case of direct conflict with Voda, 8, is to be discarded, but if there be no conflict it may be inferred!

that 8. is based on some Vedic text 1277 ; is stronger than usages of śistas 1058; lay down many ridhis by employing optatire verhal forms or parti ciples in ‘ya’, ’tavya’ eto. as in Madu IV. 25 and XI, 53, 1228; 8. like Gaut. and Mano (II. 7) do claim that they are based on Veda 1277 ;Maxim of

sarraśāk hāpratyayangāya’ was extended to 8. by Viśvarūpa, Medhātithi and others 1173 ; often referred to as authorita tive by Sabara for several reasons and as equal to Veda, 1257-38 ; opt of about 1000 adbikaranas of P. M. sutra barely a dozen are in any way concerned with S. 1277; principal subject of most 8. is dharmas of varṇas and aśramas 1637; since vikalpa was liable to eight faults the tendepoy developed that all 8. passages on a topic were to be so inter preted as to give rise to no conflict por option by various devices 1273-74; six Vedāigas and the Dharmafāstras are comprehended under Smrti, acc, to Kanārila 1277 ; some S. provide that a brābumaṇa could take food at the house of certain sūdras, 1608; the obje ction that smartis being compo sed by men are not authorita tive is met in Tantravārtiks by several answers 1259-60; those parts of smrti ( including Mahābhārata and Poriṇas) that are concerned with Dharma and Mokṣa have the Veda’

Inda

as their source, while Sarti digente en master of parts concerned with orthaī which a na co przykāitta is and tama are based on worldly : arailable in practices, acc. to Tantrarartita, Smrtimaltaplans any its while episodes and tales in i 3471, 1170 (on avis af letters the epic and Paranas are of Gayatrico parts of the body); arthavadas 1261-63; Yaj. 1121R. (IL 31 ) and Nārada propose ; Smytisamoccaga 249n. that when to surtis are in Smrtitattra of Raghananda conflict, reasoning based on ( 1520–1570 A. D. ), 836 the practices of elders was of 1042n. greater force, 1266; what those Smrtiviveka, a work of Medha who advocate the historical tithi q. by him on Mapo II. 6. method or approach towards 1258n. 8. mean 1371-72; when Smrtis Smartyarthasara 300. were in conflict with each Snādasūtra of Kātyāyana 1372, other, various devices were Snātaka: observances of 27. employed instead of allowing Snellgrore, Dr. D. Ing editor of an option, viz, different smrtis Hevajra-tantra’ 1147. prevailed in the different Social Reform-vide a book pabli yagas or that Yanı sbould be

shed by Planning Commissiou followed, or the opinion of the

called Social Legislation and majority be followed 1265-67. its role in Social Welfare and Smýticandrikā 33, 37, 42n, 521–

another work’ & century of 53a, 66n, 71n, 750, 2189, 525n, Social Reform’ by S. Nata 659, 6610, 6630, 706, 898, rajan 1636n. 903, 10967, 1121n ( quotes Social Service, what it often Yogiyājiavalkya on nyāsa ), comes to, aco, to L P. Jacks 113, 1130 (names and defines 1675n; vide under Purta’ 24 mudrās that are same as in 947-949, 1647. Devibhagavata ), 1192, 12271 Sonialistic pattern of Society (holds that a Satapatha texto 1679-801 vague meaning of, though in the present tense, 88 admitted by P. M. Nehra, is to be construed as a vidbi ), 1680-81 ( who wants a demo 1333, 1262, 13700, 19730, cratio socialism ). Socialisza, 1302-3, 1314, 1315-6n, 1372n, democratic type of, 1681, 1695,

1407, 14390, 1442n, 1649n Social welfare and welfare Snartikaustabha 810, 89-90, 101, State distinguished 16971.

119, 150n, 15704 205, 213, Solar eclipse at unusual times : 240-1, 245n, 2479, 348-250n, m. in Mahābhārata 744.

· 606-6080, 6630, 672, 674, Soloveytohik, G, a’ of Switzer

758n, T85n, 811, 11098, 1134. | land in perspective’ 16641 Smṛtiakijari ( of Govindarāja ), Soma : in a soma sacrifice, if

206

[VolV

soma plant be not available ase body, are agenta ( kartr) and, Putikas es substitute und also bhoktr (enjoyers ), are of nothing else, though it be the nature of pure conciousness more similar to Soma 1231 ; is 1206 ; it appears from Chin. called Vıṣavrata ’ in Kyveden Up.) that Asyra Virocana be 19; is called Lord of plants lieved that the body alone was and king of brāhmaṇas in Sat. the soul, 1203n : 8. in Bāākhya Br. 740n; S. sacrifice, person and Yoga 1403; Kumārila resolving to perform, need not complains that the Mimitismo consider the season or pakṣatra though not atheistio, was put 507, 523.

forward by some as Lokayata Sorokin, Prof. P. A. on · Yoga’ 1203; popular belief in Vedic

1456 ; a. of Social and cul- Sunbitās aud Brāhmaṇas about tural dynamics’ 1615, 1617; individual S. W48 that by a of Social philosophies in an good deeds S, reaches beaven, age of crisis’ 1615n

becomes immortal and enjoys Sortes Sanctorum or Sortes Ver- various pleasures 1498; P.

giliadan, 811. •

M. 8. does not expressly South : is direction of pitys 7310. afirm the existence of Soul : ( vide ander brahman, the soul in any sātra bat

māyā ): Christians believe in Sabara propounds it in an post existence of S. after physi- elaborate argument 1205-6 ; cal death and not pre-existence question whether individual S. 1608; two kinds of Upaniṣad is also a creation like trees and texts, one class saying that shrubs, discussed in Up. 150T ; souls spring from the Highest reward of many rites being Atman, as sparks from a fire, Svarga, it is implied that P.M. while many Upaniṣad passages S. accepts continous existeno of say that individual soul is the soul 1206; Blokavārtika unborn, immortal, that it is devotes 148 verses to this non-different from Supreme subject and the Tantrarārtika Selt 1507-8; Vedāntasutra also briefly deals with it 1906. (II. 3 17 ) nffirms two propo- South Indian Architecture and sitions viz. soul is unproduced sculpture, works on, 1656. and is eternal 1508; when Spells or Charms: against poison some passages seem to mention

in Rg. I. 191, 1036; found in creation or dissolution of Jiva,

plenty in Atharvaveda 1015; the reference is to the Upādhis

Kr̥tyadigana and Sairundiano (body and mind ) 1508.

hymns of Atharvaveda, 1036; Soul or Souls : ( vide under Sp. similar to those in Hiada

• Nāstika’, Upadiṣads’): or Buddhist works exist in Old 1205-7; are many, eternal, all- English Old High German, pervading, different from the 1 Keltic 1107; sleep-inducing &

Indret

(Rg. VII. 63.3.8) interpreted scribes recitation of Raksoghn by western scholars as a lover’s verses and Apratiratbs hymn charm for a clandestine mee at frāddha dinner 786n. ting, which is not acceptable Srautasitras: two secondary 1035; woman’s 8. against her meanings of Prata in, 36;

co-wife in Rg. X. 145., 1035. writers of 8. were called by Spengler: beld view that olvili Vitvarūpa merely Fajfikas

zations have brith, growth, 1155n. decline and death and when Śravaṇa, nakṣatra, called Srop. dead do not revive 1616-IT; in Tai, S. and Br. 500. . view of, dissented from by De Krāvapa month: important

Beas and Prof. Sorokin 1617. vratas in, are four 124 t; oo Sraddha :(vide ander Brāhmaṇas, Full Moon day of, practioe on

Hārtta, Saṅkranti) Baud. Dh. 8., West coast of India to offer to Mana, Vasiṛgha prescribe that

the soa flowers and cocoanuts a large company of Brāhmanas among Hindus and among should not be invited at S. and others also 128. " that the learning and character Sreyas, has twoʻmeanings, ‘better of those to be invited should and nigfreyasa’ 1415. . be carefully explained, but Śribhāsys of Rāmānuja on Ve parānas went against ’ both dāntasūtra 1159n. these 980-931; brāhmanas Śricakra (see ander Yantra ); invited to dinner on 8. should I promiscuous intercourse in, recite Vedas, Itihasa-Purāṇa 1 m, by Kaulāvalitantra 10830. 820 ; times for Kamya S. on Śriddatta, 29 ( Bo of Samayaprar mokrānti, and other occasions dipa), 640n (n. of Acārādarīa); 221; not to be performed at 925 view aboat sūdra’s. eligibi. night except on eclipses 244; lity for Paurāṇika mantras. Pauriṇika mantras in, 920; | Sriharṣa ( aboat end of 12th cene Pasopata and other heretical tury A, D.): E of Khandene men not to be fed in 978;| khandakhadya’; is alleged to Home smrtis prescribe only have been vanquished in “argo dmafraddha or hemafrāddha ment by Sarkarācārye 1010n. in eclipses 246; though recom- Briparvata, as a shrine for depo mended highly on eclipses, S. tees of Śiva and Parvati and is difficult or well-nigh impa place for securing miraovitapu ssible owing to time being powers 1047. : short 246 ; three kinds of $. vis. Sriṣepa: a, of a Romakasiddhanta davatrāddh., miéra and porānal different from the Repupka in 8645n..

Pascasiddhantika 510n. I. Skraddhakriyakaamudi 9240, Srisākta: 759, 919-20 (af 29

9260, 9312-33n.

Verses, beginning with. * Hi Sraddhasūtra of Katyayane, pre- 1 rapintarpai kariṣim’.

208

[Vol. V

Srividyāmantra (of 16 syllables ): 1 nocle’s daughter, was married

extravagant praise of, in tantra by Arjuna and mīmātsakas works, as superior to thousands like Kunārildeny that she of Aśvamedhas 1101.

was the daughter of Vasudeva, Srutārthāpatti, explained in Tao- even when Adiparva expressly

travārtika and is said to prove says so 1280, Apārva, 1211 and a,

Subrahmanyā-nigada 1325, Śrutasāgarasūri, st. of com. on Succession Act, for Hindus 1706.

Tattvārthasūtra ’ of Umāgvāti Sudaśana, city of gods 1529. 472n.

Sodarśana Yantra, worship of, by Sruti, technioal meaning of, in a king or person desiring

PMS III, 3, 14, 1309.

wealth and prosperity 1136. Stars ( vide ander. Aristotle’). Sudās, king in Rgveda who Star-gazer, condemned in an- battled with ten kings 1664.

cient times 527, 513.

Sudhanvan, a king, is said to Stecherbatsky Th., a. of. central hare issued order that he

conception of Buddhism ‘,’ The would sentence to death his conception of Nirvāpa’ and servants that would not kill

• Buddhist Logic’ 94?n.

Buddbists 1009, 10100, Stein, M. A. editor and transla. Sudharmā, assembly hall of gods,

tor of Rājatarangiṇi 655.

Stein, Otto, pāper of, on Number Su di meaning of 670.

18’, 812n.

Sūdra: Buddha’s teaching very Stevenson Mrs., i. of Rites of

attractive to $. wbose position the Ivice born’ 60, 6+10.

was low in times of Vedas and Sthāpaka, qualifications of, 890,

smrtis 940; distinction made 1013.

between dvijas and 8. in Slobha, meaning of, 12220,

the matter of Vedic mantras Stocks, J. L., 4. of Time, cause and sacrifices 922, 1642; doty

and eternity 5460.

of $. to serve the three higher Strabo, asserts that Chaldeads varṇas doc. to Mano, 1257 ;

were skilled in horoscopes 550; Gaatama prescribed for him mentiong embassy from a king pamah’ in place of Vedic Paadioa tu the West and to mantras 925; Mahābhārsta Augustus 599n.

and Parāṇas were composed by Streeter, B. H. and others, Vyisa through compassion for

writers of essays on ‘Inuorta. $. and women 921-23; high lity 1604.

spiritual life and mokra were Striparva, 466n, 467, 821.

not denied to $. 164; Mahi Stutterheim, W.F., a of Indian bhārata, Rāmāyana and Purk

influences in Balinese Art Das were meant for the edach 1657.

tion of $. and for securing Subhadrā, though & maternall mokra to $. 935, 1643 ; & not

Indece

209

to perform Pripayama, but’ 1132n (science of the Sulba” only dhyana and repeat word by Vibhūtibhushan Datta ). Śiva for om, 922 and to repeat Sumantu, &. of a smrti 327. in five daily sacrifices the Sambha and Nisambha, demons, mantra called saptārcis, acc. to killed by Devi 156. Mit. while some others said Sumerians: speak of a golden age that be is to repeat namah’ of man and of huge numbers oniy 1590; 920n, 925; three of years 789n. views about sūdra and purāṇas San-( vide Bbāskarapājā ) 362; among medieval writers, 32, as a malefic graha 573; called 172, 925; special facilities to Shamasb’ in Babylon and and advantages of $. over Helin’in some Sanskrit works other varṇas 928-29 ; Vedānta- probably from Greek Helios’ Sūtra denies to the $. the right 572n; is one and never sets, to study the Veda and does acc. to Ait Br, 510-11; mula not discuss how $. and women mantra of, 1105; temples of are to secure higher spiritual in ancient and medieval India life and final beatitude but the 684, 898n; three important Parāṇas do this 929-30; places of the worship of the Vidura and Dharmavyādha, Sun viz. Muqdira (modern though sūdras, possessed brah- Modhera), Kālapriya and Mitra mavidyā and must bare vada 8980; northward passage secured mokṣa, even aco. to for six months had been noticed Saṅkarigārga 1642; Yāj., in the Brāhmana period 223, Devala and Parāśara permitted 491. eren brāhmaṇas to take food sunaḥśopa, story of, in Ait. Br. in the house of certain sūdras 969a, 1704-5. such as the brāhmaṇa’s slave, Sunapha, astrological Yoga; barber etc. 1608.

meaning of 584, Saka, son and disciple of Vyasa Sundarakānda (of Rāmāyapa )

1161, 1169; styled Badarā- 775.

yapi in Bhagavataporāna 1169, Surā (see under wine’). Sukthankar, Dr. V. 8. 838 ( on Suresvara (most famous of

Rāma episode ).

Bankarācārya’s disciples); a. Sakumar Ranjan Das 7142. of Naiṣkarnyasiddhi 1174, Sulabhā, nun, eponunter of, 1195; 2. of Vārtikas on

with Japaka 1368-70.

Seikarcũry’s beasyas on Br. Śūlapāṇi (1375-1440 A, D.) 30, Up. and Tai. Up. 1195, 12160 ;

46, 48, 239, 1404 (&. of com, and Mapdada are Lot identical Dipakalikā on Yaj.).

1195 ; 8. is the same as Vitva Salbasūtrag of A pastam be and rūpa 1194; flourished between

Katyāyana (reference to the 800-840 A, D., 1198. squaring of & cirole } 1132, 1 Śūrpīruka and Parafurāma 900,

210

Sūryaprajaapti, & Jain work, Skanda, Viyo wake the Sūta

propounded the theory of two ! of semi-divide origin in the

song and two moons 511. 1 Yajia of Pitamaha to get over Sūryapūja-prasadisā 452.

any awkward situation 863-4; Sūryasiddhānta 68, 592 (men- story of king Pșthu Vainya

tions Maya, king of Yavanas, to baving bestowed the country of whom the Sun imparted Jyo Anūpa on Sūta and Magadba tiṣt ), 644 (tr. into English by on Magadha 863 ; two expia Whitney ) 6560, 657n, 676n, nations why he was called 6790, 711; most accurate acc. Runile (or Loma-) barṣaṇa to Varāhamihira 514n; on 862.

Kāla and units of time 474, , Sūtasathhitā : 830, 930, 962,16310 - 477; Prof. Neagebauer’s view (on four stages of Moksa).

that 8. did not copy Ptolemy, Sūtra ( aphorism): characteristics but received impetus from bien’ of, 11830. 601-2.

Suttanipāta 1005, 1636n ( verse Sūryā, daughter of Savitr, mar, from, yuoted by Tilak ).

ried Soma 497n; is said to be . Satudii ( modern Sutlaj river)

wife of Asrias 10440 , 537. Suśruta-sarhhītā 474 ( on Kāla), Stacchanda-tantra, & Tantra

1032 (on tantrayukti’ ), 1379 work of high authority in

(mentions Saṅkhya doctrines).! Kashmir Śaivism 1086. Saṣamnā, nādi; Kundalini, when Syādhyāva, means memorization

awakened, enters the road to of Veda, aco. to Sat. Br. 1416, liberation which is Suṣuinnā ; acc. to Yogabbāṣya means japa 1085.

of om and holy texts or study Sita ( vide Magadha ) 862-864;1 of lāstras on moksa 1416.

basiness of, was to record and Svapaus, a cāṇḍāla 5540, 969n. preserve historic traditions and I Śpapāka, lowest among untoucha genealogies 856; Gautama bles, followed the same arood Dh. S. on the origin of . tion as Cāṇdāla and was 862n; is & somewhat enigma- governed by same rules 1043. tio personality 862-3; Kautilya Svapnādhyāya 774. says that the S. and Māgadha į Svapnesvara : vide under “Bāp. mentioned in Parāṇas are dilya’. different from pratiloma castes Svarbhanu: son of an Asura, said 863; one meaning of the word in the æg. to have struck the S. is charioteer and another is sun 569. person of a mixed ( pratiloma) Svargn, meaning of 834; is the caste bora of the union of a reward of all sacrifices for brābmapa woman with kṣat which po reward is expressly - riya male 862; some Parāṇas prorided by the Veda 1312. like Brahmanda, Padma, Svargarohanaparva 821, 840,

Index

211

kings of South India 1018. Svarodaya $33n.

Taittiriya Araṇyakan 24–0, 35, Svastivāoana 780n.

185, 194, 727–280, 785, 7870, Svetadvipa, & mythical land 796n, 7981, 853, 920, 1180,

described in Sāntiparva and 11900, 1627n. some Pariṇas like Vāmada Taittiriya Brābmana, 187, 65, and Kūrma, where everything 1850, 194, 487, 492, 4949, was white and where Viṣṇu 498-9, 500, 505-7, 510, 5117, and bis devotees dwelt 142– 523-4, 527, 538, 546, 561, 43.

656n, 6590, 670n, 701, 720, Svetāśvataropaniṣad, 465, 921, 7210, 723-4 (adbrigapraisa ),

952, 961, 963, 1033n (Gura’s 726, 739n, 768, 786-7, 803-4, position ), 1044 (Sakti as non- 814, 934 ( food is life ), 1032, different from God), 1015, 11140, 1153, 1224, 1239-41, 10559, 1086. (Kulārṇava 1285n, 1290, 1298, 1301, quotes a verse), 11llo ( signs 1307n, 1314, 1316,* 1320n, of effectiveness of Yoga practi- 1321, 13280, . 1489n ( has all ces ), 1352, 1360-61 is full of verses of Rg. X. 129 except words of Sāṅkhya system ), one), 1628n, 1535, 15480, 1377, 1385, 1387, 1395n, 1633, 1646; Tai. Br. I. 5 differs 1421n, 1431n. 1448 (dhyāna- from Tai. Br. III. 1 as to the yoga), 1451n. 1456, 1460, names of nakṣatras and presi 1478, 1500, 1502 (five ele- ding deities 505. meats), 1504, 1538 (verse Taittiriya Sambitā, 18, 22-3,

dva suparpā’), 1564, 1573; 25-61, 63, 65-6, 73, 1210, referred to as fruti in V. 8. 126, 146, 1831, 185, 487, 489, acc. to Śhaṅkara 136; states God 492, 4950, 498, 600, 605, as cause or source of creation 507-8, 596n, 6590, 667, 671– 465; bhāṣya on, attributed to 2, 691n, 697-8, 719-200, 7-21, Saṅkarācarya, of doubtful 7240, 726, 737n, 756, 758, authenticity 1407 and n, 1707 773, 785-90, 796, 802-3, 814, (fundamental questions of 919, 927n, 1024, 1044, 1096n, whence, whither and why I 1114n, 1131, 1152-53, 1203, raised ).

1207, 1214, 12171, 1221, Sviṣtakrt, homa, 773 and n. 1224, 1926, 1232, 1238-39, Syamantaka jewel, story of 147, 1244, 1246 ( prohibits speaking

untruth ), 12572, 1268, 1288, Syenayāga, an ancient magio rite 1291-2, 1294, 1295n, 1297,

1114n, 1183, 1245 ; mantra in, 1301, 1305n, 1308n, 1315n, used by Matsya-purāṇa for 1316, 1318n (on sūdra and black magic 1114a.

theory of debts), 1320n, Syrian Christians were given 1325n, 1331n, 1385n, 1386n,

special privileges by Bindal 14169, 1433, 1493, 1511, 1844,

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History of Dharinusastra

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15891, 1631n (word Sāya- i

jyata ). Taittirīya Upaniṣad 24, 466, 914 ( on creation ), 921, 10350, 1086, 1153 ( word inimāıhsā occors ), 1180, 1237, 1387, : 1416, 1484, 1486, 1488n, 1501-2, 1507, 15280, 1562,- 1582, 1649 ( where Up. means

secret doctrine ). Takakusa, Dr. J. 942n, 1375-5. Takṣaśilā (modern Taxila ), bad ! a university wbere even priu. :

ces came to learn 542. Tāmbūla–not to be eaten in Ekā

daśīvrata 107, 116. Tāndya Brabwaga : 5111, 659u,

6700, 1227n, 1231, 1234, 13130, 1471, 1510n ( cxplitins

words of Rg. IX. 63. 1). Tanhā ( trspā, hankering ) ziving

up of, emphasized lig Upani.. ṣads, Mahābharata, Buddha

and Purāṇas 939 and n. Tantra ( in P. 11, S.) 1331;

eleventh chap. of. P. M. S. deals with T. which means a case where one act serves the parpose of several other rites

or acts, and examples 1331. Tantra (or tantras, acc. to con text): 1031-1151; (vide under Cukrapūjā, China, gubya, guru, Kauladharma, magic, magicians, Habānir vāpatantra, wakāras, months, nādis, purascarana, śakti, śāk

· tas, Sāradātilaka, siddhis, Śri

vidyā mantra, spells, tāntrika, tattva, Tibet, Vajrayāna vāmā cara, yantra ); aims of T. were mokṣa and attainment of ! siddhis, 1112-13; are Hindu,

Buddhist and Jaina and are alike in some respects but . differ in some others 1031, 1048; are upareda of Athar. vayeda, acc. to Sukranītisāra 1036; Bhairavi-cakra, and tattva cakra worship 1039 and n; Buddhist T. deified im portant personages of Bud dhism and took over other deities, Gaụeśı, Sarasvati and others 1049; Buddhist T. also clajmoed to show the path to the attainment of all objects from success in love affairs to liberation 1115; Cakrapūjā, a revolting rite 1089; derive tion of word Tantra 1048; differeuces and similarities between Buddhist and Hinda tantras 1041; dificulty of defining a T. 1048; Durgā, acc. to Mabanirvāṇu T., is highest praksti of Paramāt man, h48 various names 1057 ; end and aim of a few higher minds among some tantras and Tantrikas was attainment of high spiritaal powers by Yoga practices and realization of supreme Tattva, variously called Brahma, Śiva, Devi and mokṣa 1091 ; evidence of any Buddhist works on Tantras be fore 650 A. D. practically none, 1040n; evidence in Bāṇa’s works of the prevalence of Tantrik and sākta worship in Iodia before 7th century A.D. 1040; famous Chinese trave llers Fa Hien, Yoan Chwang and I-tsing do not refer to sludy of Buddhist T; in IndiaInden

218

1038, 1040; five āmniyas (ordinarily ) iacur sin 1064, spoken of as paths to mokṣa 1074 ; influenced by Saṅkhya by some T. 1049; five paths 1381; important Kashmir pamed in some T, and four in Tāutrik works 1050; Kṣetras Sadhanamālā 1038n-1039;four of Devi over one ligndred acc. named Tantras introduced in to Devibhagavata, 1039; Kulā Kambuja ( Cambodia ) about rṇava and other T. praise 800 A. D. 1048n; Gāyatri the vedas; employ vedic mantra of Kāli set oot mantras and quote Upaniṣads 1058, 1101 ; great importance and Bhagavadgitā 1086-87; of guru and mantra in all list of Sanskrit works on T. Tantras 1071, 1101 ; groups of wilb authors, dates and edi 10, 18 and 64 Saiya T. in tions, 1140-1147 ; list of works Tantraloka 1049n ; gura, after and papers on T, in English initiating a disciple into T, 1148-1151; literature on T. rites, was to hand over to the was vast 1048; Makāras five, neophyte a bowl for drinking emphasis on, in almost all wine, mudrā and courtezan Tantra works as leading to 1055-56; Haraprasad Sastri’s miraculous powers and libera view that T. practices origi- tion, 1031, 1049, 1052, 1058, nally came froin outside India 1664, 1082.; Makāras explained and view of A. Avalon that by later writers on T. as used they came to India from not in the ordinary senses bat Chaldea or Sakadvipa, exami- in special esoteric senses on ned 1033-34, 1040; Hindu T. which the writers themselves try to show that they are based differ 1081n; Mantras called on the Vedas. quote Vedic bija like hrim’ and śrīm and nantras and claim to describe a list of them called Bijani an easier and quicker path to ghanṭu 1058n; Mantra of ten nokia 1051-52 ; Hindu T. syllables” hrim śrsm krim para present two sides, one philo- meśvari svāhā, by merely lis sophical, the other popular and tening to which & man magical, relying on mantras, becomes jīvanmukta bat mudrās, cakras and yantras, Mahānirvāṇa adds that man 1057; ignore the great moral tras do not confer siddhi ugless danger, involved in the persi- five makāras are offered 1058; stent teaching of worship with Mandalas, an item in T. five makāras and also ignore worship, 1131ff; Mantras are the advice of Gita (III. 21 ), the very core of T. and T. is 1087; in Kaula system siddhi often called Mantrasāstra results from those very sub- 1098; Mantras of Sakti do · stanoes ( wine, filesh eto.), by not confer perfeotion unless (reporting to ) which men l. one follows kula practicos

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wY4

1052; mantras that the follo-1 Parvati or Śkanda or Bha wers of Vāmanārga may irava, similarly later employ about three makaras Buddhist writers on T. profess ( wine, nudrā and coitus ) tbat they quote Buddha 1038, 1056-57; Mantra sac- į 1051; most important and cidekam brahua’ is best 1057; early Buddhist works on mantra ‘brahmārpanaw brahma’ Tāptrik cults, Prajñopāyavini (Bhagavadgita IV, 2+) to be scaya and Jilānasiddhi, are recited when offering wide not earlier thau the 8th cen and other tattvas to the highest tury A. D. 1041; names of Self 1059n; medieval works sowe published Hindo and on kaula cult speuk of drin- Buddhist T. 1050; names of king wine, flesh eating, maith- sixty-four T. 1049n; uaues of una in the vulyar sense as some Vaiṣṇa va T. 1051 ; names means of Derī worship and of works in which the philoso assert that by doing so libera- phical aspects of Hindu T. tion would be secured 1087; ! may be studied 1051 ; no trace T, mention the six mayic and i of direct connectiup between terrible rites, sānti, vasikaraña, Atharvaveda and Tantras stambbava, vidvesaña, mirana, 1037; videst among Buddhist uccātana 1070, 1105, 1113–14:| Tantras are Aryamaðjuśrimula method of referring to bija ! kalpa and GuhyasamĀjatantra mantras like liriur’ in a round acc. to Dr. Bhattacarga, 1050; about or mystical pay 1058n; path of T. cult in its higher merely drinking wine or eating level was one of Upasana or mest, indulging in sexual inter- bhakli, but it oftep degenera course would never conserted into magic and moral and siddhi but it wast be the result depravity 1090; Pārānanda of strictly foll:wing the kault sūtra and some other T, works path, says Kulārpara 1064; provide that drinking wine meaning of word T. in Rgveda, before the stage where ege Atharvaveda and Tai. Br. is balls begin to roll or mind ’loom’ 1031 ; meaning of word remains steady and baving T. acc. to Yāj, Amarakośa, intercourse with Śakti accor Byhaspati, Katyāyana and Bha. ding to the roles of the sāstra gavata 1031-32; Modern is not blamable and to drink apologists for Tantricism emp. beyond that stage is bestial hasize that the instructions in and sinful 1056 ; paths in T. the Gabyasamājatantra are are three, Dalṣiṇa (declared meant only for yogis who have in Veda, sinftig and Parāṇas), attained some yogic perfection Vāma (declared by Veda and 10770; most Hindu T. are avamas ), uttara (declared by dialogues between Śiva and Veda and Guru ), latier que

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being superior to preceding one 1054; peak perind of Tantrik works and cults, both Hindu and Buddhist, was from 7th to 12th century A. D, 1073; philosophical | or spiritual side of T. not much studied except by Arthur Avalon, B. Bhattacarga and a few others 1031 ; pathas ( of Kāliki ) m. in Rudrayāmala 103£; points that distioguish T. works from other reliyious literature in Sanskrit 1092-93; points of difference between r. and Sākta works, though both have much in common 1042; possible motives of founders of Tantrik cult for discarding conventional mora lity 1077 ; poular mind associ ates T. with worship of Sakti (i. e. Kāli) and with mudrās, mandalas, five makāras, vima and dakṣiṇa mirga and magic practices 1031; possible rea son for non-mention of Tantra doctrines in Sarvadarśapagan graba 1139; prescribe Vaidiki saodhyā to be followed by Tantriki sandhyā 1101; pro visions of, abont the materials and capacity of wine cups 1059; provide, in contrast to Vedāntu, methods which assist men of ordinary intellect in developing psychical forces and atraining liberation 1072; put forward the theory that to the pure-hearted everything is pure, only the sinful vāsanā is reprehensible 1085n; purpose of most Buddhist T, je to indicate

a short path to Buddhahood by yogic practices, introdacing the element of Śakti for yogic prac tices and for securing miracu lous powers 1051; question whether Hindu T. were prior to Buddhist T, or vice versa is difficult but present author holds Hindu T. were not borrowed from Buddhist T. 1038-40; references to 64 T. in Saundaryalaharī 1049; re semble Purāṇas in several res pects 1049; rivalry between Hindu and Buddhist T. 1064-5; Rudrayāmala statement that Buddha taught Vasiṣtha the Kaula pathy examioed 1034; Sõdhakas in T. are of three kinds, pasu, vira and divya 1052n; Sadhaka in T, shonld feel that guru, mantra devatā and his own soal are all one 1101; Sārkhya tattvas, Prak ṣti, mabat, Ahankāra are weld ed on to the worship of Sakti 1058; secrecy enjoined by most T. about knowledge con veged by the guru to the dis ciple and worship with makāras, 1054; some great scholars and poets had & sneaking admira tion for T. worship 1076; some modern writers have been somewhat unjust to whole T. literature by labelling it all as black magic or obscene 1091 ; some Tantras like Mahānirpāṇa try to stem the tide of sexual immorality 1077 ; some T. practically inculoate what appears as apbridled licence. 1073; some Hindu T. contain

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sublime philosophic views deri- ved from the Upaniṣads, the Gitā, from Saṅkhya and Youn and the final goal is Mukti to be secured by the path of T. 1050-51; so much of T. that is not opposed to Veda is authoritative acc. to Devi bhāyavata 1064; Talbeacukra! worship described 1059, 1087; T. says suddhi means the offer. ing of flesh, wide and mudra to the devatā with the reoital of three bijas 1058n, 1088; T. teach the repetition of man. tras that have no meaning or that contain the letters of a! mantra ip a rerersed form 1107: !

T. teachers’ names often end in the word Ādanda 1073n; T. L topics like mantras, nyāsa, man:ļala taken over intu some Purāṇas, and dharola. ! Śāstra works 1097-96; teaching of tāntrik texts about worship with five wakāras created a debased state in society, which is reflected in some parts of Sanskrit literature 1073-76; T, texts fall into five classes, Saira, śākta, Vaiśnava, Saura and Ganapatya 1092 ; theory! of such T. works as Sārada tilaka about mantras set out 1098-99; theory of sublima tion put forward for explaining the insistence on five makāras 1085; theory of T works that wine, meat and sexual unions are tbe only and the best means of Devi worship invite strong condemnation 1092-3; thought is recognised

in some T. works as bavipg creative power and may do good if kind and may cause soffering if evil 1100; three aspects of the deity worshipped by Tāntrikas are sthūla (an image ), sūkṣma ( worship by mantras ) and parā ( highest, to he apprehended hy the mind of the sā lhaka ) 1091; three groups of T, viz. Viṣṇukranta, Rathakrānta and Aīvakrānta and 64 are assigned to each group 1049; time when the word Tantra assumed its peculiar ineaning, the people who first introduced tantra practices or the country where they first arose cannot be determined with certainty 1033; to drink wine withopt performing Buddhi was conde mned even by T. writers 1089; translations of Sanskrit works on Tantra in Tibetan are avai lable, but the originals are not yet found 1048 ; Vajrayāna T. arose in Uddiyāna, acc. to one view 1039; Vaiṣṇavstantras, twentyfive, named by Agni purāṇa 1051 ; vast literature on Tantras 1031; Vedas, Śāstras and Parāṇas are of hardly any use, when Mabā nirvāpatantra is understood 1057; Vedic mantras for sanctifying fesh, fisb, and mudrā are respectively Rg. I. 22. 20, VIII. 59. 12, I. 22. 20-21; T. Vidyā divided into three groups viz. Kādi, Hādi and Sadi 1045; view of Dr. Bagchi about foreign elements

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in Tantrik dočtrines 1034 ; 1 laid down in Tantras referred Vira type of T. worshipper to by Bhāgavata 1093; writers required to possess high moral on T. clothe their practices and spiritual level, but Rudra in bombastic words 1081; yāmala allows a vira to honour writers, medieval and modern, the charming wife of another were largely justified in their flushed with wine 1088–89 ; condemnation of Tantrik prao women were made guras in tices 1094; yantra (some Tantrik cult 1075; woman times called cakra ) also is a associated with a male for characteristic item in Tantrik tāntrik worship or for maithuna worship 1135–1139. was called fakti, prakrii or lata Tantrāloka of Abhinavagupta and she could be one’s wife 1049n. or another’s wife or a ceśyā Tantrarahasya of Rāmānujācārya, 1081, 1090n; word ‘phat’ last noted work of Prabhākara occurs in Vāj. 8. and is emplo- school composed about 1750 yed in abhicāra 1037; works A. D., 11850, 1189, 12831. on T. like Śāradātilaka enume- Tantrarājatantra 1088, 1106n, rate thirty-six tattvas (inclu- 1119 ( on abhiṣeka ), 1136 ding those of the sāṅkhya (on Yantra ), 1138n-39. . system ) 1063; works on T. Tantraratna, of Pārthasarathi introduced into Tibet, Mongo. miéra 1189. lian China, Japan and South Tantravārtika of Kumārilabhatta East Asia 1048; works on T. (a voluminous com, on Śabara’s placed women on a footing of bbāṣya on P. M, 8. I. 2 to end equality with men, and endea- of Chap. III); 961, 9260, voured to provide & common 985n, 1009n, 1162n, 1174, platform 1092; works on T. · 1179 (papers on ‘Gleanings employ Vedic mantras, and from Sabara and Tantravār also their own, 1100-1; tika’ and. “Tantravārtika and works on T. say that Dharmaśāstra’), 1181 (00 mantras possess wonderful adhikāra for Agnihotra powers and that a Tāatrika and Darśa-pūraamāsa), 1186n, secures all powers by following 1188, 11910, 1206n (propo the practices of his guro’s sitions about soul specified ), school 1101; worship of Sakti 1211 ( on Apūrva ), 1212n, with wine, flesh and edibles 12160, 1230n-24n, 1228n, of various kinds, 1046n, 1047 1229 (defines vidhi, niyama (in Vigna-pariṇa ), 1052–53 and parisankhyā ), 1236n ( bha ( worship of Sakti with five vanā is the pratyayarthe ), Tattyas, which are sometimes

1237n, 1241n, 1244, 12471, identified with five elements ) 1249n (on’ Vikalpa’ ), 1253n, 1053-53; worship of Ke&ata 1254, 1358-59 ( is most exhaus

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tive on Startis), 1261-620 | 1110. " 1364 (op sadācāra ), 1273n- Tapas 304-305, 1415n, 1416; 740 (on Kalpa and Kalpa- grand eulogy of T. in Mapu, sūtras ), 1277n, 12900, 1293n, Yāj, 14150; in Rgveda 12959, 12970, 1302, means “heat’ in some cases 1307n, 13099, 1329 (collects and ‘austerities’ in some ( as about three dozen cases of in X. 109. 4, X, 154, 2 and 8, bādha in goneral), 1333 ( on X, 190. 1) 1415n; in Sato change in meaning of ‘rājan’), Br. and Ait. Br. it is indicated 15440, 1545; examines all that tapas like yajña would the well-known classes of Sans- bestow everything 1415, 1489; krit works with regard to in Upaniṣads T. is one of the their usefulness and relation means leading to realization to Veda and other-worldly of brahman 1415n; Mahd experience 1260-1262.

bhārata has frequent eulogies Tanirayukti : means ‘main ca- of T. 1416n; Mano provides

nons or principles of exposition that only three piāṇāyataas of a śāstra’ acc. to Kautilya, performed acc. to prescribed Caraka and Suśrola 1032. rules are highest T. 1418n; Tāptrik Texts (Vol. I-XXII), means acc to Ap. Dh. 8. the

edited by Arthur Avalon; Vol. strict observances laid down 1, 1049, 1058n, 1097, 11240, for a vedio student, 14100; 1127; Vol. II 10600 ; Vol. Santiparva says that T. con IV. 1038n; Vol. VII 1035n; sists in ahithsā, truthfulness, Vol. VIII. 1054; Vol. X. kindliness and restraint of

1140 ; Vol. XIV 1050n. senses and not in mortification Tantrik- colt in Epigraphs,

of the body 14167; Vyasa paper hy Mr. B. P. Desai bhāṣya explains Tapas as bear 1046n; T. practices prevailed ing the pairs of opposites (cold in N. India long before 11th and heat, hunger and thirst ) century A. D., 869n; T, litera- and observances like Kr̥cchrany tare is classified into Srotas Cāndrāyana 1416. ( that are three), Pitha and Tapta-mudré-dhārana-making Amnāya 1049.

marks of conch, disons etc., Tantrik : guras ( some ) in Kasb- ( weapons of God Viṣpa) on mir in 11th centory A. D. limbs or parts of the body with practised incest 1075-6; T h eated copper or the like by Soulpture at Puri and other Madhya: 305. temples in Orissa 1088; works Tārabhaktitarangiṇi, 9770, 1072 emphasize that mantra most 1 1109 ( on savasādhana ), 114%. be received from a qualified Taranath (born 1573 or 1673 gura and the sidhanā must A. D.), a af – History of be done ander his guidanoe / Buddhism’ (written in 1608

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219

A, D.), 1010n, 1033n, 1148; 1 coeptable to most people on gives a confased amount about such questions as the existence persecution of Buddhiste by of God or of the individual Kum&rila and Saṅkarioārya soul, or on what happens after 1010n.

death 1470; T. favoured by Tārdtantra 1142.

or pot opposed to Sruti is 10 Tarka ( ratiocination) and Dhar

ceptable to Bṛ. Up. 100. to masastra 1468-1482 ; (vide

Saṅkarācārya 14690; within * Nyaya’, ‘people’,’ tolerance’,

the limits laid down by San Upanigads’); as an anga of

karācārya and other orthodox Yoga 1419, 1469; Buddhists

Sanskrit writers there was room and Jains were declared to be enough for an enormous and heterodox, not because they

bewildering variety of conri resorted to T. but because they

ctions, rites and practices to did not at all acknowledge the

claim orthodoxy and examples authority of the Veda and the of these 1471; wise man who sacred tradition 1471 ; Mann is pare should, in deciding provides that none bat he who upon dharma and adharma, considers the diota of ( vedic )

act after relying on his own’ sages, the rules of dharma ( in

intelligence (reagon ) 147,0; smartis ) and takes the help of

word ’tarka’ oocurs in Katho tarka not in direct conflict

panigad 1468; Yāj. Smrti with Veda and sāstras knows

mentions Nyāya (v. l. tarka) what Dharma is and this is the

as one of the fourteen vidyas position of most orthodox

and one of the means of Sanskrit writers about Tarka, knowing dharma 1468. 1469; Saṅkarācārya’s position ) Tarkadipika 14860. akont T. 1470-71; Smptis lay Tarn, W. W., author or ‘Greeks down that blindly following in Bactria and India’ 616, 650 the words of tāstra would lead (oriticized ).

’ to loss of Dharma and that in Tarpana (offering water ), of case of conflict between two seven sons of Brahma, 200,- to Smrtis reasoning should be Kātyāyana’s Snākasūtra, Mat resorted to, 1470; smrtia sya and other Purāṇas 1372. and ancient Sanskrit priters Tātparyadarkana, oom, on Ap. have been very tolerant Gs, 802n. of differing views even Tattva : meaning of, differs in on fandamental matters and Tāntrik works 200, as the wor brought about great changes shipper concerned is Tamasika in rituals, philosophical views, (Paśu), Rājasika (vira ) and social customs, withoat perse- Sāttvika ( divya ), 1082, outon 1476; T. alone cannot Tattvabinda of Vicaspati, Intro give Anal anders or answers daction to, 1168n-11898

( Vol. V

Tattvaniṣtha - parivartavavādi - Astronomy, mathematics and

pariṣad, later termed astrology in the German Dharmanirṇayamandala, its Grundriss, 484, 487, 490-92, members and work for reform 508–10, 512, 579 (criticized ); and reorganization of Hindu observes that what Indians Society 1705-1707.

knew before Greek inflaenoe is Tattvas, twenty-five, in Sāṅkhya ! not much and is primitive 512;

and in śāntiparva 1358, 1365. observes that Greek astrology Tattvārthasūtra of Umāstāti | entered India between

472n,

Firmicos (widdle of 4th cen. Tattvasamāsa, a late work op tury A, D.) and Varāhamihira,

Saṅkhya in 23 sūtras 1354 ;’ 579-80; observes that Mr. com. on, called Kramadipiki Dixit’s work on. Hindu Astro 1354.

Domy’ is the richest source of Tattvasangraba of śāntarakṣıta : material on it, 484; on Romaka

(705-5762 1. D. ), coppects Siddhanta 515. Buddha with, mayic practices. Third Fire Year Plan : total in 1037,

vestment programme of, 1084ff; Tattvavaisāradi of Vācaspati, total American aid from 1951

com. on Yogasūtra, 907,

to end of Third F. P. 1691f. Tattvopaplaya-sinha of Jaya- Thomas E. J., 2. of History of

rāśibhatta 1472n.

Buddhist Thought’ 1107, Tawney C. . . of ‘Acquisitive, Thomas, Prof. F. W. 11040;

society’ 14810.

presentation volume 757n. Taxes, recept Indian taxes, Thompson C., “Reports of the

defects of 1695n.

Magicians’ etc. 565n, 5720. Tejobinda-Upanisad (on proper Thorndike, & of History of

āgana ) 1431.

magic and experimental Temple : of Rahu 684; of Sun m. science’ 500n.

in Gupta Inscriptions: 683n; | Throbbing (spandana or aphu of Sun in ancient and medie- raṇa ); of arms and eyes val India 683-84; of 64 regarded in India from Yoginis, 174; three temples of ancient times as barbinger of the sun established in three coming events 800-801 ; of different places acc. to Varāba- right or left side of body is porāna 898n.

auspicious respectively for men Testament, Old and New, both i and women 800; prognostica

emphasize sacredness of vows tions from 799-801; removal 28.

of the effects of inaaspicious T. Tevijjasutta, condemns Buddhist brought about by gifts of gold monks maintaining themselves to brābmaṇas 800 ; results of

by such arts as predicting 627. the T, of limbs from head to Thibaut, a, of a work on Indian soles set out 800.

Indes

221

Tibet (vide Sanskrit literature ); }

Padmasambhava, a Tāntrik Buddhist was called from Uddi yana by a Tibetan king ( 749– 786 A, D.) and settled in T., 1040-41; script based on an lndian alphabet was introdu

ced in T.&bout 640 A.D., 1040. Pikkanikā: a small work of

Varāhamihira on Yātrā 617. Tiladhenu, gift of, on Karkasan

kranti 218. Tilak, Lokamānya, a. of Gita

rahasya ( in Marathi ) 1171 72n; his explanation of Bbagavadgita (XIII. 4) not accepted 1171-72; & of’ Orion’ and Arctic Home in the Vedas’ 3, 485, 498, 499a, 510, 513; on Vedic, Chronology’ 644, 645n; held several conferences of Indian astronomers for improving pascāigas 712 ; views of, on caste and urgency of inde pendenoe and not mere social

reform 1635n-1636n. Timaeus, a dialogue of Plato,

781, 1502, 15050. Time ( see under Kāla ); amānta

reokoning 659; Buddhist Sanskrit writers like Prajñā karagupta hold that T, is not a separate entity 472 ; conception of, 463–475; divisions of T. from nimesa to Kalpa given by Planu 688; first among great problems of philosophy 463 ; fundamental periods of time are day, month, year, 644-45; human reokoning of T. is four fold vit. Saura, Cāndra, Sāyeda, Nākṣatra (or Arkpa)

6560-59; identified with Nārāyaṇa in Mabādārāyana Up. 466 ; indications of the existence of T. Aco. to Vai eṣikasātra and Prasasta pāda’s bhāṣya 469; is a dravya, acc. to Vaiśeṣikasūtra and Caraka 474; Jaina writers bold that T. is one of six padārthas 472 ; lengthy disquisition on T. in Maitri Up. 465-66; long disquisition on T. in Nyāya mañjari 469; Manusmrti on, 468; measures of T. such as Yaga, Mabāyaga, Manvantara, Kalpa, 686ff ; minute divisions of T. such as nimeṣa mentioned from even Vedic times, 475; nine reckonings of, out of which only five are ordinarily em ployed 656-57; Nyāyasūtra holds that time is past, present or future 469; pūrpimānta reckoning 659 ; questions as to, 463; some western philo sophic works on T. 475; some philosophers hold that time is either past or future, but that there is no present T. 469; space, T. and God are one and the same acc. to Raghunatha, follower of Naryanyāya 470; spoken of, in the same terms as brahman in Maitri and Tai. Up. 466 ; sublime conception of, in Atharvaveda as ageless, as the creator of everything, including Prajapati, 463–4; truta ( or traṭi ) as the smallest unit of T. in Kautilya and Sūryasiddhanta 214, 476-77; units of T, from nimesa to year mentioned in Br. Up. 475-76;

222

History of Dharnasāstru

[ Vola V

units of time, game verse op, in Santiparva and Vāya, Matsya, Viṣga and Brahmānda parāṇas 4760 ; anits of T. such as Prāṇa, Palm, Ghati or Nadi or Daṇda 684; Vikyapadiya of Bharthari on T. 475; views differ as to the number of units of T, and their relation to each i other among Madu, Kautilya, Purāṇas, Amarakośa Sūrya

siddhānta 476-477. Tithi ( or tithis, acc, to context):

(vide ander Amārāsā, Aṣtakā, day, God, nakṣatra, Kāla, Paurṇamisi, Vedha, week days ); all religious acts to be begun in the morning, even if t. is ridithi 72; all rites, Vedic and smārta, vrata, dāna do not yield proper re ward as long as the prupert, for it is not determined 73 ; anga (subsidiary matter ) to Ved:c and smrti prescriptions and prohibitions, 71; a tithi touch ing three days was held to be inauspicious for marriage, in vasion and auspicious religious acts 68-69; certain t. dear to certain gods, 70; decision of a proper t. for religious rite is by recourse to Yogmavākya, when a tithi extends over two days, 74 ; derivation of word t. from root “tan’ to spread 67n; different views before Ait. Br. on which a tithi rite was to be performed 66; divided by Dharmasindhu into Pūrṇā and Sakhanda 71-72; divided by Nirnayasindhu into Suddhā and Viddhā 7ln; division of,

into five groups, 70; divi sion of tithis into kharva, darpa, hiinera or himsa 78; even if t. begins in the after. noon, a saṅkalpa had to be made in the morning, provided the vrata has to be performed on that t. though viddhā 82; T. is time or period required by the mood to gain twelve degrees on the sun to the east 68; long lists of acts and things forbidden on certain tithis 79-80 ; lords of tithis acc. to Brbat-sarbhita and others 69, 111; loss caused by eating certain things on certain titbis, 70; most important topic in relation to vrata is t. 56; motion of moon being irregular the number of ghaṭi kās of a t. inay be any figure from about 54 to 65, 68; Pā ṇini mentions affix tithae (probably due to word “tithi’) and Patañjali mentions Parr pamāsi tithi 67; Pūrṇi, sa kbandā, Saddbā and Viddha defined 72, 113; porvaviddha and paraviddhë, explained 74; theory that shortening and lengthening of tithis is due to piety and sinfulness of men, 78; t., though khanda, is to be regarded as sakala for dharmaśāstra purposes in some cases 73; unit day (from suorise to guarise) may have two tithis or even three tithis touching it or one tithi may spread to or touch three oivil days 68; unit day touobiog three tithis was regarded asIndtast

223

boly, 68; vedha defined 72- 73; week days, pakṣatras and tithis are means of securing merit or sin, 71; what arti oles should specially be eaten or not eaten on certain tithis 70-71, 79-80; what combi nations of viddhā tithis are generally excluded as impro per 74-75; what should be undertaken on each of the five groups of T., 70; word tithi does not occur in the Vedic sambitās, though the idea must have been there in the ægveda but occurs in Ait, Br, and the grhga and dharma sūtras and beace was in use at least from about 800 B. C., 62, 67-68; word mahā’ is prefixed to certain tithis when the Full Moon is in the nakṣatra which gives the name to the month and is in conjunotion with

Jupiter 79. Tithicintamani, contains tables

based on the Grahalāghava 643. Tithitattva 53, 680, 70-72n, 750,

777, 790, 81, 84–86, 88, 910, 93, 110n, 117n, 1249, 125, 129n, 134-5, 1360-8, 142n, 148, 152n, 154, 156-58n, 1610, 162, 165n-167n, 169n, 170-2, 173n, 175n, 1778, 179, 1820, 1919, 193, 198n, 2010, 203n, 2071, 217, 227, 228n, 230, 241,

246n, 2470, 2490, 1182n. Tithiviveka, 730, 76n. Tithyarka 71n. Tolerance (vide Asoka, Madhyān i

cārya); a more radioal tolerance than what Indian people

showed throughout the ages is unthinkable 1076; Bhagavad gita Bhagavata, śāntiparva exhibit wonderful spirit of T. when they say that worship of other deities also reaches ulti mately the Highest 970; germs of dootrine of T. in Rg.I. 164. 46, 970-71; great tolerance in Emperor Barça’s family 1006 ; in India it was at the most necessary to show that doot rines pụt forth were not oppos ed directly to the dicta of the Ved& 1481-82; Inscriptions and coins evidence excep tionally generous T. on the part of the civil powers, says Barth 1011; Madhyācārya could explain away the Upa niṣad passages about advaita by reasoning and ovenly de nounce the advaita doctrine as Buddhism in disguise without persecution 1482 ; of Hindu kings towards Moslems, even though moslem in vaders desec rated temples 1018; T. is one of the striking characteristios of Hinda culture 1623 ; persisted in India for different oults and tenets with very rare excep tions from before Afoka to 1200 A, D, when Moslem inte ders began to overrun India 1012; striking instances (early and late ) of T. of kings and people donating gifts to persons, shrines and institutions of diffe rent faiths 1012–14; andesi rable consequences of great T. 1482; Yāj. Smrti prescribes that when an Indian king

224

llistory of Dharmaśāstru

[ Vol. V

conquered a country, the con-1 purīṇa 1102 queror’s duty was to honour | Trees, barks of five, viz. Afvattha, the usages, transactions and adumbara, plakpa, imra and family traditions of the con- vata, to be boiled in water for quered country 1011, 1482. bath on Amārāsyā of Divāļi Toleration Act ( of England in 199; festival called Vyksot

1689 ) excluded Catholics and sara 415-16, Unitarians from its benefits T’ridantin, as applied to Sandyā. 1476n.

sins, meaning of, 1645. Toynbee, Prof. Aruold, in ’ East Tridhāta, meaning if, doubtful

and West’ definition of civi- | in Rg. 14920. lization and culture 1015-16: Trijatā, dreains of, in the Rāmā. points out that Christianity’ yana 775. and Islam have been responsi- 1 Trikāndanandana 53. ble for soine of the cruellest | Trikaprasaraśānti, on birth of a atrocities that have disgraced son after three successive births history 1012n; revises and of daughters or vice versa 773. corrects his own statement Trikona, meaning of, 567a. about Indian culture 161in; 1 Trimadhura (honey, ghee and urges that Christianity must sugir are so called ) 309. be purged of the beliefs that, Trisikbi-brāhmaṇopaniṣad 142611. Christianty is porque and that | Tripundra, sect mark of Śaktas Christians are God’s chosen and $aivas, explained 1076n. people 1595.

Trisprśā (one of 8 kinds of dvā. Traditions, though they often i dasis ) 309.

arise without inuch evidence, Trisama 310 should not be summarily reje

Tristhaliseta 91n. cted, but should be tested by Trisugandha ( tvak i. e, cimamun, other available evidence 1192; cardamom and patraka 309. the endeavour of leaders of Trita aplya, all had dreams deli thought in each generation vered to, in ægveda 729. should be to find out what is Trivet (milk, curds and ghee are essential in tradition without so called ) 309. believing in the unfallibility of Tryahaḥsprk ( tithi) 310. all T. and to present dogmas Tucci, Prof. G, paper of, on Man. that will meet the demands of dalas in ‘Indo-Tibetica’ 1133. modery thought and conditions Tukaram, saint 969; asserts that

life is very miserable 969, Trailokyanohana mantra, dila Tulāpui usa, one of the Mabā

ted upon in Prapafioasāra-tan. danas 87. tra for accomplishing six cruel Tulasi leaves and plants, now acts, 1070, 1105.

sacred to Vaiśnavas, but they Trailokyavijayavidyā, in Agai-l do not figure in early Purāpika

Indes

226

literature, 881; story of, for removal of impurity on occurs in Padma IV and VI, birth or death in one’s house 882.

or family etc. 784; prooedure Tulsidas ( born in 1532-33 A.D.): of 784-787; Saṅkalpa in 7840.

Hindi poet and saint, was Udayana, 4. of Lakṣaṇāvali and abandoned by parents because Nyāyakusumāðjali 1624. of astrological considerations Uddālaka, Aruṇi, shown to be 6330; works of, used for divi- ignorant of Vaisvānaravidyā pation 812.

in Chān. V. 11, but in Chān. Tulasivivāha 307.

VI, 8.7 #f, is shown as teaching fup-tikā of Kumārilabhatta, 1 the sublime doctrine of “tat

11639, 1188 ( not a regular tvamasi’ 1878. com. but notes on chapters IV- Uddesya of Uddiśyamana-means XII of P. M. sūtras ), 1209n, subject of which something is 1214n-16n, 1226n-270, 1250n, to be predicated ( vidheya ) 1286n, 1302n, 1318n; expla- 1286; defined by Ślokavārtika nations of Tup, 1189n; has 1286n, 1341. ’ some commentaries but none is Uddhāravibhaga ( assignment of published 1189.

a larger share to the eldest son Turāyaṇa 306-7.

on partition between brothers) Turberville, Prof. A. S. on 1268; Tai. S. bas two contra

‘Spanish Inquisition ‘933n. dictory passages on this, but Tuxen, Paul, a, of Religions of Åp. Dh. 8. after quoting both

India’ 1393-94; 1577 (does Tai. 8. passages holds that on not accept Deussen’s theory equal division is probibited by about Ksatriyas being the ori- Sāstras and provides that equal ginal cherishers of Vedānta division among song is the thoughts ).

proper rule 1268. Tycho Brahe, prepared every year | Uddiyana (a pītha of Tāntrik

an astrological forecast for the cult): situation of, discussed king 561.

Tyler, ay of Primitive cultore | Udhhāta ( a term in Yoga) diffe

rently explained by different Udakaśānti, 783–787; is an ela- writers 1439n.

borate affair in these days and Udgitha, means ‘om. 1582. takes up about three hours | Udgithavidyā, only one of many 784 ; many mantras employed Upāsanās, 1583; Pravāhana in 784 ; oldest available dega Jaivali taught it to two brāh oription is in Baadhāyana mapas in Chān, Up. I. 8, 1582. grbyasegasātra 784; perform- Udvahatattva 548, 610n, 611n, ed even now for securing good 919, bealth, removal of diseases, Udyapana : last rite in a vrata mitigating unfavourable aspects 120-21; if po rite of udyapana

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History of Dhurmasutra

[Vol. I

for a vrata is expressly presori | punishing Hindus for pulling bed what should be done 121; down a mosque and rebuilding Ud. is conoluding rite in a it at his own expense, 1018. vrata undertaken only once, Umbeka ( about 700-750 A. D.); while the conclading rite is a. of com. on ślukavārtika called pāraṇa when a vrata 1359; 2. of com. on Blāvand is to be continued for life viveka 1194; is probably iden. ( such as Ekādaśī or Janma- tical with Bhavabhūti 1194; ṣtami) 139; of Śivaratrivrata is later than Mandagamisra when andertaking was to ob- 1194 ; game written in various serre it for 24, 14, or 12 years i ways 11940; Uveyaka, q. by 231.

Kamalasila, is probably Umbe Udyogaparva 27, 49, 900, 126, ka, 1194n; was & pupil of

129n, 532n, 539, 743-4 803n, Kumārilabhatta 11940, 1198. 821, 840, 854 (quotes the Underhill, a. of a work . Hinda famous verse ‘yururapravit religious year’ 60. liptasya btc,’ from a Purāṇa ), Uncinployment, increasing 1698, 1080, 1281 ( Kusa and Arjuna should be first point of attack described as drunk ), 1627n, in all plans 1698; United 1636, 1642.

States of America, total aid to Ugrarathasanti, vide Ṣastyabda- Iodia, 1691-92.

purti) 757; Procedure in Untouchables, 51 millione in Sanskrit of, 760n.

Bharata, acc. to census of 1951, Uha 1158, 1324 20; certain 1622n.

alterations and arlaptations are ; Untouchability, abolished by necessary in the matter of

Indian Constitution ( Art. 17 ) mantras, sāmans and sansk

and an Act passed to make āras ; this is called ūba in treating & man as untouchable PMS, though the word ordi- in public an offence 1636n. narily means tarka ( reasoning) Uptrath, speaking of, forbi. 1324; mantra when adapted dden in Tai. 8. for ā saoriflcer is not to be called a mantra |

1 1246. acc. to PJS. 1325; Viṣṇudhar- Upacāras: folding the hands masūtra prescribes that in the (namaakāra ) was one of the śrāddha for the materual grand- U. before the Nirukta, 36; U. father and his two male ances- in pūjā were either 36, 16, 10 tors the waptr& should be or 6, 94; nine out of 16 U, are changed into Sundbantam wentioned in Āóv. Gr. sutra Mātamabah ‘1326.

36; not absent in Vedic age Ujjvala-pila-mani, of Rāpagos- 35; quoted from Prapaficasā

rāmin 980

ratantra in Dharmajāstra Ulfi, story Zarrated by, about works 1096 ; several of 16 Up.

Siddharāja, king of Gujarat, were well known long before

Indaco

227

918; Br

0-0 : A

hom

the grhyasūtras 35; sixteen Up. enumerated, 36; to be offered with the 16 verses of

Purofasākta 38. Upadesa, meaning of, in P. M. S.

11637, 1184n. Upadesa : Dharma-sindhu says

that in Kaliyuga there is no dikṣd but only t. 1117n; difference between dīkṣā and

U. 1118. Upanayana: (see under muburta);

great importance attached to astrological positions of Bṛba. spati ( Jupiter ) in U. 609; is only an anga of the vidbi about teaching Veda inferred from Mana, 1109n : Msuburtas for Upapayana are few and far between acc. to late medieval writers, 607; not to be per formed when Venus is set or on certain titbis and on gala graha 608 ; 20 rales in sūtras, Mano and Yāj. about position of planets, rāśis or week days for, U. 607; principal time for U. is 8th year from conception or from birth 609; proper ages for depended on the Varna of the boy 608 ; proper months and nakṣatrag for U, 607, 609; role laid down by Ásv. Gr. S. for U.and three other sanskāras 605 ; seasons for the U. of boys of the three higher varṇas 607; Tuesday and Saturday inaaspi

cious for 604. Upaniṣads : ( vide under bra

hman’, mokṣa, Royce, Ve dānta): accept as preparation for brahmavidyā study of Vede, saorifioes, tapas, fasting’

918; are full of theories of creation 1500-01 ; atmosphere of Up. entirely different from Vedas and Brāhmapa texts 1498n; attitude of, to Veda as aparā-vidy; and to sacrifices 917, 1004, 1471 ; central Up. doctrine of immanence of bra hman not attacked by Buddha or early propagators of Bud dhism 1004; describe brahman in two ways, firstly as qualified by various adjuncts ( such as name and form, created ob jects ) and secondly as devoid of all adjuncts, there being no universe outside brahman, 1504–5 ; * do sometimes say that he who knows brahman becomes brahman, but the same Up. require great moral and spiritual attainments ( ang in Mundaka ) 1514; empha size the giving up of trṣṇā or Kāma 939n; fundamental doctrine of Up. is that there is only one Principle or Esse nce, that it creates the world ont of itself and enters into it and that all plurality is only apparent and a name, that even inanimate world is non-diffe rent from Supreme Spirit 1487, 1625; geographical details in Up. are few 1522–23; germ of fandamental doctrine of Up. is found in the Rgveda 1487; give no name to the First Principle but speak of it as tad-ekam’ (that, one) 1490 ; glowing tribute of Deu ssen to pbilosophers of the Up, 1500; bold that esoterio

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History of Dhurmuśāstra

(Vol. V

knowledge has to be imparted body lasted,, as even good by a guru to a disciple or by deeds would lead to good father to son, but not to all births and put off moka, 1513; and sundry nor in an assembly sereral vidyās or upāsanās are 1071-72 ; illustrations (two ) described in Up. particularly to bring home to the inquiring in Chān, and Br. for men that spirit non-difference are rivers are vot yet far advanced on flowing into the sea and the path of brahmavidyā 1584; losing their names god forns some apparent discrepancies and pure water poured in other in Up, as to what was first pure water, 1625 ; most im- created and 49 to the order of portant doctrines of Up. are the creation of elements, as two (1) non-difference of indi: explained by Saṅkarācārya vidual self from supreme Sell i 1506-7; some late Up. men. and (2) transmigration of self tioned as the basis of Sākta depends on his deeds and con- doctrines by late medieval duct as taught by brāhmana; works, 1045n; speak of brah Yāj. to Janaka oroby Uddalaka man, as creator, sustainer and Aruṇi to son Svetaketu, 1577- as ultimate absorber of bhūtag 78; offer very little to the ( elements or beings ) 1481; common man and did not solve teach that sound moral prepa his problems while the Bhaga- ration necessary before a true vadgitā took that matter in Vedantic view is attained hand, 968; old Up. like Br. 1478n; verse enouerating ten and Chan, are admitted to be ancient and principal Up. earlier than Buddba 1004; 1436a ; Yoga in Up. 1387. passages of Up. fure-shadowing Upapuriṇas ( vide under Hazre, Saṅkhya doctrines or employ- Narasimhapurāṇa, Samba, Vi ing technical Saṅkbya words spudbarma and Viṣoadbarmo 1360-61; pat the knowledge of ttara); all chapters and even the Highest Self as superior to single verses of U. are suspect the Vedas ( called aparā vidyā) 872; Alberuni’s work shows get quote Vedic verses in that some U. such as Adi, support of their statements Aditya, Nanda (Nandi?), 918, 1471; real thought of Narasimha and Samba bad Up. centres round the non- been composed at least some difference between brahman time before 1000 A. D. 831; and the individual soul and are summaries made by sages the physical world, 1500-1502; after listening to 18 P, 835; renunciation of all actions and began to be compiled from the their rewards was inculcated 7th century and their nonberg by Up. for & Sandyāsio wbo went on increasing till 13th was to beg for alms till the century A, D. or even later

Index

220

855; dates assigned by Prof. { excludes the verses of V.894, Hazra to Upaparıṇas not at Uparava, meaning of 18. all acceptable 882; early com- | Uparicara Vasu, a king and de mentaries and digests on Dha- votee of Nārāyana, dedicated rmafāstra like the Mit. and his kingdom and wealth to God Kalpataru very rarely mention and worshipped acc. to Sātt

U, and even the latter refers vata rules 950. to six Up. 837; Hazra (Prof.) | Upasad, days of 25. says there are over 100 Up&- Upasarga ( preposition) changes purāṇas 834; Hazra admits the meaning of the root, 2. that adherents of various sects Upaśruti ( listening to words of such as Sāktas, Pāñoarātras, children, or eares-dropping Saaras, interpolated chapters near houses of washermen or in Purāṇas and sometimes cāṇḍālas and using words wrote new and independent heard by chance ag prognosti works styled Parāṇas 837; cations for coming events 809 Kūrma Purāṇa mentions Brah- 810; methods similar to U. in māṇda, Nāradiya Skanda, the ancient near East 810D; Vānana as Up. 870; Matsya method of casting dūrvi grass names Narasimha, Nandi, Ādi- in a book at random 811. tys and Samba as Up, and Upavāka, a kind of seed 732n. there is nothing to show that Upayar$4, commentator of more than fuur were regarded Jaimini 7351, 1186n, 1187n, by the Matsya as of any antho 1197 ; expressly mentioned by rity 834-5; names of 18 U. Sabara 1186n; flourished bet are set ont by Devibhagavata, ween 100 B. C. to 100 A, D. Garuḍa, Kūrma, Padma, He- 1197; held to be identical with mādri 834 and n; none of the Bodhāyana by Prof. Kuppa

except Devi, Narasihha, swami Sastri 1187n; m, by the Viṛpu dharmottara, and Saṅkatācārya twice on V. 8. one or two more can be held with great respect 1187n, to be as old as 7th or 8th century 1205. A. D. 835-36, 838 ; only a few Upavāsa : ( vide under fast’); Upapurāṇas are published and another meaning, in Brahmana those pablished belie definition texts 26. of Porāna as Pancalaksana Upavedas, four 820n, 1263n. 834; only eight U, m. by Upāyas, four, in politios 617.“ Ballklasepa 871; some U. Usages (vide under ‘Sadācāra ‘); bear the same dames as those Band. gr. enumerates five peou of principal Purāṇas, such as liar u. of the North and five Skanda, Vāmana, Brahmāpda others peculiar to the South and Nāradiya 834; total of 4 and provides that if one be lakhs of verses of Purāṇas longing to South follows any

230

[vok. V

usages peculiar to north or Ufanas ( on Rajaniti ) m. by vice versa he would be guilty Kalikāpurāpa 1001, 1032-33. of gin, 1258; Manu, Yaj. Ulanas ( on tithi ) 78n, 79. Viṣṇud harmasūtra, Viṣna- Uṣas : is called Apasaras and parāna say that one should not Vena is described as her lover observe but discard what was in Rg.4950. once deemed to be dharma if Usah-kāla, defined 278. it has become bateful to the U.S. S. R.: vide under Russia. people and would end in an-Utilitarianism ( vide under *** happiness 1270; illustrations tionalism ): criticism of this where later Dharmaśāstra doctrine 1479-80 : holds that works like Mit. and Smrti actions are right where they candrikā rely upon the above tend to make for the greatest role of discarding ancient good or happiness of the green practices, if coinmon people test number etc. 1479; is had come to hate them 1270- not a moral theory at all 71; Kumārila holds that in 1479. oase of conflict between smstis | Utpala, commentator of Br. 8. and usages the former is of Varābamihira 477, 479n, more authoritative but usages 520n, 521, 5300, 533n ( on opposed to Smrtis have been Yogayatra ), 5450, 5470, 5540, in vogue from ancient times 5611, 564, 568, 658, 680 1276-79; U. of countries, ( quotes 18 verses from Gerga castes, families declared by on week days ), 7120, 742n, Gautama and Manu to be 7450 ; commentator of Bphaj authoritative if not directly jātaka 573n-750, 577, 5800, opposed to the Veda 1278; 581, 5841, 5870, 591, 594, modern. legislation sometimes 6570, 7687, 7960, 16450. allows customs and usages Utpata : ( vide under Atri), overriding authority as under Nimitta, portent, Paspaspāna): Hindu Marriage Act ( 25 of 591, 743; description of 18 1955 ) sec. 5 about marriages Sāntig bearing names of diffe of sapindas, 1278-9, but also rent gods prescribed by Matsya abrogates them in some cases, 746 -747 ; descriptions of, 1671; Privy Council held abound in Mahabharata 743; that clear proof of usage will king’s duty to arrange Sintis outweigh the written text of

for counteracting portents 748; the law 1278; requisites of a list of chief U, and pimittas valid custom, scoording to 743–44 ; list of threc kinds of P. M. S. 1279-80.

U. 745-46; means ’ reverte of Uśanas, on astrology m. by usnal natural order'741-42; no

Varāhamihirs 593.

gradation or crder in setting Vśanas, Dharmasastra of, 1152n. opt atpātas which are given

Index

pellmell in bota epics 744; of 1 1356. divya kind produse eril effects Vadhāvarsmelakayicāra, explain. in eight ways 746 ; one adept ed 614. in knowledge of U. hecomes va di, meaning of 670. famous and king’s favourite | Vahvipurāpa 138. without mathematics 769; Valdhști, 37th Yoga, is just like seasonal appearanoes in certain Vyatipāta in all respects 707. Beasons are not inauspicious | Vaidya, Mr. M. V.893. and require no sāntis 747, Vaidya, P. L. 998, 1005. 767: three classes of a. in Vaijayanta, palace of Gods, 1529. Atharvaveda, Garge, Parāśara, Vaikhānasa-smārtasūtra 528, 579, Sabhāparra, Bf. 8. and Matsya | 681 ( mentions Wednesday ) viz. dioya (from heaven), 749 ( on Śānti of nine planets ), āntariksa (from atmosphere )| 750-752, 9460 (ten yamas), and bhauma ( terrestrial), and 1096n, 14180, 1452; date of, their illustrations 745-46; between 200 B.C. to 200 A. D. varying opinions about the 528n; refers to taksatras effect of Santis 746.

called japma, karma, sāngha Uttava, often difficult to disting

tika, simodāyika and vaini aish from prata 57.

fika and these terms are ex Uttarādhyayanasūtra, Jain plained in the Yogayātri and

work : 1367, 1375 ( mentions Viṇpudharmottara ‘528–29n. ’ $a$titantra ).

Vaisakha : Akṣayyatṣliya, on 3rd Uttarayana, vasanta and griṣme of bright half of, 88–89;

ere important parts of, 491–92. Parafarāmajayanti OB 3rd of Ottbānadvādas, 12th tithi of bright half of, 89-90.

Kartika bright half 112.

Vaikeșikasitra 468, 472, 476, Vācakpart, a woman that had 1037n ( defines dharma ), 1468

secured Brabmajdana 921n. and ;’ goal ot, is nihkeyasa Vacaspati 52.

(q. v.) 1468. Vacaspati, te of Sāókbyatattva Vaiṣnava or Vaiṣṇavas ( aco, to kappads 4689, 1955, 13940; 1 context); defined in several # of Nyayakapikā on Mapda Puranas 112–13; difficulties na’s “Vidhiviveka’; d. of of, in choosing tithi · for last ton, on Yogabhāgpa, called when it is viddha 114; is Tattravaifāradī 909, 1373, really one who has taken diksa 23990, 14099-11, 14207-23n, 200, to Vaikbinasa or Pafos 14240, 1438n. 1445 ( quotes rātra Agams, but now people two verses of Viṣṇupurāṇa ), are called V. because they are 14460, 1448, 14500; th of Bo traditionally, 113; not to

Bhimati, com. on Sāṅkara- bow to or worship.another God bhaaga on V. B. 2166, 1510n; or to enter the temple of date of ( 820–900 A. D.) 1199,1 Another God Hoc to Viddha

(Vol. V

Hārīta 976n; rank and file of) 32-3, 63n, 63, 126, 166, 168, V. generally exclusive and 183n, 196n, 175, 485n, 587, bigoted and treat with disdain 596n, 667, 672, 698, 721 (on everything pertaining to Śiva Śānti), 722n, 724, 7260-77, and take sumptuous food on 750, 759, 762, 773, 7760- 777, Śivarātri 118; incouvenient 787, 7960, 814, 919-20, 9690, . results of insistence by V. on 1024, 1037, 10850, 1079, 1181, observing fast on Ekadasi 12170. 1221, 1241, 1244, mixed with dvādaśī and pāraṇā 1265n, 1288D, 1201, 1385n, on dvādaśī 117; wrangles of 1489 (bas all Puruṣasākta

V. with saivas and vice-versa verses ), 1533, 1633. 118, 973n.

Vajina, an offering different Vaiṣnavākūta-candrikā of Rat

from ‘āmiksa’ 1307. nagarbha on Viṣnopurāṇa 833. Vajra, a, on astrology 593. Vaiṣnarisin : Erotic mysticism of Vajrayāna (or Vajramārga); is the love of Krṣpa and Rādhā the ulterior development of established by Caitanya and Mahāyāna 9430; other innova Vallabhācārya 980; in V. tions of, were the introduction established by Vallabhācārya of the Upasadā of Sakti and greatest honour is paid to gura theory of Dhyanibuddhas, who is a descendant of the 1069; permitted killing of all founder 980.

animals speaking untruth, Vaisvānara: discussion on this sexual intercourse (including

word that occurs in Rg. I 59. 6 what common people call in and I. 98. 1 in the Nirukta oest ), 1066; several meanings mentioning the opposite views of Vajra, 1066-66; texts aim of Yājõikas, of ācāryas and at the attainment of Bodhi of Sakapūṇi 1156n.

Vaiśvānara, meaning of, in Rg. Vajrolīmadrā, in Hathayoga

and Chan. Up. V. 15. 2, 1578- pradipikā, cannot be set out,

for its obscenity 1127 ; suppo Vaiśvānaravidyā, in Chān. Up. sed to confer long life on yogin

IV. 11, 23, 227n; is only an even after indulgence in sexual upāsanā and not thorvagbgoing orgies 1127.

brahmavidya, 1578–79. Vāk (speech); sablime hymn Vaisya, was good birth, acc. about power of, in Rg. X, 123,

to Chān, UP, 1578-79, 1607. 1043-44. Vaitarani, 11th tithi of dark half i Vakya ( sentence): ( vide Ang

of Mārgasfrṣa 418.

sanga ); definition of V. 1297; Vajapeya 1029.

example is the mantra ‘devasya Vajapyāyana, an a, m. by Katya- tva… nirvapami’ (Tai. 8. I. 1.

yana Vārtikakāra 1157.

2 ) 1297 ; in Rgveda and Vajasaneyṣ Sumhita, 12n, 17-18,’ Samaveda, both being metfioal,

79.Indore

289

there is generally no dificalty / auxiliary matters are to be in finding what constitutes a prescribed in relation to the V, and Sabara confines himself same, all auxiliaries cannot be to Yajus texts 1297; it is not prescribed in one sentence absolutely necessary that in 1299-1300; one text of Tai. order to form a v. the words Br prescribes as to agnyadhāna must be in close proximity that one having a SOD and (sannidhi), though generally having his hair yet dark should proximity is required 1298 ; perform it; this has to be mantra text may constitute two construed as indicating by sentences it it has two parts that laksaṇā that the man must not gerve different purposes as in be very young nor very old,

Syonam te…manasyamānah’ otherwise there would be two (Tai. Br. III. 7.5), iṣe tvo- vidhis and the fault of V. 1301. rje tvā’ (first words of Tai. 8.) Vākyapadiya of Bhart;hari 475 1298-99; three elements are on Kāla) 1396 coin. of required for constituting words Helārāja on, 1396n. into a sentenoe, viz, expectancy Vālakhilya hymos 692. (akānksā ), compatibility (yog. Vallabhācārya (1479-1631 yatā) and proximity, parti- A. D.); Boo of Tattvadipani cularly the first 1997,

bandha 957n; holds Bhagavata Vākyabheda (Lit. split of sen- of supreme authority 957, 1176;

tence); examples of 1295, holds that Jaimini, the of 1300-1304; illastrations how P.M, S., is the pupil of Vyasa to avoid V. in Manu IX. 143 Bio of V. 8. 1177 ; propounds about the result of adoption an erotico-mystical brand of apd in Bphaspati on the ques. bbakti 971; thinks V, 8. reters tion of reanion after partition to Bhagavata-purāṇa 1176746 1301-1303; not applicable to Vallabhotsava : festival in honour a sūtre, 100. to some 1182n; of Vallabhācārya ( held s born one suspect of the import of the in 1497 A. D) 403. , word V, is the case where Values; are often moulded by there are two or more ) sen- environment 1701 ; certain tences and one sentence does Falues of Indian culture that not require a word or words have endured for three from another sentence, then thousand years 1707. the sentences should be treated | Vāmācāra ( vide under Tantra ): As separate 1299; one and of two kinds, acc. to Paranan the same text oannot be cons- dasūtra (a Tantrik work ), trued as laying down two Madhyama ( wherein all ive separate vidhis or when a cern Makāras are employed ) and tain matter has already been Uttama ( in which wine, coitus prescribed by vidhi and several and mudrā slone are emplo

[Vol. V

yed ) 1054.

trated, 11315, Vamaderya Saman, 726 ; is a, Varāhamihira : (2. of Bibat

· means of tanti and is sung on sazhiti, Brhaj-jātaka, Yoga

• Rg. IV. 31. 1 (kayā uaścitra ) yātrā, liphadyogayatri, Pafica

· 726.

siddhāutikā, Laghujātaka, Tik. Vāmakeśvara Tantra 1045.

kanikā, and a few other works Vāmanapurāṇa : 71, 110-11, 119,, not yet published); 61n, 70,

143, 203, 564, 682n, 779n, 150n, 4651, 479, 484, 519-20 833-31 ( says Matsya is chjef ( follows Gārgya on motion of among Purāpas ), 921 (adapts Saptarsis ), 521, 530, 540, Rg. I. 10. 1 ), 922n, 945 (on’ 545-7, 552, 558, 562, 591 ahiinsā ), 971, 1372, 1526n,; (names many predecessors on 1582; date between 600-900 astrology ), 627, 631 ( theory A. D., 905; note on, 901-905; , that a horoscope was like a short Purāṇa with 5401 verses plan), 638, 701, 711, 746-7, in Venk. ed, and prose in chap. 765-773, 794, 1024, 1132, 26, 44, 93 ). .

1370n (importance of usages Varias ( lists of teachers and of common people ), 1477 ( on

papils ) in Br. Up. II, 6 3 and Aryabbata’s view about earth VI. 5. 2-3 do not completely : revolving rouod itself ); date agree, 1373

of (about 500-550 A. D.) 484, Vanaparva, 27, 90n, 92n, 110, 1645; 1653n (mentions agthora

118, 127, 129, 185, 202, 267, of Vāstusastra and image 4979, 639, 6510 (time of’ making; did not follow Fir starting of Kitayuga ), 659, micos or Manlius on Dreṣki 686, 691-93, 743, 812n (on’ pas 580, 582n; differences of, Kalisyarūpa), 821 (names Mato } with Ptolemy, 575 and 0, 589 syapurāṇa and parāṇa pro ( with Yavanesvara ), 574, 580 claimed by Vāyu ), 827 ( close (op lords of the horās of the agreement with Yagapurāṇa ), day ) 586; frequently refers 8530, 939n ( giving up of to the views of Yavanns and trṣṇā ), 994, 1006n, 1018, 1219, in some matters differs from 127lo, 1357n, 1362, 1372, them 563 ; probably identica) 1385, 1416n, 1435n, 1436n ( on with Buzurmihr, a minister of functions of ten prāṇas, 1450, Nowshirwan of Persia 782. 1469, 1582, 16270,* 1634, Varālaparāṇa : 31n, 44, 48, 540, 1636–7, 1642.

56n, 77, 81, 98, 108, 109n, Vankālakācārya, &. of work in 112, 118, 119, 133, 145, 149,

Prakrit on astrology, 16450, 155n, 178, 205, 238, 818, Varadachari K., C., paper of, on 8240, 898 (mentions Bhavi.

Alwar’s contributions to bhakti sya), 915-18, 020, 932, 949 954n.

(on pūrta ), 973-974, 993, Yaradamudrā, defined and Illus- 1096n, 1132, 1384, 15962;

235

date of, earlier than 10th cen-1 tary A. D. 904; has some chaplers ia prose aod some in prose and verse 903 ; note on 903-904; refers to a Śaka king called Nandavardhana 901; sapposed to have been narrated to the Karth by Viṣṇu in Boar incarnation, 903-904 ; Vyasa does not appear in this P., though Sūta figures in the beginning of several chapters

Vārābftantra 172. Vararaci, as expert in Nātya

reda 990n. Vardhamana 50n. Vardhamana.Nirvāga Era 656. Vardbāpanavidhi (procedure of

anniversary of birth of a child

or king ) 403. vargoltama, meaning of 584. Varivasyarahasya, 1063 (on 36

tattvas ). Varna system and caste system :

( vide under bröhmapas, Cān | dalas, caste, jātis, moral quali. ties, social legislation, tūdra ) : origin and development of 1632 - 1643 ; Bhagavadgitā (IV. 13 and XVIII. 42-44) asserts that the Varna system was based on qualities and actions and spesifies the qua Lities and actions of the four varṇas, most of which for bra hmapas and ksatriyas are moral and spiritual 1635; how and why several thousands of castes and sub-castes arose only in India is an insoluble problem 1633; it Varga and caste system has broken down and

become harmful and unpopalar among people it may be dis carded, but that cannot be done by foree or were legisla tion, but by strenuous work and education of all from childhood 1641; interroarria ges between the first threr yarnas were allowed even in the times of Yāj. and a few other Smrtis 1266, 1632; is distinguished from jāli, bat the two are confounded in Mana, 1633; it may be con ceded that some centuries before the Purusasaktan Aryan community was divided into four groups, a similar division not being unnatural and being found in other countries 1632 ; no evidence to show that inter. marriages and interdining among the four varṇas WAS prohibited in the Vedic age 1633; numerous artisans and craftsmen are mentioned in Vāj. S., Kāthaka S. and Taj. Br., bat there is pothing to show that they had become petrified castes, 1633; Varnas were only four and there was no fifth v. 1633; word varṇa was applied to dryas and dāsas in Rgveda, they being hostile camps, 1632 ; words brāhrana and ksatriya fre. quently occur in Bg. but the word varṇa is not expressly connected with them in it

Varpasankara (mixture or bon

fusion of castes ): 1634f (had gone far in Mahabharata

286,

[Vol. V

darls’

times); criticism of oustesystem about 200 bymos, 8, had arisen and people had be- Varauapraghāsa, a Catarmasya gun to contend that it is quali- rite, in which the sacrifoer’s ties that make a man a brāh- wile had to confess or indicate

mana and not mere birth 1633. if she ever had a lover 1592A. Vārṣagana, a Saṅkhya teacher w. ! Vāruni, 13th tithi of Caitra

by Yuktidipikā, 1355.

dark half with Satabhigak Vārsaganya of Parāśarngotra, m. nakṣatra and is very holy 405,

as teacher of Saṅkhya in Santi- | Vasantarāja Sakana (vide Upa.. parva and Yogasūt rabbāṣya i frati): 792, 799, 801, 805, 869; and Bhimati 1374 and 1).

accooot of the author 805n; Varṣıkityadipikā 241n.

authors mentioned by, 805n ; Varṣakriyakaumudi: 3111, 34, 37, based mainly on the Bș. 8. and

42n, 52n, 541-58, 570, 660, Brhadyogayātrā 809’; brief 680,720-810. 83n-3n, 900, 931, account of its contents 806-7; 979, 99n, 103n, 100n, 110u, claims that it requires no llln, 115-6n, 118n, 120, 1320,

expounder, no mathematics 136n, 137n, 142n, 152–3, 161, and if well studied the 163n, 195n, 167n, 1690, 170n, reader acquires great rewards 1740, 176n-1789, 1801-1820, 801; date of, between 700-1100 193, 1260. 198, 200-10, 2010- A. D. 805n; extends the mean 8n, 2120-2150, 216 2187, ing of Sakan, to include actions 3200–22n, 226, 230n, 232, 241,

of men and beasts 808; five 243n, 249n, 660, 1096, 1109n, excellent animals for Sakudas 1122, 1124, 1125n.

are the podaki bird, dog, crow, Varṣas, nine named by Viṣna, pingalā bird and female jackal,

Vāmada aod Vāyū ( with vari

that are presided over by cer ations ) and they state that the tain deities 809; mentions fifty Varṣas were given to the nine objects as auspicious signs sons of Agnidhra, grandson of when starting on a journey or Svayambhuva Manu, there be- entering a home and thirty ing confusion about names of objects that are inauspicious, kings and varsas, 1524-25. 778; more than half of it (viz. Vārtika, defined, 1182–83.

781 verses) are devoted to Vārtikas ( on Pānini ) 68n, sounds made by three birds

130, 203n, 467, 6670, 720n, and 372 are devoted to barking 7350, 820, 1032, 1156-57, and movements of dogs and 1169,

female jackals 808; most oum Vārtikālankāra, of Prajlākara prehensive work on Sakanas

gopta 472.

and contains 1525 verses, 806; Varupa, praised in 12 hymns of prognostications based on the Rgveda is called Samraj ofte sound produced by house lizard her than even Indra praised in! (palli or pallika) or its more

Index

237

ments and its fall on the seve- 1 m. by Matsyapurāṇa 623, 1653, ral limbs of a pers:n 792; Vāstoyāgatattva, 1133, prognostications from throb- Vasudeva: antiquity of the wor bing of limbs, 800–801 ; silent

ship of 962 ; in some Parānas about fall of palli 792n; states like Brahma and Viṣṇa the that Upasruti’ (unpromoted ‘word is not derived from Vasa oracular voices of a child eto.) deva, but from root Vas’ to is most reliable and easily dwell 962. understood Sakuna 809-810. | Vāsudevaka, neaps one whose Vagentotsava 403-404.

object of worship is Vāsadeva, Vāga vadattā of Subandhu 1009n, ecc. to Pāṇini 962.

Vasundharā, (vide ander Vasiṣtha, sage, thought of com- Vikrama ): 56.

mitting suicide 1280; two Vatakaạikā, & work of Varāha births of, referred to in Ṛg. mihira, quoted in Adbhuta – VII. 33, 1536-37.

sāgara. 742n, 743. . Vasiṣtha, a writer on Astrology, Vaṭasāvitrīvrata, 91-94; on 610, 134, 213, 216, 593, 607, Jyestha Full Moon, 91; fast 621.

for three days or some alter Vasiṣtha Dharmasūtra 241,527n, natives of nakta etc 94 ; called 7339, 7820, 876n, 9140, 930. Mahāsavitrivrata by V. K. V. 937, 944-45, 1027, 1239n (on 92; must have been in rogue giving an only son in adoption), long before 10th century A. D. 1248n, 1335 (one sūtra on adop- 92; decision in case Full Moon tion interpreted in four ways ), tithi is riddhi 93: possible 14139, 14161, 1441–1442n, reason why worship of Vata 1589n, 1596, 16380 ( sale of tree oomes in, 93 ; procedure milk by brāhmaṇa condemned). I of 93. Vesiṣtha Siddhānta, one of the Vayaviyasathitā 1108.

five Siddhantas and far from Vayapurāṇa, 29n, 90n. 99, 129, acourate, 5140, 6631.

133n, 147, 209–10, 4730, (on Vasordbārā: a Santi m. by Tai Kāla)476 ( units of time),

and early and late Dharma- 520n (about motion of Sapta Sastra works 737n.

rṣis), 540 (names of Mahārtas), Vāstospati, is either Indra or 649n ( on beginning of Kali

Rudra 790n.

guga ), 6510 (beginning of Vasta (house) : see under Kr̥tayuga ), 6571, 6671, 678,

house’.

692-8, 696n, 698, 735, 774, Vāsta-tanti, also oalled Gpha- 817n, 821n-2, 824n-5, 830n,

sinti or Vastu–samana, 790–91; (chap. 101 of doubtful anthe saṅkalpa in, 790n; very elabo- nticity ), 843, 8450, 846-48, rate in late digests 791.

850-52, 853n,.854-5, 857-589, Vastutastra, eighteen teachers of, 861-3, 915–16, 921 6 adopts

238

[Vol. V

different

Pretations

28, 1587)

Upanisad passages ), 931n, ! to be taken along with vidhi 932, 9390, 947, 974, 993n, passages to complete their full

995-6, 10520 (q. by Kalār- import 12-13; arrangement iś į ṇava ), 1061n (op defects due to Mandalas or Aṣtakas or

• to ignorant men practising Kāndas is not claimed to be

yoge ), 1152, 1182n, 1320n, eternal, though the V, is eter 13990, 14190 (only five angas nal 839, 861; different inter of yoga), 1438n, 1410n, pretations of some mantras by

1456–7, 1526a, 1528, 1581, Sabara, Kumārila, Nirukta, 1611, 1645n 1653n; divided Mahābhāṣya, Sāyana exemplifi like Brahmānda into foar pādas, ed in the case of Rg. IV.58.3, 905; first verse ( Nārāyanam

1235-56; divided into five namaskrtya etc.) and 2nd i

categories viz. vidhi (horta euloyising Vyasa not found in

tory ), mantras, nāmadhega some mes, 905; Gayāmahatmya

(names like Udbhid ), pra chapters deemed to be later

I t ṣedha or niṣedha ( probibi. 905; bas 113 chapters and’ tion) and arthavada ( laude 10991 verses jo īpan, ed. 903 ;’ tory or explanatory passages) makes a passing reference to and examples of these 1098, Gupta Dynasty and mentions

1225; divided into three parts, rāśis 905-7; Dote on 906-7;

vidhi, arthavada, mantra, ( nā. one of the oldest and authorita

madheya being placed under tire Purāgas and contains much

vidbi ) 1225; the epic and Pa Dharmasastra material 905; raṇas say that the one eternal Śaiva bias in several chapters

Veda was arranged into foar but chap. 98 and Gayāmaha- parts by Vyāsa, but do not say toga are full of praise of

that they were distriboted into Viṣou 903 ; some verses quoted

mandalas or kāndas by Vyasa by Saṅkarācārya as from a

859; eteroal, self-existent not Purāpa or Smrti are found in composed by any human or V. 906 and n.

divine anthor and infallible, Veda: ( vide Mantras, Malia

acc. to P. M 8. 1202-1204 ; is bbāṣya, nāmadhega, Agveda,

constituted by Mantras and Pūrvamimātusā ); all Veda

Brābmaṇa 1232; Mantras of texts do not contain vidhis,

the three Vedas are said numerous V. passages are com

by Mapa to have been drawn mendatory, or condemn an act

from Agni, Vāyu and Surya that is prohibited or refer to

1181; Mapa lays down instances of persons performing

Japa (muttering ) of Vedic the vidhi in the past or put

mantras of adhiyajña, ardhi forward to be a reason for the

daiva aud adhyatma types vidhi; these are not to be 1181 ; many vedic texts are treated as anncoesgary, but are apparently in conflict with

Indon

239

each other and with ordinary experience 1124; many verses of Veda bad threefold applica tions viz. with reference to sacrifoea (Adhiyajia), adhi daiva or adhidaivata (with reference to deities ) and adhyatms (with reference to metaphysical meaning ) and illustrations 1181; Naiya yikas hold that God is the Author of the Veda apd the Vedāntasūtra holds same view 1202; necessity of knowing four matters about every mantra viz the rsi, the metre, the deity and application, em phasized by Ait Br., Chān. Up. and Smitis and evil conse quences of not knowing these 839-860; passages in Sunrtis and Porānas stating that Brahma or Prajāpali created the Veda are laudatory and not to be taken literally 1202 ; promulgated for Yazña 1184; proposition of some smrtis that wealth is for Yajia, which is strenpopsly opposed by the Mitakṣarā 1184 ; Sabara lays down that one that wants to perform a vedic sacrifice mast have memorized the portion of Veda relating to the sacrifice and must also understand its meaning 1181; Schools of Veda interpretation, such as Aitihasikas refer to Devapi and his brother Santana (Rg. X. 985 and 7), Yams and Yami (in æg.X.10 ) and Vitvamitra and the rivers, Rg. X93 ) as historical personages, 1

but the Nairuktas explained them differently 1203; six angas ( auxiliary lores) of, enumerated in Mapdakopa niṣad and Ap.Dh, S., 478; Smr tis sometimes say that there is 20 author of Vedavy that Bra hmā remembers it 1203 ; some Mantras like catvāri frāga are laudatory of Yāga 1255 56; smrtis like those of Gantama, Manu, Yaj., lay down the periods for which one should study (i.e. memo rize) V.1180; study of V, bas five aspects viz. memorizing it, reflection over it, constant repetition pf it, japa of it and imparting to pupils 1181-82; substantial contribution to exegesis of Veda by P. M. 8., Śabara and Kumārila, 1218; Svādhyāy& and pravacana of V. constitute Tapas, 1180; teaching Veda, demanding fee for, was and is condemned eren now but tesober could accept fees paid at end of studenthood by pupil or game body else for him, 1638; that many Veda texts are lost or are unavailable is stated 80 early as Āp Dhr & 1909; theory that Veda is eteroul and of absolute authority has led to sople undesirable tenden cies, viz. propounders of new fangled dootrines claim they have Vedic authority, examples cited 1218-19; that worde of the Veda have the same mets nings that words, in popular Sanskrit have’is, the, viene of

240

History of Dhurmus’astru

[Vol.

P. M. S., Sabara and other mismi’; ’tat-tvain-asi’ 1482 ; mimāibs& writers 1276; words

first and foremost aspect of V, like Babara Prāvābaṭi, Prund

was that Atman is the only ganda which the opponents of

reality and that Ātman can be eternality of the Veda put for

only described in the words ward as showing that they

peti, neti’, but it clashed with refer to ancient human beings the popular idea that a real are explained away as having

world existed apart from the other meanings 1203, 1221n,

creator 1498; in its highest 1256; words like jarbhari form V. is the best support for tarpbarita’(Rg. X. 106. 6 ), pure morality for all indivi.

Kāṇuka ( Rg. VIII. 77. 4), duals, the greatest consolation i that are argued by sume as in the sufferiogs of life and

having no sense are explicable

death 1470, 1625; in medie with the help of Xirukta and

val and later times by the side grammar 1256.

of sublime metaphysical tenets, Vedāngas ( Six ) are declaied by

there was lack of solidarity of Konārila to be useful as Kra-1 all common people, lack of tvartha and Puruṣārtha 1261, effurts to reduce poverty and 1274-76.

dominance of brutal and alien Vedānga Jyotisa 498, 499n, invaders 1479 ; persons im.

5050, 519, 538, 559 ( YĂjuṣa ),

bued with the true spirit of 591, 646, 657, 659, 662 ( Yāj.

advaita Vedānta like Kamana nṣa ), 663, 681 ( Atharvaṇa ),

maharshi are found in India 1181, 1184; date of 505n.

even in these days 1479n; ten Vedānta : ( vide under Brab

dency to appeal to the past, man, Deussen, Mokṣa, soul,

to believe that what has been Upadiṣads); Denssen’s theory

is the best has been very that ksatriyas were the origi

strong in India throughout nal cheirshers of V. thought,

several centuries, 1479, 1707n not brābmaṇas, stated and

(Advaita V. has influenced criticized 577-86; doctrine

great modern minds in the of the non-difference of the

West ), individual soul and even of

Vedantasāra 1450, the inanimate world from Vedantasūtra, 240,7314,7324,775, the First Principle or Esse- 7797, 780, 824-5, 8600, 866, nce is one of the most 906, 9210, 944n, 953-56, 959, characteristic features of Hip- 1032-339, 1045, 1063, 1166n, duism and Iodia’s greatest 1138–9, 1167-8, 1202, 1311, contribution to the spiritual 1218, 1255, 1273a, 1352, development of man 1625, 1357n, 1389D, 1362-63, 1365, 1631; expresses advaita in 1388, 1309, 1400D, 1403n, such sentences as ‘aham brab. l 14340, 1446(7), 1466, 1468,

Index

241

14690, 1471, 1184-5, 1488n, 1 Smrti mentioned in many 14990, 1500, 1503, 1505, Sūtras of V, S. is the Gitā acc. 1507–10, 15169, 1541, 1542n, to Saśkarācārya and almost all 1000, 1554, 1558-60, 1562-4, ācāryas 1172 ; some sūtras of, 1566-67, 1579 ( on Vaiśva- differentiate between Jiva and nara ), 1580n, 1583, 1588, Paramātman, while some others 1600n, 16020, 1625 (refers speak of non-difference bet to Atharvaveda Brabmasūkta ), ween the two 1567; V.8. very 1642; authors mentioned by much presupposes the P. M. S., V, S, alone and not by PMS which does not appear to have are Audulomi, and Kāśakṣtana been influenced by V. S. 1173 ; author of, knew Yoga

doctrines, same as some sāo- | Vedārtha-sangraba of Rāwānuja, kbya doctrine, Samādhi bat 1880. did not know the present Yoga Vedha : of tithia, explained 72 sūtra 1390-91; Bhaskara, 73; V. in eclipses 250. Paficapādikā, Saṅkarācārya and | Vedic Age, chronology of, un

Yamunācārya hold that Bāda- certain 513,

. raygaa is the ao of V.S., while Vedic Interpretation : ( vide Rāmānaja appears to mention under Aurobindo’, Kapali both Vyasa Pārāśarya and sastry’); by Sri Aurobindo Bādarāyana is authors 1165- of 330 verses in all from 66; declares that samsāra is Mandalas I, II and VI and anādi 1567; mentions Jai- of 60 hymns in another work mini’s views eleven times, in briefly examined, critioized six of which there is no corre- and mistaken notions pointed sponding sātra or view in P. out, 985-991; Nirukta men M. S. and Jaimini probably tions serenteen individual pre wrote & work on Vedānta also, decessors on V. I, who differ 1167; mentions Bādarāyana from it and also among them nine times, most of the views selves 984; several schools of, of B. being opposed to Jai- such as Aitihāsikas, Naidādas, mini’s or at least slightly diffe- Nairuktas, Parivrājakas exi rent 1167-68 ; problem of the sted even before the Nirukta anthorship of V. 8. is complica- 984, 1203-4; some examples ted but there were two Bada- on which Aitihāsika school rayanas, 1160–1169; problem would rely are Nāsatyaa, Vytra, of the eight sūtras in which Pururavas and Urvasi, Sarama the words, taduktam’ occur, and Paṇis, which would show disodesed, 1176; Santiparpa that the Aitihāsikas did not verses quoted as Surti by believe in the self-existence Saṅkarāoārya for supporting und eterpality of the Veda the views of V. S 11660 ; | 1204 ; the most sublime

242

History of Dharmasastru

[ Vol. Ď

and fundamental thought of first of which only conveys that the hgreda ( I. 161. 46 and the agent only exists ( as in X. 129.2, VIII, 58. ?) that “asti’ ), the second of which there is only one Spirit behind conveys not only the existence the various gods, that originally of the ageat but also some

there was only that one which activity of the agent ( as in . became all this, is embodied in yajati ), that is, in these latter

words, about which there is not the sense of “karoti’( he does) secrecy and which can be is also understood, 1237. onderstood by any one who Vernal Equinox: deemed to have knows a little Sanskrit 987 ; occurred on Aśpinl-nakṣatra about word Sanivatsira’ ju about saka 444 but now it has regard to the Sattre called receded to Uttarābbādrapada

Viśvasyjāmayana ’ said to last 712; was in Kṛttikās about for a thousand years Jaiinipi 2300 B. C, 4970, 508; was in (P. M. S. VI. 7, 31-40 ) boldly divisional sign Aries about 200 asserts that here it meads a B. C, 601. day, relying on æg. 1. 89. 9 Verses : identical in several Pūc and Tai. Br. 1.7.6.2 ( śatāguh rānas 853, 945n; identical in puruṣaḥ ), 1321,

Brahma and Viṣṇu Puranas, Vedic Texts, the repetition of’ 929, 10460; identical in Mat

which or homa offered with! sya and Brahmāṇda 9450 ; which was deemed to purify al identical in Viṣṇu and Padma person are set out in Vasistha ; 966n, identical in Viṣṇu and

Dh. 8. ( 28. 10-15 ), 7330, Varaba Parāṇas 931 na Velankar Prof. H. D. : explan- ! Vesi : rāśi, when so called 584.

ation of Rg. X. 72 ( aditer Vidhi (or Vidhis);( vide under dakso ajāyata ) uy, demurred

Bhāvavi, Niyama and Pari to 14880.

sankhya): V, apply to all Aryas Vena, called Gandharva in Rg

1281;( Vidhi ) is an exhorta. veda and may be Venus 494n.

tion that is meaningfal on Vendidad: Parsi Scripture accoart of enjoining a matter mentions · Hapta Hinda ‘(sa- that has a useful purpose and pta-Sindhu ) 1613n.

that prescribes semething which Vepisambāra 775n, 779n,

does not follow (is not esta Venkatanātba or Venkatadeśika blished by ) from any other

( 1269-1369 A. D.) 2 of authority 1225-26; is laid Seśvaramimānis. 1209; vide down by a verbal form or po onder Deratā .

tential passive participle in Venkatasabbiah, Shri, avers that ya’ or ’tavya’ 1225n; is or

thirty works cited by Madhya

dinarily conched in the optar occar nowhere else 1219. tive form ( vidhilii ) and a Verbal forms: two kinds of the verb in the present tense ‘ban.Indece

243

not ordinarily be taken as lay. 1 yajeta ) detailed in the ing down a V. 1226; only vi- Brāhmaṇa texts about the offe dhis so called bave absolute ring of purodaja (cake) 1323n. authority, while Arthavadas Vidura, though a fūdras posse have authority in so for asssed brahmajñāna 921; and they praise Vidhis 1283; one secured mokṣa 1642. , classification of vidhis is into Vidyāmadhaviya, (also called four, 1228; sometimes a vidhi Muhurtadarśana ) 539. may be inferred even from a Vidyāpati, a great writer of -

verb in the present tense Mithilā; composed devotional ( illastrated ) 1226-7; tbe cen. songs of Viṣpa, Śaivasarva tral element in v, is the verb svasara, Durgābhaktitarangiṇi or verbal form expressed as and also a tantrik work 1076; * one shall do’, ‘it shall be the first verse of the Paraṣa be done’, ‘it ought to be done’ | parlkṣā of V, invokes Adi 1226; the employment of words Sakti 1076. like ‘hi’ or ‘ai’ is not gene- Vidyās : fourteen V. set out in rally allowed in a V. 1227n; | Yāj, and others 820, 926, 1152, the text about rātrisattra, 1263 ; fourteen known to Kāli though in the present tense is, dāsa 11520 ; eighteen acc. to construed as a v. 1227; three- some (including Upavedas ). fold classification of v. into 820, 926n; Ghorye, Dr. G. 8. apūrvavidhi ( as in svarga- work of, on 1152n; sources of, kāmo yajeta ), niyamavidhi ( ag are 14 bat Bauddha works are in ‘he pounds rioe ‘) and Pari- not included as sources of saskhyā 1229; two-fold classi- dharma or vidyās 1102, 1263. fication of vidhis into Puru. Vidyāstbāna, (branch of knowle gārtha and Kratvartha 1232-1 dge): the word occurs in 1234; where a rite has already Nirukta 12760; vide under been laid down all that can be Vidyās’. said as laid down about it later Vidyasakta 1033n, 1461. is to enjoin an accessary (guga, Viharya-anuvāka, 786. a detail ), 1226; where a vidhi Vijaya, time and Mobūrta Bo is already, established a separate called, 189, 406. vidui is required for each of the Vijayadasami (vide, under auxiliary matters relating to it ‘Dasarā’): chief observances of 1295n,

190; in place of Samī, another Vidhyadi, such texts as Darta- tree called Aptā. ’ is worship

pūrnamasābhyam yajeta’ are ped in Mahārāṣtra 192; on 10th called V. 1323.

of Aśvina bright halt, 188;

· Vidhyante, is the whole procedare one of the three most auspici

of Darfspūrnamāsa except the ous days in the year, 189; originative injunction ( Darsa 1 Rāma is said to hayé marched

249

History of Dharinasāstra

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against Lankā on this day, dynasty; Inspription in 1098 192 ; time for, when 10th tithi A D. about suhool for teach is mixed with 9th or 11th tithi jog Prabhākara’s Mimārba: 188; time for celebrating it is doctrines 1192. afternoon or pradoṣa 188; Vikramāditya : doubts about the time for new undertakings existence of a king called V. even though the moon or some about 57 B. C. 650-51; Empo other planets be not favourable

eror Chandragupta II WAS 189.

styled V, on his coins 901 ; Vijiānabhjkṣu ( about 1550

era of 650-53; papers on 650n, A. D.): a. of Sāökhyaprava- 651.

canabhāșya 976, 1353. | Vikrarnāditya commemoration Vijõānadipikā, of Padmapada, volume 650n.

(in 71 verses): 15740 ( on Vikramorvasiyan a drama by three kinds of Karma ), 1588,: Kālidāja 46, 900-901 ( close 1599.

agreement between Matsya Vikalpa (option) or Vikalpas :: purāsa and V. on the incidents

1249-1252 : (vide uuder sāstrs, in the story ). smṛtis ); defined by Gautuma, Vinaya Texts 1070. Jai., Śabara and Mana 1154; Vināj akaśānti, also called Gana eight faults of V. apply only patipājā 748 ; performed at to V, based on reasopios, 1252: the beginning of all Samskāras, is liable to eight faults and sach as Upanayana and mar should be aroided and resort riage and for aye ting or miti should be had to paryudāsa or gating effects of portents or on arthavāda 1250, 1252; way be & Sapinda’s death 748–749; a vyavasthita (i. e. restricted performed also on Thursday or to a certain state of circums. on certain auspicious nakṣam tances ) or “avyavasthita (not tras 748; Saṅkalpa for, 748n; 80 restricted ) and examples to be performed in ordinary 1251-52 ; V. are grouped under three heads with Vindhyavāsa or-vāsjn; identi examples, 1250-51; where fied with Isvarakrṣpa by Take two texts are irreconcilable kusu and Keith but Abhinave there is V. as in the two gupta distinguished between sentences about Atirālra the two 1376-77; also called 1249-50.

Rudrila 1376. Vikrama: became lord of the Viniyogavidbi: conveys the rela.

world in Kaliyuga by vratas ’ tion between the principal aot 55; whose daughter Vasund- (angin or sesin ) and its subsi harā of Daśārṇa country attai- diaries ( angas or fera ) 1307; Ded moksa by vratas 56,

is the concern of 3rd chap. of Vikramaditya VI, of Cālukyal P. V.8. 1307, 1309; sis means

Indon

245

of determining what is princi- tithis ( 11th, 12th, 15th ) for pal and what are subsidiaries Viṣna’s going to sleep in dit and the relative strength of the

fereot authorities 110-1; delu latter when there is a doubt

ded people and asuras by pro or a conflict, eaob succeeding

ducing Māyāmoba from his one being weaker than each

body that led them away from preceding one, and there being the Vedic path 974-975; how 15 probable cases of conflict

sayana ( sleeping ) and pra among these six and a few illu.

bodha (awakening) of V. are to strations 1309-1311.

be celebrated, 112; identified Vinoba Bhave and Bhūmidāna with sacrifice (yajia) 957; Me

targets 1683.

ghadūta and Vanaparva men Vipas ( river in Punjab, modern tion the sleeping of Viṣṇu on the

Beas ), 537D.

goake Śega and waking up 110, Viramitrodaya of Mitramitra,

127 ; one thousand eight names 835n, 1192 ( on Vyavahāra ); of V. set out in, Anuśāsana on āhnika 42n.

parva, chap. 149 and Garuḍa Vīrāsana, la posture in Kyochra pūrāṇa I. 18. 1–160, 977n,

and Aghamargana vratas 415 ; 780n; possible explanations of a yogio āsana 1425–26n.

sleep of Viṣṇu for four months Virātaparva 179, 1850, 192n, | 109; steps called V. in sacrifi. 506n, 663, 743, 821, 1570n, ces 191 ; was supposed to go to 1636.

sleep on night of 11th of Visa-ghaṭi or Viṣanādi, 7360; } Āṣadha bright half and to

birth of a child on V. is por- awake in the day on 11th of tent of death of father or mother Kārtika bright half 109-10, or loss of wealth or of the 414; was supposed to turn child 7368; & particular ghaṭi from one side to the other in of each nakṣatra is so called his sleep on Bhadrapada bright acc. to Madanaratna 7360, half 11th tithi (which was there Viṣga : ( vide under Avataras, fore called Parivartini 109;

Sastras): appears to be a Dame worship of V. in three diffe of the Sun in the Ṛgveda and rent ways, Vaidika, Tantrika came to be regarded as High- or Miśra 934; worsbip of, in est God in Brāhmaṇa times six mediums 1121n, 1649; 957; Bhaviṣyapurāṇa says that worship of, may be performed V. begins to sleep in the first on Salāgrāma stone, on a jewel, quarter of Anuradhi nakṣatra, yantra, mandala, image, or in a turps on another side in the temple, eco, to Padmapdrāna middle of Śravaṇa and wakes 1136. up in the last quarter of Revati Viṣṇudand ran writer on Astro 110n; day of, is equal to whole logy q. by Utpala 5877 life of Brahmā 691; different | Viṣpacitti, com, on Viṣnapurāpa,

248

[ Vol. V

· 832, 907.”.

Aparārka quotes only 7 times Viṣṇudbarma, an Upapurāṇa ; and about 35 verses only, 881;

873-876, 909-10; Hazra relies borrows from works of Varāha chiefly upon a single ms. in mihira 878; date of, aoo. to Bengal 873; Hazra dates it Hazra, is 400-500 A. D. 876 ; between 200-300 A. D. 872; date of, after 600 A.D. and Hazra’s interpretation of two before 1000 A.D. 910; bag

verses from Viṣṇudbarmottara Tantrik elements 8769,

· is wrong, 874 and n.

Kalikāpurāṇa refers to it 910, Viṣṇudharmasūtra: 48, 51, 58, 1033 ; pote on 876-78, 910;

89, 116, 318, 221, 349, 527, questions whether the Madrāo 681, 687, 691, 757, 782n, in religious worship were 817n, 825, 863, 931n, 931, derived from the postures 1024, 1027, 1243, 1248n, ( karaṇas ), recikas ( gestures) 1370n ( similar to Yaj. I. 156 ), ! and 32 angahāras (movements 1326, 1413n, 1416n, 14220, of limbs ) in Bharata’s Nātya

1441, 1148, 1533-31, 1590, śāstra (chap. 4, 8, 9 ) cannot

· 1596, 1648 ( same as Maqu ), ! at present be finally decided 1709n.

1128-29. Viṣṇudbarmottara, an Upapu-. Viṇpugupta, &. on astrology

rāṇa : 57, 68, 69, 73, 90n, 1 593-4. - 91, 1049, 1120, 1150, 120, Viṣnopadi-Saṅkıāntis 213, 413; 129n, 135n, 137n, 169, 2011, pungakāla is 32 ghafis 216. 2040, 219-20, 250, 473 (on Viṣṇupa caka, last five days of Kala), 476, 4770, 529-31, 1 Kārtiks are so called, 413-13. 534, 541,. 544, 624, 657, 659- Viṣṇupurāṇa: 79n, 112, 1189, 129, 60, 663, 682, 734 (chapters 147, 150n, 197, 2050, 221, on Sāntis ), 748, 751-52, 754, 4730, 4740, 511n, 5200, 5710, 768n ( bas verses common to 649, 6510, 678, 687, 689-92, Matsya and. By, S. , 774, 776n, 694, 698, 735, 7430, (men. 778( same verse as in tions Garga ), 8170, 820, 824n, Matsya ), 779n, 793, 798-99, 825 ( & verse of V. quoted as 801, 803-5, 857n, 874n, 920, Smrti by Sarkarbhagya ), 923 ( king’s coronation with 845n (period of time between Vedic and Laurāṇika mantras), Parikṣit and coronation of

973n, 1033, 1099n, ( Gāyatri Nanda ), 852, 853n, 857, 861, .- verse used in black magic ), 907-909, 915 ( story of Parū.

1128 ( in chap. 32 it speaks of ravas and Urvasi ), 916, 921 madrāhastas and in chap. ( adopts Upaniṣad passages ), 33 of over 100 Sāmānyawudrās 926n ( 18 vidyasthānas ), 928 called: nyttasāstramudrēs ), 29, 949, 9570-59, 961 :(-on 1129, 1343, 1422, 1438, 14390- Prablada.), 962-63, 9699, 974, 1443n, 1455, 1649, 1653; 1 996, 1046-47, 1152a,. 12220,

Indosi

f confased Acount of the slokas in V. to be different from …fakhas. of Samaveda ),- 1270n 6000 to 24000, 832-33 ;. some

(on disoardiogeren Vedic verses identical with. Bra

practices ), 13120 / defines hmānda and Brahma and other .. svarge’as manahpriti), 1362n, Purāpas 908, 9630, 1516p;

1382, 1391 ( quotes two teaches doctrine of complete verges of Hiranyagarbha ), advaita and of niṣkama-karma 1999, 1404 (on propounders 908.; tpanslated by H, H. of Yogaśāstra ), 14177, 1421, Wilson 883, 909; Vacaspati

· 1440, 1414 on pratyahara ), names it in com. on Yoga

1446, 1448 (agrees with Y. bbāṣya 909; Vyāga does not Bhagya closely ), 1450, 1455, play a prominent part in y. 1457 ( on Yogi-caryi ), 1522,- and Sūta does not appear as 1526n, 1528, 1596n; closely narrator at all 909, agrees with definition as Viṣṇurahasya 49n, 1150, 869 (& Papicalaksana, 907;. com. mere compilation, acc. to called Vaiṣṇavākūtacandrikā! Danasāgara). of Ratnagarbha and another Viṣṇusathhitā elaborate treat called Visaucitti deal with a mept of dikzē js, 1117, 1123, V. of 6000 verses only 832-33, 1125 and o( on Mudrāg appro 868n; Danasayara koex a V. priate to several gods and of 23000 verses which it names about 30). . ; discards 8681-69, 909 ; extant Viṣṇuārikhalā-yoga 414-15.. Viṣṇu P, composed between Viṣti, 7th mobile Karanı, 411-12, 300 to 500 A.D, 909; is - full 709-710 ; appears to have in of characteristic qualities of spired great terror among Vaiṣṇa vas 8740; narrates bow medieval Dharmaśāstra writers and why Vyasa declared how 709-10; astrologers raised it Kaliyuga, Sūdra and women to the status of an ill-omened were blessed 928–929; on Demonese. .411 ; euphemisti Sāökhya 1382; present text! oally called Bhadra or Kalyāpi divided into six arśas, 126 412, 700; diagram showing chapters and has about 6000 how Viști occurs eight times - verses 907: Rimānuja in his in a month 709; fast on’it,

· Vedārthasangraha quotes more .411’; inauspicious, except in than 100 verses from V, its tail, last three ghaṭikās 7.10; regards V. As of supreme supposed to have the form of a aathority over other Puripas soake divided into mouth, necky 880; 9578 ; akya, Suddhodana | . chest, navel, waist and tail al ( 44 23rd in descent from being irauspicious except fail Bpbadbala and Rahula men-1 and cach being assigned ‘diffe tioned by: T. 909; several kfag ghaṭikās 7:10. Works state the number of’ Viṣuva Saṅkrantis $13.

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| Vol

Viṣurat day (when day and 12590 (quotes Tantravārtika

night weie of equal length, verse without name ), 13700, known in the Brābmana period 13730, 12819, 1294 ( śrāddha and was in the middle of the priinarily means piṇvadāda’ sacrificial year, 511; Divā. and not feeding brāhmaṇas, kirtya-sama, to be sung on 1309, 1425n; not identical 511n.

with Vandana 1194 ; quotes a Viśvabharati, quarterly, Vol. II half verse from Yogi-Yājia

paper on China’s debt to valky& 1107; same as Sore India’ 1618n.

śvara, the latter being his Visvādarśa 102.

name on resorting to Bunnyāsa Viśvāmitra: and the rivers 337, 1194.

1903; and Sunahsepa 9680; | Vithoba of Pandharpur ; Dāvāji, famisbed V. wanted to eat his devotee 951, dog’s tail 1470; priest of Vivāda-cintamani 1303. Trisanka who had become a Vivādaratnākara 1303, 1320. cāṇdāla 1280.

Vivāhapatala of Varāhamihira Viśvāmitrasmrti 218.

479n. Viśvajit ( sacrifice) 1312-13; In Vivekānanda Swami; criticized

V. the sacrificer had to donate by Shri Kuvalayānanda about everything he owned at the his lectures on rajayoga, 1444; time of giving dakṣiṇi in, criticism of later Buddhism by 1313-1313 ; Jaimini decotes 1030; on Rajayoga 1398– fourteen adbikaraṇas to, 1313 ; 94; warns that Yoga oan some of the important propo be practised with safety by sitions are that the sacrificer direct contact with teacher cannot donate his relatives, 1411-12; 1709 ( angrily says that even the emperor cannot modern Hinduism is don’t donate the whole kingdom, touchism’; works of, 1622n. 1313; sūdra who serves a Vodhu, a Saṅkhya philosopher man of the three higher castes | 1372 and n. because it is his duty to do so Vogel J. Ph, author of Indian acc. to Dharmaśāstra, cannot serpent lore’ 127, 275. be donated 1257 ; Svarga is Vogt, V. O. a. of ‘cult and cul the reward of V, thoagh the ture’; condemns the unbend Veda does not expressly men- ing arrogance of Moslems and tion any reward 1312.

Christian missionaries 10120. Viśvakarman : fashioned the two | Vows: five great, among Jainas worlds ( æg. X. 81 and 82) 28; found in all religions 28.

Vrata : ( see ouder Diksita, Viśvarūpa : com. Balakridā on homa, fast, morning, snataka

Yāj. by 224, 835-26, 11550, tithi, pāraṇā, adyapana ); aut 1181 ( explains Yāj, I. 51), l jops to be given op during

Indon

240

vrata soh as chewing tāmbūla, two days ocoupies much space anoisting with oil 49; adhi- in Dharmajāstra works 62; kārin for V, 51-08; Apother extravagant praise of the effi vrata should not be begun till caoy of y, for weaning away the first is finished 121; V. common people from Buddhism called Kṣurapari 25; circum- 46 ; flesh to be excluded in 41 ; stanoes that do not break a flowers, fragrant substances, vrata 48-49; classification of, incense, the food to be offered into three ( bodily, mental, to deities in, 37-38; food to vocal) or based on the period be given not only to brāhmaṇas taken 56 ; comprehends many but also to the blind, the poor items such as bath, sandhyā, and helpless 39-40; food pro saṅkalpay homa, pūjā, fast, per or improper for subsistence feeding of brāhmaṇas, maidens in 41-42; for completion of and the poor, gifts and obser- vrata, performer should donate vances of rules of conduct 31 ; gold and cows, but if one has death in the midst of perform- nothing, the words of a brāh ing V, does not deprive perfor- mapa that vrata is completed mer of merit 48; derivation are enough 121; general rule and meaning of, according to that Saṅkalpa of a vrata to be St. Petersburg dictionary from made in the morning 32; root Vr. “to choose’ l; deriva- giving up vrata through oare tion of and meaning of acc. to lessness or other cause except Max-Moller from Vļ. to death, entails dire consequen proteot, 1 acc. to Whitney oes 47-48; goda, sages, sid from yft’ to proceed, 1; v. aco. dhas attained highest perfeo. to Prof. Apte from ‘vrt’ 2, 4; tion by V. 56; how to set V. 200. to author from vs (to abort & vrata 81; if no sai. choose) 3, 4; desoribed in kalpa made about v. performer Pariṇas but did not occupy a loses half the merit 82; im bigh place in ancient smrtis 43; mense literature on 57-58; in difference between Vedic saori- all vratas the pāraṇā is in the fices and V, 48; difficult to morning 121 ; in the medieval demarcate y, and utsava 67; 1 sense existed from before Ap. different definitions of, in Dh, S. and the dramas of Kali Sanskrit works, such as sābara- daga 46; V. In the Rgveda bhāṣya, Medhātitbi, Mitākṣarā, pp. 1-21; in Vedic literature, Raghupandaṇa 28-31 ; emplo- sūtras and Sustis 22–29; is yed with verbs of motion like the one supreme observance ‘j’ to and ‘oar’ 6-7; exact for man and other observances determination as to the day on

do not oome up even to one which & tithivrata is to be per- sixteenth part of what vrata formed when tithi extends over yields, 56 ; largest gamber of,

350

(Vok v

are tithivratas 56 ; lavish ex- ’ penditore recommended by Purāṇas in, 40; matters that do pot affect a vrata, particu larly where performer is a woman, child or one in ex trene pain, 49; mlecchas authorised to perform 54; meaning in which it is used in this section of E. of Dh, 28 ; meaning of, in Yājia valkya Smrti 123 ; meanings of, in all passages of Ryreda are command or ordinance, religious or moral practices or worship or vows 8, 11; mean ing of ‘command’ or law’ quite appropriate in more than half the Rgveda passages where the word occurs, 11; meaning of mode of worship or ethical practices’ io vords like ‘avrata, apavrata’, ‘anyavrata’, 11-12, 22; meaning of ‘aaored vow or observance’ 18; mean.

ing of, came to be restricted to . ‘sacred vows’ and ‘rules of

condect,’ 116; meaning of, As compared with sta and dharma 20-2; meanings of, two, generally in Sachitās other than Ṛgveda, in Brah manas and Upaniṣads 23; meaðings of, two, secondary in Brāhmaṇa times viz. ‘a proper pattern of conduct’ and * Upavāsa’ 25; meaning of in Mahābhārata 27 ; meaning of, from first centuries of Chri stian era is a religious ander taking or vow observed on a Dertain tithi or day for securing home object by the worship of!

a deity accompanied by restrio tions as to food and behaviour 28; not to be undertaken in the midst of akauoa 48; number of vratag yas small in the first centurios A. D. 46; V, word occurs about 220 times in ga veda, 4; objects to be secured by vrata are nomerous sach 89 pony’s progeby, wealth, health, pleasures, heaven and even mokṣa 55; observances for one undergoing a prata acc. to Tai. S. 23 and acc. to Tai. A. 33n; observances for king who has periormed ‘Brah manah Parimarah’ 25; obser Pinces for newly married pair 27 ; of brahmacario 46; offer ing in, to be clarified batter in the absence of specific pro vision, 49-50; persons of all castrs (including sūdras ) en titled to perform V.51; pre lizinaries before undertaking prata arc. to some, sooh as Viddhi-śrāddba 31-32 ; Prer tinidhi ( representative) such as son or wife may perform V. for one moable personally to perform owing to disease, accident eto, 53, 54; Raja mārtaṇḍa, the earliest extant nibandha so far known, is work on V.58; rite that con cludes a prata is called Udya papa, pārana or piraṇś 120; role of Hārita, that in every V. in which worship enters midday is the proper time 162; Saṅkalpa in V. to be made in the morning 81; Saṅkalpa of V., formula of 81; soige roles

Indeco

251

about times when to begin v 61-62; some vratas not to be began when Jupiter and Venus are invisible or during some days before and after their sett ing 61, this volume speaks only of such Vratas as are mentioned in works on Dharmasastra and does not attempt to include all vratas performed by usage 59–60; to be performed in the erening or night have to be performed on the tithi exist ing in the evening or night even though it may be mixed with another tithi 72; Udya. pana, abseqoe of, rendera vrata fruitless 131 ; verbal forms of rootmi’ or ‘mi’ often used in Rgveda in relation to, 10; virtues to be cultivated by one undergoing V. 41; what acts to be avoided by one observing V. 42-43 ; women are entitled to perform V, bat women per forming vrata without consent of husband, father or son, reap no benefits 51; woman or maiden who is impure (in monthly illness or the like) should get her vrata performed or inished through another, but may perform bodily acts (like fast ) herself 49, 53 ; words’dhrtavrata’ (18 times), mahivrata (5 times), sacivrata (ave times), vivrata ( 7 times) occur in Rg. and help in setti ing meaning of vrata’ 12-17; word vrgavrato explained 18-19; word ‘vratāni’ expla ined 17-18; word ‘vratapā’, meaning of 18, 22; w rks on,

relied on in this volume arrang ed chronologically as far 46

possible 59. Vratas : exhaustive list of 258

462 ; kinds of, viz, expiatory or voluntary 38; most of, are Kāmya (for securing some object in this life or next life or both 55; most v. are for both men and women 51; V. of gods, violated by human beings that are punished by gods for this 9; pagsages where the words stava vrate’ occur 12-15; regarded as tapas or nigama also 28 ; several V.presoribed for women alone 61; spoken of, not only in relation to Agai, Indra Mitra, Soma, Savite, Uṣas and Adityas, but also in relation to Varuna, Brahmana spati, Aditi, Asving, Parjanya, 7-8; some V, performed at fixed times or tithis 60 ; some seasonal y, and some festivals like Ramanavami and some like Sāvitrivrata and Yanna dvitiya shonld be kept ap even in these days 54-55 ; spoken of as dhruva (immutabiġ fixed) and adabdha ( unassailable ) in ægveda, 8; spoken of as not violated by other gods ‘8-9; supposed to have been declared by divinities like Śiva, Krena or by great sages 254; topio of, inextricably mixed up with Kāla and tithi; two meanings of, in Brāhmazas, Upaniṣada, Nirukta, viz, religious obser vances or vows and special food prescribed for one engaged in & religious rite, 23; *vratas of

252

[Vol. V

· the type described in Puranas rāja 563,576 why two svagrhas ..had attained no promidence for each of five planets ), 584,

in times of Yājbavalkya-smrti 589n (countries of birth of 123; V. which Vedic students planets ). had to undergo 27.

Vries, paper of, on ‘Purāṇa Vratakālaviveka 300-33n, 470- studies’ in Pavry Commemora

· 490, 510, 660, 75-777,850,

· 92, 126, 214n.

Vrsotsarga (letting loose a bull); Vratakosa, edited by M, M. Gopi

on Ilth day after a person’s

death or on Full Moon of - Dath Kaviraja, listal 622 entries

· but lists andaly swollen as

Kārtika or Caitra once in three

· pointed out 47.

years on Revati 416. Vrataprakāśa 30, 551, 92. 106, Vrl, root, meaning of, without

Upasargas or with 2-3. : 111, 1120, 122.

Vrtta, meaning of, 19. Vrataraja 34, 38n; 530, 61n, 62, 82, 86, 89, 91, 95, 13), 141-6,

Vittikārm, commentator of PMS, 150, 179, 183n, 188, 1958,

oiten mentioned by Sabara

and styled ‘bhagavān’, from

• 208, 234-5.

whom 5. sometimes differs Vratatattva 310, 320, 47n-49n… 1186-87, 1221; engmeration Vratārka 309, 34, 43, 51, 54,

of characteristics of Mantras by 610, 86, 88, 93, 122, 127, 144,

V. 1232; enumeration of the 150, 153.

characteristics of Brāhmans Vrātyas in Atharvaveda 1387. texts 1334; held to be iden Viddha-Atri 914.

tical with Upavarsa by Prof. Vyddha-Gārgya 770, 607n. Koppuswami and Pandit V. Viddhi-Gantsma 250n.

A. Ramswami and not so by Vrddha-Garga, 520; different! Dr. 8. K, Iyengar and the

from Garga 592 ( 25 verses present author 11861, 11870 quoted by Utpala), 741n, 742n, 1197. 765 ( on comets god eclipses ), Vyadi, m. by Katyāyana Vārtika 793 ( on Paṣyaspāna ).

kāra 1157. Viddha-Hārita 8175, 855n, Vyāghra, Smrti of 78n.

9240, 9631, 9650, 976p, 1046, Vyāhstis ( three or seven mystic 10960.

syllables such as bhūḥ, bhavaḥ Vyddha-Mana 1960, 706n. etc.) 787, 1099n; depote Yṛadba-Śatātapa 79n, 116n.

Lokas aco. to Tai. Br, and Tai, Vrddha-Vasiṣtha 2130, 2150, Op. 10200.

Vyabrti-boman desoribed 331, Vra dhe Vabistha Siddhānta 478- 1 Vgās, K. B. 661.

| Vyasa 116-117, 126n, 243, 606, Vrddha-Yajiavalkya 730.

1421n, Vṛddha-Yayapajātaks of Mina-IVgāsa, son of Parklara andIndex

269

called Krona Dvaipayana also and Tāi. År. 859; Vyāsa or 857, as he was born on an Vyasa Pārāśarys is not menti in)and and was dark in comple- oned by name either in P.M.S. .xion 1161 ; compiled and or V, 6. 1173; Vyasas were arranged the one Vede into born whenever Dharma and four parts and imparted them Veda declined 867. to four disciples ago. to Adi- | Vyatipāta, a Yogany variously parva and Purāṇas 857; 1161;

defined 419, 706; name occurs oomposed Puranasambitā from in Yāj. and Bargacarita 705 ; talea, episodes, gāthis etc. 858; thirteen V, in a pear on which composed Mahābhārata for Srāddha may be performed education of women and sūdras 705, 1642; deemed to be incarna

Vyavahāramayakha. 610, 62, tion of Viṣou by Manu, Pura

162n, 1002, 1192, 1224 (on ṇas, but of Brahma in Vaya pāntarikse na divi’), 1242 and of Śiva in Karma 857 and (Devala explained ), 1286-87, a; fifth disciple of V, was 1293 ( brother in Yāj. III. 135 Sūta Romaharṣaṇa to whom should mean only full brother), V. imparted Itihāsa-Parāṇa, 1301-3, 13131 (on Viśvajit whose son Santi narrated sacrifice ), 1317n, 1323 ( ex. Mabābhārata to Saunaka and ample of atideta in Pitāmaba others in Naimiṣa forest 837 ; smrti); on killing an ātatayin legends about 857; names of brahmana, another practice 27 Vyasas in Kūrma aud Vāyu, prevailed in a former yoga while Viṣṇu and Brahmānda 1272n; on Prānapratiṣthāman cite 28 names of 28 Vyāsas of tra 1106; on Nārada saying Drāpara in Vaivasvata Man- that fathar can give less or vantara 857-58 ; not a gotra more to sons at partition de name, while Jaimini, Bādari clares that that was the case in and Bādarayana are gotra a former yuga 1272n; says that nanes 1174; Pārāśarya is in Parāṇas one often finds only one of the three prararas usages opposed to smrti 1278 ; of the group of Parāśaras 1174; text with notes ed. by the son of V. was called Vaigāsaki, present author 1305; transla acc. to Vārtika and means tion of V. by the present Suka, acc. to Mahābbāṣya 1169; anthor 1301n-3n. Sumanta, Jaimini, Vaiśampā- Vyavahāraprakāsa ( part of Vira yana and Paila are mentioned mitrodaya ), 1309, 1316n, in Asr. Gr. along with . Bhar 1320 (Māṣamadganyāya ), atamahābhāratadharmācāryas’, 1331 ( role of equal division ), 11610; Vedic literature is 1333 ( holds rājan, a king, may silent about Vyasa Pārāsarye be even & vaisya ) : except in Sāmavidhana Br. | Vyrsta meaning of, in Arthatasi

254

[Vol. V

· tra 6470.

582n, 595n. Vyutthāna, meaning of 1414n. Weber. A. &, of Der Vedischen Waddell L. H., &. of Buddhism

Nacbrichten von Der Naksa of Tibet or Lamaism’ 1129

tras’; regarded Pauliṣa-sid ( describes nine modrās prac

dbānta as borrowed from Pau tised by Lamas).

lus Alexandrinus, but was Wadia, Ardesar Sorabji N., a.

reboked by Kern for this 515n; . of Fate and Free will’ 1604. thought the religion of bhakti W. Waerden Prof. B. I.Van for Krṣqa was due to Christian

Der 543, 582n (op Babylon

influence but Barth disagrees nian Astronomy ), 595n,

952n. Wales A. G. Quaritoh, a. of To Week :( vide under ‘day’): - wards Angkor’’ and Making nouber of days in w. differed

of Greater India ’ 1618n, 1657.

among different ancient people Walker, E. D, a, of ’re-incar.’ 676; w. of seven days prac

nation’ 1530n, 1604.

tised among Jews, Babylonians Walker Kenneth, a, of the Cir

and Incas 676.

· cle of Life’ (en metempsy- Week Days : ( vide under ‘hora,

· chosis ) 1531, 1605.

sabbath, calendar ) : actions Wallis, H. W. a. of Cosmology profer to be done 02 different

of the Rgveda’ 1485n.

W. according to Br̥hatsamhita, Warren, a. of Kalasankalita’ Garga and Atharvaṇa Jyo

642n, 641, 661.

tiṣa 680-81; arrangement of Water Clocks used in India as Hindu W, pot based on Greek

early as the Vedānga Jyotiṣa division of day into boras, 542.

hut on gbatikās 5710; Watkins, Harold, &, of Time auspicious for all oudertakings

counts: the story of the calen- are Monday, Wednesday; dar’ 718n.

Thursday and Friday 62, 604, Watson, Prof. J. B. a. of Beha- 682; combinations of certain

viourism ’ 1414a.

tithis aud W. yield all rewards Wattens, on ‘Yuan Chwang’s 70; combinations of certain

Travels in India’ 1006n, 1040. W. tithis and nakṣatras bad Wealth : Gautacca and Mana for certain matters, 71; de

lay down that the three higher rived by Indians from Chald varṇas should respectively ac- eans acc, to S. B. Dixit 6790 ; quire w. by gifts, conquest derived in Europe altimately and agriculture, which became froun Babylonian gods, 683;

· nigamas and must be held to Dio ( 200-220 A. D. ) says W. be puruṣārtha and not kratva- originated in Egypt and were rtha, 1192, 1233.

of recent introduction in his Webb E. Ji, a, of $ The names of day 677; for Upabayada ..theistars’. 550, 565n, 566,1. Tgesday and Saturday in.

Index

266

auspicious 604 ; have no force Kabir panth'9691. at night in marriages 611; Westermarck, A. of Origin and known in Italy before 79 A.D.; development of moral ideas’ literary evidence in Sanskrit 1647n ( on slavery) : on W. 680-82 ; no evidence Western Writers : (vide under that the Indian names of W. conjecture’) : on Sanskrit and the method of arriving Literatore and Indology draw at the order of the days is not positive conclusions from mere indigenous 685; not named in silence 858 ; prejudices about Bible 677 ; not mentioned in matters Indian 542; request to, Mahābhārata 682; not to follow Mallinātha’s rule borrowed on bloc by India from 1531; severe strictures of W. outside 685; oldest reference to against privileges and feeding W. in Indian Inscriptions is of brāhmaṇas laid down more of the Gupta year 165 ( 484 than a thousand years ago A.D. ) 680; one of the five should not rely on 19th and angas of a pañcanga 675; 20th century notions but order of W. takes no account sbould compare the position of of the distances of planets brāhmaṇas with what was done 678; origin and development by Popes, Inquisitions, of, 677-685; probable that W. monastic orders in centuries were known to Indians from 10th to 15th century A.D. between 100 B.C. to 100 A.D. 932; similarities in insti 681; probably suggested to tutions, usages and other Indiaps from worship in Baby. matters are often attributed to lonian temples of planets on Indians borrowing by W.W, different week days 683; without hardly any cogent or Ptolemy makes no astrological positive evidence, but nerely use of W. 678; Sanskrit by conjecture and prejudice, literature concerning W, 681-1 481-82. 2 ; Sarton’s view that Greeks Westaway F. W.: Ad of Obse had nothing to do with w. ssions and convictions of the but Egyptians and Babylonians human intellect’ (1938), developed W. 678; section on, 1483n; holds that argument

in Atharvana Jyotiṣa 681. from design for God’s existence Welfare State implied by Art. 38 carries a bigh degree of pro

in Constitution 1679 : ( vide bability 1483n. under socialistic pattern of Whitney : 1, , 6, 12, 510, 512, society); theoretioal aims of 1491 ; W’s derivation of vrata, 1695.

from vrt’ to proceed 1-5; Wells, H. G., a. of “You can’t be had doubts about his theory of

top careful’ 1483n,

the derivation and meaning Westoott G, H., &, of Kabir and of ‘vrata ’ owing to the verb

carrieg sign for

videl

256

[Vol. V

mi’ used with it 10; holds as looking at the clarified that the praises bestowed on butter, observing brahmavarya Nāsadiya hymo were nauseat- and repeat a few mantras ing 1491 ; makes very dis- which she should learn from paraging remarks about Indian her father or her husband achievements in astronomy 1387-88; W. gradually lost and generally 512; saggested all importance in Vedic saori without any positive evidence fices and came to be a mere that it was pre-Ptolemaic silent spectator of weary details astronomy that was transmitted 1288; many Sunsti roles apply to India 517.

to W. also although the texts Widow : (see Hiddu Adoption may employ a word in the

and Maintenance Act. ) : could

masculine gender e. g. Madu adopt in Bengal provided bus

XI. 93 probibiting men of three band’s permission was proved

varṇas from dripking surā was 1336; could not adopt a son held to apply to wives also 1288, at all acc. to Dattakanimātsā Wilsoo, Prof., translator of Viṣ and Vācaspati 1335-36 ; in pupuriṇa 830n, 834n ( gives Madras she could adopt with differing lists of Upapurāṇas ), husband’s permission given be- 895n; 2. of. Religion of the fore his death or with the Hindus’ 1532. consent of the husband’s agpa- ! Wilson J, A., author of ‘Burden tes 1336; remarriage of, of Egypt ’ 490n. allowed by Parāśarasmrti bat Wine : drinker of, was regarded Parāśaramadhaviya adds that as one of five grave sinners in that practice belonged to an- Chān, Up. 1079; high praise other yoga 1266n; widow re. of W. as Tārā, as Saviour of quires, no consent of husband souls in Tantras 1082; pot nor of anyone else, provided offered to gods in Vedic age, the husband has not prohibited was differentiated from Soma adoption by her, acc. to Nir- and was deemed to lead to payasindhu, Vyavahāramayā- | sim 1078. kha 1336.

Winlock, H. E. 4900, Wife : ( vide under sacrifices’): Winter Solstice : occurred on

exaggerated praise of chaste Māgha amīvāsy, in the time wile’s power is a mere artha- of the Kausītuki Brāhmaṇa, vāda 1598; Jaimioi provides 49!n. that W. not beiog equal to the Winternitz, author of History husband in the koowledge of of Indian Literature’(English mantras and ignorant, is res- tr. 1927 ) 155, 618, 1039 tricted to the performance of (Hindu Tantras not bor those acts only that are ex- rowed ), 1606; Pol. I. 0990, pressly enjoined on her such 1 838 (on authentioity of sea

Indoc

257

tions and verses of Mababba wrote a foreword to Dr. Rele’s rata ), 844 ; 2. of Some pro work in which he dissented blems of Indian Literature’ from Dr. Rele about Kundalini 1650.

being the Vagus Nerve 1443, Wolfe, Bertram De, &. of Woods, Prof. James H. : traus

*Krushchev and Stalin’s Ghost’ lator of Yogasūtra, bhāsya ( 1957), 1474n.

eto, 1394. Women: advantages enjoyed by | Woolf, Leonard. a. of ‘Barbarians

W. in contrast to men 929: at the gate’ 1619; a. of Qasok, could secure brahmajñāna quack’ 1617. and moksa by listening to the Woolley, Sir Leonard, au of Mabābbārata and Purāṇas, acc. ‘Sumerians’ 483. to Saṅkarācārya 921n : diffe- | World, various views about ori rent views as to whether homa g ia of, from Upadiṣad times could be performed by W. 52 ; 1 1573-74. extravagant praise of women World Calendar Association in several Tantrik works, 1056; 714n; in New York founded in Gujarat and other places tie by Miss Elisabeth Achelis silken amulets round the wrists 714n; recommendations of of their brothers 128 ; do capa

714n. city to recite Vedic mantris Word, bas creative power and is 52 ; women had no yotes in one with God ( aoc, to Rg. X. England till the first World 121.8), 1490. War and in Switzerland even Words: are divided by P. M. S. Dow they have none, 1664 and into Nāmāni and Karnasabdas, n.; 1674( drastic changes in the also called akhyāta 1237; legal status of Hindu women connection between words and

by Acts of 1954 to 1956 ). senses is eternal 1203-4; Wood, Ernest, a of Yoga’; import of, whether Jāti (class)

states that he once saw levita- or Vyakti (individual ) dis tion’ (laghima) of an old cussed in Vārtikas on Panini Yogin 1452-3n.

1157 ; import of, is akṣti, aco. Woodroffe (Sir John): ( vide to Jaimini 1158; mimaisakas

under · Arthur Avalon ): & of hold that the word, depota

Sakti and Sākta’: 10481, tion and the relation of these 1080p, 1089, 1136n; &. of two are eterna) 1205; Pāṇini

• Principles of Tantra’ 1137; made use of both Jāti and critioized 1078-1080, 1084-85; | Vyakti as import of words in explains in an esoteric way different sūtras aco, to Maha the meaning of verse “pitrā bhāsya 1157–8; three senges etc.’ by referring it to the of W. viz. primary ( abhidbā ), awakening of Kapdalini) secondary,and suggested, owing 10889, 1092 and 1, 1123;! to the three ofttia of abbidha,

258

History of Dhurmuststru

[Vol. V

lakṣaṇā and vyañjani, 1293 ; 1 four Mahāyajūks viz. Agniho Upavarsa held that it is the tra, Darsapūrnamāsa, Jyoti. letters that coustitute the word, stoma Pindapitryujõa 1323 n; 12050.

Skandapurāṇa ruds down Writers medieval; weakest points not only animal sacrifices but

of, were lack of exact know- eren offerings of fuel sticks Jedge of history and chrouo- and flowers 916 ; Sowa sacrifi logy and obsession to glorify to ces are seren, acc. to Gaat. the skies their favourite author Dh. 8. 1323n; Vedic Y. qsual or work 1177.

ly divided into three varieties Xerxes ( 486 B. C.-465 B, C.), viz. Iṣti, Pasu and Soma, this

Jast being divided into Ekāba, Yajeta : analysis of the notions

Abina, Sattra 1323r. anderlying the word y. occurr- Yājiavalkya : three works ( apart ing in sentences like “Srarga- from the Sorti and Br. Up.) kāmo pajeta ‘(one desiringi connected vith the bane of svarga shdaid offer a sacrifice ). Yāi. vi. Vṛddha-Yai., Yoga 1335-38.

Yājśavalkya and Bṭbad-yoga Yajõa : ( vide under Deratā ): (or-gi )-Yājsavalkya and it

sacrifice is called leaky vessel, is shown that none of these can by Mundaka Up. 1471); yrhya.’ be the Yogaśāstra mentioned sūtras prescribe rites to be in Yaj. Smṛti (III. 110 ), offered in yhya fire, seven of 1404-1108. which are called pakayajsas Yājīavalkgasmrti 27, 29-30, 33, 1323n; Jaimioi’s position is 36, 48, 50, 52, 1021, 103, 123, that in a y. the havis (offering) 159n, 193, 210, 224, 246-7, is the principal matter and i 528, 536n, 538, 544, 678, 705, decala is a subordinate detail i 748-49, 7560, 757, 7890, 817a, ( guna ) 1207; Krato and 825, 862, 865, 936-38, 945, Yajia, difference between 9460, 1023-24, 1032, 1063n, 1616; both words occur hundr. 1113, 1152, 11561, 1181 (I. eds of times in Rg. 1646; Y. 51 explained by Viśvarūpa ), meaos ( acc. to Sabara ) giving 1230 ( various views on Yaj. up of a substance ( dravya ) 1. 79 and 81), 1234, 1248 intending it for a deity ( several examples of paryu. in words’ 1208n; notion dāsa in I. 129-166 ), 1251, grew that nothing great can 1256n, 1288n conditions of be accomplished except by niyoga), 1270, 1274, 1284, lapas or Y. 1489 (texts cited ); 1286, 1292, 1303 (conflict Rgveda in a few places asserts among medieval digests ), that offerings of ghee and fuel 1305, 1308, 1315p, 1317, 1388, sticks in Y. would yield great 1403, 14160, 1420, 1438, 1441, rewards 916 ; Babara speaks of 1446-47 ( angas of Yoga ),

Index

259

1457-9, 1482, 1507, 1555n in Divaļi 196 and n; ten ( follows Bs. Up.), 1657-58, names of, in Bhrātṛdvitiya 1565 (uses word Samsāra ), 208n; wrong conolusions, of 1573 ( five views m. as to western scholars from Yama what causes desirable or and Yami hymn 209.. undesirable results), 1590- Yamadvitfyā, see Bbrātrdvitīyā. 91, 1608, 1611, 1628, Yamas : ( vide diyama’): are 1632 (allows intermarriages obligatory or paramount duties between three parpas ), 1645 for all, acc. to Manu 29; are in (OD sapnyasin), 1669, 1672, the nature of prohibitions 1422; 1697 ( truth and non-violence five m. by Yogasūtra, Kārma, basic), 1704; declares that rise Linga 290, 946n, 1419, 1420n; and fall of kings depends on ten mentioned by Yāj. and planets 544; employs word Vaikhānas: 29, 946n; the

vrala’ in three senses 123; observance of Yamas by all hardly ever refers to vratas in men may be called Vrata but the sense in which Purāṇas use there are exceptions for them, the word 133; mentions some bat in the case of Yoging Sāókhya tenets such as guṇas rigorous observance without 1379; Viśvarapa’s cou, on, is exceptions is called MabĀvrata called Balakrijā 825n, 8260, 1430-21, 1155n.

| Yamas are based upon passages Yakṣa, word occurs in Rg, and I like Chan. Up. III. 17.4 and

Athurvareda 1360n.

Br. Up. V. 2. 3, which asks all Yaksakardama (unguent with men to cultivate dama, dana

five fragraut substances ) 384. and dagā 1422. Yale, John, edited What Yāmalas, works of Tantra class,

Vedānta means to me - 736 and n; pamber of, varied symposium 1707-8n.

but often given as eight 7360, Yama: smrti of, 112n, 8 On, Yāmunācārya : preceptor, of

949n, 1257 (gathās from Rāmānaja’s teacher 1165; as Yana’s Dharmaśāstra quoted oribes Brahmasūtra to Bāda. by Anuśāsanaparva), 1381-82 1 rāyana 1166. ( verses on Saṅkhya quoted Yantra ( geometrical diagram) from ), y., wbile mentioning 25 or yantras ( vide ander cabra ) tattras adds Puraṣottama as 1135-1139; a characteristic in 26th tattya, 1382n.

Tantra worship, sometimes Yama and Yami 309, 915, 1203 called cakra 1135; bindu in

(dialogue)

the diagram of Sricakra repre Yama and Pitys 1554,

gents Sakti or balaprakrti soli Yama, god of death, called dified 1137; derivation of the

Vaivasvata 692; seven or 14 word. Yantra ‘1135; describ manes of, ia terpapa on 14th 1 ed in many tantra works and.

260

History of Dharmusāstra

(tol. V

some Purāṇas 1135n; differe. (939-948 A, D.) in whose nce between Mandala and Y. reigo Tantricism declined 1078, 1136; differently enomerated Yasastilaka Campū ( composed in in different works 1137; dis- 959 A.D.); 8970 ( on several tinction between Y. and devata ancient Sanskrit grammars ), is like that between body and 1074 ( refers to Dakṣiṇa and soul, 1136 ; is engraved, drawn Vāma mārgas of Tantra ). or painted on metal, stone, Yāska :( see under Nirukta) 23, cloth, paper, birch leaf or other 720, 855, 1102, 1203 (Aiti. material with paste of sandal. | hāsika school of Vedic interpre wood, camphor, musk, saffron tation ), 1256n; derives nak. and should be WOTD on head ṣatra from root nake’ 510; 1135, 1139; Kulārṇavatantra flourished several centuries and others say that the devata before Christ 984; holds that is not pleased if it be worshi. Rgveda mantras have a mean pped without Y. 1135; most ing as they employ the same noted Y., is Śricakra 1136; Fords as in ordinary Sanskrit Prapancasāra tantra states that 961-992. by the worship of a certain Y. Yati :( vide Saonyāsa and San a sadhaka can make a woman ayāsin ) : ju the Rgveda and smitten with passion for him! relation to Indra 1386 ; y, in and draw ber to him 1105, the Upadiṣads 1387; was 1139; prescribed by eren Sāra- bighly honoured and hence dātilaka for destruction of many persona quite upfit to one’s enemies 1138-39 ; Srica

lead life as Y. entered the kra, described 1137 ; special order 1644-45.

• Yantragāyatri’ erolved by Yatindramata - dipikā 960n, some works 1135; used for 9619. making holy the bed of a Yatadhana ( one who employs woman in labour 1047 ; was black magic ) 1035-36. supposed to restrain restless- | Yavavajataka of Spthujidhvaja ness of mind due to anger, 563, 573n, 576, 577n, 580n, love etc. and to induce concen. 581, 5881 ; ( vide vfddha tration 1136; worship of yavanajātaka and Varāhami Yantra is babiranga-pājā (exe hira ): had traditions about ternal worship of Sakti ), while dreskaṇas different from antaryāga consists in taking Bṛbaj-jātaka and Sārāvali awakened Kapdaliol from Mū- 5830 ; styled as Yapanese lādhāre through all Cakras vana by Utpala 577n, 584n, 1137-38; Zimmer on Y. in 586n. * Myths and symbols in Indian Yatrā : ( vide under . Prasthana”, Art’ 1135.

“Yoga’); auspicious lagna ( at Yasaskara, king of Kashmir question time) and auspicious

Indaco

281

position of planets 619; com- dhvaja and Minarija, who mended on pine nakçatras 619; describe themselves as lords of if lagna at birth not knowo, Yavanas 516, 563; views of, lagna et question time to be on astrology, differed from taken as basis 618-619; inaus- Varābamihira’s on substantial picious objects and persons on matters, 516, 563, 601n; word startiog 622 ; starting on Yātrā Yavana is the Sanskrit repro facing Venas joauspicious 620; daotion of the word Ionia, subjeots included onder 616-7; 1 616n. tithis commended for Y. 619; Yavanāni, meaning of word Y. three works of Varāhamihira changed 516n. on Y. 617; two meanings of Yavanesvara q. by Utpala, 574, word · Yatrā,’ viz. (1) 588 ( on moon’s bala ), 591 starting on a pilgrimage or for (on dasās); differences of, earning wealth, ( 2 ) marob of with Varāhamibira ( vide under king for victory, 616; week Varāhamihira ). days not astrologically import- | Year : (vide Bārhaspatys opcle, ant in Y. 619 ; works on Yatra Samvatsara ) ; beginning of 616-617; Yātrās of Gods Indian Y. now in either Caitra 385-86.

or Kārtika but in different Yavananarendra or Yavanendra, months in ancient times 659

work of, mentioned by Bada- 60; Bārhaspatya year 658; rāyaṇa, predecessor of Varāhan Bārbaspatya year names adop Varāha and Sārivali) 5630, ted at the beginning of a year 591.

in N. India and Deocan 681 ; Yavanas, composed in Sanskrit Cāndra year (pure) of 354 . works on astrology 563, 600; days 657; Egyptian year, described in Karpaparra as 646; extent of, in Vedic all-knowing, valiant and diffe times 488-491; four begin. rent from mleochas 829n; nings of Indian year, m, by generously praised by Varāha- Alberuni 659; is said in the mihira for profioiepoy in astro- Bribmana texts to have 360 logy but he says hardly any. daya and 720 days and nights thing about their astronomy together 489; length of Bār 516-517, 600 ; generally qoo- haspatya year 661; length of ted in the plural by Varāba- 9. acc. to Sūryasiddhanta and mihira who calls them mle- modern sidereal year 711; cchas 694, 600; y. in the lunar y. is less than solar year Yagaparāṇa 838; provided by a little over 11 days 646; auspicious times for oaula of & most ancient peoples inoluding child in their astrologioal work Indians followed . Luni-holar 606; two large works in Sans- Y, 646; one human year su: krit composed by Sphaji.’ pposed to be equal to a day

[Vol. V

of gods in Tai. Br. 656n; origin condemned astrologically 705 ;

• ‘and information of cycle of other pogas than 37 are m. in

· Bārhaspatya year 661; sajil- parcāngas 707; rules as to - vatsara and varsa used in same observance of fasts, vratas and

sense by Aśoka 493; Saura religious gifts and frāddbag

· year defined 657; Sāvana y. when a yoya extends over two

of 360 days 491, 658 ; several days 705 ; special sogas when synonyms for, in the Veda there is conjunction of certain 686; sidereal year, length of titbis, pakṣatras and week days *:845; thirteenth month recoga and of planets with rāsis and nized in the Rgveda, other nakṣatras 706 ; system of ‘Y.

Vedas and Brābwana texts ancient 705; Vyatipāta 705 ; : 489; tropical year, leogth of Y. called Vyatipata and Vai. .645.

dhrti and the first half of Pari Yeats W. B. 1393.

gha and the Arst quarter of Yeats Brown F, a. of Bengal those the names of wbich are , Lancer’ 1088,-1111n, 1497. , odious are inauspicious 705. Yeṣtihas, names of certain mubū- Yoga and Dharmaśāstra 1385

ortas 538.

1467 : ( vide under Asanas, Yevtic, Parl, a. of Karma and avidyā, Buddhist, Isvara, Jai

Re-incarnation’ 1605.

giṣavga, Levitation, prānāyāma, Yoga ( astrological conjunction ) Yoga-sūtras, Yogin ): Y. and

619; for saccessful march Sāṅkhya often mentioned toge

· against an enemy 919.

ther in Sv. Up, Mahābhārata, Yoga: (vide Amṛtasiddhi, lityu- Gitā, Padmapurāṇa 1383; angas

· yoga, Dagdha-yoga ); 4th anga of Y, are eight, first five catted

in a paircānga 701-7; yogas are bahiranga and last three antar 37 in’ pamber and make to anga to Yoga 14180, 14190, getdier 360 degree 8, i. e. each 1445 ; āsanas of two types one yoga corresponds to 13 degrees helpful in prāpisama and medi and 20 minates-being the sum tation, the other helpful for of the longitudes of the Sun physical colture and eradica. and Moon, 704 and 1 ; in all tion of diseases 1430; āsanaa, auspicious rites the first few references to figures of, 1393 ; ghaṭikās as specified should be concentration of mind effected

avoided in the case of Viṣkam- by Trātaka 1428n; definition

· bhia, Vajra, Vyāghāta and Ati- of Yoga ‘in Yogasūtra, De

ganda 105 ; names of 27 Yogas vala, Dakṣu and Viṣṇupurāṇa beginning with Viskambha 1409n ; derivation of the word that are ever recurring 704; no Y, and of Yogin, 1385, 1389n; direct astronomioal phenomena differenoe of views about the

· correspond to it, 704; names of number of the angas of yoga,

uine of tite 27 yogas that are ! 1419 and n; disõipline of theMichoo

263

mind known to Ap. Dh. 8. 1390; dostrine of Y. dilated apon in ganti and Aśrame dhika parvans 1399-1405; eightfold Y. acs, to Santiparra 1400 ; first signs of the effecti veness of Y. practice acc. to Sv. Up. 1111; five bhūmis (conditions or stages ) of citta (mind) 1409; five vrttis of oitta and the means for their suppre ssion, viz. Abhyāsa and Vairā gya 1409-10; fourfold axioms of, described as resembling Buddha’s four Noble Tratbs 999a; fully developed at time of Kathopaniṣad 1387n; fanda mental and peculiar characteri stic of India and no other country has had a similar system of psychical and moral discipline 1651 ; fundamental idea of Y, is that individual soal 18 real, eternal and pare, but is immersed in the obje ptive world and pursues tra nṣient ends and preserbes a rigorous discipline to Seoare the soul’s isolation from avidyā 1414; germs of Y. on be traced back to Rgveda 1385 ; goal of, is Kaivalya, that is, in that state the individual soul abides isolated in its own form and is free from prakrti and birth and death, the functions of the mind being mastered 1462; Hiranyagarbhs said to be the ancient propounder of Yoga in Santiparva 1390-91; ideal of Y., ja to be ,][per mukta 1486 ( to rejeot life and Personality and to die to this

world ); Kleśas (bindrançes): are five, avidyā, aspita, rāga dveṣa and abbinivesa; they are minimised by tapas and the other two, 1410n, 1416; Kleśas are also oalled tamas, mohan, mahimoha, tāmisra and addha tāmisra 1409, 1415-17, 1572; meanings of the word Y.’, in Rgveda 1385-86; mentioned

in some Upaniṣads 1387-88; Mani and Yati mean the same thing in Upaniśads 1388; niyamas in Y. 8. are five 1421; no spiritual power equal to Y. acc. to Santiparya 1400 ; obsta cles ( antarāya ) that cause distractior of the mind when a person is practising yoga, their companions and the means of prepenting them, 1411-12; path of, difficult for eyen vise brāhmaṇas but a person of low varṇa or a woman can practise it 1400, 1461–62; proper places for practioe of yoga ace. to Santiparva 1400; practices that are preliminarieṣ to attainment of Yoga are tapas, svadhyāya and devotion to Iśympa 1415; Parāyas like Kārma and Vigga give varying accounts abont the propounding of Yogasastra hy Yāj. 1404; refated in only as to its Sāākhya tenets aco, to Saṅkarācāryay but part of it is acceptable 1952, 1961, 1388; results of continuous practiqe of yamas and njamas are set out in, X. 9. IL 35,245 aus e, so when the mpirant is established in, ahinse, 11 men and animals give permite in

264

[VC. P

his presence 1433-34; Samādhi, 1 Yoga 1631; word Yoga is used samprajñāta (or sālam hana or in an exteoded sense in the sabija ) and asamprajõāta (or Gitā, in Yoqatattvopaniṣad nirālambana and nirbije ) and aud hy some modern writers their subdivisions ) 1411 and 1436–37 ; works and papers n; Sanatkumāra connected on Yoga in general 1393-94 ; with Yoga by Aduśāsanapa- Yāj. Smrti states that realisa rva 1391; several Purāṇas tion of the self by means of deal with the eight aniyas of, Y. is the highest dharma 1469 ; 1455 ; signs that a person Yāj. Smrti says that for at engaged in Yoga is succeeding taiping Yoga one must learn in reaching higher and higher the Aranyaka (that is Br. Up.) spiritual levels mentioned in and the Yogaśāstra, both Sv. Up., Vāyu and Mārkanleya proclaimed by him, but, it is a 1456-57 ; system enjoyed and very debatable point wbich enjoys greater esteem in India was the yogaśāstra composed by than Saṅkhya 1385; system him, 1403-8; Yamag and incalcates the doctrine that by Niyamas constitute a prelimi. control of prāga in the body nary ethical code to be observed it is possible to obtain control by an aspirant for yoga 1423. over deep-seated forces in Yogabbāṣya of Vyasa who is human consciousness as well as different from Vyāst, &. of in the world 1435; y. system,

Mahābhārata 1397–1399; date like medicine, has foor aspects, of, discussed, not later than 4th viz. samsāra, cause of it, release century A.D., 1398-99; men from it and means of release tioned on pp. 471 ( on Kala), (samyag-darśana, insight into

9390, 10689, 11114, 1113, Reality ) 1418; systems of yoga

1356, 1373, 1374n, 1392 are only two, viz. Patañjala

(prefers Jaigiṣarya’s view ) yoga and the other dealt with

1393, 14021, 1408-9, 1416 in Hathayogapradipikā, the

1418n, 1421, 14341, 1437, former concentrating on mind

1430, 1443, 1449n, 1450n, discipline and the latter on

1452n, 1528-9, 1572 ( foar health of body and freedom questions raised about Karma ) from diseases 1427–28 ; Vāyu- Yogacūdāmani, a Yoga Upanipad parāṇa provides remedies for

1389n caring such rasults as deafness, Yogaksoma, meaning of, 543; blindness, dumbness, due to used in Ṛgveda as one word or ignorant men indulging in as separate words 1385-86. prāṇāyāma and yogic practices Yogamimānsā, Journal, ed. by without proper guidance 1061n; Shri Kuvalayananda 1407, warning by Aldous Huxley 1409, 1428n, 1439A. against plethora of books on Yogabstra, m. by Sladkaricāryk

Indore

285

on V. S. II. 1.3, 1388. Yogasāstra of Jaida karya

Hemacandin, 1441n. Yogasūtra (vide asanas, food,

God, Patañjali, place, siddhis, Yoga, Yogabbāṣya, Yogin, 471, 907, 939n, 946n, 10680, 11110, 1113, 13640, ( kleśas ), 1392, 1395 and 2, 1401-3, 1409 ( and on most pages op to 1455 ), 1572, 1601n, 1611; abhyāsa and Vairāgya defined and explained 1410-11; accepts and presupposes some of the sāākhya doctrines, such as Pradhana, guṇas, individual souls, Kaivalya 1401–2; are difficult and do not give some plete explanations but are in the Datare of brief notes or hints that rouse cur.osity, examples 1459-60; ( Dr. ) Behanan’s appraisal of Y. pra clices based on experiments 1456 ; commentary Rājamā rtanda of Bhoja on 1377, 1391, 13951, 14300, 1424n ; comm entary Tattpavaiśāradi of Vāoaspati on Sūtra and bhāṣya ( vide Vioaspati also ), 1394; commentary Yogasudhākara 11201, 1149n; commits breach of grammar 1397; date of, discussed by various scho lars with varying conclusions, bat it is not later than 3rd century A. D. 1395-1399; definition of Y. does not re quire the japa of om or any mantra like Gayatri, thongb Yāj. empti, Atri, Vasistha presoribe it, 1408-99, 1442; Dhārapi, Dhyāda and Sabidhi

are direct anxiliaries of Y. and are three suocessive stages ( ride those words ) 1446 ; Dharmamegbasamadhi in Y. 8. IV. 29, 1411; Dhyaux (vide ander that word ) 1447 1449; editions of Yogasūtra, Bhasya etc. 1994; emphasis in Dhārang, Dhyāna and Sa mādhi is mental, external con ditions like cleanliness, tapas, sexual purity, Ásanas, restric tions as to quality and quan tity of food do help but are subsidiary in Y. 1451; fourth Pada deals with, Kaivalya which means isolation of the soul from the gunas UT 88 mere consciousness abiding by itself 1454–55; mentions by name no āsana, thereby indicating that no particular asana is necessary for practice of Patan jala-Yoga, though Yogabhāṣya mention ten asanas by name 1425; outline of the teachings of the Y. S. 408-435, Prāpā yam&vide under that Ford pp. 1432-1444; Pratyaharan the fifth anga of Yoga ( vide that word) pp. 1444mb; Bar madhi ( vide under that word ) 1449-1451; Satnyama is a technical term and stands for the three sigas dhārapi, dhyāna and samadhi 1446 ; second pāda of Y. 8. most im portant for Dharmasastra and modera students 1414, some results of the Samyanas sach as kuowledge of seved worlds from Sathyam on the san specified 1462; statement of

266

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Geraldine Coster about Y, S., Yoga-Yājslavalkya : vide under that it contains inforination that’ Yamns; edited in ‘T, S. 8. and some present day psychotherbo, by Mr. P. C. Dipanji 1404; is pists are seeking 1455; stri.’ not the Yogaśāstra m. in Yaj. king similarities between Y Sinstı III, 110, 1401-1408 ; no S. and Gilā 1401; third evidence to hold that it was pada is called ribhūt pāda’ composed before 8tb or 9th and deals with supernormal’ century A, D, 1406. powers ( vibhūti ) and with Yogalārā, meaning of 712n. Dhāranā, Dhyapa and Samadhi Yogayatri of Varābamibira : 326 1445; three means of prorf (deals with Sakadas in Chap. (pramāṇa ) 1409-10; view of 14), 529 ( explains nakṣatras Prof. P. A. Sorokin that the i called adya, karma, sānghā methods and techniques of tika, samudaya, vaināfika and Rājayoga contain nearly all; mādasa) 530n, 531 ( Śānti the sourd techniques of mo ride when Dakṣatra affected), dern psychoanalysis, psycho-! 5330 ; 545, 574 ( on the gods therapy, education of character’ and plunets that are lords of etc. 1456 ; tradition that the the eight directions ), 588, 893, Patanjali of the Jahābhāsya 617-9, 621, 629 (ida uspicious and author of Y. S. arr the Objerts ), 6270, 753 (on gra same, discussed 1395ff ; tra- hayajia ), 769, 778, 792, nslations of Y. 6., Yngabhāṣya | 7970, 801, 8040; why so oall. and of com. of Vacaspati etc. ed 618n. 1392-93; two sutras of Y. 8. I Yoga - Yājāavalkya 189, 954n, quoted by Saṅkarācārya 1390 ; 1122 (4. by Smarticandriks on with six commentaries, publi- l Nyāsa ), 1421n, 1426n, 1436n.

shed in Kashi S. series 1394. Yogin :( vide under aparigraha, Yogatattvopa niṣad 1427n, 11380. brahuacarya): belief in Sānti. Yoga Upaniṣads : are late works parva and of Saṅkarācārya

1389n; twenty of them are that Y, could transfer himself

publisbed at Adyar 1389. to other bodies 1400; belief Yogavārtika of Vijñanabhikṣu that Y, oan vanish from people,

1396p.

see distant objects and hear in Yogavāsiṣtha: & late eclectic spite of great distance 1452 ; work composed between 11th duties of Sannyagin in Mann and 13 centuries A, I)., though are applicable to Y. 1457 ; there are several views on its greatest emphasis laid on cbas. age, 1408 and a.

tity in thought, word and deed Yogavidhi, as leading to correct for the Y. or the seeker after

knowledge of Reality ocouro brahman 1423; bag to master in Kathopavisad VI. 18 abd in sleep ( nidra ) also, 1410 and Ragharamsa VIII. 22, 1461, I n; has to stick to aparigraha

Index

1420; honour and disrespect and Karmin 1458-59; Y. should be trestted by Y. as residing in a country makes poison or nectar respectively it holy if he has profound 1457; if individual Yogin knowledge of Yoghing acc. to possesses & tolerably sound Daksa 1459. body he need not devote time Yoginihydaya (last three chap to āsanas bat may proceed ters of Nityaṣodacikirṇava are with prāṇāyāma 1431 ;. is said / so called ) 1144. to repeat the Ajapa-japa by | Yoginis, temple of, 1046n. breathing in and out 1416n; Yoginitantra 1080n, 1117 ( con places to be resorted to for | demns lunar eclipse for dikṣi ), practice of Yoga by Y. and to 11240. be avoided 1431-32; proper | Yoh :( ride ander Sam); occurs behaviour for Y. (yogi-carya) | by itself three times in ægveda acc. to Mārkandega and Viṣṇu- and is often joined to sam, parāṇas 1457 ; practitioner of

of 719-20. Yoga is asked by Gitā (VI. 13) Yuan Chwang (often written to gaze steadily at the tip of as Hionen Thsang or Hsuan his nose 1431 ; purity of mind Thsang ) : Chinese traveller, follows on parity of food aco. to 262, 10060 is silent about Chān. Up. ( VII. 26. 2 ) and

Rajyavardhana, 1009 (about Hārita 1432 ; rules about food

Paṣgamitra and Sasāöka ), to be taken or avoided by one

1017 (about Harga having aspiring to be yozin in Gītā,

prohibited taking of life by Devala etc. 1431 and n, 1432;

threat of heavy penalties ), Santiparva on who is a real

1018, 1040 ( story how the yogio 1457-58; state of Y. in

pilgrim was to be saorificed to Savādbi described 1451; three

Durgā but was saved by a classes of, acc. to Vaikbānase

storn ). smārta-sūtra and their sub

Yudhisthira, prevaricated and divisions 14180 ; while pract

caused the death of his brāk. ising dhāranā, dhyāna, bana guru Droṇa 1281, samādhi, Y. may develop Yoga : ( see Kalpa, Manyan. certain superdormal powers,

tara); different goals and but Y. is advised to ignore motives in different Yagas, them 88 they are hind 696; daration of four ypgag rances in the way of his goal acc. to Manu 688-89; extent ( Y. S. III. 36 ), 1451; Y. and of each of four Y. was same Sannyasin have been paid acc. to Aryabhata, 696; four highest honours in India y. Daped 687; fonr y care through centuries 1458 ; not watertight specific periods Yogin, aco, to Oita ( VI. 46 ), is of time but the ruler can arcate superior to .Tapasvin, Jiānin’ conditions of Kfta age in what.

268

Hislory oj Dharmościstra

[ Voi, v

is popularly held to be Kali : Yugnavakya 480; scribed to 696; four years named in 1. different sources by differ “Brābmaṇas are brought in ent writers 750; cited close relation to the four Ca- and explained 74-75; express turmāgyas 487 ; Kautilya men- texts wil govern where Y. not tion yaga of five years 487; applicable or other considera length of human life and tions may apply 75; 77; many duties differed in each of four exoeptions recognised to 75 yagās 788n ; length of Y. acc. 77; rites for pītrs are : not to Suryasiddhānts, the correct governed by Y., 76; various sideral year ( nākṣatra Y.) and views about its application, 75; - equinoctial year 711 ; Mahi- rules forbidding the partaking bbārata kaows y. of five years of oil, meat or the like on the 488 ; ġuga, means ‘a period fixed tithi govern whole thi, of five years’ in Vedāngajyotiṣi whether spread over two days 486; names of five years in or more, 77.

a cycle of five years 437; y. Yugapurāpa ( part of Gargi-santa **pften denotes 12000 years, hiti ); characteristics of Kali *692 and D; Pitāmahasid- yuya in Y. closely resemble dhānta stated that yaya means Vanaparva description, one half five years and an intercalury verse being sare 827 ; descrip. month was added after thirty tion of the contents of, 826-8; months 488; some diverge- date of, acc. to Jayaswal 828; nces in the theory of yogus, Kosa broaght Y, to notice of mapyantaras etc. 696-697 ; scholars 826; R. H: Dhyova superiority of Kaliyuga over on Y. 826; monograph of Prof. others in certain respects 928; D, K, Maukad on . Y. 826-7; theory of yagas, manrantaras, parely historical partiaz: at, in kalpas elaborated in Alabā- 115 lines pablished by E. P. bhārata, Madusmṛti and Pa- Jayaswal 826. sāṇas and concerts only Bha- Yuktidipiki, Com. on Bānkihya ratavarṣa 687-688 ; two senses kārikā; 1182n,. 1354, 1355 of ‘yoga’ prominent in the ( between 500 A. D. and 700 Rgveda, a short period and a A.D.), 13590, 1377, 1421( puts very long one 486, 686; ander- ākalkatā) absence of rook lying idea of theory of Yugas edness’ in place of aparigraha apd Kalpas 693-696.

among yamas.). 1.1 Lagāditithis 386; Aksayga. Yuktikalpataru of Bhaja, 1654.

tettyā is one of them 89 ; arā- Yuktinnehaprapūraṣi.1283n; dom. ddha performed on Y. yields I on Sastradipika 1194n; seve inexhaustible gratification to rely criticises Vartikakira pitts 89.

(i.e. Kumārila ) 11948. Yugantyatithis 386.

D. M. G. 647, 1132n, 14348,

Index

269

Zero : ( vide under Pingala ); l Zodiac : ( see ander rācis’,

escaped even the greatest horoscope ) : Babylonian origin Greeks, Pythagoras, Euclid | of, taken for granted by most and Archimedes 700; Egyp scholars 566; Egyptians knew tians had no sign for Zaro and nothing about Z. before Ale therefore no positional nota Xandrian age 549, 581-82; is tion 700; it is difficult to say belt in the sky about 16 de when a symbol for zero was greet broad divided into two first discovered in India but the by the ecliptic in which the word Sūnya for Z. occurs in Sun, Moon, Planets mange 504 ; Pingala’s work 700; Prof. signs of, all twelve, known in Neugebauer wiserts that a pe- Babylonia at least from about coliar sign was used for Z. in 6th century B. O. 586 ; signs Mesopotamian caneiform texts of, origin unknown 565-6,595; but answers are required to signs of, appear in Hittite texts certain questions 700a ; several of 13th century B. C. and are Sanskrit words suggestive of found on boundary stones 595; zero, such as sūnya, pārna, signs of havex names in China kha, gagama etc. 702.

and Japan different from those Zimmer, Heiorich; 1150 ( on in Greece and India 565 ; signs

· Philosophies of India’); a. of of, Greek, Latin, French names “Art of Indian Asia’; allega- of, and bhāvā ( houses in ho tion of, that the epithet ‘vāmā- roscope ) 585; signs of, two chra’ was applied by the ortho- meanings of 594-95; some dox partisans of Yoga is shown signs of Z. are found drawn on to be wrong, 1054, 1088; criti- railing pillars of Buddha-Gaya uired as making a wrong gene- dated about 1st century B. O, calization ou very slender evi- closely resembling Babylonian dence when he avers that throu- signs, on monuments bab98; ghout the first millenjam A. D. Webb holds that Zadio as Tāntrio rites were a bagio ele- known to as is a Greek in ment of normal Indian expe vention 565; the wheel of rtu rience 1088; on Yantra ( dia. spoken of in Rg. is bonstrued gram for worship ) in Myths eg referring to Z. but’it is most and symbols in Indian art ) diffioult to keep in view twelve eta, 1135n, 1688.

divisions of it correctly 488 Zinner : Prof. B., &. of Stars 489, 596 ; word derived from &

above us 581, 56*7; 579, 636, Greek word ‘Zodion meaning 690.

little animals 594.