INDEX TO PARTS III, IV, AND V.
p. 511
INDEX TO PARTS III, IV, AND V.
(KĀṆḌAS V—XIV.)
abhijit, Soma-day, Part IV, page 321 n.
abhiplava-shaḍaha, III, introd. xxi; V, 148; is the established (regular) shaḍaha, 249; used by Ādityas when contending with Aṅgiras, 152; etymology, 252, 162.
abhisheka, III, 68; the ‘Vasor dhārā’ and Vājaprasavīya oblations performed on completed fire-altar are a consecration-ceremony superior to the ordinary one, IV, 213 seq.; and including the consecration of both Rājasūya and Vājapeya, 225.
abhishecanīya, III, introd. xxvi; 68 seq.; stotras of, 69.
abhīvarta-sāman, III, 16.
abhri (spade), lies on left side of Āhavanīya, III, 299; made of bamboo, 199.
adābhya-graha, is speech, up-breathing, ear, V, 205; etymology, 205-7.
ādāra, plants, how produced, V, 451; = pūtika, 451; they are fragrant and blaze up in fire, 452.
adhrigu, litany, V, 385-6.
adhvan, ghee-offering to, in the house of the courier, III, 64.
Adhvaryu, seated towards east, III, 108; his fee at Daśapeya a golden mirror, 119; their fee a sterile cow for pañcabila oblation to Mitra-Varuṇa, 122; spreads the sacrifice, 142; his fee at Sautrāmaṇī three garments; the Aśvins the Adhvaryus of the gods, IV, 23; sings the Sāmans over the completed altar, 181; in drawing the Soma-cup he takes Prajāpati’s vital fluid, 282; must pronounce his Yajus indistinctly, 340; is summer whence he is as if scorched, V, 45; how he is to step past the vedi when calling or having called for the śraushaṭ, 578; initiated by Pratiprasthātr̥ for sattra, as the mind, 136; they drink the Āśvina cup of Sautrāmaṇī, the Aśvins being the Adhvaryus of the gods, 245; is scorched, as it were, 503.
Aditi, by sixteen syllables gains the shoḍaśa-stoma, III, 40; caru to, 60; is this earth, 60; 378; V, 6, 281, 293; the wife of the gods, III, 60; uruśarmā (of wide shelter), 90; Aditi and Diti, 93; prayugāṁ havis (pap), 125; reddish-white cow pregnant with calf her victim at oblation of teams, 125; is speech, 237; offers fire-pan to her sons, the gods, 238; gives (dad) everything here, 378; back of Aditi (the earth), IV, 27; Aditi and Pūshan, connected with triṇava-stoma, 69; ruler of the Fathers, 74;–(additional) pap at New moon, V, 5, 6; paps at Sautrāmaṇī, 213 n., 268.
Āditya (the sun), even rising burns up plants, III, 78; how created, 248; his union with sky, 249; with him the Ādityas placed in sky, 150; is the Agni on the altar, 252, 194; with Parameshṭḥin connected with sky,
p. 512
[paragraph continues] 189; is space-filler, 189; regent of sky, 204, (286); a thunderbolt, 208; Agni, Vāyu, and Āditya all the light, 210; none other than the width of the sky can contain him, 216, 364; placed upwards from here in the east, 223, 275; is the truth, 265; the twenty-first, or twenty-one-fold, 265, 308; IV, 62, 163; V, 37, 291; was Agni’s protector against the Rakshas, III, 266; is the hook (āsañjana) to which the worlds are fastened by means of the quarters, 269; encompassed by the two worlds, 271; is the fire on Āhavanīya, (fire-altar), 309; is the vigour that went from Prajāpati, 312; white horse his representative, 359; kisses all creatures by his rays, 359; strings these worlds to himself on a thread (the wind), 360; IV, 141; is settled on earth by his rays, III, 365; is the Brahman, firstborn in front (east), 366; man (purusha) in his disk (maṇḍala), 367; looks downward and gives warmth by his rays, 367; like a drop leaping to the sky and the earth, 368; moves round these worlds from left to right, 400; the brilliant face (front) of the gods, 408; he is (sūrya) the soul of everything that moves and stands, 408; is the all-embracer (? all-expander, all-opener) and becomes the eye, IV, 8; is the upper region, 27; is placed within the southern region, 27; the sustainer of air and regions, and ruler of beings, 28; when he sets everything holds its peace, 62; is the sixteenfold wielder of the (fifteenfold) thunderbolt, 85; is the extent (vyacas), 88; is a bright razor (kshura bhrāja), 89; (unclimbable, 89); Agni, Vāyu, and Āditya move hither-wards and thitherwards, 90; is Indra, 92; all hymns are in praise of him, 92; has the earth as his foundation, 95; the all-embracer, connected with the west, 106; burns only on this side of the sky. 130; the luminous Āditya is on the back of the sky, 131; shines for all the three worlds, 132; passes by these worlds and revolves incessantly round them from left to right, 134, 136; is the vital power (āyus), 142; animates all this universe, which is in his shadow, 142; Agni, Vāyu, and Āditya are the hearts of the gods, 162; is the heart of Agni-Prajāpati, the altar and universe, 1-80; Agni, Vāyu, and Āditya are the Pravargya (vessels), 187; in the air, half-way between the two worlds, 196; keeps measuring in the middle of the sky, and even in rising fills the three worlds, 196; is a showering ocean, and a ruddy bird, 197; traversing guards the ends of these worlds, 197; connected with the Trishṭubh, 197; Āditya the man (nara) of the sky as (part of) the All (viśva), 208; is the eye, 208; is the highest of all the universe, 240; is the Dhātr̥ (orderer), 264; is the year and the one hundred and one-fold Agni (fire-altar), 313; his rays are a hundredfold, 313, 322; is established in the seven worlds of the gods, 314; is Agni (Prajāpati), ascended to heaven, 349; is the Arka, 349; Agni considered as Āditya, 363, triad–Agni, Āditya, Prāṇa–are the eater, the Arka, the Uktha, the Purusha, 398, 399; Āditya one of the six doors to the Brahman, V, 66, 67; to Āditya offering is made in Agni at Agnihotra, 112 seq.; slaughtered by Prajāpati as sacrificial animal, and consequently endowed with certain powers, 128 seq.; Agni, Āditya, Vāyu are light, might, glory (fame), 173; the Sacrificer is Āditya, 248; Āditya is the divine Kshatra, the glory (ślit, the supreme lordship, the summit of the fallow one, the realm of light, 291;–cf. Varuṇa Āditya.
āditya-nāmāni (pārthāni), III., 83.
p. 513
Ādityas, by fifteen syllables gain pañcadaśa-stoma, III, 40; animal offering to (instead of to Aditi), 126; twelve, born from Vāc, 149; placed with Āditya in the sky, 150; fashioned the sky by means of Jagatī, 234; pap at dīkshā of Agnicayana, 247;–produced, IV, 33; Ādityas and Maruts, connected with embryos and the pañcaviṁśa-stoma, 68; Vasus, Rudras, and Ādityas separated and were the lords when heaven and earth separated, 75; lords of the western region, 101; connected with Varuṇa, saptadaśa-stoma, &c., 101; Vasus, Rudras, Ādityas, Maruts, Viśve Devāḥ build on different sides of altar (E. S. W. N. Upper), 118;–the twelve Ādityas enumerated, V, 116; Ādityas and Aṅgiras con tending for getting first to heaven, 152; arise by performance of third pressing, 173; the sacrificial horse to go the way of the Ādityas, 288; consecrate king by the Jagatī, 313; obtain the part of Vishṇu, the sacrifice, corresponding to the evening-pressing, 443; Indra, with Vasus, Rudras, and Ādityas, receives offering of gharma, 479-80,
Ājātaśatrava. See Bhadrasena,
Ajātaśatru, king of Kāśī, III, 141.
age-grades (vayāṁsi), oblations relating thereto, forming part of Vasor dhārā, IV, 218.
āghāra (libation of ghee), III, 172.
Ājīgarta, father of Śuṇaḥśepha, III, 95.
Agni, by one syllable gains the breath, III, 40; is all deities, 44; the lower end, 44; the sacrifice, 45; gold his seed, and the fee for his oblations, 45, 59; is fiery spirit or brightness (tejas), 46, 82; with Indra smites the Rakshas, 51; is Varuṇa and Rudra, 51; the giver, 54; Vaiśvānara, twelve-kapāla cake to, 57; Anīkavat, eight-kapāla cake to, 58; Agni Gr̥hapati, eight-kapāla cake of quick-grown rice, 69, 89; pārtha-oblation to, 82; to him belong shoulder-pieces of yoke, 101; rathavimocanīya-oblation to, 101; Agni Dharmaṇaspati, 112; assists Varuṇa, 113; at upasad eight-kapāla cake to 118; pañcabila ditto on east part of vedi, 120, 121; fee is gold, 121; prayugāṁ havis, eight-kapāla cake, 125; Prajāpati-Agni, the Purusha, 144; the Brahman (triple science) in Agni’s mouth, 146; etymology (agri), 146; is trivr̥t, the altar consisting of nine substances, 147; gāyatra, 148, 161; union with earth, 148; with Agni the Vasus placed on earth, 150; restores Prajāpati, hence Prajāpati called Agni, 151, 152; Agni Citya. 151 seq.; is the sun (as an Āditya), 152; Prajāpati’s son and father, 154; is speech, 154; becomes a bird to bear sacrifice to sky, 157; his eight or nine forms (Rudra, Sarva, Paśupati, Ugra, Aśani, Bhava, Mahān devaḥ, Īśāna, Kumāra), 159, 160; is all bright (citra) things, 161, 369; his forms coveted by Prajāpati, 161; he-goat slain for him, 162; home prepared for him by slaying animals (and preparing food), 165; five Agnis (layers), 165; is this earth, 169; is the (ten) regions, 183; is Savitr̥, 191; Virāj, 196; Agni the cattle, went away from the gods, and is searched for, 196 seq.; is cattle (animals), 197; is threefold, 197; enters seed, 198; regent of earth, 204, 286; Agni, Vāyu, and Āditya are all the light, 210; (the fire) belongs to Indra and Agni, 212, 253; is Āditya, 216; the child of the two worlds, 224; the sea-born child of the waters, 226; a conqueror, overpowering in battle, 259; burns up the evil (enemies) of the gods, 259; is the brahman and kshatra, 260; born from Dyaus, 272; nourished by day (dawn) and night, 273; shining moves between heaven and earth, 273; is sap and substance in this world, 278;
p. 514
golden-handed (?), 283; distributed in many ways, 284; overthrows Peru, the Asura, in battle, 292; his splendour in the heavens is Āditya, 304; that on earth this fire, 304; that in the air the wind, 304; Agni Purīshya, the son of the earth, 311; Agni the mouth of the gods, 312; his glory (śravas) and vigour is the smoke which announces him in yonder world, 349; son of heaven and earth, 350; leading forward of Agni, 356 seq.; went away from the gods and entered the water, 360; Agni found by a white horse (Prajāpati) on a lotus-leaf, 360; Agni scorches him, 360; Agni the repeller of all evil, 360; taken up by Agnicit into his own self, 362; is the rakshas-killing light, 372; takes away Prajāpati’s fiery spirit (tejas) to the south, 374; becomes Prajāpati’s right arm, 374; Agni Vaiśvānara, Āditya, creeps as a tortoise over the three worlds, 392; Agni yavishṭḥa, 413;–is Prajāpati, IV, introd. xvii seq.; the divine Sacrificer, and priest of the sacrifice, xix; the child of the universe, xx; Agni, Āditya, and Vāyu his three forms, xx; Agni the altar, a bird carrying the sacrifice to heaven, xxi; is attended to in front (of the altar), 3; is the existent (bhuva), 4; through Agni everything exists, 4; becomes the breath, 4; from fire breath fashioned, 4; Agni Vaiśvānara is the year, 33; connected with priesthood and trivr̥t-stoma, 67; is Virāj, regions and vital airs, 70; is the Brahman (deity), 85; Agni, Vāyu, .and Āditya move hitherwards and thitherwards, 90; connected with Vasus, trivr̥t, ājya-śastra, rathantara, 100; protector of the east, 101, (105); his rays like those of the sun, 105; has distinction (śrī) bestowed upon him by the gods, 113; lord of the good, 123; his paths lead to the gods, 123; his path becomes black, when fanned by the wind, 141, 142; in his immortal form is Rudra, 156; Agni, Vāyu, and Āditya are the hearts of the gods, 162; nothing greater than Agni, the fire-altar, 163; the Rudras invoked in the Śatarudriya are Agnis, 167; the fire-altar is speech, 173; is the head of Agni-Prajāpati, the altar and universe, 178, 179; is offspring and the lord of offspring, 181; injures by his heat, fire, and flame (haras, śocis, arcis), 182; in men, water, plants, trees, 183, 184; Agni, Vāyu, and Āditya are the Pravargya (vessels), 187; leading forward of Agni, 188 seq.; regaling him with food (sixteen ladlings of ghee), 189; Agni is Viśvakarman, 189, 190; is the eye of gods and men, 200; created as the hundred-headed Rudra, 201; is thousand eyed, 201; is a well-winged bird, 201; seated on the back of the earth he fills the air with his shine, props the sky with his light, and upholds the quarters by his lustre, 202; the fire-altar his seat, 202; oblation to (Agni) Viśvakarman, 204; taken by Prajāpati to his bosom as his own son, 206; Agni, the fire-altar, is the Purusha, made up of seven purushas, the fire being his head, 206, 207; Agni the man (nara) of the earth as (part of) the All (viśva), 208; is speech, 208; Agni’s universal sovereignty, 228; Agni as Gandharva, with the plants as Apsaras his mates, 231; lord of the world and lord of creatures whose dwellings are on high and here below, and who is both brahman and kshatra, 234, 235; Agni, when completed and consecrated, becomes a deity, Varuṇa, 238; Agni, the fire-altar, is a heavenly bird, 250; one potent drop (indu), the faithful eagle, the golden-winged bird, 251; Agni Vaiśvakarmaṇa, 268; name to be given to the fire on the altar, 269; the
p. 515
chiefest of the fires of the five races of men, 269; Agni Vaiśvānara, verses to, 276; Agni the gods’ prāṇa, 295; is all objects of desire, 313; the nature of Agni as the vital airs, 331-3; Agni and Indra created as brahman and kshatra, 342; they joined each other as the gold man and the gold plate, 342; they are the light and immortal life, 343; they are the fire-altar, Agni what is baked by fire (bricks) and Indra the purīsha, 343; Agni and Indra are the Viśve Devāḥ, and the three are brahman, kshatra, and viś, 344; is Prajāpati, 345; Agni (-Prajāpati), on ascending, is Āditya, 349; the vital breath, 349; Agni considered as Vāyu or as Āditya, or as the year, 363; as speech, 364; as Death, 365; the direction in which Agni (the fire-altar) is to look, 390 seq.; (Agni) Vaiśvānara, views regarding his nature, 393 seq.; is the Purusha, 398; triad–Agni, Āditya. Prāṇa–are the eater, the Arka, the Uktha, the Purusha, 398, 399;–Agni Dātr̥, eight-kapāla cake at New moon, V, 8; Agni Pathikr̥t, expiatory eight-kapāla cake at New moon, 10; ditto at Agnihotra, 191; at Aśvamedha, 350; Agni Vaiśvānara, ditto twelve-kapāla one, 11; Agni created out of Prajāpati with a life of a thousand years, 15; Agni and Soma become eater and food, 16; Agni created by the Brahman and placed on earth, 27; takes Śrī’s food and receives (mitravindā) oblation (eight-kapāla cake), 62-65; Agni (fire) one of the six doors to the Brahman, 66; Agni the teacher of the brahmacārin, 86; evolved from the earth, and from him the R̥g-veda, 102; to Agni offering is made in Āditya at Agnihotra, 112 seq.; Agni’s breath taken by the sun, whence fire has to be fanned, 130; triad–Agni, Arkya, Mahad uktham, 172; Agni, Vāyu, and Āditya are light, might, glory (fame), 173; Agni Vivici, expiatory eight-kapāla cake at Agnihotra, 192; Agni Saṁvarga, ditto cake, 193; Agni Apsumat, ditto, 193; Agni Suci ditto, 194; the first of the ten deities (‘all the gods’) receiving oblations of drops, 280; Agni the dark-necked, 316; Agni sacrificed as animal victim, 319; Agni as the chamberlain of king Marutta, 397; oblation to Agni Āyushmat, 439; is the good abode, 457; is the self of all the gods (and regent of the earth), 505.
Agnīdh, ox his fee at Daśapeya, III, 119; gold for pañcabila oblation, 121; bullock for Sautrāmaṇī, 142;–sprinkles fire-altar with water to appease it, IV, 169; is Agni, 169; follows the fire with the single sword (-line), 192.
Āgnīdhra (= Agnīdh), same as Agni, III, 122; is the spring season, V, 44; is under the Brahman, 137.
Āgnīdhra, n. (fire-shed), is the air, IV, 196; associated with Trishṭubh, V, 495; between it and cātvāla is the gate of sacrifice, 497.
Āgnīdhrīya, III, 97; taken out of Gārhapatya, 265; is the wind in the air, 315, 317; the through-breathing, 317; prepared first of dhishṇya hearths, IV, 242; at Agnicayana built of eight bricks, 243.
Agnihotra, both oblations offered with the same formula, IV, 297; the offerer of the Agnihotra, in the other world, eats food in the morning and evening, 299, 325; to be offered by the Sacrificer himself on new and full moon, V, 21; the four oblations are what, in the Aśvamedha, are those to the horse’s feet, 34, 35; esoteric theories on Agnihotra, 46 seq.; how performed when staying abroad, 47; six couples in Agnihotra, 48; disputation about Agnihotra, 79 seq., 112 seq.; speculations on the effect
p. 516
of the two oblations, 114; expiations of mishaps, 178 seq.; Agnihotra a long sattra terminating with death or old age, 178; Agnihotra cow and calf are speech and mind, 46; the sky and wind, 182; Agnihotra cow is Aditi, the earth, 181; Agnihotra is conducive to heaven, 190; directions in case of Agnihotrin dying whilst from home, 197 seq.; is the mouth of sacrifices, 502.
Agnicayana, III, introd. xxvi, xxvii, 143 seq.; is a uniform (comprehensive) ceremony, 343: IV, introd. xiii seq.; includes all sacrificial rites, IV, 266; shown in detail, 296 seq.; not to be performed for another, 279.
Agnicit, is born in the other world as one made of gold, IV, 295; must not eat of the flesh of any bird (saysome), 296; he becomes of Agni’s form and all food belongs to him, 296; he becomes the deity Agni, and hence immortal, 296; in the other world eats food every hundred years or not at all, 299.
Agnicityā, a supernumerary (special) rite, III, 246.
agnikshetra, preparation of (ploughing, &c.), III, 325 seq.
āgnimāruta-śastra, connected with Br̥haspati, the Viśve Devāḥ, the upper region, &c., IV, 103; on second day of Aśvamedha, V, 382.
āgnimāruta-stotra (= yajñāyajñīya), IV, 252 n.
Agni-nāmāni (pārthāni), III, 82.
Agninetrāḥ (devāḥ), seated in east, III, 148.
Agni-Pūshan, eleven-kapāla cake to, III 55.
Agnirahasya, IV, 281 seq.
Agnisava, IV, 298.
Agnīshomīya, animal offering, IV, 245; is without Samishṭayajus, 260; twenty-one at Aśvamedha, 372, 375; eleven at Purushamedha, 404.
Agnishṭoma, III, introd. xii seq.; victim of, 11; the stomas used, 127; three different modes of its performance, IV, 287; V, 140; the stotras and śastras of Jyotishṭoma Agnishṭoma form a bird, hence equal to Mahāvrata-sāman and Mahad uktham, IV, 287, 289; a hundred and six or a hundred and twelve in the year’s session, V, 147.
Agnishṭoma-sāman, III, introd. xiii seq.; 12; IV, 252; on first day of Aśvamedha, V, 376.
Agnishṭut Agnishṭoma, V, 418.
Agni-Soma, eleven-kapāla cake to, III, 45, 56, 69; animal offering to, 68; cake at Full moon, V, 6.
Agni-Vishṇu, eleven-kapāla cake to, III, 44, 54; ditto at dīkshā of Agnicayana, 247.
agniyojana (yoking of fire-altar), IV, 249 seq.
Agnyādhāna, not to be performed under special nakshatras; but at new moon (of Vaiśākha or other), V, 1, 2.
āgrayaṇa-graha, III, 6; produced from nidhanavat-sāman, and from it the triṇava and trayastriṁśa, IV, 11.
āgrayaṇeshṭi, offering of first-fruits, instituted by the gods, III, 46.
āgur, formulas, V, 32, 157.
āgūrtin, V, 32; 33 n.
ājyabhāga, at animal sacrifice, V, 124.
ājya-śastra, connected with Agni, the Vasus, the east, trivr̥t, and rathantara, IV, 100.
Āhavanīya; (śālādvārya) set up on cart, III, 104; head of sacrifice, 233; (in ukhā) sacrificer’s divine body, 262; if it goes out, is again taken out of Gārhapatya, 265; is the sun (or heavenly Agni), 309; its hearth is the sky, its fire the sun and moon, 315; is the world of the gods, 344; the sky, IV, 196; V, 178; or fire-altar, is the Sacrificer’s divine body, IV, 226; place for, 307; atonement for Āhavanīya going out, lest the eldest son die, V, 82; ditto for Agnihotra fire going out, 187 seq.; is the (immortal) womb of the gods, 271.
p. 517
ahīna, III, introd. xix, xx.
āhuti, oblation, etymology, V, 27.
Aibhāvata. See Pratīdarśa.
aiḍa-sāman, produced from the anushṭubh, and from it the manthin (graha), IV, 10; how chanted, ib. Aikshvāka. See Purukutsa.
Aindravāyava-graha, III, 6.
air (antariksha), its union with Vāyu, III, 148; connected with Indrāgni, Viśvakarman, and Vāyu, 188; heals what is injured and torn in the earth, 221; air-world fashioned by Rudras by means of trishṭubh, 234; the home of the waters, 416; supported by the sun, IV, 28; is of trishṭubh nature, 57; is the expanse (varivas), 88; is the lower abode, 203; three oblations of air (or wind, vāta) on chariot, thereby yoking it, 235; air, space, invisible, V, 17; steadied by birds and sun-motes (? sunbeams), 126; connected with Sarasvatī, 241; is a place of abode for all the gods, 505.
airs, vital. See prāṇa.
Aishāvīra, a family of priests, V, 45.
Accḥāvāka, cart laden with barley and yoked with ox his fee at Daśapeya, III, 119; is under Hotr̥, V, 137.
akshara, III, 158; part of speech, 203; (the imperishable) is the one brick constituting Agni, the great Brahman into which all beings pass, IV, 343.
aksharapaṅkti metre, is the heavenly world, IV, 88.
akshāvāpa (keeper of dice) one of king’s ratnāni, III, 63, 107.
akshāvapana, III, 64.
Aktākshya, III, 153.
all-herb seed, sown on site of burial ground, V, 432.
alms, begging of, by Brahmacārin, V, 49, 50.
altar. See fire-altar.
amāvāsyā, the night of the sun and moon’s staying together; new moon, V, 9.
ambā, ambikā, ambālikā, V, 321.
amr̥ta, the nectar of immortality. See immortality.
amr̥tavākā, a certain bird, (keeps most apart of birds), produces the kshipraśyena (quick eagle), V, 370.
Aṁśa, pārtha-oblation to, III, 82.
aṁśu-graha, drawing of, III, 5; is Prajāpati, the body of the sacrifice, the mind, the out-breathing, the eye, V, 105, 106.
anaddhā-purusha (sham-man), III, 197, 206; looked at, 227,
añjali, joining of hands, a sign of reverence, IV, 165.
Aṅgiras, is the breath, III, 254; Aṅgiras and Ādityas contending for getting first to heaven, V, 152; the Veda of the Apsaras, 366; with Yama and the Fathers receive offering of Gharma, 481.
anīka, III, 58.
anīkavat, III, 58.
animal, domestic, seven kinds of, possessed by Maruts, III, 40; five sacrificial, 162; delight near fire, 164; are Agni, 197; horse, ass, and he-goat, search for Agni, 198, 204-206; consists of body and vital air, 293; born with bones, though not introduced with bones into womb, 254; mounted on its middle body from left side, 361; having received the foetus standing, gives birth whilst lying down, 363; left side of well-filled animal more raised than right, 400; do not diminish, being established in the womb, 401; are the vital airs, 402; the kiṁpurusha, gaura āraṇya, gavaya, ushṭra, śarabha unfit for sacrifice and not to be eaten by Brāhmaṇa, 412; of animals the head born first,. IV, 40; biggest about the middle, 40, 50; the right side the stronger, 40; there are animals in the air, 46; are food, 46; four-footed (live) in the air, 50; four kinds of four-footed domestic animals, 56; four-footed, connected with Vasus and Rudras, freed from death through the caturviṁśa-stoma, 68; tame, ruled over by Br̥haspati, 74; one-hoofed, ruled over by Varuṇa, 75; small, ruled over by
p. 518
[paragraph continues] Pūshan, 75; wild, ruled over by Vāyu, 75; threefold (father, mother, child; or embryo, amnion, chorion), 110; seven domestic animals, 211, 277; seven wild ones, 277; five (sacrificial)–man, horse, bull, ram, he-goat, 299; by these Prajāpati could not attain heaven, 300; Prajāpati the one proper sacrificial animal, 304; sacrificial animal is Prajāpati, and represents all deities, 404; draught animal pulls with all four limbs, V, 78; walks on two feet at a time, 78; one-hoofed originates from Indra’s ear, 215; are sixteenfold, 252; tame and wild ones bound at Aśvamedha, 306; if so, gain earth and heaven respectively, 306; the wild ones set free, 307.
animal-brick (cattle-brick), III, 155, 166, 187.
animal sacrifice (paśubandha), III, introd. xii; to Vāyu and Prajāpati, 171 seq.; chief oblations of, 175; consists of omentum, animal cake and chief oblations, 180; a. s. of Soma-day (savanīya paśu), IV, 260; the performer of it eats food every six months in the other world, 299; esoteric remarks on, V, 118 seq.; is a ransoming of one’s own self, 118; should be performed at least once a year, 119; either of the havirvajña, or the Soma-sacrifice order, 119; is a great Soma-sacrifice, not an ishṭi, 120; with or without Soma, 122, 123; Kāturmāsya animal sacrifice, 402.
animal victim, five, III, 156; their heads, 164; heads placed in fire-pan in first layer, 400; ropes of unequal length, 166; now only two slaughtered, 171; by male victims the Sacrificer ransoms himself, V, 119;–to whom does it belong? (Prajāpati, Sūrya, Indra-Agni), 127, 128.
anirukta, III, 110, 179; V, 506.
aṅkāṅka (metre), is water, IV, 89.
anna-homa, III, 37; V, 295, 377.
anointment, of Sacrificer, at Rājasūya (on tiger skin), III, 80; at Agnicayana (on black antelope skin), IV, 226; (on skin of he-goat), 227; by Soma and the nectar of immortality, 251; with fat gravy at Sautrāmaṇī: (on black antelope skin), V, 250 seq., 252.
ant (vamrī and upadīkā), gnaw Vishṇu’s bowstring, obtain the taste of food, and find water where they dig, V, 442; are the firstborn of the world (?) 450; ant-hill, III, 206; is this earth, 207; used for the clay of Pravargya vessels, V, 450.
antariksha (air), etymology, III, 318; IV, 50.
Antarvat, a Gandharva, V, 30.
antaryāma-graha, III, 6; produced from svāra-sāman, and from it the pañcadaśa-stoma, IV, 7.
antelope skin, black, sign of initiation, III, 186; is the sacrifice, 215, 266; IV, 226; V, 249, 447; its hair the metres, III, 255, 266; V 249, 448; is the earth, III, 216; the seat of the good work, 219; therein gold plate sewn, 266; anointing of Sacrificer on, IV, 226; used in burning dead body, V, 200, 203; for consecration at Sautrāmaṇī, 249.
anumantraṇa, V, 40, 42, 483, 484.
Anumati, eight-kapāla cake to, III, 42; is this earth, 44; a garment the fee, 44; pap to her, (the extreme end of) one of the four regions, IV, 264.
Anumlocantī, the Apsaras, is an intermediate quarter (? N. W.), or the night, IV, 107.
anupraisha, V, 244.
anuśāsana, precepts (? the Vedāṅgas), to be studied, V, 98.
Anushṭubh, connected with north, autumn, vairāja, ekaviṁśastoma, III, 91; produced from the autumn, and from it the aiḍa-sāman, IV, 10; in the form of it four-year-old kine produced, 39; is the northern region, 45; is speech, 89, 144, 277; of thirty-two syllables, 206; is the voice (of Prajāpati), 327, 328; what takes place after the three savanas is of Anushṭubh nature, V, 106; the horse is of,
p. 519
[paragraph continues] Anushṭubh nature, 304; Anushṭubh related to the north, 304.
anuvākyā, is in the Gāyatrī metre, V, 26.
anuyāja, eleven, III, 183; are thunderbolt, hail, and (heavenly) firebrand, V, 42, 43.
Anvādhyas, the guardians of one of the four regions, V, 359.
anvāhārya, mess of rice, the dakshiṇā at Darśapūrṇamāsa, V, 7; etymology, 23.
Anvāhārya-pacana fire, atonement for its going out lest his cattle die, V, 83; is the air, 178; blood milked by Agnihotra cow to be boiled on enclosed Anvāhārya, 183.
anvākhyāna, old tale, regarding battles between gods and Asuras, not true, V, 14.
anvārambhaṇīyeshṭi, III, 42 n.; of Agnyādhāna at preceding full-moon, V, 2.
Anyataḥplakshā, a lake in Kurukshetra, visited by swan-maidens, V, 70.
āpaḥ, etymology, III, 146.
apāmārga (achyranthes aspera), thereby the gods wiped away the Rakshas, III, 52; of a backward effect, 54; used for cleansing one’s self after a burial, V, 437.
apāmārga-homa, III, 52.
apāna, downward air, becomes the upward air, IV, 16.
apāna-bhr̥t, the eye-sustainer, IV, 15
apasyā bricks, III, 388; laying down of them in first layer, 413 seq.; are waters, 413; IV, 2; of second layer, 23, 34 seq.; are rain, 34.
apendra, III, 130.
apradakshiṇam (apasalavi), V, 323, 467.
apratiratha, is Indra, IV, 192; hymn muttered by Brahman, as the fire is led forward, 192.
āprī verses, twelve, III, 169, 173; for sautrāmaṇī, V, 244.
Apsaras,–from Prajāpati couples issue in the form of Gandharvas and Apsaras, IV, 229; Gandharvas and Apsaras made offering to in rāshṭrabhr̥t oblations, 230 seq.; Gandharvas and Apsaras affect sweet scent (gandha) and beauteous form (nipa = apsas), 230; and worship the divine Purusha under these forms, 373; changed into swans, V, 70; Soma Vaishṇava their king, the Aṅgiras their Veda, 366.
āpti, (twelve) formulas and oblations, III, 29.
Āptoryāma, III, introd. xiii, xix-xxiii; V, 419; Atirātra, 397.
Āpyas, the guardians of one of the four regions, V, 359.
araṇi, two, V, 74.
araṇyeऽnūcya, the odd cake to Maruts, IV, 210; (extended), V, 336; is speech, IV, 210; the seven rivers flowing westwards, 212; belongs to Prajāpati, 212.
Ārbhava-pavamāna, of Vājapeya, III, 9.
Arbuda Kādraveya, king of snakes, V, 367.
ardhendra oblations of ghee, to Indra coupled successively with one other deity (Agni and Indra, &c.), forming part of the Vasor dhārā, IV, 216.
Arjuna, mystic name of Indra, III, 99.
arikupa (metre) is the water, IV, 88.
Arishṭanemi, the chieftain (grāmaṇī) of the sacrifice (or the north), is the second autumn month, IV, 107.
arka, flame, the four, IV, 334 seq.; is the fire on the fire-altar, 342; the fire-altar (Agni-Prajāpati), 346, 348; is Āditya; the vital air, 349; the Arka is Agni, Āditya, Prāṇa, the Purusha, 398, 399; the Arka-nature of the Arkya, 402; is the waters, 402; Arka and Aśvamedha, become Death, 404.
arka (calotropis gigantea), is food, IV, 157; leaf used for offering to Rudra with, 157; thrown into the pit (cātvāla), 166; the arka sprang from Rudra’s place of rest, 158; is inauspicious and hence must not be trodden upon, 166; arka flowers, leaves, &c., 334 seq.
p. 520
arka (? hymns of praise), food for the gods, V, 232.
arkāśvamedhasaṁtati, oblations, IV, 239.
arcis,–haras, socis, arcis (heat, fire, flame), of Agni, IV, 382.
ārkshyat, V, 155 n.
Arkya, is the fire (Agni-Prajāpati) and the food thereof, IV, 342 seq.; the Arka-nature of the Arkya, 402; triad-Agni, Arkya, Mahad uktham, V, 172.
arm, exerts strength, III, 200; stroking arms of king, 88; is fifteen-fold, IV, 79; food is eaten therewith, 306; arms and legs consist of twenty-five parts each, 325; parts of arm, V, 75, 77; the different parts, 162.
arm-pit, from it water springs, IV, 169.
arrow, three, III, 88; arrow’s range = Prajāpati’s width, 27; = Prajāpati’s height, 25; arrow’s width, 236; arrow is strength, 236.
ārsheyam (ancestry), III, 190.
ārtava (?seasonal period), the ruler of seasons, IV, 74.
Aruṇa Aupaveśi, (Gautama), a teacher, IV, 393, 394.
Āruṇeya. See Śvetaketu.
Āruṇi, betwitches Bhadrasena Ājātaśatrava, III, 140; his view on Darśapūrṇamāsa, V, 37; on Agnihotra expiation, 182; cf. Uddālaka.
arvan, horse, carries the Asuras, IV, 402.
Ārya, and Śūdra, ruled by day and night, IV, 74; Śūdra woman the Arya’s mistress, V, 326.
Aryaman, his path above upper region, III, 59, 122; pārtha-oblation to, 83.
Asamaratha, Āditya’s chieftain (grāmaṇī), is the second rainy month, IV, 106.
āsandī. See throne-seat.
Āsandīvat, a city, V, 396.
Aśani, a form and name of Agni, is the lightning, III, 160.
asapatnā, bricks, of fifth layer, IV; 83 seq.
ashāḍḥā (ishṭakā), the, earth, III, 154, 387; IV, 95; conn. with Savitr̥, III, 190; made by Sacrificer’s wife, 190; forming of, by the mahishī, 238; is speech, 239, 387; IV, 95; etymology, III, 387; is the vital airs, 388; laying down of, 388, 389; is the mahishī, 392; IV, 2.
ashes, the foul part (pāpman) of food eaten by Agni, III, 261; thrown out in the evening and morning, 261; taken to the water, 293; some of it brought back and put in the pan, 294, 295.
ashṭādaśa-stoma, is speed, and the year, IV, 63.
ashṭācatvāriṁśa-stoma, the revolving sphere, the year, IV, 66; the last of the even stomas, 218.
ashṭamī, eighth day after full moon, sacred to Prajāpati, III, 280; is a joint of the year, 280.
Asita Dhānva, king of the Asuras, V, 368.
Asitamr̥gas, a branch of the Kaśyapa family of priests, win the Soma-drink from the Bhūtavīras, IV, 345 n.
aśman, etymology, III, 248.
asrīvayas, a metre, is all food, IV, 52.
ass (rāsabha) how created, III, 147; substitute for cow and sheep, 197; he-ass doubly impregnates, 197; searches for Agni, 204, 205; is addressed, 224; imbued with burning (pain), 225; represents Vaiśya and Śūdra, 227.
Asuras, arrogance and defeat of, III, 1; repulsed by Indra and Br̥haspati in the south, IV, 192; contend with the gods for the regions, 193; hold to untruth, and the gods to truth, 257; serve the divine Purusha as Māyā, 373; carried by horse Arvan, 402; created from the downward breathing of Prajāpati, V, 23; smitten with evil and darkness, 13, 14; the tales of their fights with the gods not true, 14; through arrogance offer into their own mouths and come to naught, 22; contend with the gods for Prajāpati, the sacrifice, 105; Asita Dhānva their king, magic art their Veda, 368; Asuravidyā, 368 n.; driven from the regions, 423; from the
p. 521
earth, 429; people of Asura nature (the Easterns and others) make their burial-places round, 423; and line them with stone, 430.
āsuta and suta, V, 242 n.
Āśuri, on truth, V, 447.
aśva, etymology, III, 146; V, 328.
Aśvamedha, III, introd. xxvi; a supernumerary (special) rite, 246; is the sun, IV, 239, 404; how produced, 403; Arka and Aśvamedha become Death, 404; the Darśapūrṇamāsa the original (normal) Aśvamedha, V, 33; Aśvamedha the moon, 33, 34; performance, 274 seq.; is the bull among sacrifices, 276; wealth (? distinction), royal sway, departs from him who performs the Aśvamedha, 285; means royal sway, 288; Aśvamedha performed by Prajāpati, 289; from of old a hero was born to the performer of the Aśvamedha, 295; where they perform it, Parjanya rains whenever they list, and security of possession is assured to the people, 295; the Aśvamedha Prajāpati reserves for himself, assigning the other sacrifices to the gods, 295; is the king of sacrifices, 298; the victims tied to the stakes, 298 seq.; is the royal office, 303; a disused sacrifice, 334; belongs to all the deities, 336; is a Kshatriya’s sacrifice, hence commenced in summer, 347; but rather in spring, 347.
Aśvapati Kaikeya, a king and theologian, IV, 393.
Aśva Sāmudr̥, V, 302.
aśvastomīyā, oblations, V, 337, 342.
Āśvatarāśvi. See Buḍila.
aśvattha (ficus religiosa), leaves used for salt-bags, III, 33; tree on which the Maruts stayed, 34, 84; branch broken off by itself used for making a bowl, 67; consecration vessel, for a Vaiśya to sprinkle with, made thereof, 84; originates from Indra’s skin, (and honour), V, 215; means honour, 220; not to stand near a grave, 427; is the abode (of plants?), 433.
āśvina-graha, III, 6.
āśvina-śastra, III, introd. xviii, xx.
Aśvinau, by two syllables gain two-footed men, III, 40; two-kapāla cake to, 62; are twins, 62; reddish-white he-goat their victim at Sautrāmaṇī, 129; cure Indra from the effects of over-draught of Soma, 132; drink Soma with Namuci, 135; two-kapāla cake at Sautrāmaṇī for healing, 137; lay down the second layer of altar, as physicians and Brāhmaṇas, IV, 23, 30; are the Adhvaryus of the Agnicityā and the gods, 23; took the part of Prajāpati below waist and above feet which is sacred to them, 28; became everything here, 30; (with the help of Sarasvatī) they heal Indra, when his vital energy is taken from him by Namuci, V, 216, 223; the he-goat their guerdon, 216; are the physicians of the gods, 217; he-goat immolated to them, 217; are the eyesight, and fiery spirit, 217, 218; she-goats sacred to them, 218; bring the Soma (plant) from Namuci which Sarasvatī then distils, 232; connected with the earth (and the morning-pressing), 241, 247; possess healing-power (bhaishajya), 243; are the Adhvaryus of the gods, 245; connected with spring and summer, 247; together with Sarasvatī they prepare the Sautrāmaṇī to heal Indra, 249; Aśvinau, Sarasvatī, and Indra are everything here, 253; and have a share in the gharma, 475; two he-goats black (? white) on lower part of the body their victims at Aśvamedha; 300; restore Dadhyañc Ātharvaṇa’s head after becoming his pupils, 444, 445 475.
āśvinī, regional bricks, IV, 23 seq.; what part of the body they represent, 28.
Atharvan, is the breath, III, 217;
p. 522
the Atharvans the Veda of the Gandharvas, V, 365.
Atharvāṅgiras, the study of their texts, V, 97.
āti, an aquatic bird, V, 70.
atigrāhya-grahāḥ, III, 6.
aticcḥandas, comprises all metres, III, 104; V, 497; the covering (including) metre in form of which the lions were produced, IV, 38; beyond all metres, 110, 385.
Atirātra, III, introd. xiii, xvii-xx, xxiii; confusion of its sāmans in session of a hundred Atirātras, V, 92; two in the year’s session, 147; Atirātra with all the stomas, 330, 333, 395.
atirikta-stotra, III, introd. xx, xxii.
ātithya (guest-offering), ends with the Iḍā, IV, 259; is the head of the (Soma-) sacrifice, V, 491.
Atnāra, Ātnāra. See Para.
Atyagnishṭoma, III, introd. xiii; last day of Atirātra, avivākya, xvii.
Audanya (son of Udanya). See Mundibha.
Audbhari. See Khaṇḍika.
audgrabhaṇa-oblations, III, 249; at Aśvamedha, V, 289 seq.
Aupamanyava. See Mahāśāla.
Aupaveśi. See Aruṇa.
Aupāvi Jānaśruteya, descends to earth from upper region, III, 2, 3.
auśana-sāman, how chanted, IV, 7.
austerities. See tapas.
autumn, produced from the ear, and from it the anushṭubh, IV, 10; consists of months Isha and Ūrja, 49; rainy season and autumn are the air-world and the middle of the year, 49; in autumn creatures are brahmaṇvat (? rich in growth), 45.
avabhr̥tha, III, 185; at the animal sacrifice, V, 121; at Sautrāmaṇī, 264.
avakā plants, placed below and above tortoise, III, 392; means water, 393; IV, 49; below and. above the lower r̥tavyā bricks of third layer, IV, 48; drawn across the altar to appease it, 174; etymology, 175; afford least subsistence, 175; sepulchral mound covered therewith, V, 436.
avakāśa, formulas, V, 469; are the vital airs, 469, 492.
avatāna, ‘unstringing’ formulas and oblations, IV, 163.
avi (ewe), is this earth, III, 156; victim, 156; created from Prajāpati’s ear, 402; sacred to Varuṇa, 411; is the skin of (supplies a covering for) the two-footed and four-footed, 411; fashioned first of forms by Tvashṭr̥, 411.
āvid-formulas, III, 89.
Āvikshita. See Marutta.
āvis, III, 89.
āvitta, III, 89.
avivākya, III, introd. xvii.
axle, demoniacal voice in, III, 291.
Ayasthūna, a performer of a sattra, V, 61.
Ayavas,–Yavas and Ayavas the former and latter fortnights, connected with creatures generally, and the catuścatvāriṁśa-stoma, IV, 69; the lords of creatures, 76.
Āyogava. See Marutta.
Āyus, is Agni, III, 323.
Āyushṭoma, form of Agnishṭoma, IV, 287.
Bahishpavamāna. of Vājapeya, III, 8; of Abhishecanīya, 69; at Aśvamedha, is heaven, V, 305, 306; when chanted ‘outside,’ 305.
bahvr̥ca, theologians of the R̥g-veda, V, 72.
Bālāki, V, 165.
balance, the right edge of the vedi is a balance in which the Sacrificer is weighed, V, 45.
Balhika, Prātipīya, a Kauravya king, V, 259.
balvaja, grass used for winding round-throne-seat, V, 461.
bamboo. See reed.
barefooted, consecrated king never stands barefooted on earth, III, I29.
Bārhaduktha, Āprī-verses, V, 302.
Bārhaspatya pap, III, 21, 28, 36.
barhis, is the sky, V, 248.
p. 523
barley-corn, V, 405.
barren, wife possessed with Nirr̥ti, III, 65.
bath, purificatory, V, 438.
beasts, wild (śvāpada, tiger, &c.), spring from Soma flowing from lower opening, III, 131.
bee, wounds the horse’s thigh, V, 330.
Belief and Unbelief, as two women with a man (Wrath) between them, V, 111, 112.
belly, gets and eats the food, IV, 115; food of all kind meets together there, V, 37
Bhadrasena Ājātaśatrava, bewitched by Āruṇi, III, 141.
Bhaga, pārtha-oblations to, III, 82.
bhāgadugha, carver or tax-gatherer, III, 62; one of the ratninaḥ, 63.
Bhāllaveya, V, 354, 393; cf. Indradyumna.
Bharadvāja, r̥shi, III, introd. xiv; is the mind, 107; etymology, 107.
Bhāradvāja, a teacher, IV, 352.
Bharata, is Prajāpati, III, 292;–Bharata Dauḥshanti, son of Śakuntalā, performed the Aśvamedha, V, 399; seizes the sacrificial horse of the Satvats, 401.
Bharatas, the throne of, III, 105; Bharatas, V, 399, 401.
Bhauvana. See Viśvakarman.
Bhava, a form and name of Agni, is the rain-cloud (parjanya), III, 160.
Bheshaja, (medicine) a work of the Ātharvaṇikāḥ, V, 365 n.
Bhīmasena, performs Aśvamedha, V, 396.
Bhr̥gu Vāruṇi, sent out by his father Varuṇa to gain knowledge, V, 108 seq.
Bhr̥gus, one is to sacrifice along with them, IV, 200; sacrifice was offered by them, 262.
bhrūṇahatyā, V, 341.
bhūḥ, bhuvaḥ, svar,–sāman on, IV, 145; are the three worlds, 145; the first words spoken by Prajāpati, V, 12; the five syllables made by Prajāpati the five seasons, 13; luminous essences evolved from triple science, 103; expiatory oblations to be made therewith, 103, 104; are all-expiatory, 180; some perform the sprinkling of the Sacrificer with these at Sautrāmaṇī, 253.
bhūta, living being, existing thing (? spirit)–freed from death through trayastriṁśa-stoma, connected with R̥bhus and Viśve Devāḥ, IV, 70; the bhūtānām patiḥ their lord, 73; Prajāpati Parameshṭḥin their lord, 76, 350, 354; daily offerings to them, V, 95.
bhūtānām patiḥ (Prajāpati, the year), husband of Ushas, III, 158; IV, 73.
Bhūtavīra, a family of priests, IV, 345 n.
Bhūti, goddess of prosperity, homage paid to her, III, 324.
bhuvaḥ. See bhūḥ.
bifurcate. See forking.
bilva (Aegle Marmelos), V, 374.
birds,–how created, III, 148; when born, body produced first, IV, 136, 139; flesh not to be eaten by Agnicit (say some), 296; contract and expand their wings and tail, 300 seq.; the little bird which bustles with ‘ahalak,’ V, 325; birds the people of Tārkshya Vaipaśyata, the Purāṇa their Veda, 369.
bird-like body, is the fire-altar, IV, 285; takes Prajāpati to heaven, 300.
black, is sickly, IV, 137.
blood, oblations of, V, 394.
boar, produced from ghee, III, 102; boar and cow friendly together, 103; shoes of boar’s skin, 102; vicious boar (durvarāha) unclean, V, 178; earth torn up by boar, used for Pravargya vessels, 451.
body, founded on the mind, III, 270; linked to food by the (channels of the) vital airs, 270; is kindled by the sun, and hence warm, IV, 135; produced before wings and tail, 136; has thirty limbs, 167, 222; is twenty-five-fold, 168, 222; if immortal, is boneless, 178; the fire-altar, Mahāvrata, and Mahad uktham are the Sacrificer’s
p. 524
divine, immortal body, 299; consists of couples, 284; consists of five mortal parts (hair, skin, flesh, bone, marrow) and five immortal parts (mind, voice, breath, eye, ear), 290; the immortal parts are the vital airs, 292; body (fifteenfold, 309; fivefold, 309); consists of 101 parts and has as many vital airs, 325, 326; parts constituting (Prajāpati’s) body, 347; of thirty parts, 383, 387; body of dead man how to be treated, V, 201 seq.; body of man is of three parts, 261.
bone,–bricks are Agni’s bones, IV, 20; bones run both lengthwise and crosswise in the body, 135; in wings and tail of birds no transverse bone, 135; is one of the mortal parts of the body, 178; bones are the ‘śrī’ (? goodness, strength) of men, 326; are the enclosing-stones, hence 360 of them, 387; V, 169; bones of fat and lean persons are alike, V, 20; hones of dead man are collected, 117, 443 n.; brought home, arranged on black antelope skin and burnt, 200; buried, 433; arranged like bird’s body, 435.
boon, choosing of, III, 105.
bow, strung; III, 87; is the Rājanya’s strength (vīrya), 89; with three arrows given as sacrificial fee, V, 11; Vishṇu’s bow and three arrows, 442.
brahmahatyā, redeemed by Aśvamedha, V, 328; atonement for it, 340, 341.
Brahmacārin, not delivered to Death, V, 48; cuts off a night from his life by not bringing firewood, 48, 49; his life a sacrificial session, 49; begging alms, 49, 50; brings firewood to teacher, 53, 54, 85; initiation of Brahmacārin, 86 seq.; teacher, by laying his right hand on him, becomes pregnant with him, and in the third night he is born as a Brāhmaṇa with the Sāvitrī, 88; whether allowed to eat honey or not, 90; may initiate the Unnetr̥, 137.
brahmacarya, religious studentship, V, 86 seq.
Brahman (n.), is Br̥haspati, III, 3, 21; IV, 192; (prayer), III, 21; (priesthood) connected with the east, Gāyatrī, Rathantara, Trivr̥t, spring-season, 91; the Brahman (trayī vidyā) first created, 145, 146; is the foundation of everything, 145; is Agni’s mouth, 146; Prajāpati is the whole Brahman, 353; constitutes the fourth layer of altar, IV, 59; (priesthood) delivered from death through the trivr̥t-stoma, 67; Brahmaṇaspati its lord, 73; is Agni, 85; Agni created as the Brahman, 342; the firstborn Brahman, the R̥shis, 100; the Brahman, the Yajus, its power in the other world, 173; (holy writ) seven-syllables (r̥c, yajus, sāman, brahman), 314; (mystic science) the greatest, 338; established as the viś, V, 41;–is the highest of gods, IV, 59; upholds heaven and earth, 59; is the vital airs, 59; is Prajāpati, 59, 60; is the Gāyatrī, and the sun’s disk, 94; is the universe, 315; the (imperishable) akshara, the one brick (of) Agni into which all beings pass, 343; the true Brahman is the Purusha, 400; the universe in the beginning was the Brahman who created the gods, V, 27; the Brahman, having placed the deities in the three worlds and in the higher worlds, went to the sphere beyond these, whence it descended again by means of its manifestations Form and Name, 27; only on being possessed of the Brahman the gods became immortal, 28; delivers creatures to Death, except the Brahmacārin, 48; six doors to the Brahman, 66 seq.; sacrifice to Brahman (study of the Veda), 95 seq.; is a light equal to the sun, 388; the ultimate thing of the universe, 409; Brahman Svayambhu, performs austerities, 417; offers himself up in the
p. 525
creatures, and the creatures in his own self, 418; is the firstborn, yonder sun, 459.
Brahman (m.), priest, mounts cartwheel, III, 22; beats the drum, 24; presented with gold honey-cup, 29; gets gold śatamānas as fee for protecting sacrifice in south, 108; (V, 211); his fee at Daśapeya twelve heifers with first calf, III, 119; bull his fee for pañcabila-oblation to Indra, or brown ox for ditto to Soma, 122; white-backed bullock for Br̥haspati’s ditto pap, 122; neither performs, nor chants, nor recites; yet gets gold śatamāna, 141; is, the entire sacrifice, 185; as representative of Br̥haspati mutters Apratiratha hymn whilst Agni is led forward, IV, 192; is the autumn, V, 45; uses the whole trayī vidyā, 104; initiated for sattra (as moon and plants), 135; if he does not know certain rites he may allow another to act for him, 211, 212; formerly they had to be of the Vasishṭḥa family, 212; is the heart of the sacrifice, 245; one fettering the sacrificial horse without announcing it to Brahman is liable to incur injury, 277; the spotless Brahman, is the moon, 317, 318; (? Prajāpati), is the horse, 318; boon granted to him, 350; is the highest seat of speech, 391; the guardian of the sacrifice, 459; the best physician amongst priests, 483; is seated, 503.
Brāhmaṇa (m.), not to be fed upon, having Soma for his king, III, 72, 95; IV, 249; sprinkling of king from palāśa vessel, III, 83; sprinkles him in front, 94; comes after king, 96; is stronger than king, 110; is followed by the three other castes, 227; Brāhmaṇa and Kshatriya never go behind Vaiśya and Śūdra, 227; into him, as the representative of the Brahman, all beings pass and are reproduced therefrom, V, 85; effect of the study of the Veda on him, 99 seq.; not to engage with Rājanya in disputation, 114; as the scapegoat receives the Sacrificer’s pain and evil, 181; the Brāhmaṇa descended from R̥shis, represents all deities, 195, 196; Brāhmaṇa, if going away offended, is presented with a cow longing for a bull, 195; Brāhmaṇa accepting earthen vessels of dead man, is a remover of corpses, 205; the Soma his drink, 217; not to drink raw spirituous liquor, 260; is a form of the priestly office, 286; king can oppress him, but fares the worse for it, 286; to the Brāhmaṇa belongs the fulfilment of wishes, 287; was of old born endowed with spiritual lustre, 294; every Sacrificer becomes a Brāhmaṇa, 348; Brāhmaṇa knowing nothing- of the Aśvamedha, may be despoiled, 360.
brāhmaṇa (n.), mystic sense, or dogmatic explanation of an oblation, IV, 240.
Brāhmaṇāccḥaṁsin,–bull his dakshiṇā at Daśapeya. III, 119; is under the Brahman priest, V, 136.
Brahmaṇaspati, lord of the priesthood, IV, 73; is the sun, V, 453.
brahmaudana, priests’ mess of rice, V, 274; is seed, 275, 348.
brahmodya, theological disputation, V, 79; between Brahman and Hotr̥, 314; all priests, 388-390.
breast-bone, IV, 114.
breath. See prāṇa.
brick. See ishṭakā.
Br̥haduktha Vāmadevya, V, 302.
br̥had vacas, III, introd. xv.
Br̥haspati, gains Prajāpati and ascends to upper region, now his own, III, 2, 59, 122; is the Brahman (priesthood), 3, 21; IV, 192, 229; V, 258, 314; wild rice-pap on seventeen plates, III, 21, 28; afraid of the earth and vice versā, 34i with Br̥haspati’s rulership the Sacrificer is consecrated at Vājapeya, 39; by eight syllables gains Gāyatrī, 40;
p. 526
pap to Br̥haspati, 99; is Purohita of gods, 59; V, 258; white-backed bullock his fee, III, 59; his the smaller and broken rice-grains, 67; (? is Varuṇa, 68); pap of wild rice to Br̥haspati Vāc, 70; pārtha-oblation to Br̥haspati, 82; IV, 228; assists Varuṇa, III, 113; saṁsr̥p-oblation (pap), 116; pañcabila (pap) on centre of Vedi, 120, 121; white-backed bullock fee to Brahman for Br̥haspati’s oblation, 122; prayūjāṁ havis (pap), 125; Savitr̥ and Br̥haspati connected with the regions and the catushṭoma, IV, 69; ruler of tame animals, 74; protector of upper region, 103; connected with Viśve Devāḥ, triṇava and travastriṁśastomas, &c., 102, 103; as Brahman assists Indra Apratiratha in fighting the Asuras, 192; takes Śrī’s holy lustre and receives (mitravindā) pap, V, 62-65; the eighth of the ten deities (‘all the gods’) receiving oblations of drops, 281; offering of barren cows, 402, 411; Br̥haspati, with the Viśve Devāḥ, receives offering of Gharma, 480; is the wind, 480.
Br̥haspati-sava, III, introd. xxiv, xxv, 4; the same as Vājapeya, 34.
Br̥hatī, metre,–the fire-altar becomes like it, III, 219; is the year, 220; consists of thirty-six syllables, 318; in the form of it oxen were produced, IV, 38; is the air, 53; a thousand br̥hatīs, 111; is the mind (of Prajāpati), 327, 328; 12,000 make up the whole R̥c, 352; twenty-one br̥hatīs, as the measure of the universe, 384-387; the caturmāsya formulas amount to 362 br̥hatīs, and hence to the year and Mahāvrata, V, 78; by it the gods reached heaven, 156, 172; the Tāpaścita-sattra amounts thereto, 172; cattle related thereto, 221; the pressing-stones are of br̥hatī nature, 243.
br̥hat-sāman, III, introd. xv, xvi, xx-xxiii; connected with Indra, xv; with Kshatra, &c., 91; produced from pañcadaśa-stoma, IV, 7; (br̥hac cḥandas) is heaven, 19; connected with Indra, the Rudras, the south, &c., 101; sung over completed fire-altar, is the sky, 179.
br̥hat-stotra, Vājapeya-sāman, III, 11.
Buḍila Āśvatarāśvi Vaiyāghrapadya, a teacher, IV, 393.
bull, liberated as fee for Agni-Soma cake, III, 45; fee for Indrāgni cake, 46; dark-grey, fee for Pūshan’s trishaṁyukta, 56; brown, for Soma’s, 56; is the Prajāpati of cows, 58; belongs to Indra, 60; spotted, 61; fee for oblation to Maruts, 61; sacrificial animal, 162, 165 seq.; slaughtered for Indra, 162; eight-hoofed, 177; (ukshan) is vigour, produced in the form of the Kakubh, IV, 38; two-year-old (dityavāḥ) produced in the form of the Virāj, 39; other ages of other metres, 39; originates from Indra’s mouth, V, 215; has an excrescence (hump), 276.
burial-place (śmaśāna), V, 421 seq.; four-cornered, 423; is made round by people of Asura nature, the Easterns and others, 423, 424; the site for it, 424 seq.; size, 428, 435; ploughing of site, 431.
calf, year and a half old, is vigour, produced in the form of the trishṭubh, IV, 39; white calf of black cow, 200.
carpenter, his house is the resting-place of the sacrificial horse and its keepers, V, 360.
cart. See chariot.
castes, four, do not vomit Soma, III, 131.
cattle, belong to Pūshan, III, 55; (Rudra, 52); are purīsha, 201; represented by the cḥandasyā (metre-) bricks, IV, 36; thrive when it rains, 36; become metres, 36; Prajāpati, in the shape of Gāyatrī, overtakes the
p. 527
cattle, 37; thrive exceedingly in the homestead of him who possesses many of them, V, 126; their eye taken by the sun, whence they only know things by smelling, 130; bovine cattle represent all animals, 332.
chamberlain. See kshattr̥.
chanting-place, of bahishpavamāna-stotra, V, 305.
chariot, -race, introd. xxiv, 17 seq.; taken down from stand and turned, III, 18, 98; with three horses, warrior and charioteer, 50, 102; gods driving on, 289; placed north of fire with pole to the east, 290; offering made on head of chariot, IV, 233; chariot shifted sunwise round the fire on the brick-altar, 234; is the sun, 235; by oblations of air the gods yoked the chariot for the obtainment of all their wishes, 236; two smashed chariots joined together, V, 198; made complete by means of cords, 318.
charioteer, not to get down from chariot along with king, III, 104.
child, born with head first, III, 233; in womb grows by warmth, 254; tries to speak and- stand up at the end of a year, V, 13; first speaks words of one or two syllables, 13; born after being fashioned for a year, 88.
circumambulation, (thrice) of altar (to atone for ordinary walking round), IV, 170; of sacrificial horse (by the king’s wives), V, 322, 323.
clavicle. See collar-bone.
clay, produced from foam, III, 147, 157; lump of, is Agni, 206 seq.; ditto for Pravargya vessels, V, 449.
clod-bricks, are the regions, III, 345, 348; vital sap, 345; IV, 44; clod of earth deposited midway between a grave and the village, V, 440.
cloud, originates from smoke, III, 85; is the udder whence the ‘shower of wealth’ flows, IV, 221.
coin. See gold coin.
cold, is the body of him about to die, IV, 136.
collar-bone, classed with the ribs, V, 164.
colour (outward appearance), is everything, V, 354.
commander of army. See senānī.
conception,–one born a year after conception may perform Agnicayana without having carried the Ukhya Agni for a year, IV, 274.
consecration. See anointment. copper, piece of, put in mouth of eunuch, III, 90; melts, V, 493.
cord, is Varuṇic, III, 222, 236; cf. rope.
costal cartilages, IV, 114.
cotton tree, (salmalia malabarica), the highest tree, V, 317.
couch, no sleeping on during initiation, III, 185.
counter-charm, III, 53, 371.
couples, sustain the realm, IV, 230.
courier. See palāgala.
cow, dakshiṇā for first-fruits, III, 46; her Varuṇic nature, 51; yoke-trained cow dakshiṇā for Indraturīya, 51; belongs to Rudra, 52; dakshiṇā for oblation to Aditi, 60; cow-raid, 98; cow and boar friendly together, 103; means these worlds, 156; has four nipples, 237; most fit to yield a livelihood, 237; when milked out is worn, 257; (or bull) created from Prajāpati’s breath, 402; is (the supplier of) food, 406; not to be injured, 406; milch cow (dhenu) is vigour, produced in the shape of the jagatī metre, IV, 39; the bricks of altar made such, 172; milked by sitting person, 172; milk of black cow, with white calf, offered to Agni about to be laid on fire-altar, 200; black cow and white calf are night and sun, 200; cow of plenty, seen and milked by Kaṇva, 203; offering of barren cow (to Mitra-Varuṇa), 263-265; brings forth within a year, V, 12; cow suckling a strange calf, her milk used for offering in case of an
p. 528
[paragraph continues] Agnihotrin dying, 198; cow, wont to cast her calf, victim of Indra at Aśvamedha, 300; barren cows immolated, 402, 411; tail of barren cow tied to the left arm of a dead man, 438 n.; of Pravargya, see gharmaduhā.
cow-dung, smeared over fire-site, V, 191; used for burning dead body, 202.
creation, III, 145 seq.; nine primary substances, 147.
creator. See Dhātr̥.
creatures (prajā), produced from Prajāpati, the sacrifice, III, 40; in all quarters, IV, 31; Prajāpati their lord, 73; Yavas and Ayavas their lords, 76.
crosswise, offering made on Svayamātr̥ṇṇā of completed altar, IV, 183.
crow, is untruth, V, 446.
cubit, means the (fore-)arm, V, 449.
curds and whey, sour curds. See dadhi.
cushions, wrought of gold threads, for the priests to sit on, V, 360, 361.
dadhi, sour curds, is life-sap, III, 374; belongs to Indra, 375; a form, or the life-sap, of the earth-world, 389, 390; mixed with honey and ghee, for sprinkling completed fire-altar, IV, 182 seq.; globule of sour curds put on Samidh, as a form of cattle, 203.
dadhigharma, V, 502.
Dadhikrā, III, 27.
Dadhikrāvan, III, 27; V, 326.
Dadhyañc Ātharvaṇa, is speech, III, 218; knew the pure sacrificial essence (the Madhu), 444; is decapitated by Indra, and restored by the Aśvins, 443, 444.
Daivāpa. See Indrota.
Daiyāmpāti, instructed by Śāṇḍilyāyana, IV, 273.
Dākshāyaṇa, form of Full and New-moon sacrifice, to be performed for fifteen years, V, 5,
dakshiṇā (sacrificial gift), (cows), the way along which they pass, III, 99, 101;–dakshiṇā as Apsaras, the Gandharva Yajña’s mates, IV, 232; the sacrifice is praised for them, 233; no bargaining for, as depriving the priests of their place in heaven, 280; wins food, 285; no oblation without dakshiṇā, V, 7; stand south of altar, 17; time for bringing them up at animal sacrifice, 120; are healing medicine, 217; is the glory, 446; must not be given away by the priest, at least not on the same day, 446.
Dānava (Asuras), V, 95.
daṇḍavadha, III, 108.
darbha-grass, bunch of, put on ploughed Agnikshetra, III, 332; contains food and drink, 332; grew up from waters loathing Vr̥tra, 332; IV, 44; handful put on mixture of ghee (with gold chips), sour curds and honey for sprinkling therewith (with the tops) on completed fire-altar, 182; a means of purification, V, 195, 274; piece of gold tied thereto and taken westwards (as the sun), 195; ditto of silver, taken eastwards, (as the moon); 196; rope thereof for tying sacrificial horse, 274; sepulchral mound covered therewith, 436.
darkness, after the creation of the earth, III, 319.
Darśapūrṇamāsa, the offerer thereof eats food every half-month in the other world, IV, 299; esoteric remarks on, V, 1 seq., 52 seq.; to be performed for thirty years (twice 360 full and new moons) thereby gaining the 360 days and nights of the year, 4, 5; first performed by Parameshṭḥin Prājāpatya, 15; after him Prajāpati, Indra, Agni, and Soma, 15, 16.
Daśapeya, III, introd. xxvi; requires special offering-place, 68, 113 seq.; etymology, 114; an Agnishṭoma, 118.
Daśaratha, king of Ayodhyā, III, 97.
Daśarātra, V, 140; last day of, called avivākya, III, introd. xvii; compared to the seat (or
p. 529
body) of a chariot, the two shaḍahas being the wheels, V, 149; 155 n., 159.
dative of purpose, III, 198,
Dauḥshanti. See Bharata.
daurgaha, V, 397.
dawn, precedes the sun, III, 273.
day, a separator, IV, 89; originates from the light emitted by the gods when created, V, 14; the (one) day (after day) is the year, 155.
day and night, nourish Agni, III, (271), 273; encompass the universe, 287; days and nights are endless, 352; rulers of Arya and Śūdra, IV, 74, 75; are Prajāpati’s joints, 281; are forms of Brahman and Kshatra, V, 286.
dead man, his bones arranged in bird-form, V, 435.
Death; seizes creatures whilst in Prajāpati’s womb, IV, 67; created above (mortal) beings as their consumer, 290; searches for (the half-mortal) Prajāpati who has entered the earth, 290; is the year, 356 seq.; he is the ender, 356; has only the body for his share, 357; those who do not become immortal come to life again and become the food of Death time after time, 358; Agni as Death, 365; Death is immortal, and the man in the sun, 366; Death is both the man in the sun and that in the right eye, 371, 374; is both one and many, being the man in the sun, he is numerously distributed on earth among creatures; whence also both near and far away, 372; Death becomes the self of him who knows, and makes him immortal, 374; Death, hunger, being alone in the beginning, creates Mind, 402; Arka and Aśvamedha become Death, 404; creatures delivered to him, except Brahmacārin, V, 48; deaths take place in any world, 339; oblations to Deaths, 340.
deity, only he is a deity to whom offering is made, IV, 238, 246, 266; different deities and metres identified with parts of the body, 330, 331; the ultimate deity not to be questioned beyond, V, 117.
Devajanavidyā, the Veda of Rakshas, V, 368.
devasū (divine quickeners), offerings to, III, 69, 72; IV, 246.
dewy season, consists of the months Tapa and Tapasya, IV, 126; which are supreme, 126, 127; is the sky, 127; is the year’s head, 127.
dhāmacḥad, seat-hiding (?) verse, IV, 291.
Dhānva. See Asita.
Dharma Indra, king of the gods, V, 370.
Dhātr̥ (creator), connected with gods generally, and the Viś, IV, 68; lord of the seven R̥shis, 73; is Prajāpati, 263; the sun, 264; offering of twelve-kapāla cake to, 264.
Dhīra Śātaparṇeya, instructs Mahaśāla Jābāla on the nature of Agni, IV, 331.
dhīshaṇā, III, 243.
dhishṇya hearths, III, 317, 318; preparation of; IV, 241; are the clansmen to the fire-altar, as chief, 241; consist of a single layer, 242; only with lokampr̥ṇā bricks, 242; enumeration of, 242 n.; eight, 360.
dhr̥shṭi, fire-tongs, V, 39 n., 500.
Dhr̥tarāshṭra, V, 401.
dhr̥ti, four oblations offered every evening of preliminary year of Aśvamedha, V, 285, 288, 364.
dhruva-graha, III, 11.
Dhvasan Dvaitavana, king of the Matsyas, performed the Aśvamedha, V, 398.
dice, game at, III, 106, 112; V, 330.
dīkshā, III, 68; at Agnicayana to last a year, 181; insignia of, 185; of Agnicayana, 246 seq.; is speech, IV, 67; springs from faith (śraddhā), 138; is the body of the sacrifice, 240; of seven days at Aśvamedha, V, 290 seq.; twelve, 371; is the vital airs, 291; twenty-three days at Purushamedha, 403.
p. 530
dīkshaṇīyeshṭi, III, 44; IV, 258; without samishṭayajus, 258.
diśām aveshṭayaḥ, III, 120.
diśyā, regional bricks, in first layer, III, 188 seq.; in second layer (= āśvini), IV, 31 seq.; in third layer, 43 seq.; are the regions and the sun, 43, 44; are the metres, 45.
Diti (and Aditi), viewed by Mitra and Varuṇa, III, 93.
dog, the moon is the heavenly dog, watching the Sacrificer’s cattle (to seize them) and coming down at new moon, V, 10; dog’s clutch (śvalucita), a burning pain, 10; dog driven away by bow or staff, 11, 12; an unclean animal, 178; four-eyed dog killed at Aśvamedha and plunged under horse’s feet, 279; dog is untruth, 446.
dr̥bā (dr̥vā), arrow, III, 88.
drops, oblation of. See stokīyā.
drought, produces a lawless condition, V, 18.
drums, seventeen put up, III, 23; one beaten by Brahman priest, 24.
dūrvā, grass (and brick), III, 187, 379; is cattle, 379; etymology, 380; is the kshatra, breath and vital sap, 380; grows up joint by joint, knot by knot, 381; spreads and branches out by a hundred shoots, 381; IV, 2.
Dushṭarītu Pauṁsāyana, a king, V, 269, 272.
Dvādaśāha, opening Atirātra of, III, introd. xix.
Dvaitavana. See Dhvasan.
dvāpara, die, III, 107.
dvāviṁśa-stoma, is vigour, the year, IV, 63.
dvipadā, the ample metre in the form of which sheep were produced, IV, 38; of twenty syllables, 385; offering of, V, 342.
Dviyajus brick, is this earth, seen by Indrāgnī, III, 381; is the Sacrificer, 381; his human body, 382; laying down of, 383; is the hip of Agni, the sacrificial animal, 400; IV, 2.
Dyaus, gives birth to Agni, III, 272.
Eagle. See śyena, suparṇa.
ear, one of the five vital airs (of the head), III, 402; as the regions, is the child of heaven, IV, 10; from it autumn is produced, 10; is Viśvāmitra (all-friend), 10; introduced from the left (or upper) side, 11; is one only, 11; sustained by the upward vital air (udāna), 15; one of the five divisions of vital air in the head, 190; the ear evolved from the eye, and from it work, 378, 379; the two ears connected by channel, V, 36; what is thought by mind is spoken by speech, and heard by the ear, 263; Adhvaryu and Sacrificer whispering in the (right) ear of the horse, 287.
earth, three of them, III, 27; afraid of consecrated Br̥haspati and vice versa, 34; ditto of Varuṇa, 103; union with Agni, 148; (bhūmi) a foundation, 147, 158; (pr̥thivī) the broad, 148, 158; is the Gāyatrī, 148; connected with Prajāpati and Agni, 187; created as one consisting of eight syllables, 232; fashioned by Vasus by means of Gāyatrī, 233; navel of the earth, 258; a firm resting-place, 278; surrounded by ocean, 301; is circular, 309; the mother of Agni Purīshya, 311; is Prajāpati’s Gārhapatya, 314; after its creation, darkness was everywhere, 319; Prajāpati its begetter, 346; spread on waters like a lotus leaf, 364; is Agni’s womb, 364; is established on truth, 364; is the truth, the most certain of worlds, 364; sheds seed upwards in the form of smoke (steam) which becomes rain, 383; bears everything breathing, 387; is measured out, fashioned (mitā); is the course (eva), IV, 88; on earth one thinks with the heart, and the mind, 95; is the most substantial (rasatama) of worlds, 179; is the right wing of Agni-Prajāpati, the altar and universe, 179; steadied by mountains and
p. 531
rivers, V, 126; is the Kshatriya’s world, 133; connected with the Aśvins, 241; is higher than the water, 267; he who hides himself, or goes elsewhere, is ultimately found on the earth, 284, 285; no creature, walking erect or horizontally, can go beyond it, 285; is the great vessel, 315; in the beginning of the size of a span, 451; raised up by boar Emūsha (Prajāpati, her husband), 451; is a good abode on which all creatures abide, 457; is white, as it were, 463; her over-lords (Agni, Indra &c.), 464 seq.; becomes a mare and carries Manu, her lord (Prajāpati), 466; is a place of abode for all the gods, 505.
east, connected with priesthood &c., III, 91; Agni’s region, 206; IV, 199; is towards the gods, III, 215, 355; IV, 226; is the Gāyatrī, IV, 45; is a queen, 46, 100; the Vasus its lord, 100; protected by Agni, too; connected with trivr̥t-stoma, ājyaśāstra, and rathantara-sāman, 100; is strength and the sky, V, 16, 17; the region of the gods, 485.
easterns. See prācya.
eater, the, is Agni, Āditya, the breath, IV, 398.
egg. See golden egg.
eight, symbolical significance, IV, 190.
eighteenfold, is the year, IV, 66.
eighty (aśīti), means food, IV, 92, 112, 161; of formulas (to the Rudras), 161, 223.
ekādaśinī, of sacrificial stakes, V, 301 n., 309; is heaven, 310; offspring and cattle, 310; a virāj, 335, 404, 405.
ekapadā, the gapless metre in the form of which goats were produced, IV, 38; of ten syllables, 385.
ekatriṁśa-stoma, is design, the year, IV, 64.
ekaviṁśa, the twenty-first or twenty-one-fold, is the sun, III, 265, 308; IV, 62; V, 331, 333, 334, 335, 378, 402; produced from manthi-graha, and from it the vairāja-sāman, IV, 10.
ekaviṁśa-stoma, connected with Anushṭubh &c., III, 91; at morning-service of Keśavapanīya, 127; is the upholder (a foot-hold), the sun, IV, 62; through it, connected with Mitra Varuṇa, rain and wind freed from death, 68; the foundation (the feet), 78; connected with Soma, the Maruts, north &c., 102; second day of Aśvamedha an ekaviṁśa-day, V, 378; the foundation of Stomas, 378.
ekoti, V, 150.
elevation (high-lying ground), people in danger take thereto, V, 300.
embryonic water of calving cow, III, 78.
embryos. freed from death through pañcaviṁśa-stoma, connected with Ādityas and Maruts, IV, 69; killer of embryo is despised, 272.
Emūsha, the boar (Prajāpati) raises the earth (his wife), V, 451.
enclosing-stones. See pariśrit.
enemies (or enemies’ sons), when meeting, get on well together on addressing one another by name, V, 288.
entrail (vr̥kalā), if not cleansed of contents in dead body, a tiger springs therefrom when burnt, V, 203, (215).
Eshavīra, a family of priests, V, 45 n.
etarhi, one-fifteenth part of a kshipra, V, 169.
eunuch, long-haired, III, 90; malted rice bought from him, V, 219; is neither man nor woman, 219.
eva, at least, IV, 29 (u eva).
exorcism, IV, 171.
eye, food flowed from eye of fallen Prajāpati, III, 312; one of the five vital airs (of the head), 402; there is always water in it, 416; produced from the sun, and from it the rain, IV, 8; is the R̥shi Gamadagni, 9; introduced from behind, 9; is one only, 9; sustained by the downward vital air (apāna), 15; one of the five divisions of vital air in the head, 190; the man in the
p. 532
[paragraph continues] (right) eye is the man in the sun and the gold man of the altar, 368; he is the same as Indra, and has a mate in the left eye, who is Indrāṇī, 369; the two persons descend to the cavity of the heart and enter into union, and at the end of their union the man sleeps, 370; from the union of these two divine persons all that exists originates, 371; the man in the right eye (and in the sun) is Death, his feet stick fast in the heart, and on his pulling them out and coming out, he dies, 371; that man in the eye is the vital air and leads forward all creatures, 371; whilst being one only he is numerously distributed among creatures, 372; the eye evolved from breath, and from it the ear, 377, 378; what were man without eyes, V, 124; white, black, and pupil, 165, 246, 354; white and black, 354; by means of it the body moves, 346.
faggots, three bundles of, lighted and offered upon whilst held at different heights, V, 494.
faith,–truth in faith, V, 46; the initiation sprung from faith, 138.
falcon. See śyena.
fanning, of the sacrificial horse, by the king’s wives, V, 323; of the (Pravargya) fire, by the Adhvaryu and his assistants, 467.
fast-milk, living on, is penance (tapas), IV, 256; milk of three, two, one teat during days of initiation, and of none on day of preparation, 256.
father, is gentle and kind to his son, IV, 25; when asked for anything by his sons, says ‘So be it,’ 60; takes his dear son to his bosom, 206; sons in early life subsist on father, the reverse in later life, V, 157; returning from abroad is received kindly by sons, 204; father and sons part in time of peace, 308.
Fathers, the hollow is sacred to them, III, 31; are the clansmen, with Yama for their chief, 299; Aditi their ruler, IV, 74; the south their region, 226; are the six seasons, 243; he who does not eat becomes consecrated to the Fathers (dies), V, 20, 21; daily offering of the svadhā to them, 95, 96; sacrificial practices appropriate to offerings to Fathers, 198 seq.; the world of the Fathers is in the south, 225; the surā-liquor of the Sautrāmaṇī falls to the share of the Fathers of him who drinks it, 233; those who perform on southern fire, go down to the world of the Fathers, 236; live in Yama’s realm, 236, 237; the path of the Fathers and that of the gods by one of which all living beings have to pass, 237, 238; are asleep, 265; placed in the immortal womb, 272; are the subjects of Yama Vaivasvata, the Yajus their Veda, 365; the uneven number, and the single nakshatra belong to them, 423; the door to their world is in the south-east, 424; their world inclines towards the south, 424; to them belongs the (sod) filled with roots, 427; they are the world of plants, and hide among the roots of plants, 429; not seen together with the living. 440; three in number, 455; with Yama and the Aṅgiras, receive offering of Gharma, 481.
female, lies on left side of male, III, 199; injures no one, 202; after birth conceives again, 311.
fever, one suffering therefrom is consumed by his vital airs, IV, 348.
fifteen, IV, 74, 309.
fifteenfold, is the thunderbolt, III, 413; IV, 85; V, 384; the arm, IV, 79; the neck, V, 163.
fig-tree, Indian. See Nyagrodhas.
finale. See nidhana.
fingers (and toes), have a common connecting link (or limb), III, 417; consist of four parts each, IV, 325; the different
p. 533
fingers, V, 75; the different fingers and their joints, 161.
finger-breadth, the lowest measure, IV, 300; thereby fire-altar measured, 300.
fire, when it goes out it is wafted up in the wind, IV, 333; Fire evolved from Work, 380; is the womb of the sacrifice, V, 3; is one of the six doors to the Brahman, 66; sacrificial fires only desire flesh of victims and the Sacrificer, 119; four kinds of fires, (three worlds and the regions; Agni, Vāyu, Āditya, Candramas), 127; there is a fire in every piece of wood, 187; circumambient fire shuts out the Asuras, 271; carried round victims, 307.
fire-altar (agni); the way in which it is mounted (like a horse), III, 361; building of, 362 seq.; a four-footed animal, IV, 19; contraction and expansion (of animal’s body), 20 seq.; of eagle-build, 21; is the year and the three worlds, 29; constructed so as to extend (fly) eastwards, 115; Agni its head, the earth its right, the sky its left wing, Vāyu (the air, vital air) its body, the moon its tail, the sun its heart, 178-80; the Sacrificer’s divine body, 226, 256; the body of all the gods, 256; substitutes for complete fire-altars at repeated Soma-sacrifices, 271; is an ocean of Yajus, 278; Fire-altar, Mahāvrata and Mahad uktham are the Sacrificer’s divine, immortal body, 279; is a bird-like body, 285; is the earth, the mind, the trunk, the head, 286; is measured by finger-breadths, 300; the sevenfold, 306; for this a vedi of ninety steps, 308; different forms of, from sevenfold to one hundred and one-fold (the latter of which is to be fourteen times that of the former), 309 seq.; by building a smaller fire-altar, one curtails Prajāpati, and by one larger than the largest one exceeds the universe, 312; the hundred and onefold contains all objects of desire, is the year, and the. sun, 313; it is equal to the sevenfold one, 314; is built between the two performances of the upasads, 316; each layer of bricks and earth takes (or represents) a month to build, 318; the hundred and onefold the normal one (?), 321 seq.; it gains the immortal light, 323; it is a sevenfold one by its layers, 324; the fire (altar) is fivefold (by food, drink, excellence, light, and immortality), 326; is the food prepared for Prajāpati and becomes the body itself, 341; is the man in the sun, 366; is the earth, air, sky, the sun, the nakshatras, the metres, the year, the body, all beings and all gods, 381-390.
firebrand, belongs to Rudra, V, 201.
fire-pan. See ukhā.
firmament (nāka), is the heavenly world above the Virāj (layer), IV, 93, 100; is the regions, 100; in the world of righteousness (sukr̥ta) above the third luminous back of the sky, 122; the heavenly world, the back of the sky, 198; the heavenly world beyond the highest fire-altar, 250, 304.
first-fruits, offering of. See Āgrayaṇeshṭi.
fivefold, is the animal sacrifice, V,125; the Aśvamedha becomes so, 308.
flax, forms amnion of Agni’s womb, III, 252; foul smell of, 252.
flesh, not to be eaten during initiation, III, 185; of fat person fat, of lean lean, V, 20; is the best kind of food, 119.
foam, produced from water, III, 147, 157.
food, kinds of, given to Sacrificer, III, 36; one kind to be renounced by him, 37; satisfies if proportionate to body, 260, 330; IV, 189; to food the body is bound by the vital airs, III, 270; is taken in from the front (mouth) backward, 402; the resort of the waters, 416; the
p. 534
purīsha is Agni’s food, IV, 20; is seventeenfold, 79; whilst eating food one drives away evil that is above him, 87; is asked for by sick -man when he gets better, 87; is of three kinds, 93; its essence is invisible, 95; threefold (ploughing, rain, seed), 110; benefits the body only if put in the body, 135; put in (a channel of) the vital air benefits the whole body, 139; are sustained by food, 139; they close up if food is not eaten, 139; is the arrow of the Rudras of the earth, 165; sour curds, honey, and ghee are every kind, or the best kinds, of food, 184, 185; is variegated (varied), 196; is served from the right side, 226; is of two kinds, immortal and mortal, 285; food taken by the arm at a cubit’s distance, 306; food, when enclosed in the body, becomes the body itself, 341; the food consumed by man in this world consumes him in the other, V, 260.
food-brick, III, 155, 166.
foot, is a support, IV, 137.
foot-print of the horse, offered upon, V, 363.
forest-fires, take place in spring, V, 45.
forking, (bifurcated) branches, of udumbara samidh, IV, 203; mean cattle, 203.
form,–hair and form, IV, 295; form and name, the two forces of the Brahman (the former being the stronger), V, 27, 28; oblation to Forms, see prakrama.
fortnight (paksha), the former and latter, called Yavas and Ayavas, IV, 69, 76.
forty-four-fold, is the trishṭubh and thunderbolt, IV, 85.
frog, drawn across the altar, to appease it, IV, 174; arose from the water dripping off the altar, 174.
Full and New-moon sacrifice. See Darśapūrṇamāsa.
fumigation, of pan, III, 240; of Pravargya vessels, V, 455, 456.
funeral ceremonies, V, 421 seq.
funeral pile, V, 201, 202, 203.
furrow, what it yields, III, 329; are the vital airs, their meeting-place speech (voice), 332.
Jābāla. See Mahāśāla, Satyakāma.
jāgata, of Jagatī nature, cattle (animals), V, 252, 284, 313.
Jagatī, gained by Viśve Devāḥ, III, 40; connected with Viśve Devāḥ &c., 91; of twelve syllables, 169; of forty-eight, 183; is the earth, 169, 183; V, 245; all the metres, III, 169, 183; the triple science, 193; gains these worlds from above hitherwards, 281; produced from rainy season, and from it the r̥ksama-sāman, IV, 8; in the shape of it milch cows were produced, 39; is the western region, 45; cattle, 52; V, 313; is the Brahman, and the sun’s disk, IV, 94; is the downward breathing (of Prajāpati), 327-329; a R̥bhu of the Jagat metre (the ārbhava-pavamāna) baring the Sacrificer to bliss, V, 173; thereby the Ādityas consecrate the king, 313.
Jāmadagna, āprī-verses, V, 302.
Jamadagni, r̥shi, is the eye, IV, 9; is Prajāpati, V, 302.
Janaka, of Videha, questions Yājñavalkya as to Agnihotra, V, 46; obtains Mitravindā sacrifice from Yājñavalkya, 66; questions Brāhmaṇas regarding Agnihotra, 112 seq.; teaches Yājñavalkya, 114; becomes Brahman, 115; has a sacrifice performed with 1,000 cows as dakshiṇā, 115.
Janamejaya Pārikshita, IV, 345 n.; cups of fiery liquor poured out in his palace, V, 95; performs Aśvamedha, 396.
Jana Śārkarākshya (Sāyavasa), a teacher, IV, 393, 396.
Jānaśruteya. See Aupāvi.
Gāndhāra (Nagnajit), IV, 21.
Gandharva, the heavenly, thought-cleansing, III, 5; is yonder sun, Savitr̥, 195;–twenty-seven of them, 19; were the first to yoke the horse, 20; from Prajāpati
p. 535
couples issue in the form of Gandharva and Apsaras, IV, 229; Gandharva and Apsaras made offering to in rāshṭrabhr̥t oblations, 230 seq.; Gandharva and Apsaras affect sweet scent (gandha) and beauteous form (rūpa = apsas), 230; and worship the divine Purusha under those forms, 373; carried by horse Vājin, 401; three Gandharvas (Yavamat, Uddālamat, Antarvat) point out to the R̥shis imperfections in their sacrifice, V, 29, 30; get the Apsaras Urvaśī back from Purūravas, 69; produce a flash of lightning, 70; teach Purūravas how to produce a sacred fire, to become one of themselves, 73: the people of king Varuṇa Āditya, the Atharvans their Veda, 365.
garbha, of pr̥shṭḥa-sāman, III, introd. xx seq.
Gārhapatya, thence fire of ukhā is taken, III, 263; if it goes out, is produced by churning, 264; building of, 298 seq.; outlines of hearth, 302; is Agni himself, 309; is the earth, 309; IV, 196; V, 178; the world of men, III, 344; ascended by the gods, 319; on the fifth layer of the fire-altar, IV, 99, 117 seq.; is food, 118; Gārhapatya hearth is a womb, 119; is the vedi, 121, 307; the original Āhavanīya (of the hall) is the womb in which the gods begat the Gārhapatya of Agnicayana, 308; from it the Āhavanīya is born, 308; atonement for Gārhapatya going out, lest master of the house die, V, 83; ditto for going opt at Agnihotra, 188 seq.
garment, made to float away, in avabhr̥tha, V, 267; a hundred garments the priests’ fee, 353; garments man’s outward appearance, 353.
Garutmat. See suparṇa.
Jātavedas, etymology, IV, 274.
jāthā, V, 101 326 seq.;–cf. Nārāsaṁsī-gāthāḥ.
jātru, V, 163 n.
gaura, III, 410.
Gaurīviti Śāktya, V, 250.
Gautama. See Kuśri, and Aruṇa.
Gavām ayanam, a sattra, V, 139 seq.; deities of, 140 seq.; the three great rites of it (Katurviṁśa, Vishavat, Mahāvrata), 144.
gavaya, V, 338.
gavedhukā seed (coix barbata), is refuse, III, 51, 71; used for oblation to Rudra, 51, 63, 71, 158;–grass used for smoothing newly-made vessel, V, 455.
gāyatra, Agni, III, 148, 161; IV, 277, 300; (cḥandas) is Agni, IV, 178.
gāyatra-sāman, produced from Gāyatrī, and from it the upāṁsugraha, IV, 4; when used in stotras, 4; sung over completed and appeased altar, is Agni, 178.
Gāyatrī, is Agni’s metre, III, 31; Br̥haspati’s, 40; connected with the brahman, &c., 91; is the earth, 148; how produced, 158; of twenty-four syllables, 167; IV, 300; is the vital air, III, 167, 218, 253; produced from spring season, and from it the gāyatra-stoma, IV, 4; in the shape of it two and a half year old kine were produced, 39; is the eastern region, 45; the breath (of Prajāpati), 327; Gāyatrī tripadā, 385; the golden, brilliant-winged Gāyatrī who bears the Sacrificer to heaven, V, 53; is the vedi, 56; Gāyatrī in bird’s shape fetches Soma from heaven, 122; a falcon of the Gāyatrī metre (the bahishpavamāna) bearing the Sacrificer to bliss, 173; thereby the Vasus consecrate the king, 312; is fiery mettle, 312.
generation, threefold (father, mother, son), III, 240; only takes place above the earth, IV, 128; is stationary, on the other side of the sky and sun, 128; only on this side of the sky, 130.
generative power, is immortal, III, 354; is only on this side of the sky and sun, IV, 128.
gharma, hot draught of milk and ghee, V, 442; is the sun, 463, 481; revered as the lord of all
p. 536
worlds, and of thought and speech, 471, 489; is cow’s milk (and ghee), 475.
gharmadughā (samrāj-cow), is Iḍā, Aditi, Sarasvatī, V, 474; is bound by its horns, 474; is given to Adhvaryu, 503.
ghee, in consecration water, III, 79; is seed, 211 &c.; the life-sap of the universe, of waters and plants, 333; a form, or the life-sap, of the air, 390; with gold chips in it offered on completed fire-altar, IV, 182; mixed with sour curds and honey for sprinkling on ditto, 182 seq.; belongs to Agni, 189; is fiery mettle, V, 274, 296, 312; is the gods’ favourite resource, 296, 410.
Ghora, a work of the Atharvans, V, 366 n.
ghosha (roar), pārtha-oblation to, III, 82.
ghr̥tāci, the apsaras, is an intermediate region (? N.W.), or the offering-spoon, IV, 107.
girdle, sign of initiation, III, 185.
go, ox, III, 119.
goat, (he-), means Prajāpati; III, 35; brings forth thrice a year, 35; (aja) how created, 147, 173; he-goat sacrificial animal, 162, 165 seq.; slaughtered for Agni, 162; for Prajāpati, 171; searches for Agni, 204, 205; addressed, 225; represents Brāhmaṇa, 227; is the form of all cattle, 230; sprung from Prajāpati’s head, 245; from his voice, 402; eats all kinds of herbs, 245; produced in form of ekapadā metre, IV, 38; the grey (smoke-coloured) animal originates from Indra’s eyes, V, 214; hornless he-goat one of the three chief victims in Aśvamedha, 298; produced from the heat in Makha’s head, 452.
goat’s hair, cut off, III, 229; mixed with clay, 230.
goat’s milk III, 245; used for cooling Pravargya vessels, V, 452, 457, 477.
goat’s skin, of he-goat, III, 35.
gods, offer to one another, III, 1; are thirty-three (or four), 9, 99; V, 258; slay Vr̥tra, III, 48; smite the Rakshas and gain universal conquest, 49; sweep away the Rakshas, 52; obtained possession of man by trishaṁyukta, 54; love the mystic (mysterious), 144 seq.; created from (Prajāpati’s) upper vital airs, 150; saw second layer of altar, 189, 190; were produced from out of these worlds, 239; are threefold, 239; wives of gods placed fire-pan in lap of the earth, 242; wives of gods are the plants, 242; gods make food of whoever hates them and give it to Agni, 259; Āhavanīya is the world of the gods, 344; their life is longer than man’s, 344; one must do as the gods did, 357; become the truth, 363; have their birthplace in the east (the Āhavanīya), 389; order: Agni (and Dīkshā), Indra and Vishṇu, gods generally and creator, Mitra and Varuṇa, Vasus and Rudras, Ādityas and Maras, Aditi and Pūshan, Savitr̥ and Br̥haspati, Yavas and Ayavas, R̥bhus and Viśve Devāḥ, IV, 67-69; gods generally (man-viewers) connected with the creator (Dhātr̥) and the Viś, 68; become complete through offspring (or subjects) and mates, seat themselves on the firmament, in heaven, 108; entered heaven from below, 109; draw together round Indra, 127; are just as many now as there were of old, 128; Agni, Vāyu, Āditya, the hearts of the gods, 162; gods holding to truth, and Asuras to untruth, 257; created from the breath (prāṇa), 289; seven worlds of the gods, 277; (the three worlds and four quarters), 314; are of joyful soul, 339; the true knowledge belongs to them alone, and he who knows it is not a man, but one of the gods, 339; were first mortal, and only after gaining the year,
p. 537
became immortal, V, 5; created from Prajāpati’s breath of the mouth, 13; the tales of their fights with the Asuras not true, 14; created by the Brahman, and placed in the three worlds and those above them, 27; were mortal, and only on being possessed of the Brahman, became immortal, 28; daily offering to them with svāhā, 96; contend with the Asuras for Prajāpati, the sacrifice, 105; number of gods (8 Vasus, 11 Rudras, 12 Ādityas, Indra, Prajāpati), 115 seq.; the one god, Prāṇa, 117; the world of the gods in the north, 225; the path of the Fathers, and that of the gods, by one of which all living creatures have to pass, 237, 238 all the gods enumerated as ten, 280, 281; are of three orders, 291; did not know the way to heaven, 320; Dharma Indra their king, the Sāman their Veda, 370; reside on earth, in the air, the heavens, the regions, the nakshatras, the waters, 505, 506; Agni, Vāyu, Sūrya, Candra, Varuṇa are the Self of the gods, 505, 506.
gold, is immortal life, III, 35, 84, 93, 265; IV, 343; V, 239; gold threads woven in strainers, III, 84; its uses, 141; produced from ore, (147), 158; is immortal, 203; is light, 366; IV, 343; V, 203, 303; immortality, V, 147, 203; is Agni’s seed, 187; a piece of it tied to darbha plant and taken westward (as the sun), 195; originates from Indra’s seed, 215; a piece of it used for purifying the surā at Sautrāmaṇī, 220, 235, 236; sacrificers and priests cleanse themselves by means piece of gold held over cātvāla, 239; originates from seed of immolated horse (Prajāpati), 275; (śatamāna) piece given as fee with brahmaudana at beginning of Aśvamedha, 275; by means of the golden light Sacrificer goes to heaven, 303; is a form of the Kshatra, 303; is fire, light, immortality, 348; as dakshiṇā, 356, 358; gold stools and cushions, 360, 361; slab of gold as seat, 361; repels the Rakshas (as Agni’s seed), 467; dissolves (melts), 493; is lying (settled) glory, 503.
gold brick; III, 155, 166.
gold chips, thrust into (the organs of) the victims’ heads, III, 402-401; fire-altar bestrewed with 5 and 200, IV, 146 seq.; make Agni thousand-eyed, 201; some thrown into ghee for oblation on (svayamātr̥ṇṇā of) completed altar, 182; these chips complete making Prajāpati’s body immortal, 291, 294; seven inserted in the seven openings of vital airs of dead body before being burnt, V, 203.
gold coin (nishka) worn as prize, V, (51), 53.
golden egg, produced from the primordial waters, V, 12; floated about for a year, as the only resting-place, 12.
gold man (purusha), laid on gold plate in first layer, III, 366; is Prajāpati-Agni, 366; the Sacrificer, 368, 382; when laid down, one must not walk in front of him, 369; two offering-spoons his arms, 373; covered and viewed by Sacrificer whom he represents, 375, 376; is the Sacrificer’s divine body, 382; his body co-extensive with altar. IV, 18, 146; gold man and gold plate are Agni and Indra, 342; is the man in the sun, and both are the man in the right eye, 368; is the foundation of the Yajus, as one of the only three bricks of which the altar consists, 374.
gold plate, III, 35; trodden upon by consecrated king, 92; with 100 holes, 93; (gold piece) on gaming-ground offered upon, 112; hung round Agnicit’s neck, 265; is the truth and Āditya, 265; with twenty-one knobs, the sun’s rays, 265; means vital
p. 538
energy and vigour, 266; sewn up in antelope skin, 266; worn over navel, 267; is Prajāpati’s vigour which went out of him and became the sun, 212, 213; put down on lotus-leaf in centre of altar-site under first layer, 364; IV, 246; gold plate and gold man are Indra and Agni, 342; gold plate is the orb of the sun, and both are the white of the eye, 367, 368; is the foundation of the R̥c, as lane of the only three bricks of which the altar consists, 374; gold and silver plates beneath feet of Sacrificer whilst consecrated at Sautrāmaṇī, V, 252; the two there represent lightning and hail, 251; placed on top of Pravargya pot, 467; given to Brahman priest, 503; cf. nishka.
gomr̥ga, one of the three chief victims at Aśvamedha, V, 298, 338.
Goshṭoma, form of Agnishṭoma, IV, 287.
Gotama Rāhūgaṇa, originator of Mitravindā sacrifice, V, 66.
Gotama’s Stoma (Katushṭoma), V, 375.
go-vikartana, huntsman (?), one of the king’s ratnāni, III, 63.
govinata, form of Aśvamedha, V, 400, 401.
graha (cup of Soma), after their drawing chanting of stotra and recitation of śastra, IV, 13; is the draught of Prajāpati’s vital fluid, 282.
graha oblations of ghee relating to Soma cups and implements, forming part of the Vasordhārā, IV, 216.
grain, are a form of day and night, V, 296; parched grain, a form of the Nakshatras, 296.
Grāmaṇī (headman), one of the ratninaḥ, III, 60; is a vaiśya, 61; III.
Grāvastut priest, is made the Hotr̥, V, 137.
grave. See burial-place.
great region. See upper region.
Gr̥hapati, III, 258; V, 131; initiated first (being the earth), 135.
grīvāḥ. See neck.
groats, parched, are a form of the gods, V, 296.
guda prāṇa, intestinal vital air, IV, 17.
guest-offering, III, 355.
juhū. See spoon.
Jumbaka (Varuṇa), V, 340, 343.
Jyotishṭoma, form of Agnishṭoma, IV, 287.
hail, a terrible form of rain, V, 251.
hair, of lion, wolf, tiger thrown on flesh-portions of Sautrāmaṇī, III, 132; ditto in cups of Surā, V, 218; these are a form of Rudra, 229; purīsha formulas are Agni’s hair, IV, 20; hair and form, 295; how the hair grows and gets grey, V, 52, 55; comes off when wetted, 313.
hair-pit,–from Prajāpati’s hair-pits the stars originate, IV, 361; as many as there are twinklings of the eye, V, 169.
Hairaṇyanābha. See Para.
Hāliṅgava, a teacher, his view of the nature of Agni, IV, 363.
hand, laid down, palm upwards, for protection, V, 465.
haras,–haras, śocis, arcis (heat, fire, flame) of Agni, IV, 182.
hare, in the moon, V, 10; leaps in bounds, 390.
haridru (deodar tree), not to stand near a grave, V, 427.
Hariścandra, father of Rohita, III, 95.
havirdhāna, associated with Gāyatrī, V, 494.
haviryajña, killed by mortar and pestle, V, 2; as distinguished from the Soma-sacrifice, 119.
haya, horse, carries the gods, IV, 401.
hazel-cock (kapiñjala), springs from Viśvarūpa’s head, III, 130.
head, of child born first, III, 233; IV, 287; ditto of animals, IV, 40, (287); human head is placed on ukhā, III, 311; is the birth-place of the vital airs, 396; measures a span, if four-cornered, contracted in the middle, 396; is (the focus) of
p. 539
the ten vital airs, IV, 57; is threefold, and consists of two kapālas, 78, 387; is of Gāyatrī nature, and threefold, 114; fivefold vital air of head (mind, speech, breath, eye, ear), 190; becomes ‘sharpened,’ 190; threefold (skin, bone, brain), V, 163, 499; three heads of the Aśvamedha, 335; is a span high, contracted in the middle, 454.
headman. See King-makers.
heart, on earth one thinks with one’s heart and mind, IV, 45; Agni, Vāyu, Āditya the hearts of the gods, 162; is round and smooth, 180; is near the right arm-pit, 180, 181; is secret, V, 36.
heaven, a counterfeit (pratimā) of the earth, IV, 52; is single, V, 297; by means of the golden light the Sacrificer goes to heaven, 303.
heaven and earth, when they separated, the Vasus, Rudras, and Ādityas separated and became the lords, IV, 75; propitiatory cake on one kapāla, when sacrificial horse, or anything else, is lost, 347; with Sūrya and Vāyu, 347; between them everything is contained, V, 484; are the out- and up-breathing, 488.
heavenly world, above the Virāj, is the firmament, IV, 93; is the firmament, 100, 304; and the regions, 100; is the year,–100; is entered from below, 109; the heavenly world, the light, is entered from the sky, from the back of the firmament, 199; those going there do not look round, 199; heavenly world beyond the highest firmament, 250; the world where the sun shines, 304; is (the place of) safety, V, 238; Kshatriyas remain Kshatriyas in the other world, 250; is equal in extent to a thousand, 280; lies ‘straight away,’ 281, 297.
hemp, layer of it put in fire-pan, as the chorion, III, 252; hempen sling for gold plate worn round Agnicit’s neck, 266.
herald. See King-makers.
hiṁ, makes Sāman complete, IV, 178; is the Sāman, V, 306.
hiraṇya; etymology, III, 367.
Hiraṇyagarbha, is Prajāpati and Agni, III, 172; came first into existence, 388;–IV, introd. xiv, 295 n.
hita, III, 151.
honey, used with consecration water as the essence (flavour) of water, III, 78; not to be eaten during initiation, 186; a form, or the life-sap, of the sky, 390; mixed with sour curds and ghee for sprinkling on completed fire-altar, IV, 182 seq.; the remainder (or essence) of the triple science and therefore may be eaten by Brahmacārin, V, 90; not, according to others, 90; a form of Soma, 243; means breath, 467.
honey-cup. See madhugraha.
hoof-cup, thirty-three of fat gravy offered at Sautrāmaṇī, V, 252.
horn, of black antelope, III, 96.
horse, aśva, produced from the water, III, 19; V, 304, 318; stands lifting one foot on each side, III, 19; sprinkling of horses for race, 19; right horse yoked first, 19; horses smell Br̥haspati’s oblation, 22, 28; Varuṇa’s sacrificial animal, 60; how created (etymology of aśva), 146; sacrificial animal, 162, 165 seq.; slaughtered for Varuṇa, 162; is hornless and with mane, 177; its halter lies round the mouth, 198; is the sun, 199, 208, 359; searches for Agni, 204, 205; whilst running shakes itself, 207; steps on lump of clay, 207; is a thunderbolt, 209; the most highly-favoured of animals, 209; horse’s footprint offered upon, 212; horse is addressed, 224; represents kshatra, 227; sacred to Prajāpati, 240; white horse led in front of the bricks of the first layer being carried forwards, 359; is made to step on altar-site from the north, 359; smells the first layer of bricks, 359, 361; IV, 141; white horse
p. 540
[paragraph continues] (Prajāpati) finds Agni on lotus-leaf, III, 360; the white horse scorched by Agni, whence its mouth is scorched, and it is apt to become weak-eyed, 360; whoever seeks Agni in the shape of a white horse finds him, 360; horse led round on prepared altar-site towards sunset, 361; created from Prajāpati’s eye, 402; V, 328; is the speed of the wind, III, 405; the one-hoofed animal, 410; yoked (tied) below shaft, IV, 237; right horse first by gods, the left by men, 237; carries (draws) men, 401; the sea its birth-place, 401-403; sacrificial horse (Prajāpati, the Purusha), 401; prizewinning horses constantly sprinkled (?), V, 95; sacrificial horse sacred to Prajāpati, 277, 278; horse the most vigorous, powerful, famous, and the swiftest of animals, 278; is a thunderbolt, 279; sacrificial horse generated by sky and earth, 287; synonyms of horse, 287; when let loose returns to its chain, 288; born from of old as a runner, 294; is the kshatra, 303; of Anushṭubh nature, 304; sacrificial horse put to chariot, 311; is the great bird, 315; is trimmed up with the reins, 318; is Brahman (m.), 318; knows the way to heaven, 320; lying down near sacrificial horse insures fertility, 322; is sacred to the All-gods, 332; horse stands on three feet; but scampers off on all four, 332; is the highest (noblest) of animals, 332; worth 1000 cows, 353; steps on chanting-place, 384.
horse-dung, seven balls of, used for fumigation, III, 240; V, 455.
horse-hoof, oblation on, V, 339.
hotrā, the seven, are the regions, III, 368.
Hotr̥ priest, seated towards the west, III, 108; gold plate his fee at Daśapeya, 119; piebald bullock his fee for pañcabila oblation to Viśve Devāḥ, 122; Hotr̥ means abundance, 142; his fee at Sautrāmaṇī three milch cows, 142; is Agni, 219; black antelope skin his own place, 219; the guardian of undisturbed rites, 219; follows behind the bricks of first layer carried forward, defending it from behind, 358; is winter, V, 45; the six hotels (priests generally), 121; initiated for sattra, as Agni and speech, 136; is the voice of the sacrifice, 245; is the sacrifice, 459, 460, 504.
Hotrīya hearth, of Agnicayana, of twenty-one bricks, and as many enclosing-stones, IV, 243.
householder (gr̥hamedhin) unlearned in scriptures, V, 362.
hunger, death is hunger, IV, 402; Yūpa bent at top, and bent outwards in middle, is a type of hunger, V, 124.
hungry, hungry man is consumed by his vital airs, IV, 347, 348.
Iḍā, mother of Purūravas, V, 68; Manu’s daughter (is the Agnihotra cow), 81.
iḍā, invocation of, III, 41, 113; IV, 248; is food, V, 19; the central air, 20; is faith, 42.
idam, III, 143;–(ida) one-fourteenth part of an etarhi, V, 169.
iḍāvatsara (third year of cycle), IV, 21.
idvatsara (fourth year of cycle), IV, 2I.
immortal, is the food that is baked, III, 164; immortal body is boneless, IV, 178; immortal bricks are the six Sāmans sung over the completed altar, 180; going to the heavenly light and becoming immortal and Prajāpati’s children, 220; the immortal light is distributed amongst beings by Savitr̥, 322; the immortal light (and life) to be gained by the hundred and onefold altar or by a life of a hundred years, 323, 324; the body is not immortal, being the share of death, 357; after separating from the body one becomes immortal, be it by knowledge or holy work (the
p. 541
fire-altar); coming to life again, one attains immortal life, 357; the Amr̥ta threefold, 365; by performing the animal sacrifice once a year–the year being life–one gains immortal life, V, 119.
immortality, is light (ruc), III, 383; IV, 238; man’s highest form, IV, 147, 177; the highest thing in the universe, 148, 181; is the vital airs, 178; the nectar of immortality (Soma), the Agnicit consecrated therewith, 251, 252; the nectar of immortality, Soma, departs from the gods and is recovered by penance, 255, 256; the immortality bestowed on Agni and Sacrificer, 256; beyond the year lies the wish-granting world, the immortal (immortality) which is the light (arcis) that shines yonder, 322; it is to the other world what life is to this, 327.
impure speech, if used, the vital airs pass away, V, 326.
Indra, performed Vājapeya and won everything, III, 3; is the kshatra, 3, 59; IV, 229; is the Sacrificer, III, 13, 54; by eleven syllables gains the Trishṭubh, 40; slays Vr̥tra by cake-offering, 45; is energy and vital power, 46, 82; generative power, 46; with Agni smites the Rakshas, 51; eleven-kapāla cake to, 59; bull his sacrificial animal, 60; Indra gyeshṭḥa, pap of red rice to, 70; by anointing Indra, the gods guide him past his enemies, 74; by drinking Soma, Indra becomes a tiger, 81, 92; pārtha-oblation to, 82; calls on Maruts staying on Aśvattha tree, 84; Indra Vr̥ddhaśravas, 89; kills Namuci, 92; mystically called Arjuna, 99; rathavimocanīya oblation to, 102; Indra Viśaugas, 109; assists Varuṇa, 113; saṁsr̥p-oblation (eleven-kapāla cake), 116; pañcabila oblation on south part of vedi, 120, 121; fee a bull, 122; slays Viśvarūpa, Tvashṭr̥’s son, 130; Indra Sutrāman, 135; eleven-kapāla cake at Sautrāmaṇī, 136, 137; is the central vital air, 143; etymology (indh) ’the kindler,’ 143; is breath, 154; bull slaughtered to him, 162; repels Vr̥tra, 179; afraid of Vr̥tra not being killed, enters the waters, 365; takes away Prajāpati’s vigour (ojas) to the north, 374; becomes Prajāpati’s left arm, 374; sour curds (dadhi) belong to him, 374; ruler of the kshatra, IV, 74; is Āditya, 92; Indra’s heaven is the undiminished virāj, 94; ousted from this world by wrong sacrificial procedure, 94; protector of the south, 101; connected with Rudras, pañcadaśa-stoma, praüga-śastra, br̥hat-sāman, 101; the gods draw together round Indra, 127; magnified by all beings, 140; the greatest of charioteers, 140; to him belongs the ‘purīsha’ of the altar, 140; equal to all the gods, 140; Indra the highest, mightiest, and strongest of gods, assisted by Br̥haspati, fights the Asuras, 192; is Apratiratha (irresistible car-fighter), 192; of trishṭubh nature, 262; the deity of the sacrifice, 262; Indra Vimr̥dh, verses to, 276; Agni and Indra created as brahman and kshatra, 342; they join each other as gold man and gold plate, 342; they are the light and immortal life, 343; they are the fire-altar (Agni the bricks, Indra the purīsha), 343; for killing Vr̥tra, &c., is deprived of the Soma-drink, and Kshatriyas with him, 345, n.;–Indra Vimr̥dh, (additional) cake at Full-moon, V, 5, 6; Indra slays Vr̥tra by Full-moon offering, 6; Indra Pradātr̥, clotted curds for, at New-moon, 8; Indra Vr̥trahan, expiatory eleven-kapāla cake at New-moon, 11; statements regarding his battles mere illusion, 14; Indra created out of Prajāpati with a life of a thousand years, 15; Indra
p. 542
becomes speech, 16; takes Śrī’s power and receives (mitravindā) oblation (eleven-kapāla cake), 62-65; brahmacārin his disciple, 86; Indra is the thunder(-cloud), the thunder being the thunderbolt, 116; covets Vasishṭḥa’s (knowledge of the) Virāj, 222; slays Viśvarūpa, and drinks Tvashṭr̥’s Soma, 223 seq., 248; has his Soma-drink and vital energy taken from him by Namuci, and is restored by the Aśvins, 226; bull immolated to him at Sautrāmaṇī, 217; cows sacred to him, 228; Indra’s cake of eleven kapālas to win his energy, 222, 223; slays Namuci with foam of water, 223; drinks separately the Soma from the mixture of Soma and blood in Namuci’s head, 223; Indra Sutrāman, 224; connected with the sky (and the third pressing), 241, 247; with summer, 247; with winter and dewy season, 247; heated by Aśvins and Sarasvatī by means of the Sautrāmaṇī, 249; Aśvins, Sarasvatī, and Indra are everything here, 253; and have a share in the gharma, 475; the seventh of the ten deities (‘all the gods’) ‘receiving oblations of drops, 281; a cow wont to cast her calf his victim at Aśvamedha, 300; Dharma Indra, king of the gods, 370; draws his glory by taking in Vishṇu (Makta) whence he is Makhavat (Maghavat), 443; decapitates Dadhyañc Atharvaṇa, 444; offering made at Pravargya to Indra, with the Vasus, Rudras, and Ādityas, 479, 480; is the wind, 479.
Indra-Agni, lay down third layer of fire-altar, IV, 41; the best (chiefest) of gods, 42; fire-altar belongs to them, 278; the most powerful of gods, V, 278; are all the gods, 392.
Indra-Br̥haspati, animal sacrifice to, V, 402.
Indradyumna Bhāllaveya (Vaiyāghrapadya), a teacher, IV, 393, 396.
Indrāṇī, Indra’s beloved wife, V, 474.
Indra-Pūshan, caru to, III, 55.
Indra-Soma, caru to, III, 56.
Indrastut Ukthya, V, 429.
Indraturīya offering–cake to Agni, caru to Varuṇa and (gavedhukā) to Rudra, and sour curds to Indra–III, 50, 51.
Indra-Vishṇu, caru to, III, 54; (traidhātavī) twelve-kapāla cake at Sautrāmaṇī, 138; connected with kshatra and pañcadaśa-stoma, IV, 68; animal sacrifice to, V, 402.
indriya, III, 226, 143.
Indrota Śaunaka, V, 393; Indrota Daivāpa Śaunaka, 396.
intercourse, sexual, is an Agnihotra offering, V, 114.
intestine. See entrail.
iriṇa, III, 43.
iron, is the viś, V, 304; iron bowl, oblation in, 339.
Īśāna, a form and name of Agni, is the sun, III, 160.
Isha, first autumn-month, IV, 49.
ishṭakā (brick) yajushmatī and lokampr̥ṇā (nobility and peasantry), III, 153; formulas of settling (sādana), 153, 254; five kinds, 155, 166; head of, 155; are Agni’s limbs, 156; made of clay and water, 164, 210; etymology, 164; amr̥teshṭakā and anr̥teshṭakā, 271; sharp-edged thunderbolts, 357; are all creatures, 359; special ishṭakā marked with lines, parallel to spine, IV, 18; are the bones, 20, 135; number of, 50; are the creatures that went out of Prajāpati, 54; size and markings, 137; become milch cows, 172; are Prajāpati’s joints, the days and nights, 281; made up of Prajāpati’s body, 290; three thousand additional marked bricks constituting the highest form of the bird’s form and plumage, 303; the one brick, Akshara, Agni, the Brahman, 343; are Prajāpati’s lights, 349 seq.; bricks are threefold in respect of gender (sex), 364 seq.; the fire-altar consists of three bricks, R̥c,
p. 543
[paragraph continues] Yajus, and Sāman, having for their foundations the gold plate, the gold man, and the lotus-leaf, 374; on tomb, V, 434, 435.
ishṭāpūrta, V, 287 n.
ishṭi, (i.e. kāmyeshṭi) performed in a low voice, IV, 248.
island, neither earth nor water, V, 497.
itihāsa, legend regarding battles between gods and Asuras not true, V, 14; to be studied, 98; is the Veda of water-dwellers, 369.
itihāsa-purāṇa, to he studied, V, 98.
joy (ānanda), is the soul (of knowledge and life), IV, 339, 340.
jujube (fruit of Zizyphus Jujuba), three varieties of, used in the Sautrāmaṇī, V, 214, 215, 219.
Ka, Prajāpati, III, 173, 175, 221; V, 86; IV, introd. xiv; the four rites relating to Ka, IV, 334 seq.
Kādraveya. See Arbuda.
Kaikeya. See Aśvapati.
Cakra. See Revottaras.
Kakubh metre, in the form of it bulls were produced, IV, 38; is the prāṇa, 88.
kāleya-sāman, III, introd. xvi.
kali, die, III, 107; dominant over the other dice, 108.
Kalpa (prospering) oblations, with which the Vasor dhārā concludes, IV, 220.
kāma, III, 163.
camasa cups, III, 114.
Kāmpīla, V, 321, 322.
kāmyeshṭi, performed in a low voice, IV, 248 n.
candramas. See moon.
Kaṅkatīyas, instructed by Śāṇḍilya in the sacrificial art of the fire-altar, IV, 254.
Kaṇva, saw the cow of plenty and milked her, IV, 203; his hermitage Nāḍapit, V, 399.
kapāla, potsherd, of broken ukhā, III, 263.
kapotī (kapotin), a particular form of a tree, 123.
capya, a dish, V, 220.
Carakādhvaryu, IV, 25, 129.
Carakāḥ, III, 171, 175.
Kārotī,–there Tura Kāvasheya built a fire-altar, IV, 279.
kārshmarya (gmelina arborea), a Rakshas-killing tree, III, 373.
karūkara (? vertebra), V, 165.
Kāśya (of the Kāśis), V, 401.
Kaśyapa, all creatures descended from him, III, 390; officiates at Sarvamedha of Viśvakarman, V, 421;–the Kaśyapas, a family of priests, IV, 345 n.
caturdaśa-stoma, gained by Vasus, III, 40.
cāturmāsya, seasonal offerings, instituted by the gods, III, 47; he who offers them eats food, every four months, in the other world, IV, 299;–esoteric remarks upon them, V, 74 seq.; by them Prajāpati fashioned for himself a body, 74; amount to the year and the Mahāvrata, 78; are the year, 309; cāturmāsya victims at Aśvamedha, 309, 383; seasonal animal sacrifices, 402.
caturviṁśa, first day (after opening day) of Sattra and formerly one of the three ‘great rites’ of the year, V, (139), 144, 156, 167.
caturviṁśa-stoma, is the womb, the year, IV, 64; through it, connected with Vasus and Rudras, the four-footed are freed from death, 68.
catushṭoma, is the stay, support, Vāyu, IV, 66; connected with Savitr̥ and Br̥haspati, frees the quarters from death, 69; V, 78, 329; is the Kr̥ta among dice, 330; the highest of stomas, 332; Gotama’s Stoma, 375.
catuścatvāriṁśa-stoma, connected with Yavas and Ayavas, frees creatures from death, IV, 69; is trishṭubh (4 and 22) and thunderbolt, 85.
catustriṁśa-stoma, is the range of the ruddy one (sun), the year, IV, 65.
cātvāla (pit), is the same (in cubit extent) as Agni (fire-altar), III, 309; arka-leaf thrown in, 166; is fire, 166; is the place for cleansing, V, 489 n.; between
p. 544
it and the Āgnīdhra is the gate of sacrifice, 497.
Kauravya. See Balhika.
Kausalya, V, 397.
Kauśāmbeya, (? a native of Kauśāmbī). See Proti.
Kaushya. See Suśravas Kaushya.
Kausurubindi. See Proti.
Kāvasheya. See Tura Kāvasheya.
keepers, of sacrificial horse, V, 355.
Kelaka Śāṇḍilyāyana, a teacher, his views regarding Agni, IV, 364,
Keśavapanīya, III, introd. xxvi, 126 seq.; stomas of the three savanas (ekaviṁśa, saptadaśa, pañcadaśa), 127; may conclude the Rājasūya, 129; Shoḍaśin forms part of Keśavapanīya Atirātra, IV, 405.
Keśin, a noble race, as performers of a Sattra, V, 131; exist to this (the author’s) day, 134.
khadira (acacia catechu), throne-seat thereof at Abhishecanīya, III, 105; is the bone, V, 373-375.
cḥandasyā bricks, are the metres and cattle, III, 414; IV, 2;–of second layer, IV, 36;–of third layer, 51 seq.;–of fifth layer, 87 seq., 92, 99, 109 seq.; are Prajāpati, 114.
Khaṇḍika Audbhāri, a Kshatriya, skilled in sacrificial matters, V, 131.
cḥandoma days, V, 156 n.
khara (mounds), III, 10; V, 452 n., 485, 489.
khila (unploughed ground) between two cultivated fields, IV, 54.
kīkasāḥ, breast-bone, V, 164 n.
kim-purusha, III, 409.
kine, are man’s form (wealth), V, 261.
king, he and śrotriya upholders of the law, III, 106; if weaker than priest he is stronger than his enemies, 110; king, when consecrated,. is entreated by people (for blessings), IV, 220; only he becomes king whom other kings allow to assume royal dignity, 224, 229, 233, 247; are realm-sustainers, 229; maintains his rule by offspring, 230; kings both combine and keep asunder, V, 41; can oppress the Brāhmaṇa, but fares the worse for it, 286; when clad in mail performs heroic deeds, 300; cannot rear cattle, 326.
King-makers, the non-royal, heralds and headmen, V, 304.
king’s brother, III, 110.
king’s son. See rājaputra.
citi, layer of altar, five, III, 150, 191; IV, 147, 204; seven, 249, 253, 358; IV, 205; five, six, or seven, IV, 96; or three, 97;–by whom seen,’ and what their ancestry, III, 186 seq., 190; are the seasons, IV, 96;–are sacrificial food, whence the first is sprinkled with ghee, III, 356; the first is led forward on red ox-hide, 256, 257;–building of first layer, 362 seq.; is the earth and the spring season, and the feet, 386; IV, 1 seq.; plan, 17;–second layer, 22 seq.; seen by the gods and laid down by Aśvins, 23; plan, 24; is nest-like, 25; is the space between earth and air; and the summer-season, 29; the part between feet and waist, 30;–third layer, 41 seq.; seen by the gods, laid down by Indra and Agni, and settled by Viśvakarman, 41; plan, 48; is the air, and rainy season and autumn, 49; is the belly, 138; the waist, 149;–fourth layer, 53 seq.; is the Brahman, 59; upholds heaven and earth, 59; is the space between air and heaven, and the winter-season, 70; the part between waist and head, 71; between waist and neck, 149; plan, 71; is the larger of the Brahman, Prajāpati, the R̥shis, Vāyu, the Stomas and vital airs, 81, 82;–fifth layer, 82 seq.; is the shining (virāj) heaven, 82; the fifth (including sixth and seventh) is the head and dewy season, 127; plan, 98; the fifth is the neck, the sixth the head, the seventh the vital airs, 149;–symbolical meanings
p. 545
of layers, 147, 148; ditto as regards the bodily parts, 148, 149; the layers of brick are the immortal, and those of earth the mortal, parts of Prajāpati’s body, 290; the mortal ones enclosed in the immortal, and made immortal, 290, 291; the seven layers, 291; how the six layers of brick, and six of earth, correspond to the vital airs and the mortal parts of the body respectively, 292 seq.; each layer of bricks and earth takes (or represents) one month, 318.
citra, name of Agni, III, 161; IV, 269 n.
citra-sāman, III, 369 (corr. IV, 146).
citya, III, 151 seq.
klipti, (six) formulas and oblations, III, 30.
knee, consists of two plates (bones), V, 500;–knee-high, IV, 158; V, 249; lifting of sacrificer on throne-seat, 254.
knife, for slaughtering the horse is made of gold, that of paryaṅgyas of copper, and that of the others of iron, V, 303.
knife-paths, V, 326.
knowledge, superior to brick-built altars, IV, 380; by knowledge one ascends to where all desires have vanished, and all sacrificial gifts and mere rites do not attain, 389.
Koka, son of king Śoṇa, V, 400.
Kosha, a priestly, race, IV, 392; cf. Suśravas Kaushya.
Kraivya, the Pāñcāla king, performed the Aśvamedha, at Parivakrā, 397.
krānta, one of Vishṇu’s steps, III, 96.
Kratusthalā, the Apsaras, is an intermediate quarter (? N.E.), or (Agni’s) battle, IV, 105.
kr̥muka tree, how produced, III, 254; wood red and sweet, 254; has no ashes, 255.
kr̥ta, dice, III, 107; V, 330.
Krivi, old name for Pañcāla, V, 397.
krivi (vv. ll. kavi, krayi), III, 98.
Kshatra, nobility, connected with South region, trishṭubh, br̥hat-sāman, pañcadaśa-stoma, summer, III, 91; (political power) concentrated in one, 248; connected with Indra-Vishṇu, and freed from death through pañcadaśa-stoma, IV, 68; Indra its lord, 74; is the eater among the people, 125, 132, 242; attaches to a single individual, 132, 241; stands, as it were, 210; is built up by (social) layers, 242; Indra created as Kshatra, 342; established on the Viś, V, 41; produced from out of the Viś, 225; produced from out of the Brahman, 227; not to be detached from the Viś, 228; Sacrificer consecrated by the Kshatra (a Kshatriya), 253, 254; takes no delight in the priestly office, 286; spiritual lustre takes no delight in the Kshatra, 286.
kshatra-dhr̥ti, III, introd. xxvi, 129.
Kshatriya (cf. rājanya), and Viś, III, 100; followed by the other three castes, 226; Brāhmaṇa and Kshatriya, never walk behind Vaiśya and Śūdra, 227; Kshatriya and Purohita alone complete, 259; are everything, 260;–Kshatriya destroys enemies and raises his relations, 260; grants settlement with approval of clan, 299; deprived of the Soma-drink, IV, 345 n.; his world is the earth, V, 133; remain Kshatriya in heaven, 250; Kshatriya consecrates Kshatriya, 254; whilst sacrificing becomes a Brāhmaṇa, 348.
kshattr̥, chamberlain, one of the ratninaḥ, III, 61; is a prasavitr̥, 61; addresses the Pālāgalī, V, 387.
kshetrapati,–prayugāṁ havis (pap) to, III, 125.
kshipra, one-fifteenth part of a muhūrta, V, 169.
kshipra-śyena (? the quick eagle), produced from the amr̥tavākā, IV, 370.
kshumā (v. l. kshupā), name of an arrow, III, 88,
Kubera Vaiśravaṇa, king of the Rakshas, V, 367.
p. 546
Kuhū, pap offered to her, (the extreme end of) one of the four regions, IV, 264.
Kumāra (the boy, Agni), born from Ushas, III, 159, 160.
kumbhī, pot, III, 270; perforated with a hundred holes, V, 220, 234 n.
kumbyā (? an explanatory passage), V, 101.
kuntāpa, V, 164 n., 374.
kūrca, a (gold) stool for Sacrificer, V, 360.
kūrma, etymology, III, 390; the same as kaśyapa, 390.
Kurukshetra,–Purūravas wanders about in Kurukshetra, V, 70; is the gods’ place of divine worship, 441.
Kuru-pañcāla, III, 124; V, 51.
kurupiśaṅgilā, V, 389, 390.
kuśa-grass, garment made thereof, worn for purification, III, 31; is pure, 32, 356.
Kuśri Vājaśravasa (Gautama), a teacher, IV, 345 n., 390.
kya, (belonging to Ka), IV, 334 seq.; is the food of Agni, 342 seq., 347 Seq.
ladder (niśrayaṇī), leant against sacrificial post and mounted by Sacrificer and wife, III, 32.
lakshman, mark,–is lucky on right side of (body of) man, or left side of woman, IV, 81; mark in mouth lucky, 81; lucky on any side, 95.
layer, of altar. See citi.
lead, piece of, put on tiger’s skin and kicked off, III, 91; compared with gold, 92; originates from Indra’s navel, V, 215; with lead malted rice bought at Sautrāmaṇī, 219.
league, a thousand, the farthest distance, IV, 163.
leg,–arms and legs consist of twenty-five parts each, IV, 325; parts of leg, V, 75.
life,–of gods longer than men’s, III, 344; life (āyus) and vital air the highest (endowments), IV, 144; life (āyus, vitality) the same as vital air, 143; is food, 196; life of a hundred years is immortality, 299; gains the immortal light, heaven, 323; therefore one must not shorten one’s life, 323; consequences of shorter lives, 323, 324; it requires many sacrifices to gain one day or one night (of life), 324; life is to this world what immortality is to the other, 327; those who do not become immortal come to life again, and become the food of Death time after time, 357, 358; retribution in future life, V, 109 seq.
lifting-sticks (śaphau or parīśāsau), V, 458; are heaven and earth, 476; therewith Pravargya pot is lifted, 477.
light (ruc), is immortality, III, 383; IV, 238.
lightning, is the teat whence the ‘shower of wealth’ flows, IV, 221; one of the six doors to the Brahman, V, 66, 67; a terrible form of rain, 261.
lightsome (ruṅmatī) oblations, (to Agni and Varuṇa), IV, 237-239.
limbs, dependent on vital airs, III, 151; IV, 19;–thirty of the body, IV, 167, 222; are tripartite and furnished with two joints, V, 77.
lines, three drawn round for protection, III, 212; on bricks, IV, 137.
lion, produced from Soma flowing from Indra’s nose, III, 131; is vigour, produced in the form of the aticcḥandas metre, IV, 38.
liquid,–the means of drinking off one of two liquids mixed together, V, 223.
liquor, spirituous. See parisrut, surā.
logeshṭakā (clod-bricks), III, 345.
loka, space and world, III, 180.
lokampr̥ṇā, brick, is the peasantry, III, 153;–of Gārhapatya, 308;–their number on fire-altar, IV, 41; two laid down in corners and thence filling up of layer, 22, 41, 58, 82;–is the sun, 96, 131, 134, 135; the nobility, 132, 242; is the body, 134; the vital air, 13; when made milch-cows by the gods, stand with averted faces, having received
p. 547
no names, 174; therefore called ‘virāj,’ 174; 10,800 in fire-altar (10,701 in Āhavanīya, 21 Gārhapatya, 78 dhishṇyas), 357, 360; it is the gold man in the sun, and the one brick (? akshara) in which the lire-altar results; also the man in the eye, whence two lokampr̥ṇās are laid down, 369; Agni the one lokampr̥ṇā, 381.
long-haired man (eunuch), III, 9, 90.
lost thing, recovered by offering to Heaven and Earth, Vāyu, and Sūrya, V, 347.
lotus-flower, and plant,–golden flower as fee, III, 115 seq.; its leaves a symbol of sky and stars, its seed-stalks of the air, and its suckers of the earth, 117; lotus plant means the waters, 364.
lotus-leaf, placed on antelope skin, III, 215; is speech, 215; the sky, 216; time womb, 222; placed on Āhavanīya site, 343; Agni found on lotus-leaf by white horse (Prajāpati), 360; lotus-leaf as womb, laid down in centre of altar-site under first layer, 363; means water and earth-spread out thereon, 364; (pushkara), the essence of waters, made a stronghold by the gods for Indra, 365; represents the waters, Agni’s maternal womb, IV, introd. xx; marks the commencement (womb) of altar, 44, 118, 119; is the immortal light, 365; is the light of the sun, and both are the black of the eye, 367, 368; is the foundation of the sāman as one of the only three bricks of which the altar consists, 374.
lute,–played to one is a form (sign) of wealth (? distinction), V, 285; a Brāhmaṇa and a Rājanya play the lute and sing praises of Sacrificer at Aśvamedha, 285 seq., 356 seq.
lute-players, masters of, V, 362 seq., 372.
Mādhava, second spring-month, III, 386.
Madhu, the sweet doctrine (brāhmaṇa), V, 444 n., 471.
Madhu, first spring-month, III, 386.
madhu-graha, III, 11; held by Vaiśya or Rājanya, 29; presented to the Brahman priest, 29.
Madhuka Paiṅgya, remark on animal sacrifice, 122.
Mādhyandina-pavamāna (at Vājapeya), III, 8.
Māgha, month suitable for erecting of sepulchral mound, V, 423.
maghavat = makhavat, V, 443.
Mahādeva, V, 81.
Mahad uktham, IV, introd. xxv; in bird’s shape, xxv; 110 seq.; (? a different recension, 111 n., 168 n.); the Śatarudriya accounted to be equal to it, 168, 273; an ocean of r̥cs, 278; not to be recited for another, 279, 367; fire-altar, Mahad uktham, and Mahāvrata are the Sacrificer’s divine, immortal body, 279;–281 seq.; originated from the vital fluid (rasa) of Prajāpati’s dismembered body, 282; the Hotr̥ thereby puts Prajāpati’s vital fluid into the Soma-cup, 283; it is equivalent to all the r̥cs, 283; is a bird-like body, 286; is the sky, speech, the body, 286; thereby the Hotr̥ puts flavour into the Mahāvratīya cup, 346; is the orb of the sun, 366; triad, Agni, Arka, Mahad uktham, V, 172;–cf. uktha.
mahānāmnī verses, III, introd. xx, xxi.
Mahān Devaḥ, a form and name of Agni, is Prajāpati, III, 160.
mahas (wealth, or joy), as a formula pronounced after the Agnihotra, V, 126.
Mahāśāla Jābāla, instructed by Dhīra Śātaparṇeya on the nature of Agni, IV, 331, 393; (? the sane as Prācīnaśāla Aupamanya), 393 n., 395.
Mahāvīra pot (Vishṇu and the Sun), etymology, V, 443; making of, 447 seq.; its form, 454; anointed with ghee, 462; is revered (as the sun), 469.
p. 548
Mahāvrata, IV, introd. xxv seq.; 110, 168; the last day (before concluding day) of Gavām ayanam, and formerly one of the three great rites of the Sattra, V, (139), 144, 167.
Mahāvrata-sāman, in bird’s shape, IV, introd. xxvi, 110; an ocean of sāmans, 278; not to be chanted for another, 279, 367; fire-altar, Mahāvrata and Mahad uktham are the Sacrificer’s divine, immortal body, 279; thereby the Udgātr̥ puts Prajāpati’s vital fluid into the Soma-cup, 282; is equivalent to all (other) sāmans, 283; composition of (Gāyatra, Rathantara, Br̥hat, Bhadra, and Rājana-sāmans), 282, 283; is a bird-like body, 286; is the air, breath, 286; the vrata of the great one (Agni), 342; thereby the Udgātr̥ puts flavour into the Mahāvratīya cup, 346; is the light of the sun, 366.
mahāvratīya-graha, IV, introd. xxvi, 282; by offering it, the Adhvaryu puts the vital fluid into Prajāpati, 284; is Prajāpati’s food, 346; is offered with ‘vaushaṭ,’ 202, 346.
māhendra-graha, belongs to Indra, III, 13, 17;–drawing of, 41, 81, 113.
mahiman, two Soma-cups (drawn for Prajāpati) at Aśvamedha, day and night, IV, 401; V, 327; mahiman, is royal power, 327; the first drawn in gold vessel, 391; the second in silver vessel, 394.
mahishī, first wife, III, 238; lies down near the sacrificial horse, V, 386; addressed by Brahman, 386.
Māhitthi, III, 175; IV, 105-8, 271.
maiden,–beautiful maiden is apt to be loved (by men), V, 295; given as dakshiṇā, 402.
Maitrāvaruṇa, his hearth, III, 80, 81; sterile cow his fee at Daśapeya, 119; is under Hotr̥, V, 137; is the mind of the sacrifice, 245.
maitrāvaruṇa-graha, III, 6.
Makha, is the sacrifice, III, 233; Vishṇu, V, 443; his head restored, 450 seq.;–Makha Saumya, 454.
male, is pre-eminently endowed with power, IV, 230; m. organ, (of three parts), V, 19; has one joint, 19.
malt, of rice and barley, V, 219, 223 n., 240.
man,–is skinless, III, 32; men belong to Vishṇu, 54; lives up to a hundred years, 93, 135, 405; V, 261, 275; has a hundred powers or energies, III, 93, 135; V, 275; is born into a (future) world made by him, III, 181; the sham-man his sacrificial substitute, 197; is a fathom high, 309; is Prajāpati, 309; man’s life shorter than the gods’, 344; tends upwards by his vital airs, 368; is not held down by food and breath, 379; man’s human form is clay, 382; men have their birthplace in the west (the Gārhapatya), 389; man created from Prajāpati’s mind (manas), 402; is the first and strongest of animals, 402; is produced in the shape of the paṅki, IV, 38; (male) is lucky if marked on right side, 31; single man has many wives, 230; man with upstretched arms the measure for the fire-altar, 305; that is his highest measure, 305; fivefold (by food, drink, excellence, light, and immortality), 326, 327; when man dies he, by his five vital airs, passes into fire, sun, moon, the quarters, and the wind, and becomes one of them, 333; must not eat food in the presence of his wife, 369; man at the end of sexual union becomes apathetic and sleeps, 370; is king Soma, V, 6; of sixteen parts, 20; man is born thrice (through birth, sacrifice, and death), 23, 24; daily offering to men (by entertaining guests), 95; black, yellow-eyed man (Wrath) between two women (Belief and Unbelief) in North-East quarter, 110-112; man’s thought taken by sun (whence saying, ’the divine
p. 549
thought protect thee, not man’s thought!’), 130; man as the year (year’s sattra), 144, 145, 168 seq. man does not know clearly the way to heaven, 305; men the subjects of Manu Vaivasvata, the R̥c their Veda, 362.
man in the eye. See eye.
man in the sun. See sun.
manas. See mind.
manthin (graha), III, 6; puroruc formula of, 111; produced from aiḍa-sāman, and from it the ekaviṁśa-stoma, IV, 10.
Manu, is Prajāpati, III, 250; carried by the earth (his wife, a mare), V, 466.
Manu Vaivasvata, king of men, V, 361.
Mānutantavya. See Saumapa.
Manyu, the one god who did not abandon Prajāpati, IV, 157; becomes Rudra, 157.
mare, brings forth within a year, V, 12; mare with foal the dakshiṇā at Sautrāmaṇī, 218, 222; mares enclosed to make the sacrificial horse whinny, 306,
Mārjālīya hearth, at Agnicayana constructed of six bricks (the seasons, the Fathers), IV, 243; used for cleansing, V, 490.
mark, on body. See lakshman.
marrow,–the formula used in laying down the brick is the marrow, IV, 20; is the light of man’s body, 327; is the Yajushmatī bricks, hence 360 parts of marrow in the body, 387; V, 169.
marud-netrāḥ (devāḥ), seated in the north, III, 49.
Maruts,–(ujjeshāh) offering of sterile cow to, III, 13; are the peasantry (viś), 13, 34, 61; staying on Aśvattha tree, 34, 84; by seven syllables gain the domestic animals, 40; seven-kapāla cake to, 61; rathavimocanīya oblation, 101; dappled cow their victim at oblation of teams, 125; Ādityas and Maruts connected with embryos, and pañcaviṁśa-stoma, IV, 68; lords of the north, 102; connected with Soma, ekaviṁśa-stoma, nishkevalya-śastra, vairāja -sāman, 102; Vasus, Rudras, Ādityas, Maruts, Viśve Devāḥ, build on different sides of altar (E. S. W. N. Zen.), 118; rule over rain, 170; seven cakes of seven kapālas to them, 208 seq.; these are the vital airs (of Vaiśvānara, the head), 209; they are the viś, 210; their cakes offered to sitting, 210; with the hand, with Svāhā (without a proper anuvākyā and yājyā), 211; are the rays of the sun, 212; the stormy (region), the troup of the Maruts, is the air, 236; are the guardians of one of the four regions, V, 359; Maruts, as guards-men of king Marutta, 397; animal sacrifice to, 402; Maruts, as the people, surround the (samrāj) Pravargya, 466.
Marutta Āvikshita, the Āyogava king, performed the Aśvamedha, V, 397.
marutvatīya-śastra, connected with Varuṇa, the Ādityas, the west, &c., IV, 101, 102; on second day of Aśvamedha, V, 379, 380.
mate, makes man complete, IV, 132; is one half of one’s self, 132.
Matsya Sāṁmada, king of water-dwellers, V, 369; cf. Dhvasan.
Maudgalya. See Nāka Maudgalya.
Maya–as such, Asuras serve the divine Purusha, IV, 373.
Menakā, the Apsaras, is the southern quarter, or heaven, IV, 106.
metres,–connected with the Brahman, &c., III, 91; Gāyatrī, Trishṭubh, Jagatī, Anushṭubh, 201–202; immortal metres, 203; identified with the white and black hair of the black antelope skin, the ric and sāman, 266; mounting of those four metres (representing the worlds), 276, 277; are vital sap, 352; the oceanic (samudriya) metre, 352; the seven, 353; IV, 277, 314; looseness in calculating, III, 353; are life-sustaining gods, IV, 32; the cattle become metres, 36; different kinds of metres, 36 seq.; are cattle, 45; and food, 87; the eight defined and the undefined ones, 53, 88 seq.; etymology, 87; the cḥandasyā
p. 550
bricks representing the ten principal metres, 109, 110; seven, increasing by four (syllables), 212; these are the seven vital airs, 327-9; the different metres and deities identified with parts of body, 330, 331; do not fail by excess or deficiency of one or two syllables, V, 157.
milch-cow,–the bricks of altar are made such, IV, 172; in the other world one will get many such by the Brahman, the Yajus, 173; with calf given as dakshiṇā for Aditi’s pap at Sautrāmaṇī, V 268.
milk,–used with consecration-water, III, 78; is breath (life), 245; laid in female, 245, 311; milk from black cow which has a white calf, offered to Agni, about to be laid down on fire-altar, IV, 200; milk is breath, 200; is vital sap, 201; milk (cups of) at Sautrāmaṇī represents Soma, and the Kshatra, V, 225, 228; cups of milk there to Aśvins, Sarasvatī and Indra, 240, 241.
milking-bowl (pinvana), made, V, 454 seq.; milked into, 475.
milling-pail (dohana),–milk offered from it, IV, 200.
millet, originates from Indra’s hair, V, 215.
mind (soul, manas),–everything gained by it, III, I00; union of Mind and Speech, 149; is Sarasvat, 398; is the foundation of the body, 270; the first of vital airs, 402; in it all the vital airs are established, 402; originates from Vāyu, in right side of body, IV, 6; from it the summer is produced, 6; is one only, 7; is the moon, 11; from it speech is produced, 11; sustained by the circulating vital air (vyāna), 15; is the fifth to the four vital airs, 73; mind (-metre) is Prajāpati, 88; one of the five divisions of vital air in the head, 190; Manas as Gandharva, with R̥cs and Sāmans as Apsaras, his mates, 233; Mind alone existed in the beginning, 375; thence the other four vital airs (speech, breath, the eye, the ear), and after them work and fire, were evolved each one from the preceding one by worshipping with its thirty-six thousand Arka-fires, 375 seq.; Mind preceded and created by Death, hunger, 402; the libations to Mind and Speech (Sarasvat and Sarasvatī) are such to Full and New moon, V, 28, 31, 32, 35; Sacrificer is mind, manifested in speech, 262; what is thought in mind is spoken by speech, and heard by ear, 263; is the overlord of vital airs, 504; all is gained thereby, 507.
mithuna, not to take place during dīkshā, III, 185; or prior to maitrāvaruṇa curds, 186.
Mitra,–by one syllable gains trivr̥t-stoma, III, 40 is the Brahman, 67; to him belongs wood broken off by itself, and naturally produced butter, 67; the larger rice-grains, 68; what is cooked by hot steam, 68; injures no one but is every one’s friend, 68; Mitra Satya, pap of nāmba seed to, 71; prayujāṁ havis (pap), 125; Mitra is the breath, 230; (together with the Vasus) mixes the clay, 231; is the wind, 245; the out-breathing (prāṇa), IV, 68; takes Śrī’s noble rank (kshatra) and receives (mitravindā) oblation (pap), V, 62-5; the ninth of the ten deities (‘all the gods’) receiving oblation of drops, 281.
Mitra-Br̥haspati, a pap to, III, 66; are the path of the sacrifice, 67.
Mitra-Varuṇa,–are anointed as kings by the gods, III, 73; to them the Rājanya belongs by his arms, 88, 93; are dhr̥tavratau (upholders of the sacred law), 89; mount the chariot and thence behold Aditi and Diti, 93; are the directors (praśāstārau), 99; dish of clotted curds (payasyā) to them, 105, 186; (pañcabila) dish of clotted curds (payasyā) on north part of vedi, 120, 121; Adhvaryu’s fee
p. 551
for it sterile cow, 122;–are the out-breathing (prāṇa) and up-breathing (udāna), 122; V, 181; connected with rain and wind, and the ekaviṁśa-stoma, IV, 68; payasyā to, is a divine mate for Sacrificer (since prior to it he must not touch woman), 270; this payasyā is seed, put into Prajāpati, 270; are this and the other worlds, V, 268; the prāṇa and apāna, 269; offering of barren cows, 402; seasonal animal sacrifice, 402, 411.
mitrāvaruṇa-netrāḥ (devāḥ), seated in the north, III, 49.
Mitravindā, form of sacrifice (ten oblations), V, 62 seq.
month,–twelve or thirteen in the year, III, 119; a thirteenth, 182; has sixty days and nights, 184; the year their ruler, IV, 74; the thirteenth is Agni’s trunk, 167; the thirteenth is the year itself, V, 247; is an excrescence of the year, 276.
moon,–slain when set at liberty, III, 45; is Vr̥tra and Soma, 45; (Candramas) how created; 149; is seed, 149; the Viśve Devāḥ placed with moon in the quarters, 150, is Prajāpati, 178; dwells on earth at new-moon, 178; slaughtered by the gods at full-moon, 178; is Vr̥tra, 178; one of Agni’s forms, 230; is the hook or point to which the year is linked by the seasons, 269; created-with the regions, 286; sun and moon Prajāpati’s eyes, the moon the eye on which he lay, hence much closed up, 313; is Somas highest glory in the heavens, and causes him to be celebrated there, 355; is mind, and becomes (or gives birth to) speech, IV, 11; is the year and all living beings, 54; is the (thunderbolt and) pañcadaśa-stoma (because of its waxing and waning fifteen days), 62; is the tail of Agni-Prajāpati, the altar and universe, 179; the essence of oblations goes up to the moon, 179; (Kandramas), as Gandharva, with the stars as Apsaras, his mates, 232; when the moon sets it enters the wind, 333; is Āditya’s (Agni-Prajāpati’s) food, 349; is king Soma, 349; V, 6, 9, 10; is the ascended Prajāpati-Sacrificer, made up of all existing things, IV, 354; is the bolt of the gate of sacrifice, V, 1; the heavenly dog watching the Sacrificer’s cattle (to seize them), 10; the hare-marked one, 10; full and new moon variously identified, 30 seq.; moon (Soma) is the Aśvamedha, 33, 34; the moon, one of the six doors to the Brahman, 66, 67; his light taken by the sun, 130; represented by piece of silver tied to a darbha plant and taken eastwards, 196; is born again and again, 315; the type of vitality, 315; is the spotless Brahman (masc.), 317, 318; Candra (the regent of the regions or of the Nakshatras?) is the Self of the gods, 505.
mortals, created from lower (downward) vital airs, III, 150; IV, 289.
mortar and pestle, put in first layer, III, 393–396; mean food, 393 seq.; the mortar is the womb, the pestle the śiśna of the Agni-animal, 400; IV, 2.
mother, bears son on her lap, III, 232.
mouth,–peculiar mark in mouth is lucky, IV, 81; (pariśrit) reaching up to mouth, 159; lifting of sacrificer on throne-seat up to the mouth, V, 254.
mr̥tyumohinī, the first four stoma-bricks of fourth layer, IV, 59 n.
muhūrta, a fifteenth part of the day (and a thirtieth part of day and night), IV, 351 seq.; 10,800 in the year, 352; V, 169; in each muhūrta a fourscore of syllables completed to make up the trayī vidyā, Prajāpati’s body, IV, 353; consists of fifteen kshipras, V, 169.
Muṇḍibha Audanya, discovers atonement for slaying of Brāhmaṇa, V, 341.
muñja-grass, layer of it put in fire-pan, as the womb, III, 251.
p. 552
nabhas, the first rainy month, IV, 48.
nabhasya, the second rainy month, IV, 48
Nāḍapit (Kaṇva’s hermitage), V, 399.
nada-verse, IV, 113.
nadīpati, III, 75.
Nagnajit,–Svarjit Nagnajit (or Nāgnajita), the Gāndhāra (a rājanyabandhu), IV, 21.
Nāka Maudgalya, a teacher, V, 201.
nākasad, bricks of fifth layer, are the gods (seated on the firmament), IV, 97 seq.; are the four priests with the Sacrificer, 103; are the (Sacrificer’s) Self, 100; the regions, 104.
nakshatra, III, 19; Agnyādhāna not to be performed under a special nakshatra, V, 1; single nakshatra, 423; are a place of abode to all the gods, 505; (Kandra, or Varuṇa? their regent), 505, 506.
nāmba (āmba) seed, growing on unploughed ground, III, 71.
name, giving of, frees from evil, III, 159; Oblations to names (of Agni) forming part of the Vasor dhārā, IV, 219; he who is consecrated (anointed) comes to have two names, 247; form and name, as two forces of the Brahman, the former being the stronger, V, 27, 28.
nameless finger, III, 221, 294.
Namuci, an Asura, killed by Indra, III, 92; drinks Soma with the Aśvins, 135; takes Indra’s Soma-drink and vital energy, V, 216; wins Indra’s source of strength by means of the Surā-liquor, 222; is slain by Indra with foam of water, being neither dry nor moist, neither staff nor bow, neither palm nor fist, 223; is evil, 223; in his severed head was Soma-juice mixed with blood, 223; the Aśvins bring away the Soma from him, and Sarasvatī distils (presses) it, 232.
Nārāsaṁsī-Gāthāḥ, to be studied, V, 98.
Nārāyaṇa,–Purusha Nārāyaṇa, exhorted by Prajāpati to sacrifice, V, 172, 173.
naudhasa-sāman, III, introd. xvi.
navadaśa-stoma, is heat and the year, IV, 63.
navel, goes all round, III. 86; navel of the earth (is the place where ukhā is standing), 258; gold plate worn by Agnicit over navel, 267; sun stands over navel of the earth (or sky), 267; below navel is seed, 267; part of animal above navel is sacrificially pure, 267; immortal part of vital air is above navel, 267; the intestinal (channel of) vital air round about the navel, IV, 17; navel-high (pariśrit), 158; the food above the navel is immortal, below mortal, 285; navel-high, lifting of Sacrificer on throne-seat, V, 254.
neck (grīvāḥ), consists of fourteen joints, V, 163.
needle,–copper, silver and gold ones (or wires) used for making the ‘knife-paths,’ V, 326, 327.
Neshṭr̥, draws cups of Surā, III, 10; leads forth patnī, 31; garment his fee at Daśapeya, 119; is under Adhvaryu, V, 137; Neshṭr̥ (or Pratiprasthātr̥) leads up the king’s wives, 321.
netting (śikya), for carrying the Ukhya Agni, III, 268; is the regions, 268; with six strings of reed grass, 269; is the seasons, 269.
New and Full-moon sacrifice. See Darśapūrṇamāsa.
new moon,–thence the sacrifice is spread, III, 180; the night of new moon is the gate of the sacrifice, V, 1; then the moon comes down to this world, 2; new moon an additional offering in honour of Indra for having slain Vr̥tra (at full moon), 6, 7; is a single nakshatra, 423.
nidhana,–prastāva and nidhana, IV, 145, 146.
nidhanavat-sāman, produced from paṅkti, and from it the āgrayaṇa-graha, IV, 11.
night, is a uniter, IV, 89; is the goodness (well-being) of the year, as then all beings dwell together, 326; originates from
p. 553
the darkness arising from the Asuras when created, V, 14; means peaceful dwelling, 285.
nigrābhyāḥ (water used for moistening Soma-plants), V, 106; are the divine waters, 107.
nīlakaṇṭḥa, IV, 162 n.
nineteen, IV, 71.
ninety,– sixteen nineties (of dhr̥ti oblations) are the horse’s chain, V, 288.
nipples, on fire-pan, III, 237.
Nirr̥ti (evil, corruption), oblation of spilled rice to, III, 43; is this earth, 43, 322; pap of black rice split by finger-nails, 65; her bricks and altar, 319 seq.; to her belong husks, 320; is black, 320; south-west her region, 320; her bricks laid down in a cleft of ground or natural hollow, or where no plants grow, 321; Nirr̥ti visits him who does not offer Soma, 321; is sharp-edged, 321; binds with an iron band, 322; of one mind with Varna and Yamī (Agni and the earth), 322; the awful goddess, 322; the sling sacred to her, 323; in the direction of Nirr̥ti’s region (S.W.) stone is thrown (thereby expelling all heat and suffering from the world), IV, 171, 361.
nishka, Worn by Sacrificer round his neck, V, 338; given to Adhvaryu, 350.
nishkevalya-stotra and -śastra, belong to Indra, III, 13, 81; connected with Soma, the Maruts, north, &c., 102; on second day of Aśvamedha, V, 380.
niyut (team of Vāyu), is the up-breathing (udāna), III, 173, 177.
north, connected with Anushṭubh, autumn, &c., III, 91; is Rudra’s region, 97; IV, 158; V, 488; northwards Sacrificer and wile ascend the sacrificial post, III, 32; northwards he puts the Ukhya Agni on the chariot, 290; palāśa branch thrown out northwards, 299; thither he relegates decline, sickness, 348; hungry people live in that region, 348; horse and ram most plentiful in the north region, 404; is the anushṭubh, IV, 45; the Maruts its lords, 102; Soma its protector, 102; connected with ekaviṁśa-stoma, nishkevalya-śastra, vairāja-sāman, 102; self-ruling, 46, 102; north side of altar offering-place to Rudra, 158; is the waters and the law, V, 18; is the region of men, 448; the region of (the Sacrificer’s) offspring (or subjects, people), 485.
north-east, standing towards, Prajāpati creates creatures, III, 252, 276; is the quarter of gods and men; 252; IV, 227; there is the gate of heaven, III, 252; in that direction one offers libations and leads up the dakshiṇās, 252; towards northeast, the Agnicit stands whilst holding the Ukhya Agni up towards the east, 272 (275), and north-east, 280; the Vishṇu-strides made in that direction, 276; animals let loose towards north-east, 239; ditto oxen after ploughing the agnikshetra, 331; ditto white horse, 359; the direction of the sun, V, 485.
nose, a partition between the eyes, and the persons therein (Indra and Indrāṇī), IV, 369.
nostrils, are the path of breath (prāṇa), V, 263.
number, the highest and lowest, IV, 172.
nyagrodha (ficus indica), therefrom consecration vessel for a friendly Rājanya to sprinkle, III, 83; originates from Indra’s bones (and sweet drink), V, 213, 216; means sweet drink, 220; takes root when turned downwards, 317; not to stand near a grave, 427.
oblations, are flesh, IV, 206.
ocean, lord of rivers, III, 75; flows round the earth from east southwards, 301; is a moat, 301; flows round, and encompasses these worlds, IV, 169; flows from left to right, 169; the
p. 554
cloudy ocean, the sky, 235; three of Yajus, Sāman, and R̥c (Agni, Mahāvrata and Mahad uktham), 278; the year’s sattra likened to the crossing of an ocean, V, 145 seq.; (the aerial), is the wind, 479.
offspring, is all the light, III, 239.
ogress-ridder, is the wind, V, 479.
ointment, for eyes and feet, V, 439.
old ox, old barley, and old arm-chair, as fee for oblation to Agni Āyushmat after burial, V, 439.
omentum. See vapā.
one, is speech, IV, 73.
ore, produced from stone, III, (147), 158.
ox, tired out by drawing the cart, III, 257; is Agni, 355; ox will do for (white) horse in leading forward Agni, 360; (pashṭḥavāh) is vigour, produced in the shape of the br̥hatī metre, IV, 38; horn from of old as a draught animal, V, 294; holding on to the tail of an ox, while returning horse from burial, 438.
ox-hide, red, for the layers of bricks to be put on, III, 355; Rājanya shoots arrows at two ox-hides, IV, 283 n.
padapaṅkti (metre), is the earth, IV, 88.
pail. See milking-pail.
Paiṅgya, remark of his on the shaḍahas, V, 162.; cf. Madhuka.
palāgala, courier, one of the ratninaḥ, III, 64; to him belong skin-covered bow, leathern quiver, and red turban, 64,
pālāgalī, addressed by chamberlain, V, 387.
palāśa, (butea frondosa), is the Brahman, III, 53, 83, 258; V, 221; consecration vessel therefrom, for Brāhmaṇa to sprinkle, III, 83; resin of palāśa for boiling water, 229; palāśa is Soma, 229, 258; site of Gārhapatya swept with palāśa branch, 298 not the Āhavanīya, 343; sacrificial stake to be made thereof, V, 123, 373-375; palāśa branch for sweeping burial-place, 430; palāśa peg, 436.
pañcabila pap, consisting of five oblations, III, 120.
pañcadaśa-stoma, gained by Ādityas, III, 40; connected with Kshatra, &c., 91; at evening service of Keśavapanīya, 127; produced from antaryāma-graha, and from it the br̥hat-pr̥shṭḥa, IV, 7; is bright, the thunderbolt, and the moon, 62; through it, connected with Indra and Vishṇu, the Kshatra is freed from death, 68; is the arm, 79; connected with Indra, the Rudras, the south, &c., 101.
pañcacūḍā, bricks of the fifth layer, IV, 99, 103 seq.; are the hotrās, 103; etymology, 103; are the (Sacrificer’s) mate, 104; offspring, 104; the regions beyond the sun, 104; shafts and missiles protecting the worlds, 104, 105.
Pañcāla, formerly called Krivis, V, 397; cf. Śoṇa.
pañcavātīya offering, III, 48.
pañcāvattīya, III, 48.
pañcaviṁśa-stoma, is the embryos, the year, IV, 64; through it, connected with Ādityas and Maruts, embryos are freed from death, 69.
pañcedhmīya, III, 48.
paṅkti metre, connected with śākvara and raivata-sāmans, &c., III, 91; produced front winter, and from it the nidhanavat-sāman, IV, 11; is the slow metre, in the form of which men were produced, 38; ditto bullocks (anaḍuh), 39; is the upper region, 45; consists of five feet; is the ear (of Prajāpati), 327-329; of 10,800 paṅkti consists the whole R̥c, and of as many the Yajus (7,200) and Sāman (3,600), 352, 353.
Para Atnāra Hairaṇyanābha, king of Kosala, performed the Aśvamedha, V, 397.
Parameshṭḥin, Parameshṭḥin and Āditya connected with the sky, the third svayam-ātr̥ṇṇā, and fifth layer, III, 188, 190; Prajāpati Parameshṭḥin, lord of beings (bhūta), IV, 76; Parameshṭḥin
p. 555
takes Prajāpati’s head which is sacred to himself, 142; Parameshṭḥin Prājāpatya created out of Prajāpati with a life of a thousand years, V, 15; the first who performed New and Full-moon offering, 15; performs it for Prajāpati, as a wish-granting sacrifice, 15; is the heavenly waters (? Parjanya) in the highest place, 15.
Parjanya, rain-cloud and rain-god, is Bhava (Agni), III, 160; gods become like him, 277; licks the ground and strokes the plants, 277; scarcely born, lights up everything, 278; is beyond the reach of our arms, 278; does not rain in the region where kimpurusha, &c., are, 412; is the boon-bestower, the upper region, IV, 107; animal sacrifice to Parjanya, V, 402.
paridhi, enclosing-sticks,–on the middle one the yoking or unyoking of the fire-altar is performed, IV, 250, 252; round tomb, V, 430.
Pārikshita. See Janamejaya.
Pārikshitīya, V, 396.
parimād (sāmans), preceding the mahāvrata-sāman, IV, 283 n.; are cattle, 288; how performed, 2881 n.
paripaśavya, oblations, V, 321.
pāriplava legend, V, 361 seq.
parīśāsa. See lifting-stick.
pariśrit (enclosing-stone),–are the womb of the fire, III, 301, 344; the waters (ocean), 301; IV, 187, 244; are the bones, III, 302; twenty-one for Gārhapatya, (301), 308, 344, 359; offering to Rudra on three of them (the three Agnis), IV, 157; anointing takes place close to enclosing-stones, 227; pariśrit of dhishṇya hearths, are merely laid down, 294; are the clansmen, 244; represent the additional height obtained by man (with upstretched arms) standing on tiptoe, 305; a line dug for them outside (the altar-ground), 306; are of the nature of nights (protective), 326; are the nights of the year, Prajāpati’s body, 354, 358; three hundred and sixty for fire-altar, (261 of Āhavanīya; 21 Gārhapatya; 78 Dhishṇyas), 357-358; are the waters encircling the earth (the fire-altar) 381.
parisrut (immature liquor), III, 9, 131, 133; originates from Indra’s generative organ, V, 215; not to be consumed by Brāhmaṇa, 260.
Parivakrā, a city in Pañcāla, V, 397.
parivatsara (second year of cycle), IV, 21.
parivr̥ktā, discarded wife, addressed by Hotr̥, V, 387.
pariyajña, enclosing sacrifices, III, 4.
parṇa,–branch, driving away the calves therewith at new moon, V, 8.; –tree originated from fallen feather of Gāyatrī, (or leaf of Soma), 122; tree in the abode (of plants?), 433.
pārtha-oblations, twelve at Rājasūya, III, 81; twelve at Agnicayana, IV, 225; are the year, 228.
pārthuraśma-sāman, V, 333.
partridge (tittiri), springs from Viśvarūpa’s head, III, 130.
paryagnikaraṇa, V, 307.
paryaṅgya, victims, at Aśvamedha, V, 299 n.
paryāya, III, introd. xviii.
paśu, etymology, III, 162; cf. victim.
Paśupati, a form and name of Agni, III, 159; is the plants, 159.
paśu-puroḍāśa, III, 136, 137, 173, 175; IV, 245, 247, 248; their object, 247 n.; directions (praishas), 265; should belong to the deities to whom the victims are devoted, V, 221.
Pāṭava. See Revottaras.
path,–two paths, that of the Fathers, and that of the gods, V, 237, 238.
Pāthya, the bull, is the mind, III, 218.
patnī. See Sacrificer’s wife.
patnisālā, IV, 307.
patnīsaṁyāja, their symbolic import, V, 44.
Paulushi. See Satyayajña.
Pauṁsāyana. See Dushṭarītu.
paurushamedhika, the central (day), V, 419.
p. 556
pavamāna-stotra,–(bahish-pavamāna) is heaven, V, 305, 306.
pavamānī-verses, V, 235.
pavitra, a Soma-sacrifice, III, introd. xxvi, 42.
pavitra, strainer, filter,–gold weaved therein, III, 84. (of goat’s hair and sheep’s wool), V, 235.
payasyā (dish of clotted curds), to Mitra and Varuṇa, III, 105, 186, 120; is the essence of cattle, 105.
pearls, 101; gold pearls woven into hair of sacrificial horse, V, 313.
pebble, (gravel) produced from sand, III, (147), 158; used instead of bricks for the sepulchral mound of a non-Agnicit, V, 440.
phālguna,–full moon of second phālguna is the first night of the year, III, 179; V, 348.
pilippilā (?smooth, glossy ),V, 315, 316.
piśaṅgilā (? tawny), V, 316, 389.
pītadāru (deodar), V, 373, 374.
Pitaraḥ,–somavantaḥ, barhishadaḥ, agnishvāttāḥ, libations of Surā to, III, 136; cf. Fathers.
pitcher, with a hundred or nine holes, III, 135.
plaksha (ficus infectoria), mat of, V, 394.
plants, grow three times a year (spring, rainy season, autumn), III, 340; shoot out a hundredfold and a thousandfold, 340; plants as Apsaras,–the Gandharva Agni’s mates, IV, 231; delighted in by every one, 231.
plough (sīra), yoking of, III, 326; etymology, 326; of udumbara wood, 326; its cords of muñja grass, 326.
poison, in Prajāpati’s body (from Rudra’s shaft), V, 36.
pond, water from, III, 77.
pool, water from, III, 76.
porcupine, V, 390.
post, sacrificial, See yūpa.
Potr̥, garment his fee at Daśapeya, III, 119; is under the Brahman priest, V, 137.
pradakshiṇam (prasalavi), V, 323, 468.
Prajāpati, seventeen victims to, III, introd. xxiv, 14; is the sacrifice and food of the gods, 1; lord of speech, 5;–seventeen-fold, 8; IV, 190, 347; V, 352 the thirty-fourth god, III, 9, 79; man is nearest to him,, 5; means productiveness, 151 is the sacrifice and the year, 30, &c.; he who offers Vājapeya becomes Prajāpati’s child, 32; Prajāpati delivers creatures from Varuṇa’s noose, 47; Prajāpati-Agni, the Purusha, 144; Prajāpati becomes relaxed and is restored by Agni, hence called Agni, 151, 152; is Agni’s father and son, 153, 154; Agni’s father, 360; bhūtānām patiḥ (the year), husband of Ushas, 158; is Mahan Devaḥ (Agni), 160: covets Agni’s forms, 161; is all the metres, 169; a he-goat slaughtered for him, 171; Prajāpati is hornless, 171; twenty-one-fold, 172; one half of him is Vāyu and one half Prajāpati, 175; is the moon, 178; the eighth day after full-moon sacred to Prajāpati, 180; Prajāpati (and Agni) connected with the earth and the first svayamātr̥ṇṇā, 187, 190; is these worlds and the quarters, 193; harnesses the mind, 193; the inspirer of devotion, 194; he is the immortal one, and the gods his sons, 194; digs for Agni, 215; is undefined, 215; both the defined and the undefined, 341; V, 455; the manly-minded, III, 284; is both gods and men, 290; after producing creatures, becomes relaxed, and is restored by the gods, 312; without him there was no firm foundation, 312; is food, 312; the vital air that went from him is Vāyu; his lost vigour is Āditya, 312; his downward vital air is the fire on earth, the air his body, the wind in the air is the vital air in his body, the sky his head, the sun and moon his eyes, 313; Prajāpati is the begetter of the earth, 346; is the whole. Brahman (n.), 353; Prajāpati becomes a white horse and finds Agni on a lotus-leaf, 360; is the Man, 366; the vital air his pleasing form, 367;
p. 557
[paragraph continues] Agni and Indra take away his fiery spirit and vigour, 374; they become his arms, 374; his hair becomes the herbs, 380;–IV, introd. xiv seq.; his dismemberment the creation of the universe, xv; is the Sacrificer, ib.; the Arch-sacrificer, xix; the one god above all other gods, xx; the thirty-fourth, xx; V, 151, 211; the food of the gods (Soma), IV, introd. xxi; Father Time or Father Year, xxii seq.; is Death, xxiii; is the R̥shi Viśvakarman, IV, 28, 37; Prajāpati, the highest lord (parameshṭḥin), becomes a metre, 37; in the form of Gāyatrī overcomes cattle, 37; in the air Prajāpati is Vāyu, 57, 58; is the Brahman (n.), 59, 60; is (aerial) space, and the saptadaśa-stoma, 62; becomes pregnant with living beings (bhūta), 67; Prajāpati Parameshṭḥin, the lord of living beings (bhūta), 76; the progenitor (praganayitr̥), 76; is the mind (-metre), 88; enters heaven last of gods, 113, 117; consists of sixteen parts (kalā), 189; takes Agni, as his dear son, to his bosom, 206; those going to the heavenly light and becoming immortal become Prajāpati’s children, 220; from him couples issue in the form of Gandharvas and Apsaras, and he, becoming a chariot, encloses them, 229, 234; Prajāpati Viśvakarman, who has wrought the universe, 233; is Dhātr̥, 263; one half of Prajāpati mortal, and the other immortal, 290, 292; becomes clay and water, and enters the earth, afraid. of Death, 290; is recovered in the form of bricks, 290; is built up so as to become immortal, 291; his body in part of Agni’s, Indra’s, and the All-gods’ nature, 291; he (by chips of gold) finally makes his body of golden form, 295; Prajāpati is the (sacrificial) animals–man, horse, bull, ram, he-goat, 299; Prajāpati goes up to the world where the sun shines, and becomes the one sacrificial animal, 301; is Savitr̥’s well-winged eagle, 30; Father Prajāpati requires his due proportions, 309; Prajāpati’s body contains Agni, all objects of desire, 313: poured, as seed, into the ukhā, 341; is Agni. 345: Prajāpati, the year, and his lights, 349 seq. Prajāpati, the year, has created all existing things, 350; to encompass all beings he divides himself into different bodies, 350 seq.; Prajāpati’s body contains (or consists of) the threefold science, 352; Prajāpati and Sacrificer, being composed of all existing things, on ascending, become the moon, and the sun is their foundation, being generated out of their own selves, 354, 355;–Prajāpati, the sacrifice, is the year, V, 1; the Purusha, Prajāpati, born in a year, from a golden egg, 12; his first words, ‘bhūḥ, bhuvaḥ, svar,’ 12; born with a life of a thousand years, 13; Prajāpati smites the Asuras with evil and darkness, 13, 14; Prajāpati, by the Full and New-moon sacrifice, becomes the vital air and Vāyu, 15; Prajāpati is everything endowed with breath, 16; gives himself up to the gods and creates the sacrifice as a counterpart of himself, 22; Prajāpati and his daughter, 36 n.;–poison in his body, 36; Śrī issuing from him, 62; brahmacārin committed to him, 86; Father Prajāpati resorted to by the gods for advice, 91 seq.; Prajāpati alone in beginning, from him the three worlds, 102; the seventeenfold-Prajāpati, what he consists of (as regards the trayī vidyā), 170; exhorts Purusha Nārāyaṇa to sacrifice, 172; victim before initiation for Sattra, formerly to Savitr̥, now to Prajāpati, 174; Prajāpati, the sacrifice, is king Soma, 205 seq.; by producing the sacrifice he lost his greatness which went
p. 558
to the great sacrificial priests, 275; the most vigorous of gods, 278; Prajāpati performs Aśvamedha, 289; is the chief (mukha) of deities, 292; victim to Prajāpati, 371; is the Brahman (n.), 409; Manu Prajāpati carried by the earth (his wife, a mare), 466.
Prajāpati-hr̥daya (Prajāpater hr̥dayam), a sāman sung over the completed altar, IV, 180.
prāgvaṁśa, IV, 307 n.
Prācīnaśāla Aupamanya, a teacher, IV, 393 n.; (?) is the same as Mahāśāla Jābāla, 393 n.; 395 n.
prācīnavaṁśa, IV, 307 n.
Prācīnayogya. See Satyayajña, Śauceya.
prakrama, step, movement,–forty-nine oblations to forms of the horse, V, 282, 363, 364.
Prācyas, being, of Asura nature, make their burial-places round, V, 423; and line them with stone, 430.
Pramlocantī, the Apsaras, is the western quarter, or the day, IV, 106, 107.
prāṇa (vital air), water therein, III, 584; nine, 93, 196, 218, 296; (seven of head and two downward ones), IV, 243; V, 150; ten, III, 174, 297; IV, 51, 165, 243, 246; V, 24; three, III, 218, 385; six, 270: were the R̥shis, 143; are good for all beings, 151; is Prajāpati, 192; the sruva, 192; are the thoughts, 193; are Agni, 196; is Mitra, 230; immortal part of vital air is above navel, the mortal part passes by and away from the navel, 267; link the body to food, 270; are the divine inspirers, 305; three downward vital airs, 315; the three compared with the three fires, 317; number of viral airs in body uncertain, 331; food for them placed in mouth, 332, 388; seven vital airs in the head, 340, 402; seven in each victim (or its head), 403; is Prajāpati’s pleasing form, 367; belongs to the whole universe, 385; is taken in from the front backwards, 391; is the male, the mate of speech, 391; the head is the birth-place of all the vital airs, 396; the five (of the head)–mind (soul), eye, breath (prāṇa), ear, voice (speech), 402; depart from Prajāpati, IV, 3; create food with Prajāpati, 3; spring-season produced from breath, 4; the R̥shi Vasishṭḥa is breath, 5; are connected and one, 5; five (prāṇa, apāna, vyāna, udāna, samāna), 15; prāṇa becomes the apāna, 16;–intestinal vital air (guda prāṇa), 17; run in body both lengthwise and crosswise, 18; must reach every limb, 19; pass not only backward and forward but everywhere, l9; contracts and expands the body and limbs, 21; are life-sustaining gods, 32; up, down, and through-breathing, 34, 47; ditto and out-breathing, 43; breath necessary for all, 48; separated from each other by the width of a horsehair (vāla), 55; seven in front (upper half of man), 55, 57; seven counter-breathings behind, 55, 58; one in each limb, 55; ten focussed in the head, 57; out-breathing (prāṇa) is Mitra, the down-breathing (apāna) Vanilla, 68; three (prāṇa, udāna, vyāna), 73; four prāṇa, with mind as the fifth, 73; seven in the head, the seven R̥shis, 73; nine, 73; ten with the ātman as the eleventh; 74; prāṇa and apāna, 86; prāṇa, vyāna, udāna, 90, 237; V, .246; pass backwards and forwards, IV, 90; prāṇa, apāna, vyāna, 131, 186; V, 89, 90; is kindled by the sun, and hence is warm, IV, 135; without vital air a limb would shrivel up, 136, 140; prāṇa, vyāna, udāna, 143; they are the same as vital power (āyus), 143 the highest thing in universe, 149; are the immortal element, 178, 327; (prāṇa, apāna), 167; are the gods of the gods, 185;
p. 559
are not eaters of oblations, 185; without them no dwelling-place becomes pure, 186; they are neither in the sky nor on earth, but whatever breathes therein, 186; connects head with body, 188; in the head fivefold (mind, speech, breath, eye, ear), 190; (prāṇa, breath) is one of the five divisions of vital air (prāṇa) in the head, 190; eight limbs and eight prāṇas, 190; vital airs kindle (the body), 205; the vital airs are the immortal part of the body, 292; how they are represented in the layers of the altar (Prajāpati’s body), 292 seq.; by the prāṇa gods eat food, by the apāna men, 295; are the perfect (sādhya, blessed) gods, 304; vital air is the light of the body, 326; a hundred and one in the body, 326; is not the immortal element, but something uncertain, 327; are the seven metres, 327-330; vital airs consume him who is hungry and feverish, 347, 348; breath evolved from speech, and from it the eye, 377; triad–Agni, Āditya, Prāṇa–are the eater, the Arka, the Uktha, the Purusha, 398, 399;–Vāyu, on entering man, is divided into the ten vital airs, V, 3; āsya, ’the breath of the mouth,’–therefrom the gods created, 13; from the downward breathing (avāna) the Asuras, 13; downward breathing abhorred by other breathings, but in it everything that enters the others meets, 19; prāṇa (breath of mouth) is the eater of food, udāna (of the nose) fills man, and (of the eyes, ears, &c.) is the giver of food, 31; prāṇa and apāna move in a forward and a backward direction respectively, 43; prāṇa entering udāna and reversely, 83; vyāna entering udāna, 84; central prāṇa belongs to Indra, 121; with five breathings (prāṇa, vyāna, apāna, udāna, samāna) five Brāhmaṇas (or the father himself) to breathe over child (before navel-string has been cut) to ensure long life, 129, 130; two downward (avāna) breathings and udāna (by which men rise, ud-yanti), 165; two, five, six, seven, twelve, or thirteen, 168; prāṇa and ana, each equal to the twinkling of the eye, 169; 10,800 breathings of man in day and night, 170; prāṇa and udāna, moving downward and upward, 230; all vital airs established on speech, 246; all vital airs established on prāṇa and udāna, 262; etymology (pra-nī), 263; nostrils are the path of prāṇa, 263; food eaten by prāṇa is pervaded by vyāna, and its essence shed as seed, 264; vital airs of him who speaks impure speech pass away, 326; the mind (soul) their overlord, 504.
prāṇabhr̥t, bricks, are the vital airs, IV, 1; how placed, 2; laid down by tens, 3; etymology, 12; are the limbs, 13;–of second layer, 23, 33 seq.;–ten of third layer, 51; are the moon (being food as making up a virāj), 54.
praṇītāḥ, lustral water, is the head of the sacrifice, V, 35, 492; at the haviryajña, 119; etymology, 270.
prasalavi. See pradakshiṇam.
prastāva,–prastāva and nidhana, IV, 145, 146.
Prastotr̥, a horse his fee at Daśapeya, III, 119; under Udgātr̥, V, 136.
prātaranuvāka, III, introd. xviii; IV, 249; of Atirātra superseded by Āśvina-śastra, but is to be repeated in a low voice by Maitrāvaruṇa, V, 92, 93.
Pratīdarśa Aibhāvata (king of the Śvikna), as authority on the Sautrāmaṇī, V, 239.
Pratihartr̥, priest, is under Udgātr̥, V, 137.
Prātipīya. See Balhika.
Pratiprasthātr̥, III, 111; gold mirror his fee at Daśapeya, 119; is under Adhvaryu, V, 137; offers the cups of Surā-liquor on the Southern of the two
p. 560
[paragraph continues] Eastern fires, 232; Pratiprasthātr̥ (or Neshṭr̥) leads up the king’s wives, 321.
pratishṭḥā (stand), is threefold (tripod), IV, 116.
praüga-śastra, connected with Indra, the Rudras, the South, &c., IV, 101.
Pravargya, III, 355; IV, 187; ‘setting out,’ IV, 187; V, 493 seq.; Pravargya vessels are Agni, Vāyu, and Āditya, IV, 187; the head of the Sacrifice, 188; performed as long as the Upasads, 317; is the sun, 317; V, 445; on Śatarudriya day, day of preparation, and sutyā day, IV, 320;–performance, V, 441 seqq.; time of performance, 458; is Vāyu-Pūshan, 475; when performed, 490 seq.; combined with Upasad, 493; is the year, the worlds (and Agni, Vāyu, and Sūrya), the Sacrificer, &c., 507 seq.
prayāja, mystic significance of, V, 40.
prāyaṇa, III, 305.
prāyaṇīya offering, III, 325; ends with the Samyos, IV, 258, 259;–Prāyaṇīya Atirātra, 254.
prayujāṁ havīṁshi (twelve oblations of teams), III, 123; for yoking the seasons, 123.
prelude. See prastāva.
pressing-stones, (grāvan), are of Br̥hatī nature, V, 243; the vital airs, 486.
priests, officiating, are the limbs of the Sacrifice, IV, 280; V, 236; are of the same world as the Sacrificer, IV, 280; must not bargain for dakshiṇās, 280; sixteen, 348; the order in which these are initiated for a sattra, V, 135 seq.; messes of rice for them, 343; the quarters (regions) parcelled out between them, 402, 412, 420;–priest’s mess of rice, see brahmaudana.
pr̥shṭḥa-sāman, six, III, introd. xx-xxiii; V, 148 n.; seven, IV, 277, 314.
pr̥shṭḥa-stotra, III, introd. xvi, xx seq., 333, 376; are the seasons, V, 331.
pr̥shṭḥya-graha, belongs to Agni, Indra, and Sūrya, III, 6.
pr̥shṭḥya-shaḍaha, III, introd. xxi; V, 148; used by Aṅgiras when contending with Ādityas, V,. 152; etymology, 152, 162,
Pr̥thin Vainya, consecrated first of men, III, 81.
Priyavrata Rauhiṇāyana, directs the wind, IV, 340.
procreation. See generation.
prospering-oblations. See kalpa.
Proti Kauśāmbeya Kausurubindi, residing as religious student with Uddālaka Āruṇi, V, 153.
prushvā. (mist, moisture, or hoar-frost), III, 77.
punaryajña, IV, 121.
punaściti, on fifth layer of fire-altar, IV, 99, 119 seq.; is seed and generative power, 119; etymology, 121; on what part of the altar to be laid, 121; is the uttaravedi, 121; as substitute for complete altar, 271.
Puñjikasthalā, the Apsaras, is the (eastern) quarter, or (Agni’s) army, IV, 105.
Purāṇa (stories of old time), to be studied; V, 98; the Veda of birds, 369.
puraścaraṇa, IV, 337.
purastād bhāgaḥ, III, 333; IV, 185; cf. uddhāra.
purīsha, III, 201; its formulas are Agni’s hair, itself his food, IV, 20; covering of soil, 26; is food, 95, 96, 139; is the pericardium, 96; is flesh, 138, 149; vital air, 139; belongs to Indra, 140; is one half of the altar, 140; symbolical meaning of its layers (1st cattle, 2nd birds, 3rd stars, 4th sacrificial gifts, 5th progeny and subjects, 6th gods), 147 seq.; ’earth to earth,’ V, 203.
Purīshya (Agni, the altar), III, 201; favourable to cattle, cattle-loving, 206, 214; (? rich, plentiful), 310; Agni Purīshya, the son of the Earth, 311.
pūrṇāhuti, III, 42; V, 504.
Purohita, one of the ratninaḥ, III, 59; anoints (sprinkles) king in front, 94; hands the sphya to consecrated king, 110; Kshatriya anti Purohita alone complete, 259; are everything, 260;
p. 561
is perfect in sanctity and power, 260; his fire used by king for offering during dīkshā, V, 371.
Pūru, an Asura-Rakshas, overthrown by Agni in battles, III, 292.
Purukutsa, the Aikshvāka, performed the Aśvamedha, V, 397.
Purūravas, son of Iḍā,–Purūravas and Urvaśī, V, 68 seq.; wanders about in Kurukshetra, 70; becomes a Gandharva, 74.
purusha,–seven purushas (the seven R̥shis) made into one, III, 144; IV, 205;–the Purusha, 304, 305; is Prajāpati-Agni, III, 144 (man) a sacrificial animal, 162; 165 seq.; slaughtered for Viśvakarman, 162; has twenty-four limbs, 167; twenty-one parts, 172; hornless and bearded, 177; Purusha, IV, introd. xiv seq.; (man in the sun, and in the eye, the gold man), xxii; this divine person (in sun, and eye) is variously served as Agni, Sāman, Uktham, &c., IV, 373; (Agni) Vaiśvānara is the Purusha, 398; the Agni-like, Arka-like, Uktha-like Purusha, 399; is the true Brahman, 400; Purusha Prajāpati, born from golden egg, V, 12; Purusha Nārāyaṇa exhorted by Prajāpati to sacrifice, 172, 173; is established in five things, 389; Purusha Nārāyaṇa, 403; Purusha born from Virāj, and Virāj from Purusha, 403;–purushas (men) as victims, 407 seq.;–cf. sun, eye.
Purushamedha, III, introd. xxvi; V, introd. xxi seq., 403 seq.; five sutyās, 405; etymology, 407.
Purusha-Nārāyaṇa (litany), V, 410; cf. purusha.
purusha-sāman, (III, 369); IV, 146.
purusha-sūkta, IV, introd. xiv.
pūrvābhisheka, IV, 249.
Pūrvacitti, the Apsaras, in an intermediate (? upper) quarter, or the dakshiṇā, IV, 108.
Pūshan, by five syllables gained the five regions, III, 40; pap to, 55, 63; lord of cattle, 55; V, 346; represents productiveness, III, 56; dark grey bullock the fee for oblation to Pūshan, 56, 63; pārtha-oblation to Pūshan, 82; Pūshan Viśvavedas (all-possessing), 89; assists Varuṇa, 113; saṁsr̥p oblation (pap) to, 116; prayujāṁ havis (pap), 125; is this earth, 205; V, 352; Aditi and Pūshan connected with triṇava-stoma, IV, 69; rules over small animals, 75; is cattle, 195; V, 293; takes Śrī’s wealth and receives (mitravindā) oblation (pap), V, 62-65; protector of travellers, 293; watcher of men, 293; expiatory pap, 346; lord of roads, 352, 353; is (Vāyu) the wind, 474.
pushkara, etymology, III, 365.
pūtīka. See ādāra.
quarters. See regions.
queen, one of the ratninaḥ, III, 60; lies down near sacrificial horse, V, 322.
race. See chariot race.
Rājanya, shoots seventeen arrows’ ranges, III, 25; word of four syllables, 25; takes part in chariot race, 29; holds honey-cup and cup of Surā, 29; sprinkles king from nyagrodha vessel, 83; the bow his strength (vīrya), 89; ten Rājanyas drink of Sacrificer’s cup, 114; armoured Rājanya driving round sacrificial ground, shooting arrows at two ox-hides, IV, 283 n.; not to be engaged with in disputation by Brāhmaṇas, V, 114; hired by some to drink the Surā-liquor, 233; a form of the kshatra, 286; battle is his strength, 287; the grandeur of heroism bestowed on him, 294, 295; born (from) of old as one heroic and victorious, skilled in archery, certain of his mark, and a mighty car-fighter, 294, 295; unfit to be consecrated (king), 360; Rājanya lute-player, 364 seq.
rājanyabandhu, IV, 21; keep most apart (? from their wives in eating) whence a vigorous son is born to them, 370; Janaka
p. 562
of Videha called thus, V, 113.
rājaputra, a hundred princes born in wedlock to be the guardians of the sacrificial-horse, V, 288; those who reach the end of the year’s keeping become sharers in the royal sway, 288, 289.
Rājastambāyana. See Yajñavacas Rājastambāyana.
Rājasūya, III, introd. xi, xxiv-xxvi; belongs to king and makes him king, III, 4; inferior to Vājapeya, 4; IV, 225; performance, III, 43 seq.; is Varuṇa-sava, 76; a supernumerary (special) rite 246.
rajjudāla (Cordia Myxa) V, 373; 374.
Rāhūgaṇa. See Gotama Rāhūgaṇa.
Raikva, III, 107.
rain, from clouds arising from smoke (steam), III, 185; from smoke sent up by the earth, 383; falls both on ploughed and unploughed land, 336; represented by the apasyā bricks, IV, 34; falls everywhere in the same direction, 35; is in the wind, 35; falls abundantly in the rainy season, not in autumn, 49; rain and wind, connected with Mitra-Varuṇa, freed from death through ekaviṁśa-stoma, 68; is the arrows of the Rudras in the sky, 164; is ruled over by Maruts, r 70; produces a well-ordered state of society, V, 18; sounds like a chant, 45; rain-drops, as many as sweat-pores, hair-pits, and twinklings of the eye, 169; hail and lightning two terrible forms of it, 251; the sky, rain, the first conception, 315.
rainy season, produced from the eye, and from it the Jagatī, IV, 8; consists of months Nabhas and Nabhasya, 48; rainy season and autumn are the air-world, and the middle of the year, 49.
raivata (and śākvara) -sāman, is a pr̥shṭḥa-sāman, III, introd. xxi, xxii; connected with paṅkti, trayastriṁśa, &c., 91; śākvara and raivata produced from triṇava and trayastriṁśa, IV, 12; connected with Br̥haspati, Viśve Devāḥ, the upper region, &c., 103.
Rākā, pap offered to her, (the extreme end of) one of the four regions, IV, 264.
Rakshas,–safety from, III, 45; suck out creatures, 49; smitten by Indra and Agni, 51; swept away by the gods, 52; kept by continuous libation from coming after the gods, 191; kept off from south, and sacrifice spread in place free from danger and devilry, 199; seek to hinder the gods from sacrificing, 357; are the associates of the night, 361; rakshas-killing counter-charm, 53, 371, 372; repelled by thunderbolt, 372; harass those wandering in a wild forest, V, 160; Kubera Vaiśravaṇa their king, the Devajanavidyā their Veda, 367, 368.
rakshovidyā, V, 368 n.
ram, sacrificial animal, III, 162, 165 seq.; slaughtered for Tvashṭr̥, 262; is vigour, IV, 38; vicious ram (aiḍaka) an unclean animal, V, 178; originates from Indra’s nose, 215.
Rāma, son of Daśaratha, III, 97.
Rāma Mārgaveya, one of the Śyāparṇa family of priests, IV, 345 n.
rampart, threefold, III, 212, 213.
rāshṭrabhr̥t oblations, at (consecration of). Agnicayana, IV, 229.
raśmi, rein, III, 101.
Rathagr̥tsa, Agni’s commander-in-chief (senānī), is the first spring-month, IV, 105.
rathantara-sāman, III, introd. xiv, xv; connected with Agni, xv; with the brahman, &c., 91; at keśavapaniya used for first pr̥shṭḥa and for sandhi-stotra, 127; produced from trivr̥t, IV, 5; (rathantara-cḥandas is the earth, 89); connected with Agni, the Vasus, east, trivr̥t and ājyaśastra, 100; sung over completed altar, is this earth, 179; etymology, 179.
Rathaprota, Āditya’s commander-in-chief,
p. 563
is the first rainy month, IV, 106.
Rathasvana, Vāyu’s commander-in-chief, is the first summer month, IV, 106.
Rathaujas, Agni’s chieftain (grāmaṇī), the second spring month, IV, 105.
rathavimocanīya oblation, III, 101.
Rathecitra, Vāyu’s chieftain (grāmaṇī), is the second summer month, IV, 106.
ratna-havīṁshi (ratnināṁ havīṁshi), III, 58 seq.
ratninaḥ, III, 65; do homage to king, 108.
rātrī (night performance), III, 127.
rātrī-paryāyāḥ, III, 12.
rattan (vetasa), mat used to cut the sacrificial horse on, V, 304, 329, 394; rattan grows in water, 304, 329.
rauhiṇa, plates. V, 454 seq.; cakes, cooked, 468; offered, 472, 489; they are Agni and Āditya; day and night, heaven and earth, 4738 474.
Rauhiṇāyaṇa. See Priyavrata.
raurava-sāman, is an aiḍa-sāman, IV, 10.
realm, sustained by kings, IV, 229; by couples (offspring), 230.
red, includes all colours, III, 355.
reed (muñja), entered by Agni, III, 198; is Agni’s womb, 200; (vetasa) rattan branch drawn across altar to appease it, IV, 174; plucked out from its sheath, V, 267; a bundle held upwards while sepulchral mound is raised, and afterwards put up in the house, 436; sheaths of reed grass kindled, 463.
region (quarter),–five, III. 40, 108; IV, 246; four, III, 203; six, 268; seven, IV, 277; nine, III, 196, 296; ten, 183, 297; IV, 164, 246; ruled over by Pūshan, III, 40; ascent of, 91; connected with the Brahman, &c., 91; how created, 149; are parts of Vāyu-Prajāpati, 152; are Agni, 183; connected with Vāyu, and third layer of altar, 188; heal what is injured, 221; put in the world by Viśve Devāḥ, 235; are both inside and outside of these worlds, 235; by them the worlds are fastened to the sun, 269; created with the moon, 286; are between these two worlds, 349; IV, 26; are the upper sphere, IV, 9; above everything, 10; are the heavenly world, to; become the ear, 10; are in all four directions, 26; face each other, 27; are supported by the sun, 28; names of the five regions (East queen, South far-ruler, West all-ruler, North self-ruler, Great-region supreme ruler), 46, 100 seq.; freed from death through catushṭoma, connected with Savitr̥ and Br̥haspati, 69; encircling (paribhū), 88; are the firmament, the heavenly world, 100; five on this side of the sun, 104, 195, 200; five on the other side of the sun, 104, 200; four on the other side (?), 198; five propitiatory oblations to (the five) regions (diśām aveshṭi), 245; how laid down in the several layers, 263, 264;–created by the five gods Parameshṭḥin, Prajāpati, Indra, Agni, Soma, V, 16 seq.; guardians of the four regions are the Āpyas, Sādhyas, Anvādhyas, and Maruts, 359; parcelled out between the priests, 402, 412, 420; are a place of abode to all the gods, and Kandra their regent (?), 505.
regional bricks. See diśyā, and āśvinī.
renunciation, of one kind of food for life, III, 337; IV, 224.
retaḥsic, bricks,–two, are these two worlds, III, 383; IV, 26; are the testicles, III, 384; are the ribs of Agni, the sacrificial animal (bird), 400; IV, (2), 16; their range (or rim), 17, 23, 26.
retribution in future life, V, 109 seq.
Revottaras Sthapati Pāṭava Cākra, (short Sthapati Cākra, or Cākra Sthapati), priest and teacher, V, 236, 269.
R̥bhu,–R̥bhus and Viśve Devāḥ
p. 564
connected with beings (bhūta) and trayastriṁśa-stoma, IV, 69;–a R̥bhu of the Jagat (Jagatī) metre (is the ārbhava-pavamāna) bearing the Sacrificer to bliss, V, 173; Savitr̥, with R̥bhus, Vibhus, and Vājas, receives offering of Gharma, 480.
ribs, are the middle of the body, IV, 20, 31, 32; fastened on breastbone and costal cartilages, 114;–parśu and pr̥shṭi, V, 164 n.
rice, different kinds of, III, 69-70; originates from Indra’s marrow (and Soma-drink), V, 216.
R̥c, was in Vr̥tra, III, 138; part of triple Veda, 139, 141; thereon the Sāman is sung, IV, 13; wife of Sāman, 14; R̥cs and Sāmans as Apsaras, the Gandharva Manas’ mates, 233; they are wishes, as thereby one prays, 233; by the Mahad uktham it enters Prajāpati as his vital fluid, 284; consists of 12,000 Br̥hatīs, 20,800 Paṅktis, 352,353; a hymn to be recited of the R̥c, the Veda of men, V, 362.
r̥ksama-sāman (? vairūpa-sāman, or such as are merely sung, not chanted), produced from Jagatī, and from it the Śukragraha, IV, 7.
R̥shabha Yājñatura, king of the Śviknas, V, 250, 399, 400.
R̥shi,–were the non-existent, III, 143; the vital airs, 143, 333; IV, 60, 100, 185; etymology, III, 143; saw the fourth layer of altar, 189, 190; have a fore-share in Agni, 333; the seven R̥shis are the seven vital airs in the head, IV, 73; Dhātr̥ their lord, 73; the first-born Brahman, 100; R̥shis spin the thread (of the sacrifice), 124; first made up (constructed) the fire-altar, 174, 185; the seven purushas made into one purusha were the seven R̥shis, 205; established in the seasons, 212; the last-born R̥shis, 250, 267;–have mistakes in their sacrifice pointed out to them by Gandharvas, V, 29; the seven (Ursa major), 425.
r̥shīkā, bear or ogre, V, 307.
r̥tavyā, seasonal bricks, are the seasons, III, 386; IV, 29; the three worlds, 129; the nobility, 129; stepping-stones for the gods and Sacrificer to ascend and descend the worlds, 129; the two of first layer are the spring months, Madhu and Mādhava, III, 386; IV, 2; two of second layer, 24; are the summer months, Śukra and Śuci, 29;–two lower of third layer, the two rainy months Nabhas and Nabhasya, 48; the two upper, the autumn months Isha and Ūrja, 49;–two of fourth layer, the winter months Saha and Sahasya, 70;–two of fifth layer, 99, 125 seq., are the dewy months Tapa and Tapasya, 126.
rite. See vrata.
river,–seven flowing eastwards, IV, 211; seven flowing westwards (identified with downward vital air), 212; those drinking thereof become most vile, blasphemous, and lascivious of speech, 212.
Rohiṇī, the nakshatra, falls on new moon of month Vaiśākha, V, 2.
Rohita, son of Hariścandra, III, 95.
rope, of darbha grass, for tying horse, greased with ghee, V, 374; twelve (or thirteen) cubits long, 276.
royal dignity, means unlimited prosperity, V, 249.
rubbing down of Sacrificer with fragrant substances, at Sautrāmaṇī, V, 252.
Rudra, is Agni, III, 52, 64; gavedhukā pap to, 51, 63; rules over beasts, 52, 205; hankers after killed cow, 63; Rudra-Paśupati, gavedhukā pap to, 70; the North his region, 97; IV, 158; V, 488; Rudra Suśeva (most kindly), III, 110; a form and name of Agni, 159; Śatarudriya, IV, 250 seq.; is Agni in his immortal form, 156; oblations of wild sesamum, on an arka leaf, to, 156; was originally Manyu, 157; etymology, 257; V, 116; hundred-headed, thousand-eyed,
p. 565
hundred-quivered, IV, 157; oblations of gavedhukā flour on an arka leaf, 158; is the Kshatra (whilst the Rudras are the Viś), 159, 162; the golden-armed leader of hosts, 160; worshipped with mystic utterances, 161; Agni created as the hundred-headed Rudra, 201; his shaft piercing Prajāpati’s body, V, 36 n.; the ruler of animals, 229; by hairs of lion, wolf, and tiger being put in cups of Surā representing wild animals, Rudra’s shaft is only directed against these, and he spares domestic cattle, 230; consecrates king by the Trishṭubh, 312.
Rudras, by fourteen syllables gain caturdaśa-stoma, III, 40; eleven, born from Vāc, 149; placed in the air with Vāyu, 150; kindle the sun, 231; Vasus (with Mitra) and Rudras mix the clay, 231; fashion air-world by means of trishṭubh, 234; Rudras and Vasus sing praises of (bricks in) second layer, IV, 25; how produced, 33; Vasus and Rudras connected with embryos and caturviṁśa-stoma, 68; Vasus, Rudras and Ādityas separate, and are the lords when heaven and earth separate, 75; connected with Indra, &c., 201; the lords of the south, 101; Vasus, Rudras, Ādityas, Maruts, Viśve Devāḥ build on different quarters of the altar (E. S. W. N. Zen.), 118; of earth, air, and sky, 158-159; originate from drops of oblations, 159; are the Viś (whilst Rudra is the Kshatra), 159; are spread by thousands over these worlds, 168; in tribes (jātāni), 160; the arrows of the Rudras of sky, air and earth are rain, wind and food, 164, 165; the Rudras invoked in the Śatarudriya are Agnis, 167; the eleven Rudras enumerated, V, 116; arise by performance of midday pressing, 173; obtain the part of Vishṇu, the sacrifice, corresponding to the midday pressing, 443; Indra, with Vasus, Rudras, and Ādityas, receives offering of Gharma, 479, 480.
rujā, an arrow, III, 38.
ruṅmatī, oblations to Agni and Varuṇa, IV, 237-239.
rūpa, farm,–oblations to forms. See prakrama.
Sacrifice, path of, not to be swerved from, III, 24; V, 20; west (to east?) path of sacrifice, III, 347; sacrifice is happiness, 351; performed from the left (north) side, IV, 107; of ever-flowing blessings, 107; all beings are settled in the sacrifice, 144; has only one finale, heaven, 146; is all-sustaining, 199; they who perform it are wise, 199; Yajña as Gandharva, with the Dakshiṇās, as Apsaras, his mates, 232; comparative efficacy of sacrifices, 299; is a Man, 300, 305; Prajāpati, the Sacrifice, is the Year, V, 1; 38; the fire its womb, 3; is a counterpart of Prajāpati, 22; becomes the Sacrificer’s body, 23, 27; bolt of the sacrifice (yajñameni), 42; the successful issue of the sacrifice, 66-68; the five great (mahāyajña), 95; sacrifice is cattle, 116; animal sacrifice fivefold, 125; like a forest with desert places and ravines, the sacrifice not to be entered without knowledge, 160; (true) form of sacrifice ensures entrance to the heaven of the living, 212; is devotion, 231; a web, 252; the navel of the earth, 390; passage between Āgnīdhra and Cātvāla is the gate of the sacrifice, 497; sacrifice is the self of all beings, 504.
Sacrificer, is Indra, III, 13; 18; at Vājapeya sprinkled with remains of offering material, 38; the child of the earth, 125; he is Agni, 212; is really intended to be born in heaven, 345; is Prajāpati, Agni, the sacrifice, IV, introd. xv seq.;
p. 566
carried to heaven by, or flying there in shape of, birdlike altar, IV, introd. xxi seq.; becomes Death, xxiii; ousted from his realm (yajamānaloka) by wrong sacrificial procedure, IV, 94; is the fire on fire-altar, 94; sits down with the Viśve Devāḥ on the higher seat (in the sky), 124; is established with Viśve Devāḥ, 202; the fire-altar, Mahāvrata, Mahad uktham, his divine immortal body, 279; is the body of the sacrifice, 280; V, 236; in entering on the fast he gives himself up to the gods, and by the sacrifice he becomes an oblation to the gods by which he redeems himself from them, V, 26; 27; and is freed from sin, 38; Sacrificer dying whilst away from home, 197 seq.; when about to die, 201 seq.; when dead, goes to the place won by him in heaven, 204; symbolically placed in heaven, provided with the Soma-drink, 231; drinks Aindra cup at Sautrāmaṇī and has his abode with Indra, 245; is Āditya, 248; requests invitation from priests for partaking of cup (of vasa), 259; arises in the other world with a complete body and all limbs, 259; by means of the golden light (or a gleam of light shining after him) goes to heaven, 303; with Vāvātā and other wives, 349; whilst sacrificing becomes a Brāhmaṇa, 348.
Sacrificer’s wife, led forth by Neshṭr̥, III, 31; puts on garment of Kuśa grass, 32; discarded when without son, 65; Sacrificer’s wives sprinkle the horse, V, 313; they weave pearls into its hair, 313; they cleanse sacrificial horse, 321-323; walk round it, 322, 323; fan it, 323; the four wives in attendance at sacrifice, 349;–she is made to look upon the Mahāvīra, 472.
sacrificial post. See Yūpa.
sādana, settling of bricks, III, 154; sādana and sūdadohas, 301, 305 seq.; 379; V, 5.
sadas, associated with Gagatī, V, 495.
sadasya, a seventeenth priest recognised by the Kaushītakins, IV, 348 n.
sādhyas, the guardians of one of the four regions, V, 359.
sajāta, III, 107, 111.
sajūrabdīya, oblation on the darbha bunch on freshly ploughed altar-site, is Agni’s fore-share, (III, 332, 333); IV, 185.
sagush, IV, 32.
saha, the first winter-month, IV, 70.
Sahajanyā, the Apsaras, is an intermediate quarter (? S. E.), or the earth, IV, 106.
sahasradakshiṇa, III, 140.
sahasya, the second winter-month, IV, 70.
Śailāli, V, 393.
Saindhava (horses), are the Hotr̥s and Adhvaryus, V, 94.
Śākalya, chosen to quench the firebrand Yājñavalkya, V, 115; questions beyond the deity (Prajāpati-Brahman) and dies in misery, 117.
Śākāyanins,–their doctrine regarding the nature of Agni, IV, 363.
Śāktya. See Gaurīviti.
Śakuntalā, the Apsaras, mother of Bharata, V, 399.
śākvara (and raivata) -sāman, a pr̥shṭḥa-sāman, III, introd. xx-xxii; connected with Paṅkti, Triṇava, &c., 91; śākvara and raivata produced from triṇava and trayastriṁśa, IV, 12; connected with Br̥haspati, Viśve Devāḥ, the upper region, &c.,
śakvarī (verses), V, 331, 333.
śālā, III, 117.
śālāvr̥ka (or sālāvr̥ka), hyena (?), V, 71.
salt, means cattle, III, 33, 299; seventeen bags (aśvattha leaves) thrown up by peasants to Sacrificer, 34; scattered over Gārhapatya site, 299; is the amnion of the fire, 302, 344; saline soil
p. 567
means cattle, 343; is seed, V, 426.
Salva, a people, IV, 344.
Sāman, III, introd. xiii seq.; was in Vr̥tra, 138;–(= vājināṁ sāman) sung by Brahman, 23; part of triple Veda, 139, 141; is sung on the r̥c, IV, 13; the husband of the R̥c, 14;–sāmans sung on svayamātr̥ṇṇās, 144; are sap (rasa) laid into the worlds, 145; on bhūḥ bhuvaḥ svar, 145; six Sāmans snag (by Adhvaryu) over appeased altar, 177 seq.; are the vital airs, 177; make body boneless and immortal, 178; those six Sāmans are immortal bricks, 181; R̥cs and Sāmans as Apsaras, the Gandharva Manas’ mates, 233; are wishes, as one prays with them, 233; by the Mahāvrata-sāman the Sāman (veda) enters Prajāpati as his vital fluid, 284; Sāman (veda) consists of 4,000 br̥hatīs, and Yajus and Sāman of (7,200 and 3,600) 10,800 paṅktis, 353; sāman sung (by Brahman) at Sautrāmaṇī, the Sāman representing lordship (kshatra) or imperial sway, V, 255; is the essence of all the Vedas, 255; is the Veda of the gods, 370; a decade of it recited, 370; sung at pravargyotsādana, 496; drives off the Rakshas, 496.
samānabhr̥t (holders of the pervading air) are the speech-sustainers, IV, 15.
sāma-nidhana, IV, 176.
sambhāra, III, 36; V, 447.
Saṁjīvī-putra, IV, introd. xviii.
saṁgrahītr̥, charioteer, one of the ratninaḥ, III, 62, 104.
śamī (acacia soma), a samidh of, IV, 202; etymology, 202; for appeasement, not for food, 202; peg on tomb, V, 436.
samidh, eleven, III, 259; twelve for Kshatriya and Purohita, 259; three udumbara ones, soaked in ghee, put on the fire prior to its being led forward, IV, 189; are Agni’s food, 191, 202; three (śamī, vikaṅkata, udumbara) put on 202, 203; samidh means vital air, 205.
sāmidhenī, twenty-four, III, 167; twenty-one, 172; seventeen, 174; eleven, the first and last of which recited thrice, V, 25, 39.
samishṭayajus, III, 85; nine (eleven) at Agnicayana Soma-sacrifice, IV, 257 seq.; not performed at Dīkshaṇīyeshṭi, &c., 258 seq.; at etymology, 261; the nine to complete the nine incomplete offerings, 261 seq.; is food, V, 44.
saṁkr̥ti-sāman, V, 333.
Sāṁmada. See Matsya.
samrāj, is Pravargya, V, 443; his throne-seat, 461.
samrāj-cow (of Pravargya), killed by a tiger, atonement, V, 131 seq.; cf. gharmadughā.
sāmrājya (imperial dignity), III, introd. xxiv; represented by throne-seat at Sautrāmaṇī, V, 249.
samrāṭsava, III, introd. xxv.
saṁsr̥p-oblations, III, 114 seq.
saṁsthā, III, introd. xi; the saṁsthā is the year, V, 248.
saṁstubh (metre), is speech, IV, 89.
Sāmudri (son of Samudra). See Aśva.
samudriya-metre, III, 352 (cf. samudra-metre, = the mind, IV, 88).
saṁvatsara, (?) year of cycle, IV, 21; etymology, V, 14.
samyañc, IV, 26, 27.
Samyos, makes good all imperfections in sacrifice, V, 29;–śamyorvāka, a resting-place, 44.
sand (sikatā), produced from clay, III, 158; scattered over saline soil on Gārhapatya site, 300; on Āhavanīya site, 344; is the ashes of Agni Vaiśvānara, 300; his seed, 300, 302, 311; emptied fire-pan filled with it, 311; on uttara-vedi, 349; two kinds, black and white, 352; is the lost part of the Brahman (Prajāpati), 353; is unnumbered, unlimited, 353; number of sand grains, 353; represents bricks with formulas, 353; the sediment of water, 416.
p. 568
sandhi-stotra, III, introd. xviii, xix, 12; is trivr̥t at Keśavapanīya, 127.
Śāṇḍila, fire-altar, IV, 167, 222, 272, 274.
Śāṇḍilya, III, 414; IV, introd. xviii, instructs the Kaṅkatīyas, IV, 254, 279; disputing with his pupil Sāptarathavāhani, 295; instructs Vāmakakshāyaṇa, 345; his doctrine of the Brahman, 400.
Śāṇḍilyāyana, instructs Daiyāmpāti, IV, 273; cf. Kelaka Śāṇḍilyāna, 364.
śāntadevatya, the same as śatarudriya, IV, 156.
sap, vital (rasa), unites head and breath (vital air), IV, 201.
śapha. See lifting-stick.
saptadaśa-stoma, III, introd. xxiii; connected with Viś, &c., 91; used at Daśapeya, 118; at midday-service of Keśavapanīya, 127; produced from śukra-graha, and from it the vairūpa-sāman, IV. 9; is space, Prajāpati, the year, 62; connected with gods generally and the creator, frees the Viś from death, 68; is food, 79; connected with Varuṇa, the Ādityas, the west, &c., 101, 102.
Sāptarathavāhani, disputing with his teacher Śāṇḍilya, IV, 295.
sapti, leader or side-horse, III, 20, 21.
Sarasvat, is the mind, III, 398; V, 32, 35.
Sārasvata wells, III, 398.
Sarasvatī, victim to, III, introd. xviii, xxiv; is Vāc, 39, 80, 398; V, 32, 35, 293, 476; pārtha-oblation to, III, 82; assists Varuṇa, 113; saṁsr̥p-oblation (pap), 115; prayujāṁ havis (pap), 125; ewe with teats in dewlap her victim at Sautrāmaṇī, 129; cures Indra of effects of Soma, 135; with Sarasvatī Vāc’s support the Sacrificer is anointed at Agnicayana, IV, 228; takes Śrī’s prosperity (pushṭi) and receives (mitravindā) oblation (pap), V, 62-65; is healing medicine, and assists the Aśvins in curing Indra, whence she gets the ram for her guerdon, 216, 223; ram immolated to her, 217; ewes sacred to her, 218; she distils the Soma (plant) brought away front Namuci by the Aśvins, 232; connected with the air (and the midday-pressing), 241, 247; bestows food, 243; connected the rainy season and autumn, 247; together with the Aśvins she prepares the Sautrāmaṇī to heal Indra, 249; Aśvins, Sarasvatī and Indra are everything here, 253; have a share in the Gharma, 475; an ewe her victim at Aśvamedha, 300; assists the Aśvins in restoring the head of Makha, 475.
Sarasvatī, river, water from it used for coronation of king, III, 73.
sārathi, III, 62.
śarīra, etymology (śri), III, 144.
Śārkarākshya. See Jana.
Sārñjaya. See Suplan.
sarpaṇa, III, 114; with the horse, to the Pavamāna-stotra, V, 305.
sarpanāma-formulas, III, 369; etymology, 370.
sarpavidyā, the Veda of snakes, V, 367.
Sarva, form and name of Agni, III, 159; is the waters, 155.
Sarvamedha, III, introd. xxvi; V, 417 seq.; a ten-days’ sacrifice, 418.
Sarvapr̥shṭḥa, III, introd. xxii; IV, 246.
sarvastoma, IV, 246.
sarvavedasa, sarvasva (all one’s property),–substitutes in giving it away, IV, 321 n.
śastra, III, introd. xii; attended by Sacrificer, 41; is the Sacrificer’s subjects, 41; same as stotra, IV, 14; (professional) reciter is despised, 367; (uktha) without it, the stotra is in vain, V, 257.
śaśvat, III, 98; V, 250 n.
sata, a bowl (of reed), V, 220, 252.
śatamāna, round (gold) plate, III, 104; presented to Brahman, 141; fee for bahishpavamāna of Aśvamedha, V, 306.
p. 569
Śatānīka Sātrājita, performed the Aśvamedha, V, 400, 401.
Śātaparṇeya. See Dhīra Śātaparṇeya.
Śatarudriya, IV, 150 seq.; etymology, 156, 157; amounts to the year, 166, 167; to the Mahad uktham, 168, 320.
śataśārsha-rudra-śamanīya, IV, 157.
śatātirātra session, V, 91 seq.
satobr̥hatī metre, in the form of it steers were produced, IV, 38.
Sātrājita. See Śatānīka.
Sātrāsāha. See Śoṇa.
Sattra, sacrificial session,–of a hundred Agnishṭomas, Ukthyas, Atirātras, V, 91, 135 seq.; performance of a year’s Sattra is like the crossing of an ocean, 145 seq.; of a thousand years, and its substitutes, 170 seq.
Sattrin,–whether to have separate or common hearths, V, 175; if taken ill, keep apart and offer Agnihotra, 175; in case of death, Sattrin to be burnt by his own fires, 175.
Satvats, V, 401.
Satyakāma Jābāla, V, 392.
satya-sāman, III, 361, 363 (corr. IV, 146).
Satyayajña Paulushi (Prācīnayogya), a teacher, IV, 393, 394.
Sātyayajñi, V, 3541 395; cf. Soma-śushma Sātyayajñi.
Śātyāyani, IV, 21; his view as to the nature of Agni, 363.
Śauceya Prācīnayogya, in disputation with Uddālaka Āruṇi, V, 79 seq.
Śaulvāyana, an Adhvaryu priest, V, 61.
Saumapa Mānutantavya, V, 392.
Śaunaka. See Svaidāyana, Indrota.
Sauśromateya. See Āshāḍḥi.
Sautrāmaṇī, III, introd. xxvi, 129 seq.; castrated bull the fee, 137; a draught mare, 138; a sattra, III, introd. xii, 140; performance, V, 213 seq.; is both an ishṭi and an animal sacrifice, 220; is Soma, 220; by Sautrāmaṇī one’s enemy is overcome, 223; should be performed after each Soma-sacrifice to replenish one’s self, 239; becomes (or is) a Soma-sacrifice, 240, 245, 264; belongs to Indra, 245; is the year, 247, 248; is the moon, 248; prepared by Aśvins and Sarasvatī to heal Indra, 249; a Brāhmaṇa’s sacrifice, 260; is the body of man (Sacrificer), 262; Yajña, the Sautrāmaṇī, at first with the Asuras, went over to the gods, 270.
savana, the three (Soma-pressings), of Gāyatrī, Trishṭubh, and Jagatī nature, are devoted to Agni, Indra, Viśve Devāḥ respectively, V, 106, 443, 444; (Aśvins, Sarasvatī, Indra), 241; (Vasus, Rudras, and Ādityas), 241 n., 443.
Savanīya victims, on first day of Aśvamedha, V, 377; on third, 395.
saviṁśa-stoma, is victorious assault, the year, IV, 63.
sāvitra, formulas and libations, III, 190, 196; IV, 266; are one half of the year, 347; an Anushṭubh one (not approved of), V, 89.
Savitr̥, the impeller, speeder, III, 2, 61; preliminary oblation to, 4; by six syllables gained the six seasons, 40; twelve or eight-kapāla cake, 61, 115; ditto of fast-grown rice, 69; Savitr̥ Satyaprasava, 69, 109; pārtha-oblation, 82; assists Varuṇa, 113; saṁsr̥p-oblation (twelve or eight-kapāla cake), 115; prayujāṁ havis (ditto), 125; ditto cake at Sautrāmaṇī, 136; saw the Sāvitra formulas, 190; is Agni, 191; poured out as seed, 192; is the mind, 193; (the dappled steed) with his rays (reins) measures out earth and regions, 195; is yonder sun, 195; the heavenly Gandharva, 195; he who chooses his friendship chooses glory and prosperity, 251; Savitr̥ and Br̥haspati, connected with the regions and the catushṭoma, IV, 69; the sun-rayed, golden-haired Savitr̥ raises the light, 195; is the guardian of all beings, 195; Savitr̥, the sun’s well-winged eagle, is Prajāpati, 305;
p. 570
distributes the immortal light among creatures, plants and trees, more or less, and, along with it, more or less life, 322; takes Śrī’s dominion, and receives (mitravindā) oblation (eight or twelve-kapāla cake), V, 62, 65; brahmacārin committed to him, 86; victim before initiation for Sattra, formerly to Savitr̥, now to Prajāpati, 174; Śavitr̥’s cake is on twelve kapālas, to win the food of the year, 222; connected with the rainy season, 247; receives oblation at Sautrāmaṇī (for having assisted in healing Indra), 252; the fourth of the ten deities (‘all the gods’) receiving oblations of drops, 280; three ishṭis to Savitr̥ Prasavitr̥, Savitr̥ Āsavitr̥, Savitr̥ Satyaprasava, 284; Savitr̥ is this earth, 284; takes the sacrificial horse to heaven, 319; cake (on twelve kapālas) to Savitr̥ Prasavitr̥, 355; ditto to Savitr̥ Āsavitr̥, 356; ditto to Savitr̥ Satyaprasava, 358; three oblations to Savitr̥, 409; deposits the dead man’s bones in the earth, 433; Savitr̥, with the R̥bhus, Vibhus, and Vājas, receives offering of gharma, 480; is the wind, 480.
sāvitrī, the sacred (Gāyatrī) formula, taught to Brahmacārin at once, formerly after a year, V, 87, 89.
savyashṭḥr̥ (savyastha, savyashṭḥr̥, savyeshṭḥa), III, 62, 102.
Sāyakāyana. See Śyāparṇa.
Sāyavasa. See Jana.
science,–sciences (vidyāḥ) to be studied, V, 98. See triple science.
sea, the womb of waters, III, 416.
seasons; Six, III, 31, 220, 351; IV, 228; V, 287; ruled over by Savitr̥, III, 40; connected with the metres, castes, sāmans, stomas, 91; the five bodily parts of Prajāpati, 152; seven, 249, 358; IV, 177, 211, 277, 314; the six seasons fasten the year to the moon, III, 269; are the Viśve Devāḥ, 311; three seasons of growth (spring, rainy season, autumn), 340; by seasons the age of embryo and man is computed, 386; consist of two months, 386; IV, 29; the Ārtava their rulers, 74; they move hitherwards and thitherwards (come and go), 91; five, 120; in each season there is the form of all of them, 126; everything fits in with its place by means of the seasons, 126; are (? rise) upwards from this earth, 128; are deranged for him who dies, 129; seven or five, 163; the six seasons are the Fathers, 243; a dying man changes to the season he dies in, 244 n.;–originated from the words ‘bhūḥ, bhuvaḥ, svar,’ V, 13; the sun is their light, 149; are continuous, all first, all intermediate, all last, 248; the year is the bull among the seasons, 276.
seed (retas), produced from whole body, III, 349; white and speckled, 351; moist, 352; is twenty-five-fold (or twenty-fifth), 353; possessed of vital air, otherwise becomes putrid, 354; is virile power, 354; cast silently, 358; IV, 208; shed only by testiculati, III, 384; when productive, V, 53, 56; after seed is implanted, birth takes place, 180; from seed of man and animal everything is generated, 180; the essence of food, 264; of the sacrificial horse (Prajāpati) becomes generated, 275.
self-surrender. See surrender.
Senajit, Parjanya’s commander-in-chief (in the upper region), is the first winter month, IV, 108.
serpents, are the worlds, III, 369; different kinds of, 370; great serpent an object of wonder, V, 40.
sesamum, oblations of wild sesamum to Rudra, IV, 156.
seven, IV, 277, 314.
seventeen, IV, 74,
seventeenfold, is Prajāpati, III, 8, 79; V, 384; Br̥haspati-Prajāpati, III, 21, 22;
p. 571
man, 174 Prajāpati, space, IV, 62; Prajāpati, the year, 76; food, 79; the chest, V, 163.
shaḍaha, sixty in the gavām ayanam, V, 147; the two kinds (Pr̥shṭḥya and Abhiplava) are two revolving wheels of the gods, crushing the sacrificer’s evil, 149; the two kinds to be worked into each other like the threads of one web, 149; alternate in sattra, 162 n.
shaḍḍḥotr̥ formula, V, 121.
shaṭtriṁśa-stoma, is the firmament, the year, IV, 65.
sheep (see avi, and ram;) produced in the form of dvipadā metre, IV, 38; with sheep’s wool malted barley bought at Sautrāmaṇī, V, 219.
shoḍaśa-stoma, gained by Aditi, III, 40.
shoḍaśin,(sacrifice), III, introd. xvi seq., xxiii; victims of, 12; forms part of Keśavapanīya Atirātra, IV, 405; twelve in the year’s session, V, 147.
shoḍaśi-graha, belongs to Indra, III, 6.
shoḍaśi-stotra, III, 127.
shoes, of boar-skin, III, 102; he who has performed Rājasūya is never to stand on ground without shoes, 129.
sick man, when he gets better, asks for food, IV, 87.
sickle, the crops go nigh to, III, 327.
side, right side of animal the stronger, IV, 115.
silk-cotton tree. See cotton tree.
silver, piece of, tied to a darbha plant and taken eastwards (as the moon), V, 196; gold and silver plates (lightning and hail) beneath feet of Sacrificer whilst consecrated at Sautrāmaṇī, 251; as dakshiṇā, 357; silver plate inserted under sand, 462.
Sinīvalī, is Vāc, III, 231; pap to her, (the extreme end of) one of the four regions, IV, 264.
śipita, (? bald part), V, 9.
Śipivishṭa, (? bald), Vishṇu, V, 9.
śiras, etymology (srī, śri), III, 144, 145, 401.
śiśna, man sports therewith, V, 76.
sitting,–one who has gained a position in the world is anointed sitting, IV, 227.
six, its symbolic meaning, III, 268, 269; IV, 166.
sixteenfold, is Āditya as the wielder of the fifteenfold thunderbolt, IV, 85; animals (cattle), V, 252; man, animal, universe, 302 n.
sky (dyaus), union with the sun (Āditya), III, 149; connected with Parameshṭḥin and Āditya, 188; is the waters, 216; fashioned by the Ādityas by means of Jagatī, 234; udder of, is the waters, 284; is Prajāpati’s head, 313, 317; sheds seed in the form of rain produced by smoke (steam), 383; the seat of the waters, 416; is blissful (śambhū), IV, 88; above the third luminous back of the sky is the world of righteousness (sukr̥ta), 122; is the left wing of the Agni-Prajāpati, the altar and universe, 179; is the higher abode, 202; the highest home, 203; steadied by clouds and stars, V, 126; connected with Indra, 241; the sky, rain, the first conception, 315, 389; is, as it were, yellow, 467; is a place of abode for all the gods, 505.
slaughtering-knife. See knife.
sleep, not to be disturbed, as during it the union of the two divine persons in the eyes takes place, IV, 371; mouth of him who has been asleep is clammy, 371; in sleep man’s functions cease, 372.
śloka (noise, praise), pārtha-oblation to, III, 82.
śmaśāna. See burial-place; etymology, V, 422.
smoke, is the breath of the sacrifice, III, 240; is seed shed by the earth, and becomes rain, 383; is the vigour of fire, IV, 250.
snake, is neither worm, nor non-worm, III, 90; are the people of Arbuda Kādraveya, the Sarpavidyā their Veda, V, 367.
Snātaka, may initiate the Unnetr̥ priest, V, 137.
p. 572
śocis,–haras, śocis, arcis (heat, fire, flame) of Agni, IV, 182.
Soma, the moon, III, introd. xxviii; means truth, light, 8; glory, 56; princely power (kshatra), 82; by four syllables gained four-footed cattle, 40; pap to, 56; brown bull is of his nature, 57; Soma Vanaspati, pap of śyāmāka millet to, 70; Soma, king of Brāhmaṇas, 72, 95; pārtha-oblation to Soma, 82; tiger-skin his beauty, 81, 92; rathavimocanīya-oblation to, 102; assists Varuṇa, 113; (upasad) pap to, 118; (pañcabila) pap on south part of veda, 120, 121; fee to Brahman, brown ox, 122; prayujāṁ havis (pap), 125; Soma withheld from Indra, 130; Soma juice flows from Indra, 131; Soma bought at new moon after year’s initiation, 18r; is paramāhutiḥ, 258; the blowing wind (Vāyu), 342; the vital airs, 342; the breath, 354; life-sap, 342; buying, driving about, &c., 342; is the drop, 405; the imperishable, 405; is Prajāpati, IV, introd. xxi; rules over trees, IV, 76; protector of the north, 102; connected with Maruts, ekaviṁśa-stoma, nishkevalya-śastra, vairāja-sāman, 102; the nectar of immortality, 251, 252; with Agnicayana, Soma to be pressed for a year, 320; is the moon, 349; V, 6, 9, 10; pressed at full moon, and in the subsequent half-month enters waters and plants, 10; Soma created out of Prajāpati with a life of a thousand years, 15; Agni and Soma become eater and food, 16; Soma, the moon, is the Aśvamedha, 33, 34; takes Śrī’s royal power and receives (mitravindā) oblation (pap), 62-65; fetched from heaven by Gāyatrī in bird’s shape, 122; Prajāpati, the sacrifice, is king Soma, 205 seq.; one purged by Soma offers the Sautrāmaṇī, 217 seq.; is the drink of the Brāhmaṇa, 217; is Indra’s faithful companion, 226; contributes to joy (intoxication), 227; śukra somapītha, 231; śukra madhumat, 232; taken from Indra by Namuci, and brought away again by the Aśvins and distilled by Sarasvatī, 222, 232; the second of the ten deities ‘all the gods’ receive oblations of drops, 280; Soma Vaishṇava, king of the Apsaras, 366; Soma is the seed of the vigorous steed, 390; king Soma’s throne-seat, 461.
Soma-netrāḥ (devāḥ), seated above, III, 49.
Soma-Rudra, pap to, cooked with milk from white cow with white calf, III, 65; they removed darkness from the sun (Sūrya), 66.
Soma-sacrifice, interlinked with Agnicayana, III, 343; the performer of it eats food once a year in the other world, IV, 299; is (Prajāpati’s) seventeen-fold food, 348; as distinguished from haviryajña, V, 119.
soma-saṁsthā, III, introd. xi, xii.
Somaśushma Sātyayajñi, disputation on Agnihotra at Janaka’s house, V, 112, seq.
somātipavita, III, 129; somātipūta, V, 226.
somavāmin, III, 129; V, 217, 226.
soma-vendor, malted rice bought from him at Sautrāmaṇī, V, 220.
son,–sons treated kindly by father, IV, 25; when asked by father to do anything, say ‘what will therefrom accrue to us?’ 59; dear son a favourite resort, 161; taken by father to his bosom, 206; sons in early life subsist on father, the reverse in later life, V, 157; father returning from abroad is received kindly by his sons, 204; father and son part in time of peace, 308.
Śoṇa Sātrāsāha, king of Pāñcāla, performed the Aśvamedha, V, 400.
sounding-holes, are the vital airs, V, 487.
South, connected with Kshatra, &c., III, 91; kine and goats most
p. 573
plentiful in south region, 404; is the trishṭubh, IV, 45; is virāj (wide-ruling), 46, 101; the Rudras its lords, 101; Indra its protector, 101; connected with pañcadaśa-stoma, praüga-śastra, and br̥hat-sāman, 101; connected with Vāyu, 106; region of Fathers, 226; V, 485; is space and the air, V, 17.
South-east, Ukhya Agni (the sun) held up towards, III, 280; sacred to Agni, IV, 80; the sun is placed there, 133; in that region is the door to the world of the Fathers, V, 424.
sowing, of all kinds of herb-seeds on agnikshetra, III, 337.
space (aerial expanse) is Prajāpati the year, and the Saptadaśa-stoma, IV, 62.
spade, is a thunderbolt, V, 448; of udumbara or vikaṅkata wood, 448.
sparrow (kalaviṅka), springs from Viśvarūpa’s head, III, 130.
speech (voice), lord of, is Prajāpati, III, 5; based on vital air, 151; is the sruc, 192; world of speech, 145, 192; there is a keen edge to it on one or both sides, 200; speaks truth and untruth, divine and human, 200; consists of vāc (voice) and akshara (syllable), 203; is a spade, 215; is of three kinds, ric, yajus and sāman; or low, half-loud and loud, 239; is healing medicine, 341; by speech the gods conquered the Asuras and drove them out of the universe, 387; the breath is the male, or mate, of speech, 391; a vital air, 402; produced from mind (and the moon), and from it the winter, IV, 11; is the R̥shi Viśvakarman, 12; sustained by the pervading vital air (samāna), 15; made by the gods their milch-cow, 173; one of the five divisions of vital air in the head, 190; by speech one gets into trouble, 210; speaks both truth and untruth, 257; Agni as Speech (the trayī vidyā), 364 seq.; is the sun, 365; evolved from mind, and from it breath, 376, 377; the libations to Mind and Speech, (Sarasvat and Sarasvatī) are such to the Full and New moon, V, 28, 31, 32, 35;–single of vital airs, 246; mind is manifested as speech, 262; what is thought in mind is spoken by speech and heard by ear, 263; by mind and speech all is gained, 507.
sphūrjaka, tree, not to stand near a grave, V, 427.
sphya (sacrificial wooden sword), handed to consecrated king, III, 110; gaming-ground prepared therewith, 111.
spinal column, is continuous, V, 35.
spoon, (cf. sruc, sruva), taking up of the two offering-spoons (juhū and upabhr̥t), V, 56; not to clink together, 57, 60, 61.
spring-season, connected with east, gāyatrī, &c., III, 91; is the earth, 386; consists of months Madhu and Mādhava, 386; produced from breath, and from it the Gāyatrī, IV, 4; in spring forest-fires occur, V, 45; the Brāhmaṇa’s season, 348.
sprinkling,–of Sacrificer with remains of (prasavanīya) offering-material at Vājapeya, III, 38; of fire-altar with water, IV, 169, 174; of completed fire-altar with mixture of dadhi, honey and ghee, as Agni’s after-share, 185; of sacrificial horse with water, V, 278, 316.
spr̥t, bricks of fourth layer, IV, 66 seq.; free creatures from death, 67.
spr̥ti, oblations, V, 133.
Śraumatya, a teacher, his view of the nature of Agni, IV, 363.
Śraushaṭ, different modes and tones in uttering it, V, 57 seq.; its five formulas are the unexhausted element of the sacrifice, 170;–482, 502.
śrī, excellence, III, 144, 163, 392; distinction (social eminence), IV, 110, 132, 241; V, 285, 313; goodness (?), 326, 327; prosperity, V, 18, 59; beauty, 315.
p. 574
Śrī, goddess of beauty and fortune, springs from Prajāpati, and is despoiled by the gods, V, 62.
Sr̥ñjaya, a people, V, 269.
sr̥shṭi, bricks of fourth layer, IV, 71 seq.; ? throwing of prastara (sacrificer) into the fire, V, 24; creation (?), 458.
Śrotriya, is an upholder of the sacred law, III, 106.
sruc (offering-spoon), is speech, III, 192; the two serving as Agni’s (the golden man’s) arms, 373; of udumbara for Vasor dhārā, IV, 214.
Śrutasena, performs Aśvamedha, V, 396.
sruva, (dipping-spoon), thrown eastward or northward, III, 53; is breath, 192; two oblations therewith, IV, 204.
staff, as sacrificial fee, V, 11, 12.
stake, sacrificial. See Yūpa.
stambayajus, III, 325.
standing, one is stronger than sitting, IV, 172, 178; he who has not yet gained a position (hut is striving to gain it) is anointed standing, 227.
stars (nakshatra), how created, III, 149; are the lights of righteous men who go to heaven, 244; are the hair (of the world-man), IV, 288; as Apsaras, the Gandharva Candramas’ mates, 232; are lightsome (bhākuri), 232; originate from Prajāpati’s hair-pits, 361.
steer (r̥shabha) is vigour, produced in the form of the satobr̥hatī metre, IV, 38.
step, is the briskness in man, V, 266.
sthālī, cauldron, III, 270.
sthapati (governor), III, 111. Cf. Revottara.
sticks, striking king with, III, 108.
stobha, III, introd. xxiii.
stokīyā, oblations of drops, a thousand to ten deities, V, 279, 280.
Stoma,–are laid down as bricks in fourth layer, IV, 59; are the vital airs, 61; are food, 218; oblations relating to the Uneven and Even stomas, forming part of the Vasor dhārā, 217, 218; seven, 277, 314; do not tail by excess or deficiency of one stotriyā, V, 157; increasing by four (verses), 166, 167.
stomabhāgā, bricks of fifth layer, are the essence of food, IV, 92 seq.; are the firmament (nāka), 93, 97; the first twenty-one are the three worlds and four regions; the last eight are the Brahman, the disk of the sun, 94; are the heart, 96, 94, 115.
stone,–hunger is laid into it, hence it is hard and not fit for eating, IV, 170; put in water-pitcher and through it in Nirr̥ti’s region, 171; it should break there, 171; variegated stone set up whilst Agni is led forward, 195; is the sun, 196; is the vital air and vital power, 196; is put into the Āgnidhriya dhishṇya, 243, 360.
stool, gold, for Sacrificer, and Adhvaryu, V, 360, 361.
stotra, III, introd. xii seq.; attended by Sacrificer, 41; is the Sacrificer’s own self, 41; stotras of Abhishecanīya, 69; the same as the śastra, IV, 14; connected with the production of food (life), 72.
stotriya-tr̥ca, IV, 14.
stronghold, threefold, III, 213.
sū, ’to animate, speed,’ III, 2.
Subhadrikā, dwelling in Kāmpīla, V, 321.
Subrahmaṇyā, priest, is made the Udgātr̥, V, 137.
sūdadohas, and sādana, III, 301, 305, &c.; is the breath, 302, 354; IV, 5.
Śūdra,–Ārya and Śūdra ruled by day and night, IV, 74, 75; Śūdra woman as the Arya’s mistress, V, 326; Śūdra is untruth, 446.
śuc, heat, pain, suffering, IV, 171; V, 497 n.
Śuci, second summer month, IV, 29.
Śukra, first summer month, IV, 29.
Śukra-graha, III, 6; puroruc formula of, 111; produced from r̥ksama-sāman, and from it the saptadaśa-stoma, IV, 8.
Sūktavāka, a completion of the sacrifice, V, 44.
śūlāvabhr̥tha, V, 122.
p. 575
summer-season, connected with the South, Trishṭubh, &c., III, 91; produced from the mind, and from it the Trishṭubh, IV, 6; consists of months Śuci and Śukra, 29; is the part between earth and atmosphere, 29; is scorched, V, 45; the Kshatriya’s season, 347.
Sun, twenty or twenty-first-fold, III, 265; IV, 163; V, 37, 291, 305; there is a man in the sun’s disk (maṇḍala), III, 367; its disk is the Brahman, and the Gāyatrī, IV, 94; is smooth and round, 180; its disk is variegated, 196; when the sun sets it enters the wind, 333; is a baker of the baked, 352; is the foundation of Prajāpati and the Sacrificer, and generated out of their own self, 354, 355; the sun–its orb, light, and man–is the triple science, the Mahad Uktham, Mahāvrata, and Fire-altar, 366; the man in it is Death, who is immortal, 366; its orb is the gold plate and the white of the eye; its light the lotus-leaf and the black of the eye; its man the gold man (in the altar) and the man in the right eye, 367, 368; is the goal, the resting-place, V, 37; the towering form of the bull, 107; (Āditya) slaughtered as an animal victim by Prajāpati, and consequently endowed with certain powers, 128 seq.; represented by piece of gold tied to darbha plant and taken westwards, 195; established on the. Br̥hatī, 255, 256; walks singly, 314; is spiritual lustre, 314, 315; not rivalled by any one, 354; no one able to turn him back, 359; is a remover of evil, 426; originates from Vishṇu’s head when cut off, 442; whilst the sun shines the performer of Pravargya is to wear no garment, nor to spit, nor to discharge urine, 447; is Brahmaṇaspati, 453; is the truth, 457; the Brahman (n.), 460; Yama, 460; Makha, 460; is the child (garbha) of the gods, 469; the lord of creatures, 469; the sustainer of sky and gods, 470; the never-resting guardian, 470; is the father, 472; is a web-weaver, 484; the quarters are its corners, 498; is the fallow stallion, 501.
Sun and Moon (sūryācandramasau), are Prajāpati’s eyes, III, 113.
Śuṇaḥśepha, legend of, III, 95, 109.
Śunāsīrya, seasonal offering, III, 48; Śunāsīrīya, part of Prajāpati’s body, V, 77; oblations of, 77 n.
sun-motes, III, 79, 80; as Apsaras, the Gandharva Sūrya’s mates, IV, 231; they float clinging together, 231.
sun-rain, III, 76.
sun-rays, are the Viśve Devāḥ, V, 196.
sunwise motion, III, 359; leads to the gods, 372, 373.
Suparṇa, eagle (or falcon), Savitr̥’s (garutmat) Suparṇa, (is Prajāpati), IV, 105; a Suparṇa of the Trishṭubh metre (is the mādhyandina-pavamāna) bearing the Sacrificer to bliss, V, 173.
Suplan Sārñjaya, V, 239.
surā, cups of, III, 8; mean untruth, &c., 8, 9; drawn by Neshṭr̥, 10; one of them held by Vaiśya or Rājanya, 29; oblation of, 133; offered to Fathers from pitcher with a hundred, or nine, holes, 136; originates from Indra’s hips, V, 215; preparation of surā, 223, 224; it means food, and the Viś, 225; contributes to joy (intoxication), 227, 228; is the essence of waters and plants, 233; gladdens the Sacrificer, 233; is drank by him and priests, being unpropitious for a Brāhmaṇa, 233, 245; others make a Rājanya or Vaiśya drink it, 233; it falls to the share of the Fathers of him who drinks it, 233; purifies the Sacrificer whilst itself is purified, 236.
surrender (paridā), of one’s self, IV, 186, 239, 251, 269; V, 236.
Sūrya, as Gandharva, with the sun-motes, as Apsaras, his mates, IV, 231;
p. 576
is the highest of all the universe, 240; created by the Brahman and placed in the sky, V, 27; evolved from the sky, and from him the Sāma-veda, 102; Sūrya’s daughter purifies the Soma with tail-whisk, 226; she is Faith, 226; Sūrya, the highest light, is heaven, 267; sacrificed as animal victim, 320; expiatory pap, 346, 347; is the eye of creatures, 346; Sūrya, Vāyu, and Heaven and Earth, 347; walks singly, 388; one of his rays is the rain winner, 478; is heaven, the highest light, 502; (regent of the sky) is the self of the gods, 505.
Sūryācandramasau, are Prajāpati’s eyes, III, 313.
Sūryastut Ukthya, V, 419.
Susheṇa, Parjanya’s chieftain (grāmaṇī) in the upper region, is the second winter month, IV, 108.
Suśravas Kaushya, a teacher, IV, 391.
Sūta, one of the ratninaḥ, III, 60; is the spiriter (sava), 60-62; 111.
suta and āsuta, V, 241 n.
Svadhā, as such the Fathers worship the divine Purusha, IV, 373; the Father’s food, V, 96-98, 234; the autumn is the Svadhā, 423.
svādhyāya, the study of one’s daily lesson of the scriptures, V, 100 seq.
svāhā, therewith logs are consecrated, III, 261; is food, IV, 159; is distinct (definite), 183; is the Vashaṭ, 277.
Svaidāyana, a Śaunaka, and northern Brāhmaṇa, defeats Uddālaka Āruṇi, V, 50 seq.
svar,–cf. bhūḥ.
svarāj, metre, III, 364; of thirty-four syllables, IV, 385.
svāra-sāman, produced from Trishṭubh, and from it the Antaryāma-graha, IV, 6, 7; how chanted, ib.
svara-sāman days, performed either as Agnishṭomas or as Ukthyas, V, 147.
Svarbhānu, an Asura, smites the sun with darkness, III, 65, 406.
Svarjit Nāgnajita, or Nagnajit, the Gāndhāra, a rājanyabandhu, IV, 21.
svayam-ātr̥ṇṇā brick, represents the three worlds, III, 155; the first belongs to Prajāpati, 187, 378; second to Indrāgnī and Viśvakarman, 188; third to Parameshṭḥin, 188,–laying down of first, as earth, food, and vital air, 377 the lower vital air, 399; IV, 2; the second (in the third layer) is the middle part of the body and its vital air, 42; the air, 44, 45; the third (in the fifth layer), 96, 99; the vital air in the middle of the body, 114, 116, 140 seq.; oblations thereon, 182; is an uttaravedi, 182; svayamātr̥ṇṇās as substitutes for fire-altar, 271.
Śvetaketu Āruṇeya, has sacrifice performed for him by Vaiśvāvasavya, IV, 333; his view regarding the fore-offerings, V, 40; regarding the nature of honey, 90; disputation on Agnihotra at Janaka’s house, 112 seq.; questioned by his father regarding the fording-footholds of the year, 147.
Śvikna. See Pratīdarśa, Rishabha.
Svishṭakr̥t, performed between two oblations, III, 40; the same for kāmyeshṭis, IV, 248; is fervour (tapas), V, 41; the Kshatra, 253; three oblations of blood at Aśvamedha, 337, 338; is Rudra, 338.
swan maidens, V, 70.
sweat-pores, as many as there are hair-pits and rain-drops, V, 169.
Śyaita-sāman, III, introd. xvi; sung by some over completed altar, IV, 180.
śyāma, III, 14.
śyāmāka, millet, III, 70.
Śyāparṇa, a people, IV, 344 n.; Śyāparṇa Sāyakāyana, III, 171; IV, 274, 344.
śyena, falcon or eagle, one of the Gāyatrī metre (is the bahishpavamāna) bearing the Sacrificer to bliss, V, 173; the talon-slaying
p. 577
śyena, the king of birds, originates from Indra’s heart, 215; with two feathers of śyena the sacrifice is purified (swept up and down) at Sautrāmaṇī, 230.
tail,–twenty-one-fold, IV, 222; contraction and expansion of bird’s tail, 301 seq.;–tail whisk as purifier, V, 220, 235.
Tāṇḍya, III, 153.
tanu, (five bodily parts), III, 152.
Tapa, the first dewy season, IV, 126; is the sun, 126.
tapas, (austerities) to be practised; of him who does so every part shares in the world of heaven, IV, 362; there is no perpetuity in it, 418.
tāpaścita, (the fire-altar used at the sacrificial session of that name), IV, 317; substitute for a session of a thousand years, V, 171 seq.; amounts to a Br̥hatī, 172.
Tapasya, the second dewy season, IV, 126.
Tārkshya, the commander-in-chief of the sacrifice (or north), is the first autumn month, IV, 107; Tārkshya Vaipaśyata, king of birds, V, 369.
tārpya, III, 85.
teacher, of brahmacārin, whether to carry on sexual intercourse, or not, V, 90.
testicles, V, 500.
thighs, joined to body at upper end, III, 306; thigh-bone the largest bone, IV, 137.
thirteen, IV, 74.
thirty,–limbs of body, IV, 167.
thirty-one, IV, 76.
thirty-three, IV, 76; V, 164.
thousand,–means everything, IV, 147, 304; V, 348;–the benefits of a life of 1,000 years, how to be gained, IV, 362.
thread,–with it fried rice-grain is bought at Sautrāmaṇī, V, 219.
threefold, the, belongs to gods, III, 21.
throne-seat, of udumbara, for consecration at Vājapeya, III, 35; of khadira at Abhishecanīya, 105; rising from, 128; thereon Ukhya Agni placed and carried, 267 seq.; represents the earth, 267; of udumbara wood, 267; V, 249; represents imperial dignity, 249; royal dignity, 249; the womb and navel of the Kshatra, 250; throne-seat, of Pravargya, the samrāg, 461; of udumbara, shoulder-high, 461; wound with grass-cords, 461.
thunderbolt, is fifteenfold, III, 413; the (sixteenfold) sun (Āditya) is its wielder, IV, 85; has a sling (or handle) on its right side, 86; Indra drives off the Asuras therewith, 193; is the thunder, V, 116.
tiger, skin of, used at consecration ceremony of Rājasūya, III, 81; is Soma’s beauty, 81, 92; produced in the shape of the virāj metre, IV, 38; is vigour, 38; springs from entrail of dead body, if not cleaned out before being burnt, V, 203; springs from Indra’s entrails, 215.
tilvaka, tree, not to stand near a grave, V, 427.
tongue, distinguishes the essence (taste, flavour) of food, V, 263.
tooth,–how teeth grow and decay, V, 52, 54.
top,–of grass-stalks is sacred to the gods, IV, 185.
tortoise (kūrma), how created, III, 147; a living one placed in first layer, 389; is the life-sap of these worlds, and these worlds themselves, 389; the lower shell the earth, the upper one the sky, and what is between is the air, 389; is anointed with dadhi, honey, and ghee, 389; is the same as the sun (Āditya), 390; is the vital air, 391; Agni Vaiśvānara, Āditya, creeps over the three worlds in the shape of a tortoise. 392; the lord of the waters and the bull of bricks, 392;–how laid down on the altar, IV, 2.
traidhātavī, offering at Sautrāmaṇī, III, 139; at Purushamedha, V, 412.
trayastriṁśa (-stoma), connected with paṅkti, raivata, &c., III, 91;
p. 578
triṇava and trayastriṁśa, produced from the āgrayaṇa and from them the śākvara and raivata-sāmans, IV, II, 12; is a foundation, the year, 65; connected with R̥bhus and Viśve Devāḥ, frees living beings (bhūta) from death, 70; is connected with Br̥haspati, the Viśve Devāḥ, the upper region, &c., 103; last of the uneven stomas, 217; trayastriṁśa day, 420.
trayī vidyā, III, 139; (the brahman) first created, 145, 192; is all the metres, 193; consists of hymns, tunes, and prayers, 196; dug out by the gods from the mind-ocean, 415; (stoma, yajus, r̥c, sāman, br̥hat, rathantara) is food; mentioned in final benediction of the Vasor dhārā consecration, IV, 220; is the truth, 258; the (Soma)-sacrifice, 261; contains all existing things, 352; Prajāpati’s body contains (or consists of) it, 352; consists of 10,800 eighties of syllables, 353; is Speech, and Agni (the fire-altar), 364 seq.; is the Universe, 403; constitutes the (new, divine) body of the Sacrificer, V, 38; evolved from Agni, Vāyu, and Sūrya, and from it the luminous essences bhūḥ, bhuvaḥ, svar, 102, 103; the Brahman priest to use the trayī vidyā, 104; is the unexhausted element of the sacrifice, 170.
trayodaśa-stoma, gained by Vasus, III, 40.
trayoviṁśa-stoma, the array, the year, IV, 63.
trees, all except udumbara side with the Asuras against the gods, III, 256; ruled over by Soma, IV, 76.
tretā, die, III, 107.
trikakubh (metre), is the udāna, IV, 88.
triṇava-stoma, connected with Paṅkti, śākvara, &c., III, 91; with trayastriṁśa produced from the āgrayaṇa-graha, and from them the śākvara and raivata-sāmans, IV, 11, 12; is strength, the year, 64; connected with Aditi and Pūshan, 69; connected with upper region, Br̥haspati, Viśve Devāḥ, &c., 102, 103; is the two sides (flanks), V, 164; triṇava day, 420.
tripāṇa, III, 85.
triple science. See trayī vidyā.
trishaṁyukta, offerings, III, 54, 56.
trishṭubh, gained by Indra, III, 40; is vigour, strength (vīrya), 64; is the one rule which the gods keep, 447; IV, 262, 308; V, 311, 312; connected with kshatra, &c., III, 91; is the body, self, 167, 218, 253; produced from the summer, and from it the svāra-sāman, IV, 6; year-and-a-half-old calves produced in the form of it, 39; is the south, 45; the air of trishṭubh nature, 57; Vāyu connected with it, 142; is the thunderbolt, 193, 308; connected with the sun, 197; of eleven syllables, 308; is the generative breathing (of Prajāpati), 327-379; an eagle of the trishṭubh metre (midday Pavamāna) bearing the Sacrificer to bliss, V, 173; thereby the Rudras consecrate king, 312.
trivr̥t-stoma, gained by Mitra, III, 40; connected with brahman, &c., 91; produced from upāṁśugraha, and from it the Rathantara, IV, 5; the swiftest of stomas, 61; is Vāyu, 61; is breath, 66; through it (connected with Agni) the priesthood delivered from death, 67; is the head, 78; connected with Agni, the Vasus, the east, ājya-śastra, rathantara-sāman, 100.
truth, remaining with the gods, and untruth with Asuras, IV, 257; he who holds to it, though first poor, in the end prospers, 257; truth in faith, V, 46; conquers pain, always to be spoken, 85.
Tura Kāvasheya, IV, introd. xviii; builds fire-altar at Kārotī, IV. 279.
Tvashṭr̥, assists Varuṇa, III, 113; rules over living forms, 113, 115; (saṁsr̥p) ten-kapāla cake to, 115; prayujāṁ havis (ten-kapāla
p. 579
cake), 125; his son Viśvarūpa, 130; V, 213; ram slaughtered for him, III, 162; fashioned first the sheep, 411; takes Śrī’s forms and receives (mitravindā) oblation (ten-kapāla cake), V, 62-65; practises mystic rites on India and excludes him from the Soma-draught, 213 seq.; 248; Tvashṭr̥, the seminal, is multiform, 293; fashioner of the couples of animals, 293.
twenty-five, IV, 75.
twenty-five-fold, is seed, III, 353; is the body, IV, 168, 222.
twenty-four-fold, is man, III, 167; the wing (paksha), IV, 222;
Prajāpati, the year, V, 141.
twenty-nine, IV, 75.
twenty-one, IV, 75, 191; V, 150.
twenty-one-fold (or twenty-first), is man, III, 172; (stoma) the sun, 127, 265; IV, 163; V, 37, 150 (cf. note), 305 note, 333, 335; the tail, IV, 222; the belly, V, 164; the altar, &c., 334, 335; the head of the sacrifice, 335.
twenty-three, IV, 75.
twinkling of the eye, as many as there are spirations, and hair-pits, V, 169.
udāna, becomes the vyāna, IV, 16; (breath of the nose) fills man, V, 31.
udānabhr̥t (holders of the upward air), are the ear-sustainers, IV, 15.
udavasānīyeshṭi, III, 115, 139; IV, 269.
udayanīya (Atirātra), IV, 254.
Uddālaka-Āruṇi, son of (Aruṇa) Gautama, a Kurupañcala Brāhmaṇa, [IV, 333 n., 393 n.;] V, 50 seq.; in disputation with Śauceya Prācinayogya, 79 seq.; teacher of Proti Kausurubindi, 153.
Uddālavat, a Gandharva, V, 30.
udder, in one third of cow, III, 237.
uddhāra, share,–purastād–, uparishṭḥāt, IV, 162.
Udgātr̥ priest, seated towards north, III, 109; gold wreath his fee at Daśapeya, 119; by means of the Mahāvrata (sāman) he puts the vital fluid into Prajāpati, the altar, IV, 282; is the rainy season, V, 45; initiated for Sattra (as being the thundercloud and rain), 135; holding on to him from behind, 173; not to chant the Udgītha of bahishpavamāna at Aśvamedha, 305; is the friend of the gods, 388; the .Udgātr̥s do, as it were, the Patnī’s work at the sacrifice, 504.
udgītha,–of bahishpavamāna at Aśvamedha performed by the horse, V, 305.
udumbara (ficus glomerata), means substance, food, III, 35, 36, &c.; strength, life-sap, 373; used for throne seat at Vājapeya, 35; for food-vessel, 36; for consecration water-vessel, 73, 80; ditto for the king’s kinsman to sprinkle from, 83; branch hidden in wheel-track, 104; how produced, 256; sides with the gods, whilst all other trees do so with the Asuras, 256; contains the vital sap of all other trees, 256, (267), 394; produces fruit (thrice a year) equal to that of all other trees, 297; is always moist, 257; udumbara jar used for sowing seed on Agnikshetra, 337; etymology, 395; samidhs of, IV, 189, 191: samidh with forking branches, 203; offering-ladle of, for vasor dhārā, 214; originates from Indra’s flesh (and force), V, 215; means strength, force, 220, 448.
ujjiti, formulas and oblations, III. 40.
Ugra, form and name of Agni, III, 159; is Vāyu, 160.
Ugrasena, performs Aśvamedha, V, 396.
ukhā, fire-pan,–materials collected for, III, 180; belongs to Prajāpati, r80; eight parts of, 180; thereinto the Sacrificer pours his own self, 180; represents the three worlds, 210, 233 seq.; 313; fashioning of, 233 seq.; is a cow, 237; is Agni’s self (body), 239; is the Sacrificer’s own self, 251; baking of pan, 252 seq.; instructions in case
p. 580
of its breaking, 263; ditto in case of fire therein going out, 263; etymology (ut-khan), 270; filled with sand and milk, 310, 311; not to be looked at when empty, 310; placed on mortar in first layer, 396-398; is the belly of the animal Agni, 400; shaping and baking of it side by side with the building of fire-altar, IV, introd. xix; a representation of the three worlds, ib.; is placed on the mortar, 2; Prajāpati and Sacrificer are poured therein as seed into the womb, 341; therein, as the three worlds, Prajāpati pours his own self, 354.
Ukhya Agni, III, 263, 265; is held up towards east, 272, (275); towards south-west and northeast, 280; carried about for a year, 269; placed on chariot and driven about, 290 seq.; poured on Gārhapatya, 310; IV, 191 n.; 308 n.; by building an altar without carrying him for a year one kills all beings in the form of an embryo, 272; one must not officiate at such a sacrifice, 272; relaxations of rule, 273, 274; only one who has carried Agni for a year attains immortal life, 324; placed on fire-altar with ‘vashaṭ,’ 202, 341.
uccḥishṭakhara, V, 489 n., 500.
uktha, III, introd. xiv-xvi; (= mahad uktham), the food of Agni, IV, 342; the uktha is Agni, Āditya, Prāṇa, the Purusha, 399; (= śastra), V, 257.
uktha-stotra, III, introd. xiv seq., 127.
ukthya-graha, III, II.
Ukthya sacrifice, III, introd. xiv-xvi; victims of, 12; two hundred and forty, or two hundred and thirty-four in a year’s session, V, 147.
ulūkhala, etymology, III, 395.
unbelief and belief, as two women with a man, (wrath) between them, V, 111-112.
uneven, belongs to the Fathers, V, 423.
universe, in the beginning was neither existent, nor non-existent, IV, 374; is Mind alone, 375; is only Death, hunger, which creates Mind, 402; universe originally was nothing but a sea of water, V, 12; in the beginning was the Brahman, 27.
Unnetr̥, priest, initiated last for sattra by non-initiated Snātaka or Brahmacārin, V, 137.
unstringing (formulas). See avatāna.
untruth,–remaining with Asuras, and truth with the gods, IV, 257; he who speaks untruth, though first flourishing, comes to nought in the end, 257; women, the śūdra, the dog and the blackbird (crow) are untruth, V, 446.
upabhr̥t. See spoon.
upahita, III, 151.
upāṁśu-graha, III, 6; is the mouth of the sacrifice, 53; produced from gāyatra-sāman, IV, 4; from it the trivr̥t, 5.
upanayana, initiation of Brāhmaṇical student, V, 86 seq.
upanishad (mystic import), the essence of the Yajus, IV, 339; regarding the nature of Agni, 363 seq.; V, 155.
uparishṭād bhāgaḥ, IV, 185; cf. uddhāra.
Upasad, III, 116, 118, 355; IV, 187; with three kindling-verses, and without prayājas and anuyājas, IV, 259; the two performances are two strongholds between which the fire-altar is built, 316; are the fervour in the sacrifice, 317; are day and night, and Pravargya the sun, 317; three, six, twelve, or twenty-four Upasad-days, or a year, 317, 318; on Śatarudriya-day, day of preparation, and sutyā-day, 320; like after-offerings of a backward direction, V, 43; twelve Upasad-days at Aśvamedha, 371; ditto at Purushamedha, 403; is combined with Pravargya, 493.
upaśaya, supernumerary, V, 220 n.
upasthāna, of fire on fire-altar, IV, 269; with seven-versed Aindra-hymn, 274, 275.
upayaj, by-offering, eleven, III, 163.
upayamanī, (supporting) tray, V, 458;
p. 581
is the air, the Pravargya pot placed thereon, 477, 481, 488.
upper (or great) region,–is the sun, IV, 27; the paṅkti, 45; sovereign mistress (adhipatnī), 46, 102; the Viśve Devāḥ its lords, 102; connected with Br̥haspati, the triṇava, and trayastriṁśa stomas, the śākvara, and raivata sāmans, 102, 103; a boon-bestower, is Prajanya, 107; is the Sacrificer’s region, 485.
Ūrja, second autumn month, IV, 49.
Urvaśī, an Apsaras,–is the upper region, or the oblation, IV, 108; Urvaśī, and Purūravas, V, 68 seq.
Ushas, wife of Bhūtānām patiḥ (Prajāpati, the year), III, 158.
ushṇih,–in the form of it three-and-a-half-year old kine produced, IV, 39; is the eye (of Prajāpati), 327-328.
ushṇīsha, turban, III, 86.
usurer (money-lender), V, 368.
utkara, heap of rubbish, is the seat of what is redundant (superfluous), IV, 137.
utsādana,–of Pravargya, IV, 187; V, 493 seq.
utsarga, formulas of removal (of distress), III, 408.
uttaramandrā (tune or lute), V, 356.
uttara-nārāyaṇa (litany), V, 412.
uttara-vedi (high, or upper, altar), is the sky, III, 349; the womb, 349; the air, V, 248; on the uttara (northern) vedi, 225; used for ‘setting out’ the Pravargya vessels, 498; its navel is the voice, 498.
vāja (food, race, strength), III, 204.
Vāja-Savitr̥, with R̥bhus, Vibhus, and Vāja, receives offering of gharma, V, 480.
Vājapeya, III, introd. xi, xxiii seq.; by offering it one ascends to upper region, 2, 3; to the light, 33; becomes immortal, 33; wins Prajāpati, 3; it belongs to Brāhmaṇa and Rājanya, 3; by offering it one becomes samrāj, 4; it is superior to Rājasūya, 4; IV, 225; number seventeen prevails thereat, III, 8; etymology, 13 seq.; is a supernumerary (special) rite, 246.
vājapeya-graha, belongs to Indra, III, 6; five such, 8.
vājapeya-sāman, III, introd. xxiii. 11, 12.
vājaprasavīya, (seven) oblations as Vājapeya, III, 37; with remains thereof Sacrificer sprinkled at Vājapeya, 38; (fourteen) oblations (of all-herb-seed) at Agnicayana, IV, 223 seq.; are all food, 224.
Vājaśravasa. See Kuśri Vājaśravasa.
vāghat, III, 218, 223.
vājin, horse, carries the Gandharvas. IV, 401.
vājināṁ sāman, III; 23.
vai, meaning of, III, 198.
Vainya. See Pr̥thin.
Vaipaśyata. See Tārkshya.
vairāja-sāman, III, introd. xx, xxii, xxiii; connected with Anushṭubh, ekaviṁśa-stoma, autumn, 91; produced from ekaviṁśa-stoma, IV, 10; connected with Soma, Maruts, north, &c., 102.
vairūpa-sāman, III, introd. xx, xxii; connected with viś, Jagatī, &c., 91; (?) = r̥ksama-sāman, IV, 8, 9; is an aiḍa-sāman, 10; connected with Varuṇa, the Ādityas, the west, &c., 102.
vaiśākha, month, new moon of, coincides with the nakshatra Rohinī, V, 2.
Vaishṇava. See Soma Vaishṇava.
Vaiśravaṇa. See Kubera Vaiśravaṇa.
Vaiśvadeva, seasonal offering, III, 47; part of Prajāpati’s body; V, 74; oblations, 74 n.; at Aśvamedha (to Ka, Prajāpati, Aditi, Sarasvatī, Pūshan, Tvashṭr̥, Vishṇu). 289 seq.; 292 seq.
vaiśvadeva-śastra, connected with Br̥haspati, the Viśve Devāḥ, the upper region, &c., IV, 103; on second day of Aśvamedha, V, 381.
vaiśvadevī (āmikshā), III, 108;–bricks, IV, 23, 30 seq.; represent creatures, 31.
vaiśvakarmaṇa, formulas and oblations (corresponding to the
p. 582
[paragraph continues] Sāvitra ones), IV, 266; Agni Vaiśvakarmaṇa, 268; are the second half of the year, 347.
Vaiśvānara, twelve-kapāla cake to, III, 57; Vaiśvānara is the year, 57, 170; prayugāṁ havis (twelve-kapāla cake), 125; paśupuroḍāśa, 170; twelve-kapāla cake at dīkshā of Agnicayana, 247; Vaiśvānara is all the fires, 248; is Agni, 248; is the Kshatra, 248; the Gārhapatya is Agni Vaiśvānara, 300; the year, IV, 33, 207; twelve-kapāla cake which makes Agni Vaiśvānara a deity after being set up on fire-altar, 207; etymology, 208; is the Kshatra, 210; is the sun, 212; views regarding his nature, 393 seq.; is the Purusha, 398; expiatory cake, V, 346; Vaiśvānara is this earth, 346.
Vaiśvāvasavya, officiates to Śvetaketu Āruṇeya, and is examined by his patron’s father (Uddālaka Āruṇi), IV, 333.
Vaiśya, takes part in chariot race, III, 29; holds honey-cup and cup of surā, 29; sprinkles king from aśvattha vessel, 84; hired by some to drink the surā-liquor, V, 233; son of Vaiśya woman not anointed, 326.
Vaivasvata. See Manu, Yama.
Vaiyāghrapadya. See Buḍila, and Indradyumna.
Vāc, victim to, III, 15; (Sarasvatī) the leader, 39, 80; (Br̥haspati) Vāc, pap of wild rice to, 70 the triple Veda the thousandfold progeny of Vāc, 140; out of her Prajāpati produced the waters, 145, 192; union with mind (manas), 149; bears the eight Vasus, eleven Rudras, twelve Ādityas, and the Viśve Devāḥ, 149; Vāc, the voice, speaks to a span’s distance, 200; is part of speech, 203; is a mahishī (consecrated queen), 239;–cf. Sarasvatī Vāc.
vākovākyam, dialogue, to be studied, V, 98.
vālakhilyā, bricks of the third layer are the vital airs, 54 seq.; etymology, 55; by means of them the gods ranged over these worlds upwards and downwards, 56.
Vāmadevya, son of Vāmadeva. See Br̥haduktha.
vāmadevya-sāman, III, introd. xvi, 12, 274; how chanted, IV, 7; sung over completed altar, is the breath (vital air) and Vāyu, 179; is Prajāpati, V, 333.
Vāmakakshāyaṇa, III, 314; instructed by Śāṇḍilya, IV, 345.
vapā,–of five cuttings (portions), V, 125; vapā offering on second day of Aśvamedha, 392 seq.; victims with and without vapā, 420.
vār, etymology, III, 146.
varaṇa wood, peg of, V, 436; enclosing-sticks, 439; sruva-spoon, 439.
vāravantīya-sāman, III, introd. xiv-xxi; used for Agnishṭoma-sāman on first day of Aśvamedha, V, 376.
Vārkali, V, 169.
vārshāhara, sāman, V, 501.
vārtraghna, are the ājyabhāgas, V, 350.
Varuṇa, by ten syllables gains Virāj. III, 40; his noose, 47, 57, 280; Varuṇa is Agni, 51; (? Br̥haspati, 68); barley pap to, 57, 60; to Varuṇa belongs the black, hence black cloth the fee for oblation to Varuṇa, 58; knot sacred to Varuṇa, 58; is the spiriter (sava) of gods, 60; the horse his sacrificial animal, 60; to Varuṇa belongs what is hewn by axe and what is churned, 67; what is cooked by fire, 68; what grows in ploughed ground, 71; the flowing water that does not flow, 76; the garment of initiation (at Abhishecanīya), 87; Varuṇa Dharmapati, barley pap to, 71; Varuṇa consecrated king, 98, 103; upholder of the sacred law, 106; Varuṇa Satyaujas, 109; on being consecrated Varuṇa’s lustre (bhargas) departs from him, 113; assists himself, 113; saṁsr̥p-oblation (barley pap) to, 116; seizes creatures, 116; prayujāṁ havis
p. 583
[paragraph continues] (pap) to, 125; barley pap at Sautrāmaṇī, 136, 137; Varuṇa is the injurer, 137; horse slaughtered for him, 162; to him belongs the sling, 279, 280; the sheep sacred to him, 411; Mitra and Varuṇa, out-breathing and down-breathing, connected with ekaviṁśa-stoma, IV, 68; rules over one-hoofed animals, 75; protector of the west, 101; connected with the Ādityas, saptadaśa-stoma, marutvatīya-śastra, vairūpa-sāman, 101, 102; ruṅmatī (lightsome) oblation to, 238; is Agni (when completed and anointed), 238; is the kshatra, 239; Varuṇa and horse, V, introd. xix seq.; part of Prajāpati’s body affected by Varuṇa, 36; takes Śrī’s sovereign power and receives (mitravindā) oblation (ten-kapāla cake), 62, 65; sends out his son Bhr̥gu to improve his knowledge, 108 seq.; through (a cake to) Varuṇa one delivers one’s self from Varuṇa’s power and noose, 221; Varuṇa’s cakes of ten kapālas, for Varuṇa is Virāj, the lord of food, 222; connected with winter, 247; upholder of the sacred law, 251; is the king of the gods, 251; receives oblation in Sautrāmaṇī (for assisting in healing Indra), 252; swearing by the inviolable waters a sin against Varuṇa, 265; Varuṇa’s son or brother is a whirlpool, 266; the last of the ten deities (‘all the gods’) receiving oblations of drops, 281; Varuṇa Jumbaka, 343; propitiatory barley pap, 346; Varuṇa seizes upon the drowned, 346; barley sacred to him, 346; Varuṇa Āditya, king of the Gandharvas, 365; (the regent of waters, ? and Nakshatras) is the self of the gods, 505, 506.
Varuṇa-praghāsāḥ, seasonal offering, III, 47; part of Prajāpati’s body, V, 75; oblations of, 75 n.
varuṇa-sava, III, introd. xxv, 76, 103.
Vāruṇi. See Bhr̥gu.
varuṇic nature, of cow, III, 51.
varuṇya, III, 57.
vaśa, hymn, IV, 112, 223.
vaśa (? desirable or submissive), III, 77.
vasatīvarī water, at Aśvamedha of four kinds, from the four quarters, 275.
Vashaṭ, uttered with ten oblations of the Darśapūrṇamāsa, V, 3; is the sun and Death, and by it the Sacrificer is regenerated and delivered from death; 26; produces wasting away of cattle in winter, 45;–277 note.
Vasishṭḥa, the R̥shi, is breath, IV, 5; his (knowledge of the) Virāj coveted by Indra, V, 212; formerly only one of his family could become Brahman priest, 212.
Vasor dhārā, shower of wealth, IV. 213 seq.; is Agni’s Abhisheka (consecration), 213; its mystic meaning, 221 seq.; corresponds to year and Mahad uktham, 221, 222.
Vasu, dwelling in the air, III, 103, 281.
Vasus, by thirteen syllables gain the trayodaśa-stoma, III, 40; eight Vasus produced from Vāc, 149: placed on earth with Agni, 150: (with Mitra) mix the clay, 231; fashioned this earth-world by means of Gāyatrī, 233; Rudras and Vasus sing praises of (brick in) second layer, IV, 25; how produced, 33; Vasus and Rudras, connected with the four-footed and the caturviṁśa-stoma, 68; Vasus, Rudras, and Ādityas separated, and were the lords when heaven and earth separated, 75; connected with Agni, &c., 100; the lords of the east, 100; Vasus, Rudras, Ādityas, Maruts, and Viśve Devāḥ build on different quarters of altar E. S. W. N. U., 118; the eight Vasus enumerated, V, 116; arise by performance of morning pressing, 173; consecrate the king by the Gāyatra metre, 312; obtain the part of Vishṇu, the sacrifice, corresponding to
p. 584
the morning-pressing, 443; Indra, with Vasus, Rudras, and Ādityas, receives offering at Pravargya, 479, 480.
vāta. See wind.
vātsapra, hymn and rite, III, 261, 283; an unyoking-place, 286.
vatsara, (fifth year of cycle), IV, 21.
Vātsya, a teacher, IV, 272, 345 n.
vaushaṭ, etymology, IV, 541, 346;–forms part of the unexhausted element of the sacrifice (and trayī vidyā), V, 170.
vāvātā, addressed by Udgātr̥, V, 387.
vayasyā, bricks in second layer, IV, 24.
Vāyu, how created, III, 148; his union with the air, 148; and the regions, 188; with him the Rudras in the air, 150; is the released Prajāpati, 152; Vāyu Niyutvat, 173; the out-breathing, 173; one half of Prajāpati, 175; regent of the air, 204, (210, 286); Agni, Vāyu, and Āditya, are all the light, 210; goes along by the breath of the gods, 221; is the vital air that went out of Prajāpati, 312; is Viśvakarman (the maker of everything), IV, 6; blows most in (from) south, 6; becomes the mind, in right side of body, 6; wind produced by the prāṇabhr̥ts, 33; everywhere between the two worlds, 34; runs everywhere in the same direction, 34; is in the regions, 34; wind has rain in it, 35; overlord of the air world, 48; is Prajāpati (of the air), Agni, the Sacrificer, 57, 58; takes the part of Prajāpati between head and waist, 60; becomes the deities and the forms of the year, 60; is the trivr̥t-stoma, and the swiftest, 61; the support of all beings, 66; encloses all beings, 66; rules over wild animals, 75; Agni, Vāyu, and Āditya move hitherwards and thitherwards, 90; the all-worker (viśvakarman), in the south, 106; blows sideways in the air, 130; wind and sky the highest, and close together, 140, 141; is only on this side of the sky, 141; is the thread by which the sun strings the worlds to himself, 141; is of trishṭubh nature, 142; Agni, Vāyu, and Āditya are the hearts of the gods, 162; is the self (body) of all the gods, 179; is the body (ātman) of Agni-Prajāpati, the altar and universe, 479; Agni, Vāyu, and Āditya are the Pravargya (vessels), 187; Vāyu is the man (nara) of the air as (part of) the All (viśva), 208; is the breath, 208; Agni considered as Vāyu, 363; Vāyu, the one wind, when entering man is divided into ten parts. V, 3;. Prajāpati becomes vital air, and Vāyu, 15; created by the Brahman and placed in the air, 27; Vāyu one of the six doors to the Brahman, 66, 67; offering for expiation to Vāyu in the direction in which the wind blows, 84; all beings (at death) pass over into the wind, and from thence are again produced, 84; is evolved from the air, and from him the Yajurveda, 102; Vāyu’s form taken by sun, whence wind is invisible, 130; Agni, Vāyu, and Āditya are light, might, glory (fame), 173; the swiftest of gods, 278; the fifth of the ten deities (‘all the gods’) receiving oblation of drops, 281; is a singer of praises, 312; Vāyu cooks the food, 316; sacrificed as animal victim, 319; expiatory milk oblation, 345, 347; Vāyu is the transformer of seed, 345; Vāyu, Sūrya, and Heaven and Earth, 347; is Pūshan, since he supports (push) everything, 474; (regent of the air) is the self of the gods, 505.
Veda, triple (yajus, r̥c, sāman), III, 139, 140, 141; the thousandfold progeny of Vāc, 140; the three Vedas (cf. trayī vidyā), consist of 10,800 eighties of syllables, IV, 353; study of the Veda, V, 95 seq.; beneficial effects thereof, 99 seq.;
p. 585
[paragraph continues] R̥c; Yajus and Sāman are light, might and glory (fame), 174.
vedi, is this earth, III, 345, 349; IV, 235; V, 248; is the world of the (? place for) gods, IV, 118; measuring of vedi (for fire-altar), 30 seq.; (mahāvedi) equal to vedi of sevenfold fire-altar, 306; vedi of ninety steps (for the sevenfold fire-altar), 308; is fivefold, 309; right edge of vedi a balance in which the Sacrificer is weighed, V, 45; is the golden, brilliant-winged Gāyatrī who bears the Sacrificer to heaven, 56; how to step past it, 57 seq.; two vedis at Sautrāmaṇī, 225; is the farthest end of the earth, 390.
veṭ, sacrificial call, is indistinct (indefinite), IV, 183; used with oblation of ghee (with gold chips in it), on completed fire-altar, 183; used (with ‘svāhā’) after final benediction of Vasor dhārā consecration, 220; with ‘vashaṭ,’ or ‘svāhā,’ is food offered to the gods, 221.
vetasa (bamboo), etymology, IV, 174; cf. reed.
vibhītaka nut, used as dice, III, 106; tree, not to stand near a grave, V, 427.
Vibhus,–Savitr̥, with R̥bhus, Vibhus, and Vājas, receives offering of Gharma, V, 480.
victim, animal, is Prajāpati, and re, presents all deities, IV, 404; number of, at Aśvamedha, V, 309 seq.; is quieted (killed), 321; human (symbolic), 407; set free, 411; enumerated, 413 seqq.
vikaṅkata, (flacourtia sapida), is the thunderbolt, III, 53; how produced, 256, 448; pieces laid round Pravargya pot, representing the Maruts, V, 466; the vital airs, 486.
vikarṇī, brick in sixth or seventh layer, IV, 96, 99, 140 seq.; is Vāyu, 140; is vital power (āyus), 141, 291.
vikramaṇa, one of Vishṇu’s steps, III, 96.
vikrānta, one of Vishṇu’s steps, III, 96.
vikr̥ti, (fashioning) formula, III, 283.
village-boundaries, contiguous in time of peace, V, 306, 307.
vimita, shed, put up on gaming ground, III, 11.
virāj, bricks of fifth layer, IV, 83.
Virāj, metre; gained by Varuṇa, III, 40; of ten syllables, 183, 196; V, 403 n.; is Agni, III, 196; is food, IV, 50, 204; all food, IV, 12, 87; V, 408, 418; the unassailable metre in form of which tigers were produced, IV, 38; also two-year-old kine, 39; is food, 50, 204; of thirty syllables, 94, 385; the undiminished Virāj is Indra’s heaven, 94; the ten vital airs are the Virāj, the sacrifice, V, 3; possessed by Vasishṭḥa, and coveted by Indra, 212; is the earth, 212; created by Prajāpati, enters the sacrificial horse, 310; born from the Purusha, and the Purusha from Virāj, 403.
viś, (peasantry, clan), food for the noble, III, 13; connected with west, Jagatī, vairūpa-sāman, saptadaśa-stoma, rainy season, 91; connected with the gods generally, and the creator, is freed from death through saptadaśa-stoma, IV, 68; less powerful than nobility, and differing in speech and thought from each other, 133; is the sacrifice, 144; sits as it were, 210; is indefinite, 210, 245; speak to the kshatra now in a loud, now in a low voice, V, 41; obedient to the kshatra, 227; not to be equal and refractory, but obedient and subservient, to kshatra, 303.
Vishṇu, by three syllables gained the three worlds, III, 40; is the upper end of the gods, 44; the sacrifice, 45, 113; V, 179; three-kapāla cake, or pap to, III, 54; men belong to him, or are of his nature, 54; three steps (strides), 96, 261, 275; by Vishṇu, Prajāpati created
p. 586
the worlds, 276, 286; assists Varuṇa in recovering his lost vigour, 114; (upasad) three-kapāla cake, or pap, 118; as embryo a span long, 235, 255, 260, 268; Vishṇu Śipivishṭa, pap of rice and fresh milk at New moon, V, 9; the sixth of the ten deities (‘all the gods’) receiving oblations of drops, 282; Vishṇu nibhūyapa, Śipivishṭa, 293; a dwarfish animal his victim at Aśvamedha, 300; enters the world in three places, 388; first reaches end of sacrificial session, and attains excellence among gods, 441; is the sacrifice, 442; unable to control his ambition, 442; with his bow and three arrows, 442; his head is cut off, and becomes the sun, 442; is divided into three parts (the pressings of the Soma-sacrifice), 443.
Vishṇu-strides, a feature of the haviryajña, V, 120.
vishṭārapaṅkti (metre), is the regions, IV, 88.
vishṭāvrāja, III, 50, 53.
vishṭḥāvrājin, III, 123.
vishṭuti, III, introd. xxii.
Vishuvat, central day of Gavām ayanam, and formerly one of the three ‘great rites’ of the year’s sattra, V, (139), 144; is in excess of the year, 158.
viśvadeva-netraḥ, (devāḥ), seated in the west, III, 49.
Viśvajit Atirātra, with all the pr̥shṭḥas and giving away of all one’s property, a substitute for a year of Soma-pressing (with Agnicayana), IV, 320, 321; V, 420, 491.
viśvajyotis (bricks) are (all the light), Agni, Vāyu, and Āditya, respectively, III, 210, 239; making of, 239; mean offspring, progeny, 239, 385; IV, 129; laying down of the first (Agni), III, 384; is breath, 385; IV, 2; Agni, 130; that of third layer, Vāyu, 47, 130; is offspring, 47; is breath, 47; the fifth layer, 99, 129; possessed of generative power, 129; is the sun, 130; is breath, 131; Śūrya its lord, 131.
Viśvakarman, the purusha (man) slaughtered for him, III, 162; Viśvakarman and Indrāgni connected with the air and the second svayamātr̥ṇṇā, 188, 190; IV, introd. xiv; is Vāyu, 6, 106; the R̥shi Viśvakarman is speech, 12; he is Prajāpati, 28, 233; settles the third layer of altar, 41, 47; is Agni, 189, 190, 204; oblation to, 204; is the lord of all that exists, 204; eight oblations to (Agni) Viśvakarman corresponding to the Sāvitra oblations, 266; Viśvakarman Bhauvana performs Sarvamedha, and promises the earth to Kaśyapa, 421.
Viśvācī, the Apsaras, is the northern quarter, or the vedi, IV, 107.
Viśvāmitra, r̥shi (All-friend), is the ear, IV, 10.
Viśvantara Saushadmana, IV, 344 n.
Viśvarūpa, the three-headed son of Tvashṭr̥, slain by Indra, III, 130; V, 213.
Viśvāvasu, the Gandharva, IV, introd. xiv.
Viśve Devāḥ, by twelve syllables gained Jagatī, III, 40; pañcabila oblation (pap) on west part of vedi, 120, 122; piebald bullock the Hotr̥’s fee, 122; animal offering to them (instead of to Maruts), 126; born from Vāc, and placed with the moon in the quarters (regions), 150; they and Br̥haspati no special class of deities, 150; put the quarters in the world, 235; are the seasons, 311; sing praises of (bricks in) second layer, IV, 26; produced, 33; R̥bhus and Viśve Devāḥ connected with living beings (bhūta) and trayastriṁśa-stoma, 69; are the lords of the upper region, 102, 103; connected with Br̥haspati, &c., 103; Vasus, Rudras, Ādityas, Maruts, Viśve Devāḥ, build on different sides of altar (E. S. W. N. U.), 118; sit down with the Sacrificer on the higher seat (in the sky), 124; are Indra and
p. 587
[paragraph continues] Agni, and the three are brahman, kshatra, and viś, 394; the most famous of gods, V, 278; are all the gods, 392; the counsellors of king Marutta, 397; offering of barren cows, 402, 411; Viśve Devāḥ, except the Aśvins, 441; with Br̥haspati, receive offering of gharma, 480; are the vital airs, 488.
vital airs. See prāṇa.
vital power, vitality (āyus). See life.
vrata, rite (of abstinence), III, 185; (fast-milk), 262; the four rites, and rites of rites, IV, 333 seq.; 342; entering upon at New moon, V, 7 seq.; vrata (food) brought at haviryajña. 119; is the head of the sacrifice, 240.
vratadughā, cow, given to Hotr̥ and Udgātr̥s, V, 504.
vr̥dhanvant, V, 351.
Vr̥tra, slain by Indra by means of cake-offering, III, 45; by Full-moon offering, V, 6; is the moon, III, 45; slain by gods, 48, 49; r̥c, yajus, and sāman were in him, 138; his retreat shattered by Vishṇu, 139; repelled by Indra, 179; waters loathing him, 332; verses relating to the slaying of Vr̥tra, IV, 275; is evil, sin, V, 11.
vr̥tra-śaṅku (peg), V, 437.
vyāhr̥ti, mystic utterance, used with offerings to Rudra, IV, 161.
vyāna, becomes the udāna, IV, 16.
vyānabhr̥t (holders of the circulating air) are the mind-sustainers, IV, 15.
vyushṭi-dvirātra, III, introd. xxvi, 129.
wain, as the mark of a sacrificial horse, V, 354.
walking round altar (in sprinkling), means slighting it, IV, 170; made good by circumambulation, 170.
warm, is the body of him who is to live, IV, 136.
water (āpaḥ), different kinds of, for consecration, III, 73 seq.; produced out of Vāc, 145, 192; from Prajāpati, 157; heals what is injured, 220; the waters the udder of the sky, 284; the foundation of the universe, 293; therefrom the universe was produced, 294; water first made of this universe, 363; are unsettled, 301; waters beyond and below the sun, 305; jarful of water poured out as a thunderbolt to clear himself of all evil (nirr̥ti), 324; three jarfuls poured on every four of sixteen furrows of Agnikshetra, 335; three additional ones on whole of Agnikshetra, 336; is the sky, 343; there is water not only in the channels of the vital airs, but in the whole body, 337; are the tenth, 363; whenever water (rain) flows everything that exists is produced, 363; possess self-rule, 364; the deepest place of the waters is where the sun burns, 391; are founded on the mountains (rocks), 405; the eye is their abode, the ear their goal, the sky their seat, the air their home, the sea their womb, sand their sediment, 416; is food, IV, 35; is the vital airs,, 35; waters (of heaven) are in the highest place, 37; sprinkling of fire-altar with water, 169; springs forth from rock, 169; is contained in rock, in the mountains, 170; waters as Apsaras, the Gandharva Vāta’s mates, 232; food is produced from them, 232; universe originally nothing but a sea of water, V, 12; is everything, even in the farthest place, being Parameshṭḥin, 15; water one of the six doors to the Brahman, 66, 67; the waters the foundation of the universe, 205; swearing by the inviolable waters, sin against Varuṇa, 265; waters as the third of the ten deities (‘all the gods’) receiving oblations of drops, 280; water thrown for exorcising, 438; the waters a place of abode to all the gods, and Varuṇa their regent, 506.
water-dwellers (fish and fishermen),
p. 588
subjects of Matsya Sāmmada, the Itihāsa their Veda, V, 359.
well-water, III, 77.
west, connected with viś, Gagatī, &c., III, 91; west (? to east) path of sacrifice, 347; is the Jagatī, IV, 45; all-ruling (samrāj), 46, 101; the Ādityas its lords, 101; Varuṇa its protector, 101; connected with saptadaśa-stoma, marutvatīya-śastra, vairūpa-sāman, 101; the all-embracer is Āditya, 106; is hope, distinction (prosperity) and the earth, V, 17, 18; the region of cattle, 485.
wheat, headpiece of sacrificial post made of, III, 31; is touched by sacrificer, 32.
wheel, mounted by Brahman priest, III 32; of cart and potter, creaks if not steadied, V, 126.
whey (vājina), of the Maitrāvaruṇī payasyā, offering of, IV, 271; dakshiṇā given therewith, 271.
whirlpool, water from, III, 76.
wife, is one half of husband, III, 32; intercourse with, kept secret, 229; the husband must not eat food in her presence in order that she may bear a vigorous son, IV, 369, 370; (many) wives a sign of (social) eminence, V, 313.
wind (vāta), cf. Vāyu;–connected with Varuṇa, by rain freed from death through ekaviṁśa-stoma, IV, 68; is Vāyu, 142; is the arrows of the Rudras of the air, 165; Vita as Gandharva with the waters as Apsaras, his mates, 232; three oblations of wind on chariot, thereby yoking it, 235; is on this side of the sun, 235; also in the other world, 235; and in this (terrestrial) world, 236; wind-names uttered, V, 478; is the (aerial) ocean, flood, 479; is unassailable and irresistible, 479; an ogress-ridder, 479; identified with (aerial) ocean, flood; Indra, Savitr̥, Br̥haspati, and Yama, 479-81; Pūshan, 486; is irresistible, an ogress-ridder, 479.
wing, of altar, crackling of, IV, 21; is of paṅkti nature (or fivefold), 115; twenty-one-fold, 222; contraction and expansion of, 300 seq.; has a bending link, 301; is crooked (? curved), 302; wings are the bird’s arms, 306; the immortal wings of the Āhavanīya, V, 271.
winter, produced from speech, and from it the paṅkti, IV, 11; consists of months Saha and Sahasya, 70; is the space between air and heaven, and the part of body between waist and head, 70, 71; frog, avakā plant, and bamboo three forms of it, 175; in winter cattle waste away, V, 45.
wish,–in wishes nothing is excessive, IV, 241, 247, 265.
wolf, springs from Soma flowing from ears, III, 131; from Indra’s urine, V, 215.
woman, impure part of, below navel, III, 32; fair-knotted, fair-braided, fair-locked her perfect form, 232; on left side of man, IV, 81; lucky if marked on left side, 81; brings forth within a year, V, 12; two women (Belief and Unbelief) in N. E. quarter with black yellow-eyed man (wrath) between them, 110, 111; has beautiful form bestowed upon her, 295; given as dakshiṇā, 402; is untruth 446.
womb, lies close to belly, IV, 115; lower than belly, 115; enlarges with the child before it is born, not after, 309; is the bearer . because Prajāpati by it bore creatures, V, 114.
wood, two kinds of (cut by axe and that found on the ground), III, 257.
wood-brick, III, 155, 166.
work (karman), evolved from the ear, and from it fire, IV, 379.
worlds, the, are the heavenly abodes (of the gods), III, 195; fastened to the sun by means of the quarters, 269; the two, are round, 271; ascent of the (worlds and) metres, 276-278; they are strung on a thread and joined with Āditya, 360; front them is born both what exists
p. 589
and what exists not, 366; glide along like serpents, 369; are the resting-place, and moving-place, 143; seven worlds of the gods, 277; the three worlds and four quarters, 314; were created together, 286; three and those above them in which are placed the deities higher than Agni, Vāyu, Sūrya, V, 27; the Brahman is the sphere beyond these higher worlds, 27; how they were steadied by Prajāpati, 126; have light on both sides (sun and fire), 149; the three worlds (earth, air and heaven)are light, might and glory respectively, 173; two, those of the Gods and the Fathers, 225.
Wrath, as black, yellow-eyed staff-bearing man, between two women, Belief and Unbelief, V, 111, 112.
Yajña. See sacrifice.
yajñakratu, oblations of ghee relating to special sacrifices (Agni and Gharma, &c.), forming part of the Vasor dhārā, IV, 217.
yajñapuccḥa, III, introd. xx.
Yājñatura. See R̥shabha.
Yajñavacas Rājastambāyana, to him Prajāpati revealed himself, IV, 349.
Yājñavalkya, IV, introd. xviii; questioned by Janaka as to Agnihotra, V, 46; on the way in which the oblation is to be treated, 61; found by Janaka to know the Mitravindā sacrifice, 66; in disputation on Agnihotra at Janaka’s house, 112 seq.; taught by Janaka, 114; claims prize as most learned in sacred writ, 115; on Agnihotra expiation, 182; on offering of omenta, 393.
yajñāyajñīya-sāman, III, introd. xiv, 274; sung over completed altar, is the moon, IV, 179; is the heavenly world, 252; is Agni Vaiśvānara’s chant of praise, 253; on first day of Aśvamedha, V, 376.
yajñopavītin, sacrificially invested, V, 237.
Yajus, was in Vr̥tra, III, 138; part of triple Veda, 139, 141; the Brahman, the Yajus, its power in the other world, IV, 173; the fire-altar the ocean of Yajus, 278; is built up with the fire-altar, 282; marches in front in quest of Prajāpati’s vital fluid, 282; is Vāyu, 336; the breath, 337; (yat-jūḥ), 337; the mystic import (upanishad) its essence, 339; is silent (muttered), indistinct, 350; he who knows the mystic science becomes the Yajus and is called thereby, 341; Yajus consists of 8,000 br̥hatīs, and Yajus and Sāman of 10,800 (7,200 and 3,600 resp.) paṅktis, 353; is the one brick of which the fire-altar consists, 374; all beings, all the gods become the Yajus, 390; what is performed without a yajus, is unsuccessful, V, 276.
yajushmatī, bricks, are the nobility, III, 153; placed on the body of the altar, 348; number of, IV, 22; are the peasantry, 132, 133; is food, 134; any special (extra) one to be placed in middle layer, 138; none in the dhishṇya hearths, 242, (?) 244; are the days of the year, Prajāpati’s body, 354; three hundred and ninety-six in fire-altar, 397; enumerated as to layers, 358, 359.
yājyā, is to be in the trishṭubh metre, V, 26.
Yama, III, 49; rules over the settlements of the earth, and grants it to Sacrificer, 298; is the kshatra, 299; Yama and Yamī (Agni and Earth) of one mind with Nirr̥ti, 322; the Fathers live in his realm, V, 236, 237; rules over, and grants, abode in the earth, 431; is the sun, 460; Yama, with Aṅgiras and Fathers, receives offering of Gharma, 481; Yama Vaivasvata, king of the Fathers, 365.
yamanetrāḥ (devāḥ), seated in the south, III, 49.
yaudhājaya-sāman, chanted with three nidhanas, IV, 7.
p. 590
Yavamat, a Gandharva, V, 30.
Yavas and Ayavas, the light and dark fortnights, connected with creatures generally and the catuścatvāriṁśa-stoma, IV, 69; the lords of creatures, 76.
yāvat–tāvat, as long as, III, 244.
year, is seventeenfold (twelve months and five seasons), III, 174; twice in the year food is ripened, 244; is fastened to the moon by means of the seasons, 369;–its part in the sacrifice (as Father Time), IV, introd. xv seq.; is the fire-altar and the three worlds, IV, 29; is Agni Vaiśvānara, 33; is space, 62; speeds all beings, 63; burns up all beings, 63; assails all beings, 63; the most vigorous of all things, 63; is arrayed (spread) over all things, 64; is the womb of all beings, 64; as an embryo, in the shape of the thirteenth month, enters the seasons, 64; is the strength of all beings, 64; it forms all beings, 65; is the foundation of all beings, 65; is the range of the ruddy (sun) and holds the supreme sway, 65; is the firmament (nāka), heaven, 65; all creatures are evolved from it, 66; is eighteenfold, 66; ruler of the months, 74; is generative power, 125; made continuous by the seasons, 125; contains all objects of desire, 313; is the same as the sun, 313; beyond the year lies the wish-granting world which is immortality, 322; is fivefold (viz. food, drink, excellence, light, and immortality), 326, 327; its divisions and lights, 351 seq.; is death, 356 seq.; Agni as the year, how corresponding to each other, 363; produced from the union of Death’s mind and speech, 402;–Prajāpati, the sacrifice, is the year, V, 1, 38; only after gaining the year the gods become immortal, 5; the year is the imperishable world, 5; created by Prajāpati as a counterpart of himself, 14; the year (year’s sattra) as man, 144, 145, 168 seq.; is that (one) day after day, 155; amounts to a Br̥hatī, 155; is the bull among seasons, 276.
yoke, measure of uttaravedi, I. 349;–yoke-pin, distance of throw of, III, 123.
yoking, first of the right, then of the left, ox, III, 291, 327.
youth (blitheful), in the prime of life, is apt to become dear to women, V, 295.
yūpa, sacrificial post, eight-cornered, III, 31; wrapt up in seventeen clothes, 31; with a wheaten head-piece, 31; seventeen cubits long, 31; mounted by Sacrificer and his wife, 32; V, 254; remarks on material, form, and size of yūpa, V, 123, 124; twenty-one, 373, 383.
Next: Additions and Corrections