m. as 28th nakṣatra after Uttaraṣāḍhā and before Śravaṇa, m. in Tai. Br., Mai. S. and Atharvaveda, though not m. in Tai. S. and Kāṭhaka S. ; myth about its disappearance, said to be younger sister of Rohini pp. 497, 498, 520
Abhinaya-darpaṇa
contains certain postures of hands such as Śaṅkha, Cakra, Pāśa, which are names of Tāntrik mudrās pp. 1129
Abhinavagupta ( literary activity between 980–1020 AD. ) is said in Śaṅkaradigvijaya to have practised black magic against Śaṅkarācārya
a. of Abhinavabhāratī pp. 1010, 1376, 1377
Abhiniveśa
explained ( in Yoga ) pp. 1417
Abhiṣeka
procedure of, in tantra cult, resembles Christian Baptism ; sprinkling of disciple by guru with water to the accompaniment of mantras, is the main part, at the end guru gives a name to disciple ending in Ānandanātha pp. 21, 1118, 1119
Abhyankar
Prof. K. V., view of, that precession of equinoxes was known in Ancient India pp. 520
Abhyudaya
meaning of pp. 1037
Abhyudiṣṭi
pp. 66, 1340
Achelis
Miss Elizabeth pp. 718
Acta Orientalia
pp. 490, 1133, 1134
Actions
( vide acts, guṇabhūta, pradhāna, śeṣa ) ; enjoined by the Veda are either primary or principal such as prayājas and guṇabhūta ( subsidiary ) such as pounding of grains of rice and etc., or as kratvartha and puruṣārtha , nondifference or difference among acts is ascertained by six means viz. śabdāntara, abhyāsa, saṁkhyā, prakaraṇa ( context ), saṁjñā ( names as in Jyotiḥ, Viśvajyotiḥ etc. which are names of different acts ) pp. 53, 1306, 1307
Acton
vide under 'conjecture'
Acts
religious, are of three classes, nitya, naimittika and kāmya pp. 53
Acyutaraya Modak of Nasik
a. of 'Avaidika-dhikkṛti', severely handled the cult of Makaras ; a. of Prārabdha-dhvāntasaṃhṛti pp. 1080, 1600, 1604
Adbhuta
meaning of, in Ṛgveda, in Gṛhyasūtras and in Śāntis ; sometimes used as synonymous with Utpāta ; due to the wrong-doings of men that anger deities pp. 741, 742
Adbhuta-brāhmaṇa
is part of
Adbhutasāgara of Ballālasena
a huge work concerned mostly with rare natural phenomena viz. halo, rainbow, hurricanes, digdāha, comets, meteors, red rain, shower of fish etc. , and ( quoting Garga ), ( on Śāntis ), ( on dreams ), ( quotes same four verses from Matsya and Viṣṇudharmottara ), ( quotes Vasantarāja ) pp. 526, 530, 531, 587, 637, 712, 734, 735, 741, 742
Addhātālayaḥ
( in Ṛg. X. . ), meaning of pp. 16, 85, 1600
Adhikamāsa or Adhimāsa : (vide
Adhikāra and Adhikārin (qualifications or title of a person to do a certain act ) : ( vide pratinidhi ) : Adhikārin; everyone belonging to the three upper classes has a right to perform Vedic sacrifices; many rules of PMS (Chap
pp. 1318
Adhikaraṇa (often called nyāya
i. e. conclusion on topics for discussion ); has five constituents acc. to most, some make them six pp. 1182
Adhikaraṇakaumudi of Rāmakṛṣṇa
pp. 1182
Adhikaraṇakaumudī of Devanātha
pp. 1283
Adhisīma (or-soma ) Kṛṣṇa
6th (or 5th ) in descent from
Arjuna
during whose reign
Adhrigu-praisa
recited by pp. 724
A. in P. M. S. and some of the unfamiliar words therein are explained by PMS and ūha of certain words therein
pp. 1326
Adhvara-mīmāṁsā-kutūhalavṛtti of Vāsudeva Dīkṣita
pp. 1163
Aditi
no agreement among scholars as to nature of 7; was born of Dakṣa and was also his mother in Ṛgveda pp. 1488
Advayasiddhi of Lakṣmīnkara
( AD); proposes that one should offer worship to one’s own body wherein all gods reside pp. 729, 1071
Advayavajrasaṁgraha :(Śūnyatā is Vajra)
pp. 1066
Agastya (star Canopus); Ṛgveda
Agastyasaṁhitā
on pp. 84, 1135
Aghamaraṣaṇa hymn (Ṛg. X. 1-3) highly praised as remover of consequences of sins
pp. 190, 1592
Agni : Prognostications derived from flames of sacred A. in rites
styled ‘Vratapā’ and ‘Vratapati’ in the pp. 797
Agnipurāņa
(chapters of, on Śānti), (examples of three kinds of utpātas), (three best śāntis are Amṛta pp. 28, 31, 33, 38, 40, 42, 47, 48, 49, 55
Abhaya and Saumya)
(on Grahayajña, copies Yaj.), and (Gajaśānti), (Aśvaśānti), (speaks of pp. 753, 754, 774, 801, 803, 804, 805, 815, 861, 869
Agnimāruta
a śāstra pp. 721
Agnyādhāna
laid down by Tai. Br. and Śat. Br. ; proper nakṣatras and seasons for pp. 130, 506, 507, 523
Agravala
Dr. V. S. pp. 1527
Agrāyaṇa or Navasasyeṣṭi 206-207; Divali festival cannot be traced to
pp. 206, 207
Ahalyākāmadhenu
pp. 30, 108, 144, 149, 168, 190
Ahan — vide under 'day'
Ahi
means in the Ṛgveda 'serpent' and also 'a demon' pp. 126
Ahiṁsā. (vide under Buddhists
Buddhism, Purāṇas, sacrifices), Devala quoted by Kalpataru says hiṁsā is of ten kinds, Dharmaśāstras and Purāṇas put great emphasis on A. ; emphasized in Upaniṣads like the Chāndogya, Dharmaśūtras, Mahābhārata, emphasized in the Purāṇas and sometimes unqualified A. ; examples of Vedic sacrifices (including animal sacrifices) performed durig some centuries before and after Christian era ; hiṁsā in fighting was allowed to Kṣatriyas by Manu and Yāj., but if one wanted to be a yogin he had to give it up, is door of Dharma or highest Dharma and that neither dāna nor tapas is equal to A. ; is one of the yamas, acc. to Kūrma, Yogāsūtra and Yāj. ; Kūrmapurāṇa and others stated that killing sanctioned by Veda is not hiṁsā ; some purāṇas sanction the killing of a person (such as a tyrant or desperado) by whose death many will live in peace, stated to be sanātanadharma by Matsya and Brahmāṇḍa ; Upaniṣads commended qualified A. pp. 944, 945, 946, 947, 948, 1028, 1029, 1420
Ahirbudhnya-saṁhitā
(mentions avatāras), (for places fit for puraścaraṇa), (full of mantra lore), (procedure of Mahābhiṣeka as one remedy for all diseases; for destroying all enemies and for attaining all desired objects, (on divisions of Kapila's tantra), (on two Yogasaṁhitās) pp. 39, 996, 1110, 1114, 1119, 1135, 1359, 1367, 1391
Ahmedabad
horoscope of the foundation of pp. 555, 556
Aihole
inscription pp. 649
Aitareya-āraṇyaka
pp. 731
Aitareyabrāhmaṇa
(food is life), (Viṣṇu as highest), (story of Śunaḥśepa and Viśvāmitra's curse on his own sons), (on rūpasamṛddha). (mentions the main items in Vedic śikṣā), (thirteen verses are repeated at the time of producing fire by attrition and are rūpasamṛddha), (on niṣādas, selāgas as robbing a rich man); (paper on 'justification of rūpasamṛddha verses in Ait pp. 25, 26, 63, 65, 126, 235, 489, 492, 498, 507
Aitareya Upaniṣad
(quotes Rg. IV. . 1) pp. 27, 87, 918, 1362, 1471, 1499, 1501, 1502, 1541, 1586
Aiyangar
Prof. K. V. Rangaswami, several verses from Purāṇas and other works that eluded him, identified pp. 30, 42, 870, 885, 905, 906, 908, 929, 947, 1448
Aiyangar
Presentation Volume pp. 1016
Ajāmila
a sinner who had abandoned his brāhmaṇa wife and kept a mistress, became a saint, story of, is liable to be misunderstood and may create complacent belief and attitude in a sinner pp. 969, 972, 973
Ajapā-japa
pp. 1416
Ajātaśatru and Gārgya Bālāki
dialogue of pp. 1579, 1580
Ajavithi
meaning of, in Yaj., Viṣṇupurāṇa, Matsya and Vāyu Purāṇas and n pp. 826
Ajñāna (same as avidyā)
explained in Brahmāṇḍapurāṇa pp. 1417
Ajyabhāga (oblations)
pp. 733
Akṣaya-tr̥tīyā
details of vrata on, one of the most auspicious tithis in the year, referred to in Viṣṇudharmasūtra, third tithi of Vaiśākha bright half is so called pp. 88, 89
Alberuni
a. of a work on ‘India’ composed in A.D., (on Harṣa era), (names Manus), (furnishes two lists of Purāṇas), (mixes up Purāṇas and Upapurāṇas in his list and gives details about contents of some Purāṇas), (collected with the help of Hindu Pandits vast materials) pp. 14, 516, 517, 656, 659, 685, 691, 699, 701, 830
Alekhana
mentioned in P. M. S., is quoted at least times in Āp. Śr. Sūtra, his views being frequently in conflict with Āśmarathya's pp. 16, 1174
Alexander
Prof. S, a. of 'Space, Time and Deity' pp. 475
Algebra
Hindu knowledge of, superior to that of Greeks, acc. to Colebrooke pp. 518
Allen
D C., a. of 'Star-crossed Renaissance' pp. 543, 550
Allen
a. of Catalogue of Gupta coins pp. 186, 901
Allen
on Sāvitrīvrata pp. 94
Altekar
Dr. A. S., on Gupta gold coins of Bayana hoard, paper of, on ‘Śrāmaṇeratikā’ on Ācārasāra, paper of, on ‘Sanskrit Literature in Tibet’ pp. 186, 651, 845, 1023, 1041
Alwar literature
mentions fivefold nature of God, 954a
Amānta reckoning
pp. 659
Amarakośa
(utpāta and upasarga are synonyms), (names of dig-gajas), (defines Purāṇa); date of, acc. to MaxMüller, Hoernle and Mr. Oak, commentary of Kṣīrasvāmin on, (defines iṣṭa and pūrta', (Buddha is sarvajña ), (defines Yama pp. 29, 84, 117, 477, 668, 742, 743, 803, 838, 840
Amāvasyā
addressed as a deity in Atharvaveda ; Ait. Br. on ; derivation of word in pp. 64
Atharvaveda and Śat. Br.
of two kinds, Sinīvālī and Kuhū m by Tai. S. pp. 64, 259
Ambedkar
Dr. B. R., a. of 'the
Ambikā
sister of Śiva in Tai. S. but wife of Śiva in Tai. A. ; why called Kauśikī pp. 185
Ambūvācī
pp. 260
Amhaspati or Amhasaspati
13th additional month was so called pp. 671, 672
Amikṣā
offered to Viśve-devas, is got by putting curds in heated milk pp. 1307
Amoghavarṣa
vide under China 1040
Amṛtasiddhiyoga ( fortunate conjunction )
defined pp. 707
Anadhyāya ( not to study Veda at certain times or on certain days )
applicable only to actual study but not to the employment of Vedic mantras in sacrifices pp. 1154
Anajñāta
meaning of pp. 739
Anantacaturdaśī-vrata
pp. 151, 153
Ananta is one of the forms of
Anaphā
an astrological Yoga, meaning of pp. 584
Anaximander
a Greek, believed the earth to be cylindrical pp. 512
Andhra kings in Matsya and
Andhūkabhaṭṭa
m. by Malamāsatattva and flourished about A. D. pp. 58, 1035
Aṅga and Aṅgin
vide under Śeṣa
Aṅganyāsa ( nyāsa on parts of the body ) illustrated as 'om hṛdayāya namaḥ'
pp. 1120, 1122
Aṅgas
six of Veda pp. 478
Aṅgahāras ( movements of limbs depended on karaṇas which depended upon different postures of hands and feet ) 1128– 29; it is likely that Mudrās are based on them; illustrations of 108 a. are given in G. O. S. ed. of Nāṭyaśāstra
pp. 1128
Aṅgavidyā (palmistry and śakuna from throbbing of limbs
dreams etc.), mentioned by Kāśikā and Manu pp. 527, 801
Aṅgavijjā (Aṅgavidyā)
a pra-krit work pp. 801
Aṅgiras
(about dreams) pp. 48, 51, 106, 775, 810
Animal Sacrifice : Manu (V. 41-44) allows the killing of animals in Madhuparka
sacri-fices to gods and in rites for pitṛs (Manes) and that in such sacrifices allowed by the Veda there is no hiṁsā, offering of bull or cow in Madhuparka was allowed acc. to Ait. Br., but later prohibited as Kalivarjya, Yāj. (I. ) provides the periods of time for which pitṛs are gratified by the offering of sacrificial food (such as rice or sesame), various kinds of fish and the flesh of several animals, but the Mit. states that, in spite of Yāj., in its day brāhmaṇas should offer only food fit for muni (rice etc. ), flesh by kṣatriyas and vaiśyas and honey by śūdras pp. 258, 260, 1262, 1269
Aniruddhabhaṭṭa
a. of Hāralatā and Pitṛdayitā and guru of Ballālasena pp. 870
Annakūṭa
vide under Govar-dhanapūjā
Anniversary of birth
see Vardhā-panavidhi
Annals of Bhandarkar Oriental Institute; 3
(on a modern Siddha Śivayogin ), (on Bhavadāsa ), (on Gītā .4 ), (present author's paper on ‘Brief sketch of the PMS’), (pre-sent author's paper ‘Pūrva-mīmāṁsā’), (Śaṅkha-dharmasūtra ) pp. 13, 72, 75, 78, 79, 90, 91, 110, 114, 116
Antarābhavadeha
pp. 1600
Ant-hill
made in a house is evil omen and house is to be aban-doned acc. to Gṛhya-sūtras pp. 730
Anthony
H. D., a. of ‘Science and its background’ (on who introduced the date of creation in Anglican Church ) pp. 1506
Antiquity
journal so called pp. 482
Antyajas (lowest in Hindu social grade)
seven in some smṛtis pp. 810
Anubandhas (indispensable ele-ments)
in each śāstra are four pp. 1179
Anudeyī meaning of
in Ṛg. pp. 1542
Anukramaṇī of the Ṛgveda 129
pp. 692, 728
Anumati (Paurṇamāsī mixed with 14th tithi) treated as a deity in Ṛgveda
spoken in the same breath with Varuṇa, Soma, Bṛhaspati pp. 63
Anuśaṅgā
a principle about sentences, viz. extension, of a word or clause from one sentence to another or other sentences, provided all the sentences are of the same type or form ; illustrations of pp. 1304, 1306, 1339
Anuśāsana-parva
(on parks), (quotes gāthās from Yama's Dharmaśāstra ) pp. 27, 44, 55, 81, 98, 101, 127, 129, 207, 500
Anuśaya
meaning of pp. 1563
Anusmrti
a new aṅga of Yoga, acc. to Guhyasamāja-tantra pp. 1068
Anuvāda
explained as a text which contains something which has already been ascertained by other means ; examples discussed ; the word occurs in Nirukta ; strict definition of pp. 1239, 1240, 1241
Anuvādya
same as Uddeśya or Uddiśyamāna, and n pp. 1286
Anvitābhidhānavādinah
pp. 1297
Apāmārga
a plant used in incantations and medicine pp. 196
Aparājitagana ( mantras )
pp. 796
Aparājitādevī : procedure of the worship of
on Vijayādaśamī , procedure of worship of, by a king pp. 188, 190, 191, 192
Aparārka
✓41n, ✓53n, 75✓, ✓223n, ✓606n=609n, ✓689n, ✓699, ✓833n, (sparingly quotes only nine Upapurāņas ), (says Narasiṁha – purāṇa to be pp. 183, 640, 706, 749, 813, 820, 824, 837, 875, 876
Aparigraha
not accepting from another anything beyond what is necessary for preserving the body and n pp. 1420
Apavarga (meaning ‘liberation’)
occurs in Y. S., Raghuvamśa
Appayya Dīkṣita
a. of Kalpataruparimala ; a. of Vidhirasāyana, (conflict about his date), a. of Madhvatantramukhamardana pp. 1150, 1199, 1219, 1519
Appolonius of Tyana
life of, by
Apratiratha anuvāka
pp. 786
Apsaras
wife of Gandharva pp. 495
Apte
Prof. V. M., on derivation and meaning of vrata, 2, 4, 6, 8, 9n pp. 10, 19
Apūrva (invisible
mysterious or subtle potency), idea of, explained, being one of the fundamental doctrines of PMS. , proved by Arthāpatti and not by any other pramāṇa ; resides in the man (the agent) or an invisible effect arises from the sacrifice pp. 1210, 1211, 1231
Arabs
admit that they borrowed astronomy from the Siddhānta pp. 508
Arberry
a. of ‘Asiatic Jones’ pp. 1594
Archaeological survey of India
pp. 174, 485, 993
Archaeological survey of Western
Archaeological survey of India
Ardhodaya-yoga
pp. 261, 706
Argument from silence
not very strong ordinarily pp. 1157
Aristotle
believed stars to be divine and endowed with independent volition pp. 546
Arjuna
came to country of Nāgas and made Ulūpī, a pp. 1502
Arjunamiśra
commentator of
Arnold
Edwin, a. of ‘Light of
Asia’
pays a very eloquent tribute to Buddha pp. 1021
Arnold
Matthew, (on culture) pp. 1615
Arthakarma
the giving of the staff to the Maitra-varuņa priest after Soma is purchased is A. pp. 1231, 1232
Arthapañcaka
of Nārāyaņa, on the five heads of Rāmānuja's doctrines pp. 964
Arthasaṅgraha
pp. 1228, 1241, 1309
Arthasastra of Kautilya
(units of time), (on yātrā), (on Sūta of the Purāṇas), (on tantrayukti), condemns the intense desire to find out auspicious nakṣatra and tithi and extreme reliance on them, but did not ignore prognostications altogether, employs regnal year and not era pp. 476, 487, 527, 528, 571, 616, 647, 659, 662, 663
Arthavādadkikarana
pp. 927
Arthavēdās (vide Anuvāda
Guṇavāda) ; all A. are not commendatory, some remove doubts also as about śarkara ; are the second great division of Vedic texts and are dealt with in P. M. Sūtra I. 2, are scattered over the several chapters of P. M. Sūtra ; are the śēṣa (auxiliary) of vidhis in the Brāhmaṇa texts ; constitute the largest part of the Veda, particularly of Brāhmaṇa texts ; examples of, cited ; four kinds of vis nindā, praśamsā, parākr̥ti purākalpa, according to Mīmāmsā paribhāsā, Vāyupurāṇa, Nyāyasūtra and examples, Smr̥tis abound in A. illustrated, some Vedic passages contain words like 'hi'( meaning 'because'), the conclusion being that such passages ( called 'hētuvan nimugādās') are also commendatory ; three kinds of A. viz. guṇavāda, anuvāda, bhūtārthavāda, exemplified pp. 1238, 1239, 1240, 1241, 1242, 1243, 1244, 1263, 1283
Aruṇakētukacayana
pp. 24
Aruṇāyāya
(explained) pp. 1294, 1295, 1340
Aruṇōdaya
(last half quarter of night) pp. 260
Aṣālha
most important tithi in, is Ēkādaśī pp. 95
Asaṅga
a. of Mahāyānasūtrālaṅkāra, ed. by Levi ; great teacher of Yogācāra ; Tibetan tradition that A. introduced Tantricism in India examined ; view of Dr. Bhattacharya that A. is the a. of Guhyasamājatantra criticized pp. 1033, 1050
Aśānta
meaning of, in Tai. S. pp. 723
Asat
meaning of, in Ṛg. X. . 2, Chān. Up. III. . 1, Bṛ. Up. I. 4. 7, Tai. Up. II. 7 pp. 19, 72, 1488
Asceticism
not prescribed for all by śāstras pp. 1628
Ascetics
forbidden by Manu to secure alms by fore-telling results of portents or bodily movements ; had to give up all property and beg for livelihood ; many kinds of m. in Bṛhaj-jātaka pp. 527, 944, 1645
Asiatic Researches
volumes of pp. 253, 498
Aśeṣa
vide Gomukhaprasavaśānti; śānti for birth of a son or daughter on certain parts of Ā. 771–72; serpent, presiding deity of Ā. 771n
Aśmarathya
quoted by both P. M. S and V. S. and is quoted at least times by Āp. Śr. sūtra, his views being often in conflict with Ālekhana’s pp. 16, 1174
Asmitā (in Yoga) defined
pp. 1409, 1417
Aśoka 493; Ahiṁsā of A. was qualified 1015; appointed officers called Mahāmātras to look after Buddhist Saṅgha
Brāhmaṇas, Ājīvikas and all other sects ; 12th Rock edict of, requires honour to be shown to all beliefs and sects , edict of, shows that he sent missionaries to five kings of the Near East about B. C.; edicts 2 and 5 refer to Yāvanas (Yona) ; emphasized moral endeavour, disliked sacrifices, believed in gods and desired that people should strive for heaven ; employs regal years in his edicts ; forbids festival meetings (samāja) ; his regulations about not killing birds and animals and about the sale of fish must have caused great hardships to poor people, in later life appears to gloat over the fact that gods worshipped as divinities in pp. 13, 258, 647, 1012, 1015, 1016, 1017, 1481, 1634
Asokāvadāna
charges Pusyamitra ( called Maurya by it ) with persecution of Buddhists, but Rhys Davids reserves judgement on this point pp. 1008, 1010
Aṣṭakā ( 8th tithi after full Moon in any month
particularly in
Aṣṭakavarga
astrological theory about seven planets and Lagna pp. 591
Astobha
meaning of, and n pp. 1182
Astrologer
an established officer in Italy and later in French court, came to be looked upon in India as all important for the king ; professional pp. 543
A. (for money) was looked upon as an unworthy Brāhmaṇa till about 500 B. C
pp. 543
Astrology (vide under Ātharvaṇa Jyotiṣa
auspicious days
A. is later than natural A. 521 ; in Varāhamihira is not borrowed from Greeks 585 ; in ancient times the words ‘astronomy’ and ‘astrology’ were synonyms 483
Indians who knew pp. 521
A. 591–94 ; most important matters in Indian A. are rāśis
the planets and the twelve bhāvas ; prejudice in ancient India against astrologers and star-gazers ; Ptolemy’s arguments in support of, serious consequences of belief that planets caused persons to do certain things, some predictions came true ; spread from Greece to Rome about 2nd century pp. 527, 553, 554, 631, 632, 634, 635
A. gradually disappeared owing to the excellent works of
A. recommended that a child born on Āśleṣā or Mūla nakṣatra or on gaṇḍānta should be abandoned–; world wars provided a powerful fillip in modern times for spread of
pp. 632, 633
A.
pp. 531
Astronomers
Indian, of medieval times believed that all planets including the Sun and Moon were together at sunrise on
A. in india differ viz. (1) length of yeer
(2) the number of revolutions of the Sun, Moon and the planets in a Mahāyuga pp. 711
Astronomy (see ‘Astrology’
Ancient History holds that whole science of a. is due to astrology
while Prof. Neugebauer and Mr. Doig hold that there is no evidence for this ; discussion of Greek influence on Indian a. is of little interest, since most of the pp. 483
Asutosh Mukerji (Sir)
Silver
Aśvaghoṣa
a. of Saundarananda ; a. of Buddhacarita pp. 941, 1378
Aśvalāyana-gṛhya-pariśiṣṭa
pp. 734
Aśvalāyana-gṛhya-sūtra 26
com. of Gārgya Nārāyaṇa on pp. 35, 36, 126, 224, 526, 534, 536, 605, 609, 729
Aśvalāyana-śrauta-sūtra
pp. 18, 26, 123, 724, 731, 816
Aśvamedha (vide under Rājasūya) sacrifices lasted for a year in which there were 36 cycles of ten days
on each day of which the sacrificer was to listen to different branches of literature and legends ; sacrifices performed by Puṣyamitra, Bhāvanāga, Pravarasena pp. 866
Aśvamedhikaparva
(on ahiṁsā) pp. 127, 467, 683, 744, 945, 994, 1371, 1401, 1446, 1519
Aśvapati Kaikeya
boast of, in
Aśvattha
name of Śravaṇa nakṣatra in Kāṭhaka and Pāṇini pp. 500
Aśvattha tree
is called Bodhisattva in Padmapurāṇa pp. 893
Aśvayujī
one of the seven Pākayajnas m. by Gaut. performed on full Moon of Āśvina pp. 206
Aśvins
different views as to what they stand for in Ṛgveda, 7; spoken of as wearing blue lotuses in Ṛgveda pp. 35
Atharvaṇa-jyotiṣa 80
date of, difficult to decide ; furnishes a scheme of nakṣatra astrology somewhat different from Vaikhānasa-smṛti and Yogayātrā ; mentions week-days but not rāśis pp. 532, 534, 539, 541, 604
Atharvaṇa-nakṣatra-kalpa
first part of Atharvaparisiṣṭas pp. 499
Atharva-parisiṣṭa
(on graha-yuddha), (67th parisiṣṭa), (on Utpāta-lakṣaṇa) pp. 589, 734, 735, 741, 742, 743, 745, 754, 759, 761
Atharvaśiras
Upaniṣad pp. 786, 918
Atharvaveda
(verses of, used in Śāntis on dreams), (on Utpātas), (abhaya-mantras), (two interpretations of X. 8. 9), (magic spells in), (spells for softening the heart and for destroying worms), (on dīkṣā), (on joys of heaven), (aṣṭakāmantra pp. 12, 20, 22, 23, 25, 35, 62, 63, 65, 126
Atheists
Bhagavadgītā describes their destiny pp. 979, 980
Atideśa (process or method by which the details prescribed in connection with one sacrifice are transferred to another rite) 1321–24; vide under Vidhyādi and Vidhyanta; may be provided by vacana (Vedic text) or by name
prakṛti (model or Archetype) is the name given to the sacrifice from which details are transferred and vikṛti is the name given to the sacrifice to which details are transferred ; 7th Chap. of P. M. sūtras deals with general question of the extension of details to Aindrā-gna and other sacrifices, while the 8th Chap. deals with specific cases of A. , Smṛtis and digests frequently resort to principle of A. pp. 1321, 1322, 1323, 1324
Atirudra
eleven times of Mahārudra pp. 814
Atithi (guest)
flesh of an ox or goat, offered to king or brāhmaṇa coming as an A., according to Śat. Br., Vasiṣṭha, Yāj. pp. 1267
Ativāhika (intermediate body between dead body and the future body for soul)
and n pp. 1600
Atman (vide Brahman)
resides in the earth and elements, is inside them; rules them and is the soul of all human beings, description of, in Br. Up. pp. 1499
Atomic theory; Democritus ( who died in 370 B. C. in Greece ) started it
in Kaṇāda, who does not expressly say anything about who started it, later Nyāya-vaiśeṣika writers combined two theories by saying that, when God desires to create, activity is produced in the atoms and cre-ation starts, as stated in Tarka-dipikā pp. 1486
Atri
writer of a work on Utpātas and pupil of Garga pp. 591, 766
Atri
author of a Smṛti, (mentions foreign tribes) pp. 29, 250, 810, 948, 949, 979, 1023, 1419, 1442, 1634
Atris
performed Saptadaśaśtoma three days before Viṣuvat and smote svarbhānu, found out the sun afflicted with dark-ness by Svarbhānu (i. e. totally eclipsed) pp. 242, 982
Augustine
saint, called astrology a delusion ; believed that religions outside the Bible as interpreted by him and others was the work of the devil pp. 558, 1608
Aurangzeb
issued firmans for the destruction of famous temples at Somnath, Mathurā, Benaras pp. 1019
Aurobindo
vide ( Vedic Inter pretation), a. of ‘Hymns to the Mystic fire’ 985; a. of ‘On the Veda’ (published in 1956) dealing with over 60 hymns and 283 pages are devoted to the elaboration of his theory that behind the ritual explanations there is always the true and still hidden secret of the Veda, 986; a. of ‘The problem of rebirth’, 1605; does not compare the several hundred passages in which the word *ṛta* occurs and translates *ṛta* as truth and ‘truth consi-ousness’ and ‘ṛta-cit’ also in the same way 986; his theory that many whole hymns of the Veda bear on their face a mystic meaning and that the *ṛṣis* for the sake of secrecy re-sorted to double meanings, criticized 986-89, 991; he concedes that there are some keywords in the Ṛgveda such as *ṛta*, *kratu*, *īravas*, *ketu* (most of which occur hundreds of times) and that elaborate work would have to be done to fix their meanings, but he does not himself undertake that task and fixes the meaning of *ṛta* from three passages only 988; A. and his disciple
Auśanasa-smṛti
pp. 819
Auspicious days
reference to, occurs even in the Ṛgveda ; Soma sacrifice did not require auspicious day or nakṣatra pp. 522, 523
Auspicious muhūrta
for constructing a house pp. 540
Auspicious nakṣatras
for caula, puṃsavana, marriage, for wearing new garments or ornaments for the first time pp. 535, 626
Auspicious objects
see Vasantarājaśakuna, to be touched when leaving house after bath and homa on business pp. 778, 905
Auspicious times
for all rites for gods ; times for caula, upanayana, godāna, and marriage according to gṛhyasūtras , A. times prescribed by Bṛhad-āraṇyaka Upaniṣad for rites to be performed by individuals , A. nakṣatras and seasons prescribed by solemn Vedic sacrifices by Brāhmaṇa texts and Kalpasūtras, gṛhya and dharma sūtras ; year for caula pp. 224, 524, 534, 535, 536
Avalon
Arthur (Sir John Woodroffe, which see), (a. of ‘Principles of pp. 178, 1033, 1048
Avama-dina
explained pp. 263
Avantivarman
king of Kashmir pp. 1075
Avāpa (decentralisation or scat-tering); example is Darśa-pūrṇamāsa
which are really two sets of sacrifices pp. 1332
Avatāras (vide ‘Bhāgavata’
‘Buddha’, ‘Reincarnation’), Agnipuraṇa describes the characteristics of the images of ten a. ; all ten avatāras of Viṣṇu had become recognized throughout India at least before 10th century A D. ; are dwelt upon at great length in Purāṇas ; Buddhists in the Mahāyāna teach-ings made Buddha go through many a. as Bodhisattva ; conception of, may be traced to the Śat. Br. ; conception of a. increased Dharmaśāstra material and gave rise to numerous vratas and festivals called Jayantīs , derivation and meaning of the word ; in modern times some persons pose or are made to pose as avatāras by their admirers ; Indian theory of a. is connected with the theory of yugas ; Kumārila (7th century A. D.) did not regard Buddha as avatāra of Viṣṇu ; Lakṣmī follows Viṣṇu in all avatāras ; Locus classicus on a. is Bhaga-vadgītā IV. 7-8, none of the ten avatāras except Kṛṣṇa and possibly Rāma is expressly named in Bhagavad-gītā ; of Viṣṇu due to a curse of Bhṛgu ; one Pak Subuh who hails from Indo-nesia is suggested by Mr. J. G. Bennett as an avatāra for whom mankind is waiting ; reference to Buddha as avatāra in Bhāgavata ; references from Purāṇas to each of ten a. ; ten a. of Viṣṇu in medie-val and modern times named in Matsya and Varāha Purāṇas ; thirtynine a. of Vāsudeva in Ahirbudhnya-samhitā ; thirty-three a. discussed by Dr. Katre ; tithis of the appe-arance of, Todarā-nanda probably contains long-est account of ten a. ; twelve a. noted in Matsya and Padma ; twenty-two a. of Viṣṇu in Bhāgavata ; Vāmana and Kṛṣṇa a. known centuries before Mahābhāṣya ; Varāha avatāra m. in Gupta Inscription in the first year of Toramāṇa (about to A. D.) ; Vāyu-purāṇa mentions a. of Mahe-śvara, last being Nakuli ; verses on a. similar to those in Gītā from Harivaṁśa, Vāyu, etc. ; worship of avatāras from Narasiṁha to Kalkin yields different rewards, acc. to Varāhapurāṇa pp. 28, 262, 263, 500, 510, 903, 992, 993, 994, 995
Aveṣṭi
is a sacrifice performed as part of the Rājāsuya-yajña that could be performed only by a kṣatriya, it is also an independent yāga that may be performed by any one belonging to the three varṇas ; Nirṇayasindhu relies upon this difference in Aveṣṭi for its conclusions about Devi-pūjā on different tithis ; word 'rājan' in 'Rājasūya' is held by PMS and Śabara to mean a kṣatriya only, while some late Dharmaśāstra works hold that the word ‘rājan’ may secondarily mean even a Vaiśya who becomes a ruler pp. 1332, 1333, 1340
Avidyā (nescience)
consists (Y. S. II. 5) in regarding non-eternal as eternal, impure as pure, painful as pleasurable, non-self as self pp. 1417
Aviyoga-vrata
in which food was to be distributed to helpless people, to the blind and deaf pp. 38, 40
Ayācita
is a substitute method for an absolute fast on ekādaśī pp. 100, 103
Ayana
meaning of, in Ṛgveda pp. 491
Ayanāṁśa (vide under 'calen-dar')
meaning of pp. 711
Ayodhyā
capital of Kosala pp. 531
Ayodhyākāṇḍa (of Rāmāyaṇa)
(dreams in) pp. 775
Ayusyagāņa (from Atharvaveda)
pp. 802
Ayutahoma (in which ten thou-sand oblations are offered); a kind of Navagrahashanti 749-752; to be performed at marriages
establishment of images etc. pp. 949
Ajātaśatru
king of Kāśī pp. 1639
Aniruddhabhaṭṭa was his guru; composed Vratasāgara
pp. 870
A.D. to 10th
lengthy eulogy of Bh. in Padma ; many medieval digests hardly ever rely upon Bhāgavata for pp. 898, 899, 972
A. D.)
an interpreter who made P. M. atheistic, his work was called pp. 1198, 1205
A. D.)
(uses pūrva in the sense of zero); a. of pp. 697, 702
A. D.)
pp. 629
A. D.)
Śabara's predecessor on Jaimini, named by Ślokavārtika pp. 1159, 1160, 1197
A. D.)
a. of Nayaviveka pp. 1199
A. D. acc. to Prof. Hazra
has 10000 verses acc. to Nāra-dīya and 25000 acc. to Agni, but the printed one has about 14000 verses, one recen-sion of B. discarded by Ballā-lasena, Note on, present B. probably compiled in some part through which the Godāvarī flows ; that printed in Ānan. Press appears to be a late com-pilation and numerous quota-tions in Jimūtavāhana, Apa-rārka, Ballālasena are not found in it pp. 869, 883, 893, 894
are same as those in the Babylonian system
acc. to Prof
Ayyangar
(conflict of interpretation about pp. 42, 117, 145, 876, 1032, 1265, 1266, 1302, 1303
A. D. did not regard him so
Ceylon tradition about Parinirvāṇa of, characteristics of Buddha image, acc. to Br. S. ; claims that he only follows an ancient path, did not clearly define what he meant by nirvāṇa , did not think much of worship or prayer, expounded the four Noble Truths (or axioms, viz. Duḥkha, the cause of it viz. taṇhā, suppression of duḥkha and Noble Eightfold pp. 356, 914, 934, 941, 993, 996, 1005, 1007, 1008, 1025
A. D.
found no place for God pp. 940, 1003, 1021, 1023, 1024
Act 25 of 1955 ) as minimum age for girls' marriages and is partly responsible for giving rise to the modern problem of spinsters in Hindu Society
pp. 1388
Appayya-dīkṣita's work in 60 verses with Appayya's com. called Madhvātmata-vidhvamsana
pp. 1219
A. D.
on what happens after death ; writers like Robertson and H. T. A pp. 1546, 1550
A. D.
pp. 1529
Aparārka)
devotes considerable space to Durgāpūjā ; discarded by Ballālasena for several reasons ; note on pp. 156, 869, 889, 890, 1108
A. D.)
pp. 1117
A. D.
pp. 677
Aundh 203
pp. 1655
A. D. is a slippery one and wrong 874; view of
that the
Antialkita to an Indian king
pp. 131
Antiquity’
pp. 482
Achievements of
after Independence in , downfall of, was due to lack of certain virtues, such as general high character, nationalism, freedom, justice, high endeavour and not merely to caste system, even when pp. 1643, 1663, 1664, 1947
Atharvaveda
Śat. Br.
avatāras
pp. 997
A. D.
pp. 556
Aryans resided
acc. to Yāska and acc. to Kumārila, K. means
and Western Man'
pp. 475
Astrology' etc. 546n
pp. 571, 689
Ancient Geography of India'
pp. 1528
A. D.) 1195
1240n-41 pp. 1221, 1225, 1252
A. D.) 1199
(on bhāvanā), 1245n-47n, (enumerates eight faults of Vikalpa), (on Saṁnipātyopakāraka and ārādupakaraka), 1315n16n pp. 1226, 1228, 1235, 1237, 1250, 1264, 1295
Appendix) 26 definitions of the word 1463n; definition of
by J. H. Leuba, Prof. R pp. 1463
All men are concerned with six n. and the king with nine
n. are or (when Abhijit is added) , arguments against the theories of Biot pp. 27, 28, 497, 529
A. D. and in modern times 498; European equivalents of n. in Colebrooke
Burgess
A. D. )
auspicious nimittas 743-744; meaning of
Manu mentions n. and utpata in same verse pp. 743
Almagest was astronomical
A. D. the Purāṇas began to incorporate the special ceremonial of Sāktas and a few
Ar. speaks of itihāsas and purāṇas in the plural and so knew at least three Purāṇas 817
task before P. was twofold, viz. to undermine the power and prestige of Buddhism and other non-Vedic systems and to wean away large sections of the masses from the attractive features of Buddhism and therefore promise the same rewards as pp. 853
about Vṛttikāra
Upavarṣa
Ancient India')
(against identity of two Patañjalis) pp. 1397, 1398
A. D. 515n; length of year
acc. to R. agrées with Hipparchus and Ptolemy ; no calendars in India based on it ; Thibaut on, probably composed in Sanskrit by a Greek settled in India, Thibaut on pp. 515
Aṇḍal
untouchables as saints, viz. Chokhāmeḷā and Raidās
A. D. that agreed on certain fundamentals viz. unity of God
need of self-purification, condemnation of pride of caste and of ritual, and surrender to God for salvation pp. 969, 970
Aśvāśanti
pp. 804
A. D.
pp. 655
Aśvamedha by Janamejaya )
(knows pp. 675, 689, 691, 700
A. D. nor later than 9th
quoted in early Dharmaśāstra digests like Mit., Kalpataru pp. 912
Aparārka
though sparingly ; Skanda (God) has no prominent part in the Purāṇa pp. 911, 912
Arabic numerals’
pp. 699
Atharvaveda and Tai. Br. is
Atharvaveda and Tantras; oldest among Buddhist
pp. 1037
A. D.)
a. of a ‘History of
A. D.)
gives a confused account about persecution of Buddhists by Kumārila and Śaṅkarācārya pp. 1010, 1033, 1148
Astronomy
mathematics and astrology in the German
Aṣṭakā
day, God, nakṣatra
A. D.); a. of Tattvadīpanībandha 957n; holds Bhāgavata of supreme authority 957
holds that Jaimini, a. of pp. 1176
A. D. 805n; extends the meaning of Śakuna to include actions of men and beasts 808; five excellent animals for Śakunas are the podaki bird
dog, crow, piṅgalā bird and female jackal, that are presided over by certain deities ; mentions fifty objects as auspicious signs when starting on a journey or entering a home and thirty objects that are inauspicious, more than half of it (viz. verses) are devoted to sounds made by three birds and are devoted to barking and movements of dogs and female jackals ; most comprehensive work on Śakunas and contains verses, prognostications based on the sound produced by house lizard ( *palli* or *pallikā* ) or its movements and its fall on the sevem. by Matsyapurāṇa , . ral limbs of a person ; Vāstuyāgatattva, . prognostications from throb- Vāsudeva : antiquity of the worbing of limbs, silent ship of ; in some Purāṇas about fall of palli ; states like Brahma and Viṣṇu the that ‘Upāśruti’ (unpromoted ‘word is not derived from Vasuoracular voices of a child etc.) deva, but from root ‘Vas’ to is most reliable and easily dwell . understood Śakuna . Vāsudevaka, means one whose pp. 372, 623, 778, 781, 792, 800, 801, 806, 808, 809
Aitihāsikas refer to Devāpi and his brother Śantanu ( Ṛg
Aparārka quotes only 7 times and about 25 verses only
borrows from works of Varāhamihira ; date of, acc. to pp. 878, 881
Ā
Ābhīras
described as dasyus, as attackers of Arjuna and as carrying away Vṛṣṇi women
Ācārādarśa of Śrīdatta
pp. 640
Ādiparva
(has the verse pp. 90, 126, 130, 466, 488, 539, 622, 687, 819, 821
Ādipurāņa : Prof. Hazra places it between 1203-1525 A. D.
. note on ; Vāyu mentions an Ādika among Purāņas, writers make confusion between Ādi and Āditya pp. 18, 887
Ādityapurāņa
Aparārka and Sm. C. (as printed) quote verses from both Ādi pp. 51
Āditya 887-889 ; note on 887-88 ; m
by Matsya as Upāpurāņa pp. 887
Āgamārasa
pp. 1080
Āhnika-cintāmaṇi
pp. 34
Ākhyāna
distinguished from upākhyāna pp. 858
Ānandagiri
a. of Śankaravijaya, a. of com. on Bṛhadāraṇyakopaniṣad-bhāṣya-vārtika pp. 1136, 1183
Ānandatīrtha
see under Mādhva
Āpastamba
pp. 220
Āpastamba-dharma-sūtra
(mentions Chandoviciti as Vedāṅga ), (names Bhaviṣyapurāṇa and has verses from a Purāṇa ), (forbids gambling halls and samājas to house-holders), (employs Mīmāṁsā terms and principles), (forbids eating of Kalañja ), (example of Vyavasthita-vikalpa), (on equal shares to all sons), (some great men guilty of violation of Dharma), (knows Yoga), (on Karma doctrine) pp. 24, 27, 29, 36, 46, 100, 103, 244, 478, 607
Āpastamba-gṛhyasūtra
(time for cauḷa), (śānti for unusual appearances), (view of com. Tātparyadarśana), (P. M. S. VI. 8. contains the very words that Ā. employs) pp. 23, 497, 524, 534, 535, 605, 610, 733, 802, 1257
Āpastamba-śrautasūtra
and n pp. 26, 53, 1032, 1037, 1114, 1174, 1183, 1290, 1322, 1326
Āpastambīya-mantrapāṭha
pp. 633
Āradupakāraka
are acts or rites prescribed without being meant to do something about substances and are directly the aṅgas of the principal rite, for example Prayājas, Āghāras
Ājyabhāgas in Darśapūrṇamāsa
pp. 1354
Āryabhaṭṭa
born in A. D. , view of, that earth revolved round itself and that stars did not revolve round earth pp. 476, 484, 649, 676, 679, 1477
Āryabhaṭīya
work of Āryabhaṭṭa, (mentions Thursday), edited by W. E. Clark pp. 80, 649, 676, 679, 684, 696, 1477
Āryamanjuśrīmūlakalpa
names and defines Mudrās ; says combinations of mantras and mudrās bring success in all actions and that no tithi, nakṣatra, nor fast required pp. 108, 1129
Āryāsaptaśatī of Utpala
(deals with predictions based on time of question asked) pp. 602
Āsana or Āsanas (vide under Gherandasamhitā
Hathayoga, Inscriptions, Śivasamhitā) ; an anga of Yoga and defined as what is stable and comfortable in Y. S. (i. e. bodily posture) and in Gītā means seat covered with Kuśa grass, deer-skin and garment, handbook on, published by Śrī Kuvalayānanda, with figures ; is first aṅga in Hathayoga, of which there are , most important being Siddhasana ; names of āsanas ; Padmāsana mentioned by Dakṣasmṛti and by Śaṅkara , photographs of Ā. in Dr. Goswami’s work, 1394: sixteen figures of Ā. in Dr. Behanan’s work and more figures in other works ; ten Ā. named by Yogabhāsya ; Yaj. Smṛti (III. ) seems to have Padmāsana in view and n pp. 78, 84, 108, 198, 1424, 1425, 1426, 1428, 1431
Āśauca (days of impurity on birth or death)
does not affect king in doing regal duties nor any one who is engaged in vrata or sacrifice, marriage etc. occurring after any one of these is begun pp. 48
Āśramas
each has its peculiar signs as characteristics ( liṅga ) ; Hindu scheme of, highly praised by Deussen ; theory of, highly eulogized by pp. 868, 1026
Āśramavāsika-parva
pp. 616
Āryasiddhānta; two main points on which the schools of
pp. 649
Āsuri
acc. to Sāṅkhya-kārikā
Ātatāyin
killing an Ā. brāhmaṇa is not brahma-hatyā pp. 817
Ātreya
on astrology, q. by Madanaratna pp. 736, 789
Ātreya
Dr., thesis, on ‘Philo sophy of Yogavāśiṣṭha’ pp. 1408
Ātreya
views of, quoted in P. M. S. and V. S. and called Muni by Śabara pp. 1173, 1174
Āyuṣyāmantras
and n pp. 759, 796
Āyuṣyasukta
(diffe-rent views as to what is Ā.) pp. 758, 802
Ātharvaṇa-nakṣatra kalpa
pp. 499
Ānanda and prophesied that his pure dharma would flourish owing to this only for five hundred years instead of for a thousand years
pp. 1025, 1026, 1069, 1070
Ājñā ; and there is the Brahmarandhra figured as the pericarp of the Sahasrara (thousand-petalled lotus) within in the crown of the head
and n, are often identified with the five elements and the mind, often identified with the nerve plexuses of modern physiology, but that appears to be wrong ; Avalon in tr. of Ṣatcakranirūpaṇa (plates I to pp. 1061, 1062, 1137, 1138
Āpastamba disclose familiarity with Mimām̐sā terms and principles
pp. 1154, 1155
Āndhra
Puṣyanāna, Sātavāhana, officials); nakṣatras on which the king should not get himself shaved ; not affected by āśauca while performing royal duties ; not to donate the whole kingdom in Viśvajit sacrifice, office of, hereditary ; procedure of coronation of K. with Paurāṇika mantras prescribed in Agni and Viṣṇudharmottara and in medieval digests like Nītimayūkha pp. 48, 533, 923, 1313, 1664
Ātman are merely arthavādas 1216; Manusmṛti on nīśreyayasa (i. e. Mokṣa) being due to ātmaividyā 1459; Manu condemns thinking about Mokṣa before discharging one's debts ( duties ) 1511; merely possessing signs of asceticism
viz. ochre-coloured clothes, shaving head etc. do not lead to M. pp. 1369
Āp. Dh. S. and Amarakosa 29; five named by Yogasūtra 29n
but Yuktidīpikā differs; many enumerated by pp. 1421
Āryabhaṭa’s method of giving numerical values to letters from k to m 704; denoted by complete words suggesting numbers 701; eighteen orders of numbers from one to parārdha
mentioned by Vāyu and Viṣṇu
Āp. Dh. S. and Aśoka
pp. 1017
Ātman
as sparks from a fire, while many Upaniṣad passages say that individual soul is unborn, immortal, that it is non-different from Supreme
Āmnāya
pp. 1049
Ā. 25n; observances for a king who has performed 'Brahmaṇaḥ Parimaraḥ' 25; observances for newly married pair 27; of brahmacārin 45; offering in
to be clarified butter in the absence of specific provision, persons of all castes (including śūdras) entitled to perform V. ; preliminaries before undertaking vrata acc. to some, such as pp. 49, 50, 51
#
969n ; inscription of Ā. king Iśvarasena in Nasik cave 968n ; Matsyapurāṇa speaks of ten Ā. kings
pp. 969
'one desirous of securing heaven should offer a Yāga
' heaven is made the principal factor, Yāga becomes subsidiary matter and the qualification ( adhikāra ) of the performer is laid down by the word
‘gurorapyavalip̄tasya’)
(on sūta and māgadha), (has the famous verse about itihāsa and purāņa), (Subhadrā was daughter of Vasudeva) pp. 863, 908, 914, 915, 945, 1178, 1219, 1281, 1561, 1598
‘Yām janāh’ etc.)
(repeats verses of Puruṣasūkta), (hymns on Creator and creation), (Devayāna and Pitryāṇa), (relied upon in V. S.), five Kalpas of A. are Nakṣatra, Vaitāna, Saṃhitā, Aṅgirasa and Śānti pp. 15, 735, 1291, 1360, 1387, 1433, 1471, 1489, 1493, 1495
'Adbhutasāgara'
'Dānasāgara' and also three other works not yet recovered; (vide Purāṇas
( on five different practices of the North and of the South )
pp. 1416, 1436, 1441
‘Universe in space and time
’ pp. 571
‘Yoga’
mentioned in Śāntiparva, puts pp. 653, 656, 1426, 1427
‘ Vaiṣṇavism
Śaivism etc. ’ pp. 131, 472, 478, 1048, 1577
‘Purāṇa-tarka-mīmāṁsā’ in
. reunion among medieval digests); assigned to Manusmṛti a pre-eminent position
pp. 1265
‘Studies in honour of Bloomfield’
conjectures that even words ‘Yoga, Sāṅkhya and Upaniṣad’ are coined from some Dravidian words now lost pp. 1434, 1531
*pañcaśīlas* for all Buddhists and both these were derived from Upaniṣads and Dharmasūtras-; decline of
pp. 943, 944
*makāras* and exciting food 1066
was a revolt against the sacrificial system, against the Veda and its authority and not against caste, weaning away Hindus from B. was due to *bhakti* cult propagated by Purāṇas, when B. flourished large bodies of monks were fed by people and when it disappeared large companies of brāhmaṇas came to be fed ; works and papers on both Mahāyāna and Hīnayāna B. and on causes of disappearance of pp. 932, 939, 970, 1069
‘Pratipadvrata’
‘Year’); bright half, 9th tithi of C, has Rāmanavamivrata pp. 84
‘Invisible Influence’ 1092
pp. 1112, 1453
‘Doctrine of Śakti in Indian
*stobhas* )
( meaning of ' *brahmaloka* ' in VIII. 3. 2 ), ( VIII. has the idea of *pratyāhāra* of Y. S., though not the word ), ( uses the word ' *dhyāna* ' ), ( on Karma and *punarjanma* ), ( four mortal sins ), (*salokatā*, *sārṣṭitā* and *sāyujya*), ( on *cāṇḍālas* ), ( on pp. 15, 1251, 1296, 1359, 1361, 1387, 1403, 1416, 1417, 1422
*āśramas* )
pp. 1648
. noy in C. under the influence of Amoghavarṣa
who translated many works into Chinese between A. D., debt of China to India, papers on pp. 746, 771, 1040, 1618
‘Wolfe’): 1473–74; is really a form of worship i. e. worship of man or such men as Lenin and Stalin in place of the worship of God
catchwords and slogans of, in return for physical well-being, common people under C. bargain away several freedoms, such as thinking for themselves, freedom of expression etc. ; no secret is made by communists that they want to bring the whole world under pp. 1473
‘Buddha and Gospel of Buddha’(for Bhūmi-sparśa mudrā );(other works)
pp. 1131, 1656
‘Dawn of Astronomy’
a work of Sir Norman Lockyer pp. 512
‘tithi’): begins at sunrise with
'Philosophy of Upaniṣads'; 1026n (high praise for āśrama system)
(on pp. 1486, 1491
'Life and teaching of Buddha'
pp. 1003, 1009
*kīlaka*
that are outside the
*viniyoga*. evi-Pūjā: (vide under Durgāpūjā )
pp. 155
*Kāma* subservient to D. 1627– 28; Manu provides that as to matters not specifically provided for in Veda and Smṛtis
whatever learned brāhmaṇas declare to be the D. is undoubtedly so, meaning of Dharma in P. M. S. 1. 1. 1. is ‘Vedārtha’ acc. to pp. 1278
‘Sadācāra’
Smṛtis ) : digests ( nibandhas ) on, that are printed, are not earlier than A. D. such as Mitākṣarā pp. 1100
‘Hindu Astronomy’ in Marathi
pp. 484, 498, 507, 513, 515, 644, 679
'Īśvara')
Ādityas, Agni
‘Civilization of the East’
Vol
‘Studies in Purāṇic Records on Hindu rites and customs’
(paper on pp. 816, 834, 844, 886
## Heliodora
a Bhāgavata
## Hemacandra
Jaina ācārya, condemns prāṇāyāmas pp. 1441
## Hemādri
on Vrata , 105n-107, 153n-4n, 156n-7n, 183n-5, 6n, 745n-46, (speaks of some mudrās), on Kāla , 78n-8n, 137n-8n, 201n-3n, 243n-50n, 663n-5n, 67274; on śrāddha , on Dāna pp. 31, 37, 40, 43, 44, 47, 49, 51, 54, 55
## Hensler
Eric de, a. of a French work on ‘Transmigration’ pp. 1605
## Hepatoscopy
meaning and illustrations of, not developed in India ; theory underlying it pp. 521, 522
## Heraclitus
view of, that a new sun was born and died every day pp. 511, 690
*homa*
and *dāna* ), 1325n-26, 1328n-29n, 1634n-36n, 1638n-1640, Vol. III. — (on pp.) , ( on Manu II. 7 ) , and n, ( discussion on valid customs and usages ), ( Kumārila's explanations of transgressions by great men of antiquity ), ( adoption by Hindu widow ), 1469n-70, Vol IV3, 40n-41, 673n-4n, ( meaning of pp. 20, 28, 52, 53, 64, 65, 89, 91, 97, 98
*ṛta* )
( n ), ( Hindūkaraṇavidhi ) pp. 1110, 1212, 1231, 1273, 1317, 1320, 1334, 1365, 1416, 1422
‘Karma and Rebirth’
pp. 1605
'Indian Culture' a journal
pp. 493, 657, 844
- Journal of Bombay University 651n
pp. 978, 1013
- Journal of Cuneiform Studies
pp. 597
- Journal of Ganganath Jha Research Institute 195
pp. 497, 646, 668, 1076, 1133, 1407, 1601
- Journal of Hellenistic Studies 549n
pp. 566, 582, 595, 646
- Journal of Indian History 629n
651n-2n pp. 656, 843, 1187, 1198, 1376, 1411
- Journal of Near Eastern Studies 483n
pp. 490, 517, 520, 543, 549, 566, 582, 595
- Journal of Oriental Institute
Baroda pp. 84, 628, 1124, 1130
- Journal of Oriental Research
Madras pp. 655, 690, 710, 844, 884, 1032, 1046, 1152, 1161
- Journal of Pali Texts Society 1003
pp. 1009
- Journal of Royal Asiatic Society of Great Britain 494n
C. G., a. of Psychological commentary in Evans Wentz's book, once a disciple of Freud diverged from his views on *libido* pp. 1394, 1414
- Jupiter
*bālya* and *vṛddhatva* of, explained ; description of, in *Bṛhajjātaka* ; importance of, in settling marriage ; length of J.'s revolution round the sun , when in sign Leo, to be avoided for all religious acts within certain limits of India ; ruler of silver and also gold in certain situations pp. 61, 62, 574, 575, 615, 657, 658
- Juvenal
strongly inveighed against ladies who had great confidence in Chaldean astrology pp. 550
- Jwalaprasad
pp. 1398
- Jyeṣṭha: Daśaharā on 10th of bright half of
Savitri-vrata on J. Full moon for women whose husbands are living pp. 90, 91
- Jyeṣṭhā Nakṣatra is called Rohiṇī in Tai. S. and Tai. Br. and Jyeṣṭhāghni in Atharvaveda
pp. 500
- Jyotirvidābharaṇa
a fabricated work, mentions six starters of eras pp. 647
- Jyotiṣa (see under Vedāṅga Jyotiṣa): also called Gaṇita in Vedāṅga Jyotiṣa 478; had become one of the six aṅgas (auxiliary lores) of Veda several centuries before Christ
had aṅgas acc. to Anuśāsanaparva ; he who knows J. knows sacrifices ; included in later times three branches (*skandhas*) viz. Tantra (movements of planets by Mathematics), Horā or jātaka (astrology) and Śākhā (divination, omen etc.) ; in case of conflict between J. pp. 64, 477, 478, 479, 742
## Dharmasāstra the latter was to prevail-; J. lore of Veda several centuries before Christ-; said to be eye of Veda in Śikṣā or at the head of all vedāṅgas; third branch of J. was called Śākhā and also Saṁhitā; two branches of J. viz. Horā and Śākhā exerted great influence on Dharmaśāstra; Varāhamihira composed a work on the three branches of J.; Vedāṅga ( of the Ṛgveda and Yajurveda) was concerned with only astronomical matters
pp. 477, 478, 479, 480, 481
## Jyotiṣa work embodying all three branches of
was called Saṁhitā pp. 479
## Jyotiṣa-ratna-mālā of Śrīpati 557
pp. 559, 560
## Jyotistattva 610n-1n
(on Śāntis), (on Pallīpatana ) pp. 613, 623, 624, 626, 660, 734, 745, 778, 780, 792
## Kabir ( Moslem weaver and disciple of Rāmānanda-A. D. ); his teachings
pp. 969, 1400, 1470
## Kādambarī of Bāṇa and his son 39
( in hermi-tages of sages natural anti-pathies between animals dis-appear ) pp. 821, 822, 1040, 1047, 1124, 1205, 1384, 1423
## Kādividyā ( a form of Tantra )
pp. 1045
## Kaivalya does not occur in the principal or older Upaniṣads but the word Kevala occurs in Śv. Up. IV
and VI pp. 11, 18, 1416
## Kāḷā as a unit of time various-ly defined
pp. 117
## Kāḷā as the first principle in Atharvaveda
pp. 1495
## Kāḷā ( vide under Kalpa
Man-vantara, pralaya, Rudra, measures of Time, yuga); Āśvamedhikaparva has an elaborate metaphorical descri-ption of wheel of K. ; Bhagavad-gītā identifies K. with Kṛṣṇa ; derived from root ‘Kal’ in Bhagavad-gītā, included among nine *dravyās* by Vaiśeṣika-sūtra ; in the case of religious rites K. is not a mere detail, but is the *nimitta* ( occasion ) on the happening of which an act has to be performed and what is done at a time other than the prescribed one is as good as not done ; Mahābhārata frequently refers to theme of Kāḷā ; *mukhya* and *gauṇa* , not inclu-ded in the *tattvas* of Sāṅkhya, but m. in relation to Karaṇas ; Omkāra is said to be beyond the three divisions of K. by Māṇḍūkya Up. ; Pāṇini uses the word K. for 'time' in general or proper time or divisions of time ; Patañjali's impor-tant theory about K. that it does not exist except as a con-venient name or word for the manner of measuring changes and comparing them ; produced by Him who is inte-lligent and omniscient, accto Śv. Up., produces and destroys beings and is invincible, acc. to Ādiparva ; Purāṇas on K. hold that time is without beginning or end, is all-embracing and is identified with God ; Śāntiparva on the formidable influence of K. on all including even Indra and other gods ; Śāntiparva speaks of Kāla as 20th guṇa and to be the source and end of all beings ; Śatapatha Brāhmaṇa uses it in sense of time or 'proper' time ; Śvetāśvataropaniṣad uses the word Kāla in sense of cause or source of creation ; units of K. ff; Upaniṣads use the word K. in the sense of 'end' or 'proper time' or 'appointed time' ; Vanaparva identifies Kṛṣṇa with K., Brahma, Rudra etc, views on time being non-existent as a separate entity or as being directly apprehended or as merely inferred ; word occurs in Ṛg. only once ; word used in two senses even by early Vedic times viz. time in general and as identified with Supreme Being ; Yogasūtrabhāṣya has a brief but interesting and abstract disquisition on K. pp. 25, 73, 100, 102, 166, 463, 464, 465, 466, 467
##. Karka and Karkin-occur in Atharvaveda
pp. 563, 1121
## Karma and Punarjanma 1530-1612: (vide under Christianity
Empedocles, Heaven, Herodotus, Plato, Pythagoras, Prof. Ranade, 'reincarnation,' Vedanta, Upanisads) : antecedent supposition to belief in K. and P. are four ; Ap. Dh. S. and Gautama on ; belief had arisen in times of Sat. Br. that one who does evil deeds in one life has to suffer for them in a later life from that being which he harmed ; belief that punishment by the king for a bad deed relieved the doer of the sin ; Brahmana works (such as Sat. XII. 9. 1. 1) give details about the rewards of good works and the retribution for evil deeds ; Br. Up. IV. 4. 5-7 is the leading and the oldest Upanisad passage on K. and P. and so is Br. Up. III. 3. , confession of sins was in certain cases held to purify a person as in Varupa-praghāsa Cāturmāsya and necessary in prāyaścittas for some sins ; clear statement of the doctrine of K. and P. is absent from the Rgveda though it refers to two births of Vasistha ; difficulty of reconciling the doctrine of K. with the system of Sraddhas for ancestors ; doctrine of Karma leads on to doctrine of punarjanma ; doctrine of, extends the inexorable physical law of causality to the mental and moral sphere ; doctrine of, has attracted many minds from the West and there is now a voluminous literature on it in the West, doctrine of, modified doctrine of Heaven and Hell ; doctrine of Karma, instead of being a gospel of hope and an urge to effort, became in the minds of many Indians confused with fatalism ; doctrine of K. permeated the whole of society, poets and others ; doctrine of K. not pessimistic or fatalist if rightly understood but emphasizes all-out effort in this life ; doctrine of, received almost unanimous support from all darśanas (except Cārvāka) that severely criticize each other's doctrines ; doctrine of, touched upon by the Bhagavadgītā in many passages ; doctrine of, a unique characteristic of Hindu culture, effects of evil deeds done by a man can be got rid of only by expiations, or by suffering them in another life or by realization of Absolute brahman ; efforts made by a man on the path of Yoga are not altogether lost, but become steps on the path of perfection ; four kinds of, viz. krsna, sukla etc. ; idea of K. was prevalent among Jewish people in the time of Jesus (vide St. John IX. 2) ; idea of punar-mṛtyu in Śat. Br. and Tai. Br., Br. Up. and Kauṣ. Br. ; influenced Indian thought from at least Upaniṣad times and all Hindus, Buddhists and Jains ; is an endeavour to answer the question, what happens to men after death of body ; law of Karma, laid down by Upaniṣads, was inexorable that fruits of all actions, good or bad, must be experienced, but some exceptions were made, the first being that actions done after a person has realized brahman but before the body falls do not produce results ; little is said in the Ṛgveda about the fate of evil-doers ; McTaggart, L. P. Jacks, Wordsworth and some other Western writers favour the doctrine of K. ; Mahābhārata in some passages avers that the consequences of the evil deeds of a man are suffered by the man’s son or grandsons (and not by himself), Manu prescribes Japa of certain Vedic hymns for removal of even mortal sins and highly praises Aghamarṣaṇa hymn, men guilty of grave sins may, acc. to Chān. Up., Kathā Up., Manusmṛti become beasts, or even tree trunks but theosophists and some modern men say that once the state of a human body is reached there is no regre-ssion to a lower stage ; objections against doctrine of K. stated and replied ; objection that doctrine of K. leaves no scope for Free will, dealt with ; once prāyaścittas were admitted as removing effects of sins, other ways were prescribed in early times for the same purpose such as Japa (recitation of holy texts), homa, tapas, fast, gifts, pilgrimages ; passages in Manu, Yāj. and other Smṛtis that a guest when not properly honoured gives his demerit to the householder and takes away latter’s all puṇya or stating that if a witness deposes falsely all his merit in many lives will go to the party who lost that suit are mere arthavādas ; popular idea of last thought at death leading to a new birth appropriate to it is an interference with the law of K. ; Prāṇāyāma, practice of, for removal of effects of sins, Purāṇas emphasize the importance of good or evil deeds, that one has to reap the fruits of one’s actions, that Karma does not come to end even after many lives unless the results thereof are undergone ; Purāṇas went so far as to prescribe mere remembrance of the name of Kṛṣṇa or Nārāyaṇa, particularly for śūdras and pratiloma castes, for removal of effects of sins ; Ramayaṇa, on doctrine of K. ; Ṛgveda contains some prayers for wealth and heroic sons, but it was immortality and joys of heaven that were most valued ; Śatapatha Br. had arrived at the idea that man's will governs what he will reach after death ; Śatapatha Br. has a passage on the powers conferred in yonder world by sacrifices performed in this life such as Darśapūrṇamāsa, Cāturmāsya ; some features of our present life can be more satisfactorily explained on the theory of Karma than on any other ; strict doctrine of K. would require that one man's good or bad Karma cannot be transferred to another, but in Ṛg. fear is expressed that one may have to suffer for others’ deeds and modifications were introduced such as the king getting 1/6 in the merit or demerit of his subjects ; three classes of Karma, *sañcita*, *prārabdha* and *kriyamāṇa* (or '*sañcīyamāna*') explained ; three regular treatises in Sanskrit on K. mentioned and described ; Vedāntasūtra on K. and P. ; very few regular treatises in Sanskrit on the law of K. ; word Karma in some passages of Ṛg. means ‘exploits’, ‘valiant deeds’ and in some ‘religious works’ such as sacrifices and gifts, works and conduct done in this life fashion a man's future life and that the present existence of a man depends on his actions and conduct in a past life or lives — this is the gist of the grand passages of Bṛ. Up. IV. 4, 5-7 and III. 2, which are illumined by the illustrations of the caterpillar and the snake's slough, works in English on K. pp. 13, 1530, 1532, 1533, 1534, 1535, 1536, 1537, 1546, 1547
'Manual of Buddhism' 941
editor of pp. 944, 970, 1003
'closefisted'
pp. 1256
'Planning in India'
pp. 1683
'Paper on China's debt to
*utsavas*
pp. 255, 462
*Kūrma-purāṇa* mentions L. from 'mahaḥ' to 'satya';
pp. 1528
'Lokāyata'
study of ancient
## Maga or Śākadvīpiya brāhmaṇas
pp. 264
## Maga-vyakti
a work by Krishnadas Mishra pp. 264
## Māgadha (vide under ‘Sūta’)
a pratiloma caste due to union of a Vaiśya male with a Kṣatriya female pp. 862, 864
## Magic: Ṛgveda people afraid of black magic 1035; spells in Atharvaveda 1035; stories in Pali that Buddha's disciples cultivated m. powers 1037; m. words in Ṛgveda 1035
regarded by Manu as sinful ; Purāṇas also were affected by rites of black m. pp. 1037, 1079, 1114
## Magicians
frequently m. in Ṛgveda and described as ‘Adeva’, ‘amṛtadeva’, ‘śiśnadeva’ (lecherous) ; were called ‘Yātudhāna’, ‘rākṣas’ and ‘piśācī’ (female evil spirit) pp. 1035, 1036
## Mahābhāgavaṭa defined in Pad-ma
pp. 964
## Mahābhārata
and Sāṅkhya ; called Jaya by itself and other works , claims that it is superior to all Vedas ; contains no pas-sage giving the position of planets in relation to rāśis ; critical edition of, at Poonā ; date of ; describes itself as Dharmaśāstra, Arthaśāstra, Kāmaśāstra and Kārṣṇaveda ; dilates upon all four puruṣārthas and should be listened to by one desiring Mokṣa ; discussion in, on daiva and puruṣakāra ; emphasizes often that there is only one God and that there is no difference between Śiva and Viṣṇu ; enjoins (in Bhīṣma 5. ) that incompre-hensible matters should not be tried to be solved by Tarka ; many passages in M. where planets in relation to Nakṣatras are stated to fore-bode misfortune to people in general or to individuals ; Nīlakaṇṭha, commentator of, stated to contain the substance of the Veda and a better means of the education of the common people including Śūdras, women etc. ; words ‘ahiṁsā paramo dhar-maḥ’ o cur frequently in M. ; (spiritual or religi-ous debts ), (about sonless man ) pp. 12, 27, 44, 45, 81, 89, 91, 109, 118, 126
## Mahābhāṣya of Patañjali (about 150 B. C.) : (vide under Patañjali)
658n-68n, (on numerals ), (de-rives ‘Paurāṇika’ ), (full of Pūrva-mīmāṁsā matters), (men-tions Kāśakṛtsni ), (on Veda ), (divisions of the four Vedas ), (śabdapramāṇakā . vayam ), (on *prakṛti* and *pratyaya*), ('na' means 'sadrśa' in some cases), (śāstra is meant to give defi-nite rules), (primary meaning to be preferred to secondary), (on Sattra for one thousand years), (date of), (employs an ungrammatical form in *Aviravikanyāya* ); mentions several men and inci-dents connected with *Kṛṣṇa* such as killing Kamsa ; papēr by present author on ‘*Mahābhāṣya* and the *bhāṣya* of *Śabara*’ ; quoted several times by *Śabara* who refers to its author as *Ācārya* and ‘*abhiyukta*’ ; re-marks that Vedas and their meaning are eternal but the arrangement of words is not eternal and hence arise diffe-rent Vedic texts like *Kāṭhaka*, *Kālāpaka* etc. , (M. included Śakas and *yavanas* among *śūdras*) ; ed. by Kielhorn pp. 36, 103, 130, 203, 468, 469, 542, 684, 698, 820
‘Yuga’); on Manvantara and 40 years being the unit for a king’s reign 696
on ‘Yugapurāṇa’ ; theories of, about Śuṅgas pp. 826, 827, 844, 845
‘Abhaya’; difficult to define what a Vedic Mantra is and hence it is held that those
pp. 769
‘puráścaraṇa’; ‘sac-cidekam brahma’ is the best of mantras acc. to Mahānirvāṇatantra and perfection in it leads to mokṣa; several
pp. 1107, 1112
## Month ( or months acc. to context ) : ( vide Intercalary M.
kṣaya M., Malamāsa ); Caitra
## Monuments
of India; the most remarkable ancient monuments are the stūpa of Sanchi, the paintings in Ajanta and Bagh caves, the Kailas temple at
## Moon
though it presents the same face to the earth has other side also, acc. to Nyāyamañjarī ; called mās in Ṛg., legend of his marrying daughters ( nakṣatras ) of Prajāpati, his fondness for Rohiṇī and therefore suffering from Rājayakṣman ; reference to M. as becoming free from the mouth of Rāhu in Chān. Up. ; waxing M. held auspicious by pp. 27, 470, 495, 507, 569
## Moraes
Mr. Frank, a. of biography of Pandit Nehru pp. 1172
## Moral code
highest importance attached to a brief moral code ( of ahiṁsā, satya etc. ) by all
## Moret
Alexander, on ‘Nile
## Morgan
E. P. edited ‘This I believe’ pp. 1470, 1710, 1953
## Morgan
Prof. K. W., a. of ‘The path of the Buddha’ pp. 942, 1003
## Morley
Lord, views of, on introducing democracy in India pp. 1660
## Morning
the first fifth part of a day, equal to about three ghaṭikās pp. 81
## Moslem kings
examples of the intolerance of, ( like Emperors
‘Christain mysticism’ cites (in
*pāpa* and male and female in
*Nakṣatrasnāna* 792-793 ; *Brāh-*maṇa who undergoes *Puṣyas-*nāna thrice with certain addi-tions becomes famous like a king 798 ; ceremonial bath and worship of *nakṣatras* and their presiding deities
the mantras employed ; n. meant for all ; substances to be added to water for each n. and benefits therefrom pp. 792, 793, 798
*Nakṣatravidyā*
m. in *Chāndogya* Up. pp. 526
*Nakta* an alternative to rigidly observed *Ekādaśī* and is superi-or to *Yācita*; rules for observing *nakta*-; views as to exact time called *nakta*
pp. 101, 102
*Naktavrata*
is independent of the alternative to fast pp. 103
*Nakula* in *Kūrmapurāṇa* stands for *Lakula* (which see)
*Nalada* flowers
for decking the corpse of an *āhitāgni* pp. 731
*Nāmadheya* (vide *Śyena*) : is the 4th class of Vedic texts bear-ing on dharma 1244-45 ; exa-mples of names of Vedic rites such as *Udbhid*
*Citrā*, *Bala-*bhid, *Abhijit*, *Viśvajit* pp. 1245
*Nāmakaraṇa* (naming a child )
rules about proper times for pp. 605
*Nanaghat* cave Inscription of about 200 B. C
pp. 131
*Nanda*-( or *Nandi*) *purāṇa* ; is part of *Skanda*
acc. to *Nityā-*cārapradīpa ; note on ; one of the earliest *Upapurāṇas* composed in 8th or 9th century A. D. pp. 880, 890, 891
*Nanda*
sub-division of *tithis* pp. 180, 327
*Nandīpurāṇa* ( vide *Nanda-* purāņa )
‘aṅkānām vāmato gatiḥ’; names for astronomical numbers of years settled in times of
pp. 704
1470n
(on doctrine of Karma) ; note on, thousands of verses common to Matsya and Padma, the latter being the borrower ; two recensions of pp. 893, 1523, 1570, 1576
‘Purāṇa texts of the dynasties of the Kali age'
attaches no importance to what Brahmāṇḍa, Matsya pp. 842, 843, 914
*tāmasa* 574; different kinds of gifts for unfavourable P.
doctrine of *dṛṣṭi* of, evil influences of, removed by *śāntis* ; identified with Babylonian gods ; importance of Venus and Jupiter in settling marriage , Jupiter, known to pp. 522, 589, 608, 610, 612, 637, 755
*rāśis* are *svagṛha* or *ucca* of P.; purpose of the classification of P. as to colour or as lords of directions;
pp. 574, 636
*rāśis* as *svagṛha* (house) and
*ucca* (exaltation) of
showing parts of human body, jewels and metals governed by several P., showing some characteristics of P. such as colour, whether beneficent or malefic etc. ; three kinds of conjunctions of, three pp. 573, 576, 583
‘Conscience and Liberty’
pp. 1476
*Poona Orientalist*
a journal pp. 520, 647, 686, 842, 1145
*Pongal* (Tamil word)
festival
## corresponding to Makara-saṅkrānti of Northern and Western India
pp. 222
## Population
huge in India, most of which is on the margin of subsistence level pp. 1687
## Government of India and the planners have no well thought out plan for control of p. and very little is being done to control systematically the terrific growth of p.
pp. 1687
## Portent : (vide under Utpāta); of images of gods
described as dancing, laughing, trembling and weeping in the Mahābhārata, Purāṇas, Br. S., on birth of two or more children at the same delivery to a woman or monstrosities or strange births to cows, mares etc. pp. 769, 770, 773, 774
## Poussin
Prof. Valleè pp. 1039
## Prabhākara : (vide under Kumārila): called ‘Our Guru’ by Śālikanāthā
a. of com. called Bṛhatī on P. M. Sūtra ; flourished between A. D., inscriptions and other evidence establish that P. held an eminent position in Karṇāṭaka and Marātha countries in 11th century A. D. ; held the view that no word was significant in isolation but became significant when joined with a word or words in a sentence ; Jaiminīya-nyāya–mālā–vistāra cites points of difference between P. and Kumārila ; later than Kumārila, though no substantial evidence (except tradition) for holding that P. was a pupil of Kumārila ; quotes Kirātārjunīya pp. 15, 675, 725, 1189, 1190, 1192, 1195, 1198, 1296
## Prabhākara School
works of pp. 1179, 1189
## Prabodhacandrodaya
a drama, mentions several writers and works on PMS including Mahodadhi and Māhāvrati pp. 1189, 1190
## Pracetas
pp. 77
## Practices (vide under ‘changes’); even Vedic p. have been discarded from time to time by the weight of the opinion of. the masses 1267–9
when popular p. and opinions should be followed pp. 1470
## Pradhan
Prof. S. N., a. of ‘Chronology of Ancient India’, regards Paurāṇik accounts as practically worthless pp. 847
## Pradhāna actions
as contrasted with guṇa-bhūta, explained pp. 1237
## Pradoṣa
period of three or six ghaṭikās after sunset pp. 102, 188, 230
## Prahlāda
attained highest bliss through the grace of God : great devotee of Viṣṇu and grandfather of Bali pp. 202, 961
## Prajāpati and his incest 235
desiring to propagate, practised tapas and created the three worlds ; identified with Saṁvatsara ; jumped into the sky as a deer pursued by Rudra ; myth in Ait. Br. as to how P. came to be called Ka .1497–98 pp. 65, 498, 507, 1280, 1498
‘breath’ 1432; Purāṇas and others added five more prāṇas 1436; recaka
pūraka, kumbhaka (terms) used by Devala
‘śvāsa’
‘praśvāsa’ and ‘gativiccheda’ ; Recaka and others illustrated in Kuvalayānanda’s handbook on P. ; simplest mode of practising P. described ; sūtras on Dharma shows that pp. 1438, 1439, 1440, 1442
*Pratipatti* or *Pratipattikarma* (vide Arthakarma): examples are casting into water all uten-sils and things smeared with soma at the time of the final purification bath
cremating a sacrificer when dead with his yajñapātras, which is P. of the implements ; means final disposal of some mate-rials employed in a sacrifice ; occurs in several sūtras of Jaimini ; works on Dharmasāstras rely on prati-patti, as in case of pindas to be given to a brāhmaṇa or to be eaten by a cow or goat pp. 1231, 1232
*Pratiṣedha* (or *niṣedha*
prohibi-being that of ṣoḍaśin cup, distinguished from Paryudāsa, Pāṇini devotes several sūtras to ‘na’ and ex-pressly states that pratiṣedha is one of the meanings ; particle ‘na’ sometimes chang-ed to ‘a’ or to ‘an’ indicates pratiṣedha and other senses also ; result or reward of following pratiṣedha is cessa-tion of harm (*anartha-nivṛtti*) ; Vidhi and P. are diffe-rent in their import in five points ; where two texts are quite irreconcilable there is option pp. 1246, 1247, 1248, 1249
*Pratiṣṭhā* (establishment of an image); Paurāṇika proce-dure to be followed in
pp. 1024
*Pratyāhāra*
5th aṅga of Yoga ; derivation of the word ; in Yogasūtra and in Āśvamedhikaparva ; means withdrawal of senses from sense objects on account of restraint of mind .1444; several definitions of pp. 1401, 1444, 1445
*Pravaramañjarī*
pp. 1174
*Pravargya*
Śānti in, from Vāj S. and Tai. A. pp. 724, 727
*Prayājas*; are five oblations of clarified butter ancillary to Darśa-pūrṇamāsa and are kratvartha while Darśapūrṇa-māsa is puruṣārtha
pp. 1233
‘caṣa’
throbbing, horses ); were drawn in Vedic times and up to Pāṇini mainly from nakṣatras, days and bodily marks ; drawn even in pp. 525
' Prathamatantra ' by Śankarācārya
chronological order of Kumārila, Prabhākara pp. 1032
‘ekeṣām’ and ‘anye’ being made to Vedic recensions or
‘upadeśa’ and ‘vidhi’ are synonyms acc. to Śabara and
‘codanā’ means a sentence that urges men to do some act-; works and writers from Jaimini onwards rely on smṛtis and Dharmaśāstra; writers on P. M. are called by
pp. 1178, 1183, 1185
‘nyāyavidah’ or ‘nyāyavido yājñikāḥ’
pp. 1155
'Questions of Milinda' 910n ; has passages closely agreeing with Gītā 970
pp. 972, 1023
‘Rationalism in theory and practice’ 1476n
(on meaning of word civilization’ pp. 1481, 1616
## Śaktapramoda
pp. 1041
## Śakti ( vide under Devi
Durgā, Kālī, Kuṇḍalini, cakras, five Makāras) ; conceived to be the primordial source govern-ing all activity in the universe, different names of Ś. or Kālī in Purāṇas like Matsya, Kūrma, Brahma, doctrine of Vedānta that brahma is endowed with all powers might have suggested all engrossing power of Ś. ; ideas associated with Ś. and Śacī in Ṛg. are those of creation, protection, valour and bounty ; is all pervading, most subtle, is the Kuṇḍalini coiled like a snake and mani-fests herself in the form of the fifty letters of the alphabet from a to kṣa ; name Bhadrākālī occurs in Śaṅ. gr. and Manu ; Kaulāvali-nirṇaya asserts that if a man, after partaking of bhāṅg, enga-ges in meditation, he directly sees the deity, praise of Devī spoken of as primordial Śakti, that all gods including Śiva himself derive their powers from her ; Ṛgveda speaks of the Ś. of the great gods, but they are Śaktis of the gods and not separate cre-ative principles ; śāstras opposed to Veda like Kāpāla, Bhairava, Yāmala, Vāma, Ārhața were propagated by ( vide under 'women') : means the ‘woman associated with a sādhaka in Yogic prac-tices and in the worship of Śakti , young courtesan is Ś. incarnate and brahma pp. 1041, 1042, 1043, 1045, 1052, 1056, 1058, 1061, 1082, 1085
## Śaktisaṅgama-tantra
(‘kula’ means upāsaka of Kālī), (offers symbolic expla-nations of five Makāras), (on Trailokyamohana mantra), ( proper times for dīkṣā) pp. 263, 1052, 1053, 1054, 1056, 1064, 1065, 1080, 1105, 1109
## Śakunas ( vide birds
divination, nimitta, Vasantarāja-śakuna) : are declared by Varāhamihira to be indicative of the actions of persons in their former lives and by Vasantarāja , authors and works on ; Bhāguri, Bharadvāja and Dravayavardhana on, ex-tensive literature on, hooting of owl on top of a house at night portends sorrow and death of owner's son ; words Śakuna and Śakuni mean 'bird' in Ṛgveda, gradually came to mean premonitions conveyed by cries and movements of birds and then any prognosticatory sign ; some animals and birds are useless for prognostications at certain seasons pp. 538, 591, 622, 804, 805, 806, 808, 809
'Sarasvatībhavana studies'
pp. 1062
‘Introduction of the alphabet in Tibet’
pp. 1040
‘History of Fine Art in India and Ceylon’( Buddha seated in Abhayamudrā from
pp. 1331
‘sarvaśākhāpratyayanyāya’ was extended to S. by Viśvarūpa
## South: is direction of pitṛs
pp. 731
## Soul: ( vide under brahman
māyā ) : Christians believe in post existence of S. after physical death and not pre-existence ; two kinds of Upaniṣad texts, one class saying that souls spring from the Highest pp. 1608
## Soul or Souls: ( vide under
‘ Nāstika ’
‘ Upaniṣads ’) : ; are many, eternal, allpervading, different from the body, are agents ( kartṛ ) and also bhoktṛ ( enjoyers ), are of the nature of pure conciousness ; it appears ( from Chān pp. 1205, 1206, 1207
## South Indian Architecture and sculpture
works on pp. 1656
## Spells or Charms: against poison in Ṛg. I. 191
found in plenty in Atharvaveda pp. 1035, 1036
- Śrīvidyāmantra (of 16 syllables): extravagant praise of
in tantra works, as superior to thousands of Aivamēdhas pp. 1101
- Śrutārthāpatti
explained in Tantravārtika and is said to prove Apūrva, and n pp. 1211
- Śrutasāgarasūri
a. of com. on ‘Tattvārthasūtra’ of Umāsvāti pp. 472
- Śruti
technical meaning of, in PMS III. 3. pp. 14, 1309
- Stars (vide under ‘Aristotle’). Star-gazer
condemned in ancient times pp. 527, 543
- Stecherbatsky Th.
a. of ‘central conception of Buddhism’, ‘The conception of Nirvāṇa’ and ‘Buddhist Logic’ pp. 942
- Stein
M. A. editor and translator of Rājataraṅgiṇī pp. 655
- Stein
Otto, paper of, on ‘Number 18’ pp. 842
- Stevenson Mrs.
a. of ‘Rites of the Twice born’ pp. 60, 641
- Sthāpaka
qualifications of pp. 890, 1013
- Stobha
meaning of pp. 1222
- Stocks
J. L., a. of ‘Time, cause and eternity’ pp. 546
- Strabo
asserts that Chaldeans were skilled in horoscopes ; mentions embassy from a king Pandion to the West and to Augustus pp. 550, 599
- Streeter
B. H. and others, writers of essays on ‘Immortality’ pp. 1604
- Striparva
pp. 466, 467, 821
- Stutterheim
W. F., a of ‘Indian influences in Balinese Art’ pp. 1657
- Subhadrā
though a maternal uncle’s daughter, was married by Arjuna and mīmāṁsakas like Kumārila deny that she was the daughter of Vasudēva, even when Adiparva expressly says so pp. 1280
- Subrahmanyā-nigada
pp. 1325
- Succession Act
for Hindus pp. 1706
- Sudaśana
city of gods pp. 1529
- Sudarśana Yantra
worship of, by a king or person desiring wealth and prosperity pp. 1136
- Sudās
king in Ṛgveda who battled with ten kings pp. 1664
- Sudhanvan
a king, is said to have issued order that he would sentence to death his servants that would not kill Buddhists pp. 1009, 1010
- Sudharma
assembly hall of gods pp. 1529
- Su di meaning of
pp. 670
- Śūdra: Buddha’s teaching very attractive to Ś. whose position was low in times of Vedas and smṛtis 940; distinction made between dvijas and Ś. in the matter of Vedic mantras and sacrifices 922
duty of Ś. to serve the three higher varṇas acc. to Manu, Gautama prescribed for him ‘namaḥ’ in place of Vedic mantras ; Mahābhārata and Purāṇas were composed by Vyāsa through compassion for Ś. and women ; high spiritual life and mokṣa were not denied to Ś. ; Mahābhārata, Rāmāyaṇa and Purāṇas were meant for the education of Ś. and for securing mokṣa to Ś. , Ś. not to perform Prāṇāyāma, but only dhyāna and repeat word Śiva for om, and to repeat in five daily sacrifices the mantra called saptārcis, acc. to Mit. while some others said that he is to repeat ‘namah’ only , three views about śūdra and purāṇas among medieval writers, special facilities to and advantages of Ś. over other varṇas ; Vedānta-sūtra denies to the Ś. the right to study the Veda and does not discuss how Ś. and women are to secure higher spiritual life and final beatitude but the Purāṇas do this ; Vidura and Dharmavyādha, though śūdras, possessed brahma-vidyā and must have secured mokṣa, even acc. to Śaṅkarācārya ; Yāj., Devala and Parāśara permitted even brāhmaṇas to take food in the house of certain śūdras such as the brāhmaṇa’s slave, barber etc. pp. 32, 159, 164, 172, 920, 921, 922, 925, 928, 929
‘loom’; meaning of word
pp. 1031
. conquered a country
the conqueror's duty was to honour the usages, transactions and family traditions of the conquered country<sup>1</sup>
: accept as preparation for brahmavidyā study of
‘Syeonam te...manasyamānaḥ’ (Tai. Br. III. 7.5)
‘iṣe tvorje tvā’ (first words of Tai. S.) ; three elements are required for constituting words into a sentence, viz. expectancy (ākāṅkṣā), compatibility (yogyatā) and proximity, particularly the first pp. 1297, 1298, 1299
'house'. 692–3
pp. 696, 698, 735, 774
'neti
neti', but it clashed with the popular idea that a real world existed apart from the creator ; in its highest form V. is the best support for pure morality for all individuals, the greatest consolation in the sufferings of life and death , in medieval and later times by the side of sublime metaphysical tenets, there was lack of solidarity of all common people, lack of efforts to reduce poverty and dominance of brutal and alien invaders ; persons imbued with the true spirit of advaita Vedānta like Ramaṇamaharṣi are found in India even in these days ; tendency to appeal to the past, to believe that what has been is the best has been very strong in India throughout several centuries, ( Advaita V. has influenced great modern minds in the pp. 1479, 1498, 1625, 1707
'i' and 'car' 6-7; exact determination as to the day on which a tithivrata is to be performed when tithi extends over 32 two days occupies much space in Dharmaśāstra works 62; extravagant praise of the efficacy of v. for weaning away common people from Buddhism 46; flesh to be excluded in 41; flowers
fragrant substances, incense, the food to be offered to deities in, food to be given not only to brāhmaņas but also to the blind, the poor and helpless ; food proper or improper for subsistence in ; for completion of vrata, performer should donate gold and cows, but if one has nothing, the words of a brāhmaņa that vrata is completed are enough ; general rule that Saṅkalpa of a vrata to be made in the morning ; giving up vrata through carelessness or other cause except death, entails dire consequences ; gods, sages, siddhas attained highest perfection by V. ; how to set about a vrata ; if no saṅkalpa made about v. performer loses half the merit ; immense literature on ; in all vratas the pāraņā is in the morning ; in the medieval sense existed from before Āp pp. 32, 37, 38, 39, 40, 41, 42, 47, 48, 56
'avrata
apavrata', 'anyavrata', meaning of 'sacred vow or observance' ; meaning of, came to be restricted to pp. 11, 12, 18, 22
'sacred vows' and 'rules of conduct
' ; meaning of, as compared with ṛta and dharma ; meanings of, two, generally in Saṁhitās other than Ṛgveda, in Brāhmaṇas and Upaniṣads ; meanings of, two, secondary in Brāhmaṇa times viz. 'a proper pattern of conduct' pp. 20, 22, 23, 116
'Upavāsa' 25; meaning of in Mahābhārata 27; meaning of
from first centuries of Christian era is 'a religious undertaking or vow observed on a certain tithi or day for securing some object by the worship of a deity accompanied by restrictions as to food and behaviour' ; not to be undertaken in the midst of aśauca ; number of vratas was small in the first centuries A. D. ; V. word occurs about times in Ṛgveda, 4; objects to be secured by vrata are numerous such as puṇya, progeny, wealth, health, pleasures, heaven and even mokṣa ; observances for one undergoing a vrata acc. to Tai. S. and acc. to Tai pp. 23, 28, 46, 48, 55, 220
‘pāntarikṣe na divi’)
(Devala explained ), (brother in Yāj. III. should mean only full brother), (on Viśvajit sacrifice ), (example of atideśa in Pitāmahasmṛti); on killing an atatāyin brāhmaṇa, another practice prevailed in a former yuga ; on Prāṇapratiṣṭhāmantra ; on Nārada saying that father can give less or more to sons at partition declares that that was the case in a former yuga ; says that in Purāṇas one often finds usages opposed to smṛti ; text with notes ed. by the present author ; translation of V. by the present author 1301n-3n pp. 135, 1106, 1242, 1272, 1278, 1286, 1287, 1293, 1301, 1303
'mi' used with it <sup>1</sup>; holds that the praises bestowed on Nasadiya hymn were nauseating <sup>2</sup>; makes very disparaging remarks about Indian achievements in astronomy and generally <sup>3</sup>; suggested without any positive evidence that it was pre-Ptolemaic astronomy that was transmitted to India <sup>4</sup>
'Khrushchev and Stalin's Ghost' (1957)
pp. 1474
'Śakti and Śākta': 1048n
a. of pp. 1080, 1089, 1136
'Principles of Tantra' 1137; criticized 1078-1080
explains in an esoteric way the meaning of verse 'pitṛvā etc.' by referring it to the awakening of Kuṇḍalinī) , and n, wrote a foreword to Dr. Rele's work in which he dissented from Dr. Rele about Kuṇḍalinī being the Vagus Nerve pp. 33, 1084, 1085, 1088, 1093, 1123, 1443
'Sumerians'
pp. 482
Ṣ
Ṣaḍ-viṃśa-brāhmaṇa ( i. e. V. 1-10 )
contains Śāntis for utpātas, and partly agrees with Aśv. Gṛ. pariśiṣṭa pp. 734, 741
Ṣaḍaśitimukha
m. in inscriptions ; puṇyakāla is ghaṭikās pp. 60, 213, 215
Ṣaḍvimśa-Brāhmaṇa 734 (śāntis)
(Śyenayāga details) pp. 1114, 1245
I
Intercalary month ) : 257
pp. 489
I. 179.6 adopted in Agnipūrāņa as mantra for arghya to
story of A., Indra and Maruts, Vedic sage pp. 10, 740, 741, 920
India
pp. 131, 997
Indian A. including dṛṣṭi
635638; dilemma for those who believe in A. ; firm hold of A. on Indian mind for two thousand years or more and even in modern times ; general A. (not horoscopic) like that in Reports of Babylonian priests prevalent in pp. 626, 627, 639
India
centuries before Christ ; generally ignored by modern Western philosophers and scientists ; high claims about importance and utility of A. made by Varāhamihira and others ; horoscopic pp. 516, 548, 570, 630
I
Samudragupta and other kings ; supposed to remove the consequences of all sins pp. 1028, 1029, 1589
Inscriptions 964; connotation of the word B.
rarely applied to Śiva also, as in Mahābhāṣya ; usually applied to Vāsudeva in ancient times, though in a secondary sense to persons with special qualities such as knowledge of Vidyā and Avidyā ; word B. is ancient pp. 963
Inscription 1614; nine divisions of (some of which are called dvīpas) mentioned in several Purāṇas
yojanas from North to South and boundaries of, (and n); originally it appears B. was what is now modern India, but later B. was made to denote India as well as Greater pp. 1000, 1526
India
Śabara shows that the language of cultured people was one i. e. Sanskrit from the Himālaya to Cape pp. 1526, 1527
Indian people identified their culture with B. i. e. with the country and not with race
pp. 1527
I.and-as Śruti; verses cited by Aparārka and
pp. 24, 28, 29, 1412
I. L. R. 14 All. 67 (Fi. B.)
pp. 1240
I. L. B. 26. I. A. 153
pp. 1240
I. L. R 6 Cal 119
pp. 1290
Indian and Chinese
have continued for about years pp. 1617, 1618, 4000
Ins. (by Prof. Mirashi )
(grants on solar and lunar eclipses ) pp. 220, 246, 248, 670, 1425
IV
papers on Tantra pp. 1150
Indian writers 676
civil d. is interval between two consecutive sunrises, civil d. begins at midnight in modern times ; differences about the beginning of d. ; difference between tithi and d. ; divided into eight parts by Kauṭilya, Dakṣa pp. 675, 676, 682
India goes back thousands of years
pp. 699
IV. 4. 5-7)
(holds that Ṛg. I. . has nothing to do with Devayāna pp. 12, 164, 1552, 1553
In D. 170; worship much influenced by śākta doctrines and practices
worship of Yoginis, said to be 8, or a crore, along with pūjā of Durgā, and n pp. 64, 174, 186
Indian astronomers several centuries before Varāhamihira
results of lunar e. and solar e. in the same month ; rules about taking food before, during and after e. ; śāntis for rāśi or nakşatra of a person being affected by eclipse, solar e. on Sunday and lunar e. on Monday is called Cūḍāmaņi and yields crore of times of merit ; some people in these days take a bath on e. and make gifts, but hardly anything more is done ; special merit (puṇya) on bath in certain rivers when e. in certain months ; śrāddha, bath, gifts and tapas in e. yield inexhaustible rewards or merit, total eclipse of the sun referred to in Ṛgveda which appears to have occurred three days before the autumnal equinox, Varāhamihira makes an effort to square Śruti pp. 241, 242, 244, 245, 247, 249, 250, 766
India’ in several volumes
pp. 1018, 1025
Inscription)
Vol pp. 662, 1029
Indra
Mitra, Varuṇa, are called kings (rājan) and universal sovereign in the Veda 8; all g. and goddesses supposed to go to sleep on different tithis, asked by worshippers to partake of apūpa, honey, milk, puroḍāśa etc. in the Veda ; poor men reach G. by vratas pp. 35, 44, 45, 110, 111
II on ‘India
Further India and Malaya' pp. 1618, 1654, 1655
Images (vide under Portent):
Incense (dhūpa); results of burning various kinds of dhūpa; varieties of incense
pp. 39
Incentives for hard work are required even in Russia
pp. 1682
India
(vide under ‘monuments’)
I. from 3rd millenium B. C. 598–600
Northwest of, was centre of Sanskrit culture at least six centuries B. C. ; people of, were and are ready to agree that there may be alternative approaches to the mystery of life and salvation of the soul ; Rhys Davids holds that I. never indulged in persecution approaching in any way to persecution of reforming Christians by orthodox pp. 542, 683, 1012
Indian
brought to Baghdad a treatise on Arithmetic and astronomy and introduced Indian numerals which were passed on to Europe in 12th Cent. A. D. by Arabs pp. 483
Indian Antiquary (Journal): 94
(grant of A. D. containing predictions of matters that came to be true) pp. 112, 130, 131, 140, 142, 149, 155, 205, 207, 213
Indian Art
architecture, sculpture and painting, works on pp. 1652, 1655, 1656, 1657
Indian Ephemeris by Pillai: Vol. I
has a long list of festivals but it mentions no original authorities pp. 253
Indian Civilization (vide under debts
puruṣārthas, varṇa and caste): wrong view of Toynbee (in Vol. IX) that Indian C. was born about B. C. and broke down about B. C. and Hindu civilization began about A. D. and broke down about A. D., which he himself corrects in his Reconsiderations (Vol. XI), absorbed foreign invaders like Persians, Scythians, Huns and spread its religion, art, literature to many countries of S. E. Asia by mostly peaceful methods pp. 725, 775, 1175, 1375, 1617, 1618
Indian Culture
is based on great spiritual values and exalted mind and soul over the body , large number of works and papers on spread of, to further India or greater India, developed the idea of three religious debts owed to sages, gods and ancestors ; unbroken tradition and continuity from Vedic times, questions that require to be asked and answered by Indians are about the prevention of recurring invasions of foreigners and about inability to form one dominion for the whole of India till British rule began . Indian culture, chief aims of, in former times pp. 1618, 1619, 1620, 1621, 1622, 1626, 1640, 1708
India's great handicap is population and food production 1684; India
one of the poorest countries in the world . India's food crisis and the steps to meet it dealt with in Ford Foundation Report, discussed pp. 1685, 1686
Indian General Clauses Act (X of 1897)
Sec. lays down that the singular includes the plural and words of masouline gender include females, unless the subject or context is repugnant pp. 13, 1187
Indian Historical Quarterly 30
(Pargiter criticized), . , (Inscription of Rajaraja in A. D in which Mimāṁsāśāstra is said to have Chap.), (problem of 'Taduktam' sūtras), (paper on 'Vṛttikāras of Pūrvamīmāṁsā-sūtra'), (Prof. Renou criticized) pp. 20, 126, 155, 187, 485, 516, 614, 656, 668, 696
Indian Independence Act of 1947
pp. 1662
Indians (except gymnosophists) did not go to Greece and did not return to India to spread Greek astrology
pp. 585
Indians should not despair or lose courage
but must work hard to secure prosperity for all pp. 1704
Indica Antiqua (in honour of Dr. Vogel)
pp. 67
Indische Studien 563n
pp. 589, 617
Indra and Prajāpati 1497–8; exploits of
paramour of Ahalyā (night), relation to Yatis, in Ṛgveda ; said to be a killer of 'ahi' pp. 12, 126, 1280, 1386
Indradhvajōtthāna; described at length in H. of Dh. II. pp.–
pp. 274, 825, 826
Indulgences (granting forgiveness of sins and a certificate of entry in Paradise) were put on sale by highest dignitaries of Christian Church in the hands of licensed traders
pp. 933
Ingalls
Prof. on ‘Materials for the study of Navvanyāya’ pp. 470
Inge
W. B. a. of ‘Christian Mysticism’ ; a. of ‘Christian Ethics’ pp. 1463, 1668
Intercalary Month (*adhīmāsa*): ( vide *malamāsa*
*saṁsarpa* ); as opposed to *nija*, *śuddha* or *prākṛta* ; called Saṁsarpa or Aṁhaspatya in Tai. S. and M. S. and Aṁhasaspati in Vāj. S. ; condemned from ancient times, explana-tion as to why it occurs ; how and when inserted in times of Ṛg. and Tai. S. not known but one whole month was added even in Ṛg. times ; known to Ṛg., the other Saṁhitās and the Brāhmaṇas ; one I. M. once in 2¼ years provided in Kauṭilīya and another after 2¼ years more ; Mahā-bhārata adds two I. M. in 5 years, n; names for I. M. in Sanskrit are many and their explanations ; people following luni-solar calendars like the Babylonians, Chalde-ans and Indians had to resort to the device of, said to be of days in Śat. Br. ; two intercalary months in five years acc. to Vedāṅga Jyotiṣa and others ; vari-ous works specify different periods after which I. M. occurs pp. 35, 489, 490, 506, 662, 663, 664, 671
Invakā
means Mṛgaśīrṣa pp. 535
Inquisition: instances of the intolerance and barbarities of
method of its work ; Rule W. H. a. of History of, state of Hindus in Goa when Inquisi-tion existed ; three ce-nturies of I. resulted in co-ndemnation of , people of whom at least one-tenth were burnt ; was esta-blished in Goa in and it continued its inhuman work for years more, works on the brabarities of pp. 0, 250, 375, 933, 1019, 1020, 1560
Inscriptions: Aihole I. 1029; Aśoka I. 686n; details about season
month etc. how given in i. before and after Christian era ; from Kambuḷja ( Cambodia ) ; Junagadh Inscription of Rudra-daman ; Nasik cave In-scriptions ; of Campā and Cambodia ( 6th century provision for reading of Bhārata, Rāmāyaṇa and Purā-ṇas ); Somanath Pattan In-scriptions of , A. D. is a a remarkable one ; Yogaśāstra, Yoga techniques and āsanas mentioned in pp. 669, 670, 883, 968, 1018, 1048, 1264, 1425
Ionia ( of which Yavana is a Sanskrit equivalent ): original location of
pp. 516
Isaiah ( Old Testament )
pp. 548
Isānasamhitā-9
pp. 228, 229
Iṣṭāpūrta: ( vide under ‘Pūrta’ ): occurs in Ṛgveda once and means merit acquired by sa-crifices and by works of public utility; occurs in
pp. 947
Iṣu-yāga
a magic rite referred to in P. M. S. VII. 1. , to which details are transferred from Śyena-yāga pp. 13, 16, 1322
Itihāsa-purāṇa
meaning of, acc. to com. on Śat. Br. ; in pp. 815
Itikartavyatā-means procedure of sacrifices
Kalpa is the same as i. ; word occurs in P. M. S. III. 3. pp. 11, 1283
I-Tsing: his ‘Records of Western world’ tr. by Dr. Takakusu 942n
( refers to pp. 1003, 1198
Iyengar
Dr. S. K., a. of ‘Manimekalai in its historic setting’ pp. 1186
Inscriptions in Kṛta years found so far are nine
and n; interpretation of pp. 651
Inscriptions as a cycle of great virtue 687; Dharma perfect and four-footed in K. and declined by one foot in successive yugas 688n; Manusmṛti (IX. 301) puts forward the view that the four ages are not watertight specific periods of time
but the king or ruling power can produce the conditions of Kṛta pp. 696
India'
pp. 1039
IV. 2.60) appears to have known the word 1205
pp. 1472
III. 3.) states that L. do not admit any principle other than the four elements and no soul apart from the body
pp. 54, 1250
Indian Materialism by Devaprasad Chattopadhyaya (New
Indian Colonies
' pp. 1618
Interpretation): are employed in sacrifices for bringing to mind the act that is being done 1097
are the 3rd out of the five classes of Vedic texts ; bīja m. like hrim, śrim, are said to make visible the form of the devatā in pp. 1220, 1244
I. 3 M. means probably the work of Jaimini in 12 chapters
many writers like Mādhavācārya speak of two mīmāṁsās, Pūrva ( chap of Jaimini) and Uttara (four chapters forming the Vedānta-sūtra) ; meaning of the word M. long before the Upaniṣads ; not concerned with legislation by the king or bheda , rule that the singular includes the plural is a general one and so is the rule that a word importing a male includes a female ; rule that a doubt about the exact meaning of a part of a passage may be removed by relying on the remaining part of the passage , rule about understanding words in the Veda and in Jai. in the same sense as in popular usage as far as possible ; rule that words are to be taken in the primary and not in a secondary sense ; rule that the same word must not be used in two senses in the same sentence, rule that where words like yava, varāha, and vetasa have two meanings the meaning that the pp. 12, 1154, 1160, 1240, 1285, 1289, 1290, 1292, 1293, 1301
Indian Govt. and about British policy-
pp. 1660, 1661
India’
pp. 264
India is a difficult problem
pp. 126
II. 32 are of a positive charaeter (viz. be pure
be contented etc.) pp. 1422
India’ and of ‘Progress of
Indio studies' in Silver Jubilee Vol. of B. O. R. I.
pp. 830, 844, 886, 910
in 'Changing India'
pp. 1678, 1683
Index of forbidden books (the edition ofcontainstitles) and another Index of books permitted but some passages from which were to be expurgated
pp. 1576, 1949, 5000
India’
pp. 845
IV.; Vol. VII;
pp. 1035, 1038
IV. 11
is only an upāsanā and not thoroughgoing brahmavidyā pp. 23, 227, 1578, 1579
Indra
Mitra, Soma, Savitr
in Divālī 196 and n; ten names of
in Bhartṛdvitīyā ; wrong conclusions, of western scholars from Yama and Yamī hymn pp. 208, 209
V
VI ) deal with pratinidhi (substitute ) 1319-20; one who has incurable defect (such as blindness from birth) has no right to perform Yāga but one who has some curable bodily defect would have the right when the defect is removed 1718; sixth chap. ( with eight pādas ) of P. M. Sūtra deals with various aspects of the question of A.
when a Vedic text provides pp. 1317, 1321
Veda-3
pp. 22, 23
Viṣṇupurāṇa of 23
verses), (names of works on Pāñcarātra), (gives summary of Gītā in verses), (mantras of tāntrik type), (on dīkṣā), contains several hundred verses that are identical with Yaj. Smṛti, note on ; one Agnipūṛāṇa discarded by Ballālasena ; present Agni (in Ānan. ed.) is not the original Purāṇa) pp. 0, 25, 58, 815, 869, 887, 916, 919, 920, 923
Vāyu Purāṇas
pp. 812
V. S.
Śaṅkarācārya oppose this doctrine and hold that reward is given by God, why called A. pp. 210, 211, 1211, 1212
Varāhamihira); among Assyrians A. was concerned with the interpretation of celestial phenomena 521
Ātharvaṇa Jyotiṣa divided nakṣatras into nine classes (each of three nakṣatras) and sets out what should be undertaken on each of nine classes , based on Nakṣatras had been well developed in India before pp. 532, 534, 548, 579
Varāhamihira’s predecessors in
Varāhamihira; works on
pp. 601
Vāmśas in Br. Up
as pupil of
Vāsudeva spoken of as B. in
VIII. 3. 2)
(on the Aindri verse) pp. 1298, 1309, 1310, 1373, 1374, 1378, 1391, 1576
Vaidhṛti
pp. 707
Varāha Purāṇas; contained dynastic names acc. to
pp. 818
Varāhapurāṇa
pp. 898
Viṣṇudharmottara)
(Buddha image described), (mentions mantra ‘Yāntu pp. 878, 996, 1024
Vajrayāna
Parinirvāṇa of B in B. C. or B. C., philosophical schools in times of B. mentioned by pp. 63, 477, 483, 1070
VII) illustrates the six cakras and sahasrara together with their colours etc; speculations about C. are based on the Upaniṣads that the heart is like a lotus and on the
pp. 1061
Vol. I : 844
pp. 849
Vitthal Vs. Prahlada I. L. R.
pp. 29
Vol. XVI on Tantra
pp. 1049
Vol. I Asoka Inscriptions
ed. by Hultzsch pp. 600, 668, 686, 1015, 1017, 1645
Vol. II Kharosthī Inscriptions ed. by Sten Konow
pp. 668
Vol III (Gupta Inscriptions) ed. by J. F. Fleet
Vol. IV Kalačūri pp. 669, 670, 680, 683
Viṣṇu
Mārkaṇḍeya ; several theories on C. in Manusmṛti, two of which have some pp. 1519, 1522
Varuṇa ) are referred to as creators of heaven and earth
Kauṣītakī Br. mentions Prajāpati as the creator and identifies him with Yajña, no name given to Cr. in Nāsadiya Sūkta, but Cr. is only mentioned as ‘Tadekam’ (that one ) as in Upaniṣads ; Tai. S. names Prajāpati several times as creator of gods, asuras, people and as performing tapas for that purpose pp. 1490, 1491, 1493, 1497
Vedāṅga-Jyotiṣa 538n ; three parts of
mentioned in Ṛgveda ; two meanings of, (1) from sunrise to sunrise and (2) from sunrise to sunset ; two systems of dividing d. into ghaṭikās and hours, various views about divisions of d. into 2, 3, 4, 6, 8 or parts pp. 15, 24, 60, 267, 675, 682, 683
Vaiṣṇava faith and movement in Bengal’ 112-3
pp. 120, 980
Vedic times
Vedic d. observances after pp. 1116, 1217
Vindhya 243
householder having a son not to fast on e. ; in (20th June) four lakhs of people took a bath at Kurukşetra and Sanyahet, if one does not bathe at time of e. or sun's entrance into rāśi he would have, it is said, leprosy ; moon e. a lakh of times more meritorious than an ordinary day and sun e. ten times more than moon e. ; obligatory japa of Gāyatrī in e. ; one should bathe when e. begins, perform homa, worship gods and perform śrāddha, while e. is in progress, make gifts when e. is about to end, take a bath again when e. ends ff. ; order of the several religious acts to be done on e. ; persons born on nakşatra of e. suffer troubles, unless they perform a śānti ; persons impure owing to birth or death in family have to bathe in e. ; poor people clamour for gifts on, prājāpatya expiation for eating food during e. ; puṇyakāla (holy period) in e. lasts only so long as it is or can be visible to the eye and for kalās on both sides of it, Rāhu is not the cause of. ; real causes of, were known to pp. 16, 242, 243, 244, 246, 247, 249, 250, 1953
Vol. II. on 644; Vol. III. on 245
Vol. IV. on , Vol. V. on ; Vol pp. 407, 1006, 1011, 1029
VI. on 630n
(Aihole pp. 649
VII. on 89
Vol pp. 212, 213, 245, 348, 655, 964, 1006
VIII. on 404
pp. 599, 650, 669, 670, 968, 1013, 1029
Vol. IX. on 245
Vol. X. on , Vol. XI. on ; Vol. XII. on , Vol. XIV. on , Vol. XV. on , Vol. XVI. on , Vol. XVII. on , Vol. XVIII. on ; Vol. XIX. on , Vol. XX. on , Vol. XXI. on , Vol. XXII. on , Vol. XXIII. on , Vol. XXIV. on , Vol. XXVII. on , Vol. XXVIII. on (Purāṇas studied in A. D.) ; Vol. XXIX. on pp. 131, 213, 245, 246, 274, 284, 356, 386, 578, 644
Vāsudeva in Gītā
three main arguments for existence of G. ; two difficult questions about belief in G. set out ; views (four) on the relation of God and world, acc. to Viscount Samuel pp. 961, 1484, 1487
Veda is the word of God or that rewards of religious acts are due to the favour of God
Vedic G. have the epithet ‘Vṛṣa’ (bull, powerful) or ‘Vṛṣabha’ applied to them, to their chariots, weapons etc. ; wives of gods Indra pp. 19, 1209
Varuṇa
Agni and Maruts mentioned in Ṛg. are Indrāṇī
Varuṇānī
Agnāyī and Rodasī, but they play a very subordinate part in Ṛg., worship of gods and of Viṣṇu is of three kinds, Vaidiki, Tāntriki and Miśrā (mixed), acc. to pp. 1044
Vol. 153 on Ancient Astrology
pp. 549, 552, 631
Viṣṇudharmottara does not refer to the works of Varāhamihira shown to be wrong
pp. 778
Vedic descriptions are merely arthavādas 1214; Śabara states that the words of Veda provide that reward of rites will follow
either in this life or in later existences pp. 1215
V. Kane
pp. 769, 780, 997, 1653
Vyāsa ): a. of Pūrvamīmāṁsāsūtra 24n-5n
926n-7n, and n, (the word ‘nityānuvāda’ occurs frequently in), commentator pp. 28, 33, 34, 53, 73, 77, 86, 96, 132, 139
V. S. in which J. is named
pp. 1162
Vivekānanda’s lectures on Rājayoga 1443–44; suggests correction in Yogabhāṣya as to the bhūmis of citta ( mind ) in Yogasūtra III. 11
treats Dr. Rele’s work on ‘Mysterious Kundalinī’ as of doubtful scientific value pp. 1409, 1443
Vedānta thoughts )
Veṅkatasubbhiah to occur nowhere else; was very severely handled by Appayyadīkṣita in the latter's Mādhvatantra-mukhamardana and charged with fabricating Vedic and other texts
pp. 1219
Vedic verses or passages are m. that are recognized as such by the learned
difference between M. and prayer, difference between Vedic M. and Tantrik pp. 1096, 1098, 1100, 1220, 1223
Vedic M. viz ṛk
yajus, sāman and nigada , great controversies about meaning and purpose of Vedic M. illustrated, great importance attached to recitation of pp. 984, 985, 1097, 1221
Veda and the same words in ordinary life acc. to Jaimini and Śabara
numberless mantras in Tantra ; M. of Rāma worship ; Paurāṇik Mantras like ‘dātā:o no’ and ‘yāntu devagaṇāh’ came to be used even in Śrāddha by pp. 87, 1097, 1102
Vedic and Tāntrik M. is called
Vedic mantras with two meanings are cited in the Nirukta 984; some Buddhist M. are hortatory 1214; some Buddhist M. embody Mahāyāna doctrines with the addition of syllables like om
phat, svāhā ; synonyms of the word Mantra a e stoma, brahma, gir, dhiti, mati, manīṣā, vaṇa, vacasyā and are used hundreds of times in the Veda and in several places a Vedic prayer is said to be new ; Tāntrik M. are treated like Vedic M. with sage, metre, deity and viniyoga, Tāra or Tāraka M. is om ; theory about sounds of M. being Śakti, three classes of Tāntrik M., masculine, feminine, neuter, two theories about M. ; varieties of M. called astra, hṛdaya, kavaca, netra, rakṣā are mentioned in Tāntrik texts ; verses of Ṛgveda show that a host of mantras already existed and were inspired by the Lord of Prayers pp. 981, 983, 1100, 1101, 1102, 1103, 1105, 1115, 1155
Vedic M. were relegated to a secondary role by the Pūrvamimāṁsā system; Vedic
pp. 1214
Veda
Śāstra or usage of śiṣṭas attributes to them must be followed ; rule that words of foreign origin like pika, nema, tāmarasa and sata that are in vogue in Sanskrit are to be understood in the sense they bear in the foreign language ; rules about interpretation of sentences ; though M. rules have been of considerable help to Dharmasāstra writers, it should not be supposed that the application of M. rules is easy or always enables scholars to arrive at certain and definite conclusions ; was very critical about smṛtis and usages ; word M. has great antiquity pp. 1152, 1153, 1293, 1294, 1297, 1306, 1334, 1336, 1972
Viṣṇupurāṇa 959n; Upaniṣads emphasize that mere knowledge of brahman does not at once lead to Mokṣa
but there are three stages, knowledge, cultivation of restraint of senses, quiescence of mind, meditation and then only realization of non-difference of himself from brahma follows ; was not possible for all and sundry, but only for a select few ; ( it is like a razor’s edge), words m., mukti, kaivalya, niḥśreyasa, apavarga, amṛta, nirvāṇa held to be synonyms by Amarakosa and discussion about the occurrence of these in Upaniṣads, Gītā and other works , conceptions about mokṣa differ ,in different darśanas and even in vedānta pp. 1414, 1415, 1511, 1513, 1631, 1652
Vaiśākha and other M. came to be identified with ancient
Vedic times 526-7; presiding deities of n. in Br. S.
Atharvaṇa-nakṣatrakalpa and Viṣṇudharmottara differ slightly among themselves ; prime importance of n in the basic pp. 499
Vedic rite of consecrating sacred fires; provinces of India governed by nine groups of n.; Puronuvākya and Yājyā verses for each Nakṣatra in
pp. 505, 560
Viṣṇupurāṇa
Yogabhāṣya , twenty one acc. to Manu pp. 825, 1529
Vāmakeśvara Tantra) : 1050n
names tantras including eight Yāmalas ; names and defines pp. 64, 1050, 1058, 1091, 1136
Vāyu-purāṇa; ten Niyamas-m. by Yāj.; N. of Y. S
pp. 29
Vedic Saṃhitās at least 1000 years B. C. 697-8; names of Vedic metres such as Aṣṭi
Atyaṣṭi suggest numerals , etc. ; Pāṇini mentions paṅkti (ten), viṃśati up to navati and śata ; several methods of writing n., Tai. S. mentions bricks from one, one hundred, thousand, ayuta, niyuta, prayuta, arbuda, nyarbuda, samudra, madhya, anta and parārdha ; Varāhamihira employs words suggesting numerals even in the place value system pp. 16, 17, 697, 698, 701, 702, 703
Vālya and Siddhāntacandra
pp. 642
V. 3. 2ff ) : is an upāsana 1548-58
is concerned with only one aspect of transmigration viz. the path of those who practise a life of sacrifices, works of public utility and alms-giving and follow Pitṛyāṇa path pp. 1562, 1563, 1584
Vāsudeva himself;
pp. 954
Vāsudeva
Saṅkarṣaṇa, Pradyumna and Aniruddha, each of the latter springing from the preceding, P. doctrine refuted in Vedāntasūtra II. 2. acc. to Śaṅkarācārya , what is refuted being the doctrine of Saṅkarṣaṇa springing from Vāsudeva and so on ; P. Saṁhitās m. by pp. 42, 45, 953, 955
Vyūhas
doctrine of, worship of Vāsudeva is older than Pāṇini pp. 953, 962
Vāyu state that they mention the principal kings of three lines
constructs history from earliest times to Bhārata war, which he holds to have taken place about B. C.; brushes aside the duration between Parīkṣit and Nandas, criticism of the methods and views of Pargiter ; holds that there were two traditions, one Brahmanic and the other Kṣatriya represented in the Purāṇas, holds dozens of times that brāhmaṇas had no historic sense, holds that extant Purāṇas are Sanskritizations of Prākṛit works ; is wrong in identifying the pp. 815, 845, 846, 852, 856, 950
Veda
criticized ; thinks that Hinduism secured its revival and the downfall of pp. 858, 861
Venus probably referred to as
Veṇa in Ṛg; view that
pp. 569
Vedic exhortatory text
pp. 1311
Vāyupurāṇa
Viṣṇu, Viṣṇupurāṇa, Vyāsa) : ; are far more reliable than most of the Upapurāṇas 83637; are used for divining the future ; caution required before recognizing P. as reliable representatives for ascertaining the general state of Indian society and beliefs ; classification of P. as encyclopædic, historical, sectarian etc. ; connect different gods with the conferring of health, wealth, knowledge, mukti ; contain at least thousand verses on Vratas ; contain verses, gāthās and anuvaṃśaslokas sung by Paurāṇikas ; contents of all P. noted by Agni pp. 25, 57, 119, 538, 811, 815, 842, 854, 1002
Veda knowledge of Itihāsa and
Veda and Smṛti are eyes; sectarian bigotry of some
pp. 924
Viṣṇu and Bhaviṣya contain much Dharmaśāstra material 815; several P. describe the eight aṅgas of Yoga 1455; several P. like Agni
Matsya
Viṣṇudharmottara are encyclopaedias and illustrate India's life
character, achievements and shortcomings ; several pp. 925
Vidyās acc. to Yaj. but there is no evidence as to the number Yaj. knew; stages in the evolution of P. are four or five–; stories that occur in the Veda and Upaniṣads such as of Harīśoandra
pp. 835, 853, 855
V. S.; authors mentioned by P. M. S. alone and not mentioned by V. S.;
pp. 1173
Vyāsa
Jaimini, Bādarāyaṇa
V. S. also does so rarely
its references in the words ‘eke’
Veda; kaivalya is the goal of S.; Kapila
pp. 1361, 1362
Vedāṅgas )
( śānti on cow yielding milk tinged with blood ), (mentions Itihāsa- pp. 725, 731, 738, 740, 784, 816
Vārtikakāra who appears to be his guru 1194n
-95n
Vāma ( declared by Veda and āgamas )
uttara ( declared by
Veda and Guru )
latter one being superior to preceding one ; peak period of Tāntrik works and cults, both Hindu and Buddhist, was from 7th to 12th century A. D. ; philosophical or spiritual side of T. not much studied except by Arthur Avalon, B. Bhattacarya and a few others ; *pīṭhas* (of Kālikā) m. in Rudrayāmala ; points that distinguish T. works from other religious literature in Sanskrit ; points of difference between T. and Śākta works, though both have much in common ; possible motives of founders of Tāntrik cult for discarding conventional morality ; poular mind associates T. with worship of Śakti (i. e. Kāli) and with *mudrās*, *maṇḍalas*, five *makāras*, *vāma* and *dakṣiṇa mārgas* and magic practices ; possible reason for non-mention of Tantra doctrines in Sarvadarśanasaṅgraha ; prescribe Vaidiki *sandhyā* to be followed by Tāntriki *sandhyā* ; provisions of, about the materials and capacity of wine cups ; provide, in contrast to Vedānta, methods which assist men of ordinary intellect in developing psychical forces and attaining liberation ; put forward the theory that to the pure-hearted everything is pure, only the sinful *vāsanā* is reprehensible ; purpose of most Buddhist T. is to indicate a short path to Buddhahood by yogic practices, introducing the element of Śakti for yogic practices and for securing miraculous powers ; question whether Hindu T. were prior to Buddhist T. or vice versa is difficult but present author holds Hindu T. were not borrowed from Buddhist T. ; references to T. in Saundaryalaharī ; resemble Purāṇas in several respects ; rivalry between Hindu and Buddhist T. ; Rudrayāmala statement that Buddha taught Vāsiṣṭha the Kaula path, examined ; *Sādhakas* in T. are of three kinds, *paśu*, *vīra* and *divya* ; Sādhaka in T. should feel that guru, mantra, devatā and his own soul are all one ; Sāṅkhya tattvas, Prakṛti, mahat, Ahaṅkāra are welded on to the worship of Śakti ; secrecy enjoined by most T. about knowledge conveyed by the guru to the disciple and worship with *makāras*, some great scholars and poets had a sneaking admiration for T. worship ; some modern writers have been somewhat unjust to whole T. literature by labelling it all as black magic or obscene ; some Tantras like *Mahānirvāṇa* try to stem the tide of sexual immorality ; some T. practically inculcate what appears as unbridled licence ; some Hindu T. contain sublime philosophic views derived from the Upaniṣads, the pp. 64, 1031, 1034, 1038, 1040, 1042, 1049, 1051, 1052, 1054
Vol. VIII.; Vol. X.; Vol. XIV
pp. 1050, 1054, 1140
Veda 1481-82; Inscriptions and coins evidence exceptionally generous T. on the part of the civil powers
says
Veda
sacrifices, tapas, fasting ; are full of theories of creation ; atmosphere of Up. entirely different from pp. 918, 1500, 1501
Vedas and Brāhmaṇa texts 1498n; attitude of
to Veda as aparā-vidyā and to sacrifices , central Up. doctrine of immanence of brahman not attacked by Buddha or early propagators of Buddhism ; describe brahman in two ways, firstly as qualified by various adjuncts (such as name and form, created objects) and secondly as devoid of all adjuncts, there being no universe outside brahman, *do sometimes say that he who knows brahman becomes brahman, but the same Up. require great moral and spiritual attainments (as in Muṇḍaka) ; emphasize the giving up of trsnā or pp. 917, 1004, 1471, 1504, 1505, 1514
Viṣṇudharmasūtra
Viṣṇupurāṇa say that one should not observe but discard what was once deemed to be dharma if it has become hateful to the people and would end in unhappiness ; illustrations where later Dharmaśāstra works like Mit. and Smṛticandrikā rely upon the above rule of discarding ancient practi:ces, if common people had come to hate them 127071; Kumārila holds that in case of conflict between smṛtis and usages the former is more authoritative but usages opposed to Smṛtis have been in vogue from ancient times ; U. of countries, castes, families declared by pp. 1270, 1278, 1279
Varāhamihira
pp. 593
Vena is described as her lover in Ṛg
pp. 495
Vācaknavi
a woman that had secured Brahmajnāna pp. 921
Vācaspati
pp. 52
Vācaspati
a of Sāṁkhyatattva-kaummudi , a of Nyāyakapikā on Manda-na's 'Vidhiviveka'; a. of com. on Yogabhāṣya, called Tattvavaiśāradī , 1400n–11, 1420n–22n, (quotes two verses of Viṣṇupurāṇa ), a. of 'Bhāmatī', com. on Śāṁkara-bhāṣya on V. S. , date of ( A. D.) pp. 468, 890, 900, 909, 1166, 1199, 1355, 1356, 1373, 1394
Vadhvāvaramelakavicāra
explain-ed pp. 614
Va di
meaning of pp. 670
Vahnipurāṇa
pp. 138
Vaidhrti
27th Yoga, is just like Vyatīpāta in all respects pp. 707
Vaidya
Mr. M. V. pp. 893
Vaidya
P. L. pp. 998, 1005
Vaijayanta
palace of Gods pp. 1529
Vaikhānasa-smārtasūtra 528
(mentions Wednesday ), (on Śānti of nine planets ), (ten yamas ), date of, between B. C. to A. D. ; refers to nakṣatras called janma, karma, sāṁgha-tika, sāmudāyika and vainā-śika and these terms are ex-plained in the Yogayātrā and Viṣṇudharmottara pp. 200, 528, 529, 579, 681, 749, 750, 752, 946, 1096
Vaiśākha: Akṣayyatṛtīyā
on 3rd of bright half of, Parasurāmajayantī on 3rd of bright half of pp. 88, 89, 90
Vaiśeṣikasūtra 468
(defines dharma), and n; goal of, is niḥśreyasa (q. v.) pp. 472, 476, 1037, 1468
Vaiṣṇava or Vaiṣṇavas (acc. to context); defined in several Purāṇas 112–13; difficulties of
in choosing tithi for fast when it is viddhā ; is really one who has taken dīkṣā acc. to Vaikhānasa or Pāñca-rātra Āgamas, but now people are called V. because they are so traditionally, not to bow to or worship another God or to enter the temple of another God acc. to Vṛddha pp. 113, 114
V. generally exclusive and bigoted and treat with disdain everything pertaining to Śiva and take sumptuous food on
V. with Śaivas and vice-versa 118
pp. 973
Vaiṣṇavakūṭa-candrikā of Ratnagarbha on Viṣṇupurāṇa
pp. 832
Vaiṣṇavism : Erotic mysticism of the love of Kṛṣṇa and Rādhā established by Caitanya and
Vallabhācārya; in V. established by Vallabhācārya greatest honour is paid to guru who is a descendant of the founder
pp. 980
Vaiśvānara: discussion on this word that occurs in Ṛg. I 59. 6 and I. 98. 1 in the Nirukta mentioning the opposite views of Yājñikas
of ācāryas and of Śākapūṇi pp. 1156
Vaiśvānara
meaning of, in Ṛg. and Chān. Up. V. . 2 pp. 15, 1578, 1579
Vaiśvānaravidyā
in Chān. Up
Vaiśya
was good birth, acc. to Chān. Up. pp. 1578, 1579, 1607
Vaitaraṇī
11th tithi of dark half of Mārgaśīrṣa pp. 418
Vājapeya
pp. 1029
Vājapyāyana
an a. m. by Kātyāyana Vārtikakāra pp. 1157
Vājasaneya Saṃhitā
(on pp. 12, 17, 18, 22, 23, 63, 126, 166, 168, 183
Vājina
an offering different from ‘āmīkṣā’ pp. 1307
Vajra
a. on astrology pp. 593
Vajrayāna (or Vajramārga); is the ulterior development of
Vajrolīmudrā
in Hathayogapradīpikā, cannot be set out, for its obscenity ; supposed to confer long life on yogin even after indulgence in sexual orgies pp. 1127
Vāk (speech); sublime hymn about power of
in Ṛg. X. pp. 125, 1043, 1044
Vākya (sentence): (vide ‘Aṇusaṅga’); definition of V.; example is the mantra ‘devasya tvā...nirvapāmi’ (Tai. S. I. 1. 4. 2); in Ṛgveda and
pp. 1297
V. and Śabara confines himself to Yajus texts 1297; it is not absolutely necessary that in order to form a v. the words must be in close proximity (sannidhi)
though generally proximity is required ; mantra text may constitute two sentences if it has two parts that serve different purposes as in pp. 1298
Vākyabheda (Lit. split of sentence); examples of 1295
illustrations how to avoid V. in Manu IX. about the result of adoption and in Bṛhaspati on the question of reunion after partition ; not applicable to a sūtra, acc. to some ; one aspect of the import of the word V. is the case where there are two (or more) sentences and one sentence does not require a word or words from another sentence, then the sentences should be treated as separate ; one and the same text cannot be construed as laying down two separate vidhis or when a certain matter has already been prescribed by vidhi and several auxiliary matters are to be prescribed in relation to the same, all auxiliaries cannot be prescribed in one sentence ; one text of Tai pp. 142, 1182, 1299, 1300, 1301, 1303, 1304
Vākyapadīya of Bhartṛhari 475 (on Kāla)
com. of pp. 1396
Valākhilya hymns
pp. 692
Vallabhācārya (–
pp. 1479, 1531
Vallabhotsava : festival in honour of Vallabhācārya (held as born inA. D.)
pp. 403, 1497
Values; are often moulded by environment; certain values of Indian culture that have endured for three thousand years
pp. 1701, 1707
Vāmācāra (vide under Tantra); of two kinds
acc. to Pārāṇānīdasūtra (a Tantrik work)
Vāmadevya Sāman
is a means of śānti and is sung on Ṛg. IV. . 1 (kayā naścītra) pp. 31, 726
Vāmakeśvara Tantra
pp. 1045
Vāmanapurāṇa: 71
(says Matsya is chief among Purāṇas), (adapts Ṛg. I. . 1), (on ahiṁsā), date between A. D., note on, short Purāṇa with verses in Venk. ed. and prose in chap. , ) pp. 10, 26, 44, 93, 110, 111, 119, 143, 203, 564
Vaṁśas (lists of teachers and pupils) in Bṛ. Up. II. 6. 3 and VI. 2-3 do not completely agree
pp. 1373
Vanaparva
(time of starting of Kṛtayuga), (on Kalisvarūpa), (names Matsyapurāṇa and a purāṇa proclaimed by Vāyu), (close agreement with Yugapurāṇa), (giving up of tṛṣṇā), (on functions of ten prāṇas) pp. 27, 90, 92, 110, 118, 127, 129, 185, 202, 267
Vaṁkalākācārya
a. of work in Prakrit on astrology pp. 1645
Varadachari K. C.
paper of, on Alwar's contributions to bhakti pp. 954
Varadamudrā
defined and illus-trated pp. 1131
Varāhamihira: (a. of Bṛhat-saṁhitā
Bṛhaj-jātaka, Yogayātrā, Bṛhadyogayātrā, Pañca-siddhāntikā, Laghujātaka, Ṭik-kanikā, and a few other works not yet published), (follows Gārgya on motion of Saptarṣis), (names many predecessors on astrology), (theory that a horoscope was like a plan), (importance of usages of common people), (on Āryabhaṭa's view about earth revolving round itself); date of (about A. D.) , (mentions authors of Vāstusāstra and image making; did not follow Firmicus or Manilius on Dreṣkāṇas , differences of, with Ptolemy, and n, (with Yavanēsvara), (on lords of the horās of the day), frequently refers to the views of Yavanas and in some matters differs from them ; probably identical with Buzurmihr, a minister of Nowshirwan of Persia pp. 61, 70, 150, 465, 479, 484, 500, 519, 520, 521
Varāhapurāṇa: 31n
(mentions Bhaviṣya), (on pūrta), date of, earlier than 10th century A. D. ; has some chapters in prose and some in prose and verse ; note on ; refers to a Śaka king called Nandavardhana ; supposed to have been narrated to the Earth by Viṣṇu in Boar incarnation, Vyāsa does not appear in this P., though Sūta figures in the beginning of several chapters pp. 44, 48, 54, 56, 77, 81, 98, 105, 109, 112
Vārāhitantra
pp. 172
Vararuci
as expert in Nāṭyaveda pp. 990
Vardhamāna
pp. 50
Vardhamāna-Nirvāṇa Era
pp. 656
Vardhāpanavidhi (procedure of anniversary of birth of a child or king) 403. vargottama
meaning of pp. 584
Varivasyārahasya
(on tattvas) pp. 36, 1063
Varṇa system and caste system : ( vide under brāhmaṇas
Cāṇdālas, caste, jātis, moral qualities, social legislation, śūdra) : origin and development of ; Bhagavadgītā ( IV. and XVIII. ) asserts that the Varṇa system was based on qualities and actions and specifies the qualities and actions of the four varṇas, most of which for brāhmaṇas and kṣatriyas are moral and spiritual ; how and why several thousands of castes and sub-castes arose only in India is an insoluble problem ; if Varṇa and caste system has broken down and become harmful and unpopular among people it may be discarded, but that cannot be done by force or mere legislation, but by strenuous work and education of all from childhood ; intermarriages between the first three varṇas were allowed even in the times of Yāj. and a few other Smṛtis , is distinguished from jāti, but the two are confounded in Manu, it may be conceded that some centuries before the Puruṣasūkta, Aryan community was divided into four groups, a similar division not being unnatural and being found in other countries ; no evidence to show that intermarriages and interdining among the four varṇas was prohibited in the Vedic age ; numerous artisans and craftsmen are mentioned in Vāj. S., Kāṭhaka S. and Tai. Br., but there is nothing to show that they had become petrified castes, Varṇas were only four and there was no fifth v. ; word varṇa was applied to āryas and dāsas in Ṛgveda, they being hostile camps, words brāhmaṇa and kṣatriya frequently occur in Ṛg, but the word varṇa is not expressly connected with them in it pp. 13, 42, 44, 1265, 1632, 1633, 1635, 1641, 1643
Varṇaśaṅkara (mixture or confusion of castes) :ff ('had gone far in Mahābhārata times); criticism of caste system had arisen and people had begun to contend that it is qualities that make a man a brāhmaṇa and not mere birth
pp. 1633
Varṣagaṇa
a Sāṅkhya teacher m. by Yuktidīpikā pp. 1355
Varṣagaṇa of Parāśaragotra
m. as teacher of Sāṅkhya in Śāntiparva and Yogasūtrabhāṣya and Bhāmati and n pp. 1374
a Cāturmāsya rite, in which the sacrificer's wife had to confess or indicate if she ever had a lover pp. 1592
Vāruṇī
13th tithi of Caitra dark half with Śatabhiṣak nakṣatra and is very holy pp. 405
Vasantarāja Śakuna ( vide Upaśruti ) : 792
account of the author ; authors mentioned by, based mainly on the Br. S. pp. 799, 801, 805, 869
Vasantotsava–. object of worship is Vāsudeva
pp. 403, 404
Vāsavadattā of Subandhu 1009n
acc. to Pāṇini . . Vasundharā, (vide under pp. 962, 1048
Vasiṣṭha
sage, thought of com- Vikrama) : . mitting suicide ; two Vātakaṇikā, a work of Varāhabirths of, referred to in Ṛg. mihira, quoted in Adbhuta – pp. 56, 1280
VII. 33
. sāgara. pp. 742, 743, 1536, 1537
Vasiṣṭha
a writer on Astrology, Vatasāvitrīvrata, on , Jyeṣṭha Full Moon, fast . for three days or some alter- pp. 61, 91, 94, 134, 213, 216, 593, 607, 621
Vasiṣṭha Dharmasūtra 24n
natives of nakta etc ; called , Mahāsāvitrīvrata by V. K. V. , (on ; must have been in vogue giving an only son in adoption), long before 10th century A. D. , (one sūtra on adop- ; decision in case Full Moon tion interpreted in four ways), tithi is viddhā 93: possible , reason why worship of Vaṭa , (sale of tree comes in, procedure milk by brāhmaṇa condemned). of pp. 92, 93, 94, 527, 733, 782, 876, 914, 930, 937
Vasiṣṭha Siddhānta
one of the Vāyavīyasaṁhitā . five Siddhāntas and far from Vāyupurāṇa, accurate, . , (on pp. 29, 90, 99, 129, 133, 147, 209, 210, 473, 514
Vasordhārā : a Śānti m. by Tai Kāla)
(units of time) pp. 476
Vāstospati
is either Indra or (on beginning of Kali- pp. 649
Vāstu (house) : see under Kṛtayuga)
pp. 657, 667, 678
Vāstu-śānti
also called Gṛha- , 821n-2, 824n-5, śānti or Vāstu-śamana, (chap. of doubtful authesaṅkalpa in, very elabonticity), rate in late digests . pp. 104, 790, 791, 817, 830, 843, 845, 846, 848, 850
Vāstuśāstra
eighteen teachers of, (adopts pp. 861, 863, 915, 916, 921
Veda: ( vide Mantras
Mahābhāṣya, nāmādheya, Ṛgveda, Pūrvamīmāṁsā ); all Veda texts do not contain vidhis, numerous V. passages are commendatory, or condemn an act that is prohibited or refer to instances of persons performing the vidhi in the past or put forward to be a reason for the vidhi; these are not to be treated as unnecessary, but are to be takeh along with vidhi passages to complete their full import ; arrangement into Maṇḍalas or Aṣṭakas or Kāṇḍas is not claimed to be eternal, though the V. is eternal , different interpretations of some mantras by Śabara, Kumārila, Nirukta, Mahābhāṣya, Sāyana exemplified in the case of Ṛg. IV.58.3, divided into five categories viz. vidhi (hortatory), mantras, nāmādheya (names like Udbhid), praśedha or niṣedha (prohibition) and arthavāda (laudatory or explanatory passages) and examples of these , divided into three parts, vidhi, arthavāda, mantra, (nāmadheya being placed under vidhi) ; the epic and Purāṇas say that the one eternal Veda was arranged into four parts by Vyāsa, but do not say that they were distributed into maṇḍalas or kāṇḍas by Vyāsa ; eternal, self-existent, not composed by any human or divine author and infallible, acc. to P. M. S. ; is constituted by Mantras and Brāhmaṇa ; Mantras of the three Vedas are said by Manu to have been drawn from Agni, Vāyu and Sūrya ; Manu lays down Japa (muttering) of Vedic mantras of adhiyajña, adhidaiva and adhyātma types ; many vedic texts are apparently in conflict with each other and, with ordinary experience ; many verses of Veda had threefold applications viz. with reference to sacrifices ( *adhiyajña* ), adhidaiva or adhidaivata ( with reference to deities ) and adhyatma ( with reference to metaphysical meaning ) and illustrations ; Naiyayikas hold that God is the author of the Veda and the pp. 839, 859, 861, 1098, 1124, 1181, 1202, 1204, 1222, 1225
Vedāntasūtra holds same view 1202; necessity of knowing four matters about every mantra viz the ṛṣi
the metre, the deity and application, emphasized by Ait Br., Chān
Veda relating to the sacrifice and must also understand its meaning; Schools of
pp. 1181
Veda interpretation
such as
Viśvāmitra and the rivers
Ṛg
V. constitute Tapas
teaching Veda, demanding fee for, was and is condemned even now but teacher could accept fees paid at end of studenthood by pupil or somebody else for him, that many Veda texts are lost or are unavailable is stated so early as Āp. Dh. S. ; theory that Veda is eternal and of absolute authority has. led to some undesirable tendencies, viz. propounders of newfangled doctrines claim they have Vedic authority, examples cited ; that words of the Veda have the same meanings that words in popular pp. 1180, 1218, 1219, 1259, 1638
Vedāngas ( six ) are declared by
Vedānga Jyotiṣa 498
( Yajuṣa ), ( Yajnaṣa ), ( Ātharvaṇa ), date of pp. 499, 505, 519, 538, 559, 591, 646, 657, 659, 662
Vedānta : ( vide under ‘ Brahman
Deussen, Mokṣa, soul
Vedāntasāra
pp. 1450
Vedāntasūtra
1446(n), ( on Vaiśvānara ), ( refers to Atharvaveda Brahmasūktä ), authors mentioned by pp. 24, 731, 732, 775, 779, 780, 824, 825, 860, 866
V. S. alone and not by PMS are Audulomī
and Kāśakṛtsna ; author of, knew Yoga doctrines, same as some sāṅkhya doctrine, Samādhi but did not know the present Yogasūtra ; Bhāskara pp. 1173, 1390, 1391
Vedārtha-saṅgraha of Rāmānuja
pp. 880
Vedha : of tithis
explained ; V. in eclipses pp. 250, 7273
Vedic Age
chronology of, uncertain pp. 513
Vedic Interpretation : ( vide under ‘ Aurobindo ’
‘ Kapali sastry’ ) ; by Sri Aurobindo of verses in all from pp. 230
Vedic Texts
the repetition of which or homa offered with which was deemed to purify a person are set out in Vasiṣṭha Dh. S. (. )<sup>733n</sup>, Velankar Prof. H. D. : explanation of Rg. X. (aditer dakṣo ajāyata) by, demurred to<sup>1488n</sup> pp. 10, 15, 28, 72
Vena
called Gandharva in Ṛgveda and may be Venus<sup>494n</sup>
Veṅkaṭanātha or Veṅkaṭadeśika (-A. D.) a. of Setvaramīmāṁsā<sup></sup>; vide under Devatā
pp. 1269, 1369
Veṅkaṭasubbiah
Shri, avers that thirty works cited by Madhva occur nowhere else<sup>1219</sup>
Verbal forms : two kinds of
the first of which only conveys that the agent only exists (as in ‘asti’), the second of which conveys not only the existence of the agent but also some activity of the agent (as in yajati), that is, in these latter the sense of ‘karoti’ (he does) is also understood<sup>1237</sup>
Vernal Equinox: deemed to have occurred on Aśvinī-nakṣatra about Śaka 444 but now it has receded to Uttarābhādrapadā 712; was in Kr̥ttikās about 2300 B. C
<sup>497n</sup> ; was in divisional sign Aries about B. C pp. 200, 508, 601
Verses : identical in several Pūrāṇas 853
<sup>945n</sup> identical in Brahma and Viṣṇu Purāṇas, <sup>1046n</sup> identical in Matsya and Brahmāṇḍa<sup>945m</sup>; identical in Viṣṇu and Padma<sup>966n</sup>, identical in Viṣṇu and Varāha Purāṇas<sup>931n</sup> pp. 929
Veśī : rāśi
when so called<sup>584</sup>
Vidhi (or Vidhis) ; (vide under Bhāvanā
Niyama and Parisaṁkhyā): V. apply to all Āryas<sup>1281</sup>; (Vidhi) is an exhortation that is meaningful on account of enjoining a matter that has a useful purpose and that prescribes something which does not follow (is not established by) from any other authority ; is laid down by a verbal form or potential passive participle in ‘ya’ or ‘tavya’<sup>1225n</sup>; is ordinarily couched in the optative form (vidhilin) and a verb in the present tense cannot ordinarily be taken as laying down a V. ; only vidhis so called have absolute authority, while Arthavādas have authority in so far as they praise Vidhis ; one classification of vidhis is into four, sometimes a vidhi may be inferred even. from a verb in the present tense ( illustrated ) ; the central element in v. is the verb or verbal form expressed as ‘one shall do’, ‘it shall be done’, ‘it ought to be done’ ; the employment of words like ‘hi’ or ‘vai’ is not generally allowed in a V. ; the text about rātrisattra, though in the present tense is, construed as a v. ; three-fold classification of v. into apūrvavidhi ( as in svargakāmo yajeta ), niyamavidhi ( as in ‘he pounds rice’ ) and Pari-saṅkhyā ; two-fold classification of vidhis into Puruṣārtha and Kratvartha ; where a rite has already been laid down all that can be said as laid down about it later is to enjoin an accessary (guṇa, a detail ), where a vidhi is already, established a separate vidhi is required for each of the auxiliary matters relating to it pp. 1225, 1226, 1227, 1228, 1229, 1232, 1234, 1263, 1295
Vidyādi
such texts as ‘Darśapūrṇamāsābhyām yajeta’ are called V. pp. 1323
Vidyanta
is the whole procedure of Darśapūrṇamāsa except the originative injunction ( Darśayajeta) detailed in the Brāhmaṇa texts about the offering of purodāśa (cake) pp. 1323
Vidura
though a śūdra, possessed brahmajñāna ; and secured mokṣa pp. 921, 1642
Vidvāmadhaviya
(also called Muhūrtadarśana ) pp. 539
Vidyāpati
a great writer of Mithilā; composed devotional songs of Viṣṇu, Śaivasarvasvasāra, Durgābhaktitaraṅgiṇī and also a tantrik work ; the first verse of the Puruṣaparīkṣā of V. invokes Ādi-Śakti pp. 1076
Vidyās: fourteen V. set out in Yaj. and others 820
fourteen known to Kālidāsa ; eighteen acc. to some ( including Upavedas ). , Ghurye, Dr. G. S. work of, on ; sources of are but Bauddha works are not included as sources of dharma or vidyās pp. 14, 820, 926, 1152, 1263
Vidyāsthāna
( branch of knowledge ): the word occurs in Nirukta ; vide under ‘Vidyās’ pp. 1276
Vidyāsūkta 1033n
pp. 1461
Vihavya-anuvāka
pp. 786
Vijaya
time and Muhūrta so called pp. 189, 406
Vijayadaśamī ( vide under ‘Dasarā’ ): chief observances of 190; in place of śamī
another tree called ‘Aptā’ is worshipped in Mahārāṣṭra ; on 10th of Āśvina bright half, one of the three most auspicious days in the year, Rāma is said to have marched against Laṅkā on this day, time for, when 10th tithi is mixed with 9th or 11th tithi ; time for celebrating it is afternoon or pradoṣa ; time for new undertakings even though the moon or some other planets be not favourable pp. 188, 189, 192
Vijñānabhikṣu (about 1550 A. D.): a. of Sāṅkhyaprava-canabhāṣya 976
pp. 1355
Vijñānadīpikā
of Padmapāda, (in verses): (on three kinds of Karma) pp. 71, 1574, 1588, 1599
Vikalpa (option) or Vikalpas: 1249-1252: (vide under śāstra
smṛtis); defined by Gautama, Jai., Śabara and Manu ; eight faults of V. apply only to V. based on reasoning, 1252: is liable to eight faults and should be avoided and resort should be had to paryudāsa or arthavāda , may be a *vyavasthita* (i. e. restricted to a certain state of circums-tances) or *avyavasthita* (not so restricted) and examples ; V. are grouped under three heads with examples, where two texts are irreconcilable there is V. as in the two sentences about Atirātra pp. 1154, 1249, 1250, 1251, 1252
Vikrama: became lord of the world in Kaliyuga by vratas; whose daughter Vasund-harā of Daśārṇa country attai-ned mokṣa by vratas
pp. 55, 56
Vikramāditya VI
of Cālukya dynasty; Inscription in A. D. about school for teach-ing Prabhākara’s Mīmāṁsā doctrines pp. 1098, 1192
Vikramāditya: doubts about the existence of a king called V. about 57 B. C. 650-51; Emp-eror Chandragupta II was styled V. on his coins 901; era of 650-53; papers on 650n
pp. 651
Vikramāditya commemoration volume
pp. 650
Vikramorvaśīya
a drama by Kālidāsa , (close agreement between Matsya-purāṇa and V. on the incidents in the story) pp. 46, 900, 901
Vinaya Texts
pp. 1070
Vināyakaśānti
also called Gaṇa-patipūjā ; performed at the beginning of all Saṁskāras, such as Upanayana and mar-riage and for averting or miti-gating effects of portents or on a Sapinḍa’s death ; performed also on Thursday or on certain auspicious nakṣa-tras ; *Saṅkalpa* for, to be performed in ordinary fire pp. 748, 749, 757
Vindhyavāsa or-vāsin; identi-fied with Īśvarakṛṣṇa by Taka-kusu and Keith but Abhinava-gupta distinguished between the two-; also called Rudrila
pp. 1376, 1377
Viniyogavidhi: conveys the rela-tion between the principal act (*aṅgin* or *śeṣin*) and its subsi-diaries (*aṅgas* or *śeṣa*) 1307; is the concern of 3rd chap. of P. M. S. 1307
six means of determining what is princi pal and what are subsidiaries and the relative strength of the latter when there is a doubt or a conflict, each succeeding one being weaker than each preceding one, and there being probable cases of conflict among these six and a few illustrations pp. 15, 1309, 1311
Vinoba Bhave and Bhūmidāna targets
pp. 1683
Vipāś (river in Punjab
modern Beas) pp. 537
Viramitrodaya of Mitramiśra
(on Vyavahāra); on āhnika pp. 42, 835, 1192
Virāsana
a posture in Kṛcchra and Aghamarṣaṇa vratas ; a yogic āsana pp. 415, 1425, 1426
Virātaparva 179
pp. 185, 192, 506, 663, 743, 821, 1570, 1636
Viṣa-ghaṭī or Viṣanāḍī
birth of a child on V. is portent of death of father or mother or loss of wealth or of the child ; a particular ghaṭī of each nakṣatra is so called acc. to Madanaratna pp. 736
Viṣṇu: (vide under Avatāras
Śāstras): appears to be a name of the Sun in the Ṛgveda and came to be regarded as Highest God in Brāhmaṇa times ; Bhaviṣyapurāṇa says that V. begins to sleep in the first quarter of Anurādhā nakṣatra, turns on another side in the middle of Śrāvaṇa and wakes up in the last quarter of Revati ; day of, is equal to whole life of Brahmā ; different tithis (11th, 12th, 15th) for Viṣṇu's going to sleep in different authorities ; deluded people and asuras by producing Māyāmoha from his body that led them away from the Vedic path ; how śayana (sleeping) and prabodha (awakening) of V. are to be celebrated, identified with sacrifice (yajña) ; Meghadūta and Vanaparva mention the sleeping of Viṣṇu on the snake Śeṣa and waking up , one thousand eight names of V. set out in Anuśāsana parva, chap. and Garuḍapurāṇa I. . 1–160, possible explanations of sleep of Viṣṇu for four months ; steps called V. in sacrifices ; was supposed to go to sleep on night of 11th of Āṣāḍha bright half and to awake in the day on 11th of Kārtika bright half , was supposed to turn from one side to the other in his sleep on Bhādrapada bright half 11th tithi (which was therefore called Parivartinī ; worship of V. in three different ways, Vaidika, Tantrika or Miśra ; worship of, in six mediums , worship of, may be performed on Śālāgrāma stone, on a jewel, yantra, maṇḍala, image, or in a temple, acc. to Padmapurāṇa pp. 15, 109, 110, 111, 112, 127, 149, 191, 414, 691
Viṣṇucandra
writer on Astrology q. by Utpala pp. 587
Viṣṇucitti
com. on Viṣṇupurāṇa pp. 832, 907
Viṣṇudharma
an Upapurāṇa, Hazra relies chiefly upon a single ms. in pp. 873, 876, 909, 910
Viṣṇudharmasūtra: 48
( similar to Yaj. I. ), ( same as Manu ) pp. 51, 58, 89, 116, 156, 218, 221, 249, 527, 681
Viṣṇudharmottara
an Upapurāṇa: , ( on pp. 57, 68, 69, 73, 90, 91, 104, 113, 115, 120
Vedic and Paurāṇika mantras )
( Gāyatrī verse used in black magic ), ( in chap. it speaks of mudrāhastas and in chap. of over Sāmānyamudrās called nṛttāśramudrās ), 1439n1443n pp. 32, 33, 100, 973, 1033, 1099, 1128, 1129, 1243, 1422
Viṣṇugupta
a. on astrology .- pp. 593, 594
Viṣṇupadi-Saṅkrāntis 213
puṇyakāla is ghaṭis pp. 32, 215, 413
Viṣṇupañcaka
last five days of
Viṣṇupurāṇa: 79n
( mentions Garga ), ( a verse of V. quoted as pp. 112, 118, 129, 147, 150, 197, 205, 221, 473, 474
Viṣṇurahasya 49n
( a mere compilation. acc. to Dānasāgara ) pp. 115, 869
Viṣṇusamhitā ; elaborate treat ment of dīkṣā in
and n ( on Mudrās appro priate to several gods and names about ) pp. 30, 1117, 1123, 1125
Viṣṇuśṛṅkhalā-yoga–
pp. 414, 415
Viṣṭi
7th mobile Karaṇa, appears to have in spired great terror among medieval Dharmaśāstra writers ; astrologers raised it to the status of an ill-omened Demoness, euphemisti cally called Bhadrā or Kalyāṇī , diagram showing how Viṣṭi occurs eight times in a month ; fast on it, inauspicious, except in its tail, last three ghaṭikās ; supposed to have the form of a snake divided into mouth, neck, chest, navel, waist and tail, all being inauspicious except tail and each being assigned 'diffe ring ghaṭikās pp. 411, 412, 700, 709, 710
Viśuva Saṅkrāntis
pp. 413
Viṣuvat day (when day and night were of equal length
known in the Brāhmaṇa period and was in the middle of the sacrificial year, Divākirtya-sāma, to be sung on pp. 511
Viśvabhārati
quarterly, Vol. II paper on 'China's debt to India' pp. 1618
Viśvadarśa
pp. 102
Viśvāmitra: and the rivers 537
and Śunaḥśepa ; famished V. wanted to eat dog's tail ; priest of Triśaṅku who had become a cāṇḍāla pp. 968, 1203, 1280, 1470
Viśvāmitrasmṛti
pp. 218
Viśvajit (sacrifice) 1312–13; in V. the sacrificer had to donate everything he owned at the time of giving dakṣiṇā in
Jaimini devotes fourteen adhikaraṇas to, some of the important propositions are that the sacrificer cannot donate his relatives, that even the emperor cannot donate the whole kingdom, śūdra who serves a man of the three higher castes because it is his duty to do so acc. to Dharmaśāstra, cannot be donated ; Svarga is the reward of V. though the Veda does not expressly mention any reward pp. 1257, 1312, 1313
Viśvakarman: fashioned the two worlds (Ṛg. X.and)
pp. 81, 82, 1488
Viśvarūpa: com. Bālakrīḍā on Yāj. by 224
(explains Yāj. I. ), (quotes Tantravārtika verse without name), (śrāddha primarily means 'piṇḍadāna' and not feeding brāhmaṇas, not identical with Maṇḍana ; quotes a half verse from Yogi-Yājñavalkya ; same as Sureśvara, the latter being his name on resorting to Sannyāsa pp. 51, 825, 826, 1155, 1181, 1194, 1259, 1270, 1273, 1281
Viṭhobā of Pandharpur; Dāmāji
his devotee pp. 951
Vivāda-cintāmaṇi
pp. 1303
Vivādaratnākara 1303
pp. 1320
Vivāhapatala of Varāhamihira
pp. 479
Vivekānanda
Swami; criticized by Shri Kuvalayānanda about his lectures on rājayoga, criticism of later Buddhism by ; on Rājayoga ; warns that Yoga can be practised with safety by direct contact with teacher ; (angrily says modern Hinduism is 'don't touchism'; works of pp. 1030, 1393, 1394, 1441, 1442, 1444, 1622, 1709
Vodhu
a Sāṅkhya philosopher and n pp. 1372
Vogel J. Ph.
author of 'Indian serpent lore' pp. 127, 275
Vogt
V. O. a. of 'cult and culture'; condemns the unbending arrogance of Moslems and Christian missionaries pp. 1012
Vows: five great
among Jainas ; found in all religions pp. 28
Vrata: (see under *Dīkṣita*
homa, fast, morning, snātaka, tithi, pāraṇā, udyāpana); actions to be given up during vrata such as chewing tâmbūla, anointing with oil ; adhikārin for V. ; another vrata should not be begun till the first is finished ; V. called Kşurapavi ; circumstances that do not break a vrata ; classification of, into three (bodily, mental, vocal) or based on the period taken ; comprehends many items such as bath, sandhyā, saṅkalpa, homa, pūjā, fast, feeding of brāhmaņas, maidens and the poor, gifts and observances of rules of conduct ; death in the midst of performing V. does not deprive performer of merit ; derivation and meaning of, according to pp. 25, 31, 48, 49, 51, 55, 56, 121
Vṛddhi-śrāddha 31-32; Pratinidhi (representative) such as son or wife may perform V. for one unable personally to perform owing to disease
accident etc. , Rajamārtaṇḍa, the earliest extant nibandha so far known, is work on V. ; rite that concludes a vrata is called Udyāpana, pāraṇa or pāraṇā ; rule of Hārīta, that in every v. in which worship enters midday is the proper time pp. 53, 54, 58, 120, 151
V. 43-43; women are entitled to perform V. but women performing vrata without consent of husband
father or son, reap no benefits ; woman or maiden who is impure ( in monthly illness or the like ) should get her vrata performed or finished through another, but may perform bodily acts ( like fast ) herself , words ‘dhṛtavrata’ ( times), mahivrata (5 times), sucivrata (five times), vivrata (7 times) occur in Ṛg. and help in settling meaning of ‘vrata’ ; word ‘vrata’ explained ; word ‘vratani’ explained ; word ‘vratapa’, meaning of , w rks on, relied on in this volume arranged chronologically as far as possible pp. 13, 17, 18, 19, 22, 49, 51, 53, 59
Vratas : exhaustive list of 255462; kinds of
viz. expiatory or voluntary ; most of, are pp. 28
Vratakālaviveka 30n-33n
47n-49n pp. 51, 66, 75, 77, 85, 92, 126, 214
Vratakośa
edited by M. M. Gopinath Kaviraja, lists entries but lists unduly swollen as pointed out pp. 47, 622
Vrataprakāśa 30
pp. 55, 92, 106, 111, 112, 122
Vratarāja 34
pp. 38, 53, 61, 62, 82, 86, 89, 91, 95, 131
Vratatattva 31n
47n-49n pp. 32
Vratārka 30n
pp. 34, 43, 51, 54, 61, 86, 88, 93, 122, 127
Vrātyas in Atharvaveda
pp. 1387
Vṛddha-Atri
pp. 914
Vṛddha-Gargya 77n
pp. 607
Vṛddha-Gautama
pp. 250
Vṛddha-Garga
different from Garga ( verses quoted by Utpala), (on comets and eclipses), (on Puṣyasnāna) pp. 25, 520, 592, 741, 742, 765, 793
Vṛddha-Hārīta 817n
pp. 855, 924, 963, 965, 976, 1046, 1096
Vṛddha-Manu 196n
pp. 706
Vṛddha-Śātātapa 79n
pp. 116
Vṛddha-Vasiṣṭha 213n
pp. 215, 220
Vṛddha-Vasiṣṭha Siddhānta-
pp. 478, 479
Vṛddha-Yājñavalkya
pp. 73
Vṛddha-Yavanajāṭaka of Mina-rāja 563
(why two svargahs for each of five planets), (countries of birth of planets) pp. 576, 584, 589
Vries
paper of, on 'Purāṇa studies' in Pavry Commemoration Vol. pp. 843
Vṛtsarga (letting loose a bull); onth day after a person's death or on Full Moon of Kārtika or Caitra once in three years on Revati
pp. 416
Vṛt
root, meaning of, without Upasargas or with 2-3
Vṛtta
meaning of pp. 19
Vṛttikāra
commentator of PMS, often mentioned by Śabara and styled 'bhagavān', from whom S. sometimes differs , enumeration of characteristics of Mantras by V. ; enumeration of the characteristics of Brāhmaṇa texts ; held to be identical with Upavarga by Prof. Kuppuswami and Pandit V. A. Ramswami and not so by Dr. S. K. Iyengar and the present author pp. 1186, 1187, 1197, 1221, 1222, 1334
Vyādi
m. by Kātyāyana Vārtikakāra pp. 1157
Vyāghra
Smṛti of pp. 78
Vyāhṛtis (three or seven mystic syllables such as bhūḥ
bhuvaḥ etc.) , denote Lokas acc. to Tai. Br. and Tai. Up. pp. 787, 1099, 1528
Vyāhṛti-homa
described pp. 33
Vyāsa
K. B. pp. 651
Vyāsa 116-117
pp. 126, 243, 606, 1421
Vyāsa
son of Parāśara and called Kṛṣṇa Dvaipāyana also , as he was born on an island and was dark in complexion ; compiled and arranged the one Veda into four parts and imparted them to four disciples acc. to Ādiparva and Purāṇas , composed Mahābhārata from tales, episodes, gāthās etc. ; composed Mahābhārata for education of women and śūdras ; deemed to be incarnation of Viṣṇu by Manu, Purāṇas, but of Brahmā in Vāyu and of Śiva in Kūrma and n; fifth disciple of V. was pp. 857, 858, 1161, 1642
V. imparted Itihāsa-Purāṇa
whose son Saūti narrated
Vyāsa Parāśarya is not mentioned by name either in P. M. S. or V. S.; Vyāsas were born whenever Dharma and
pp. 1173
Veda declined
pp. 857
Vyātipāta
a Yoga, variously defined , name occurs in Yāj. and Harṣacarita ; thirteen V. in a year on which pp. 419, 705, 706
Vyavahāramayūkha. 51n
(on pp. 52, 162, 1002, 1192, 1224
Vyavahāraprakāśa (part of Viramitrodaya )
( Māsāmudganyāya ), ( rule of equal division ), (holds rājan, a king, may be even a vaiśya ) pp. 1303, 1316, 1320, 1331, 1333
Vyūha meaning of
in Arthasāstra pp. 647
Vyutthāna
meaning of pp. 1414
Vyaki as import of words in different sūtras acc. to Mahābhāṣya 1157-8; three senses of W. viz. primary (abhidhā)
secondary,and suggested,owing to the three vṛttis of abhidhā, lakṣaṇā and vyañjanā<sup>1</sup> ; Upavarṣa held that it is the letters that constitute the word<sup>2</sup>. four Mahāyajñas viz. Agnihotra, Darśapūrṇamāsa, Jyotiṣṭoma Piṇḍapitṛyajña<sup>3</sup>; Skandapurāṇa runs down not only animal sacrifices but even offerings of fuel sticks and flowers<sup>4</sup> ; Soma sacrifics are seven, acc. to Gaut. Dh. S.<sup>5</sup> ; Vedic Y. usually divided into three varieties viz. Iṣṭi, Paśu and Soma, this last being divided into Ekāha, Ahina, Sattra<sup>6</sup>
S
Svargakāma
pp. 1317
Sunday of Caitra Śukla pratipad at beginning of Kaliyuga and of Kalpa 649 ; three schools of
(1) of Sūryasiddhānta, (2) of Brahmasiddhānta, (3) of
Sanskrit literature on a. and astrology falls into three slightly overlapping periods 484; study of constellations by monks was allowed by Buddha
though foretelling the future was condemned by him ; works on Hindu A. recommended for reading pp. 484, 485, 527
Sāṅkhya writer
pp. 1374
Subuh as avatāra
pp. 993
Smṛticandrikā as from Yoga-
Secret India’
pp. 1393
Salvation may be attained even in this very life
taught that it was unnecessary to be definite about pp. 942, 1008
Saṅgha 941; was a great reformer of the Hinduism of his times and laid sole stress on moral effort
satya, and ahiṁsā, was against admission of women in the pp. 939, 940, 1004
Saṅgha (Order)
but yielded to persistent requests of
Saṅgha
which were compared to glass beads by Nīlapatadarśana, a later depraved cult of B. ; Vivekānanda's severe criticism against later phases of B. ; Tāntrik pp. 1030, 1073
Saṅgha are set out in ‘Questions of Milinda’-
pp. 1023, 1024
Smṛtis
epics, Purāṇas, etc. is, acc. to Kumārila, to show the distinction between the powers of daiva and human effort, Purāṇas devote thousands of verses to C. ; statements in the Upaniṣads about creation are not to be taken, acc. to Śaṅkara, literally, they are meant to lead on to the knowledge of brahman and non-difference from brahman , Sāṅkhya scheme of guṇas, tanmātrās etc. brought in describing creation by Nārāyaṇa or pp. 1261, 1262, 1485, 1506, 1519, 1522
Sāṅkhya doctrines
several hymns on C. in Ṛg. (X. , X. , X. , X. , X. ) examined and it is shown that the Creator is called by various names, several references in Ṛg. to the creation or support of heaven and earth by different gods, statements about pp. 72, 81, 82, 90, 121, 129, 1488, 1491, 1492, 1515
Saptarṣis 693; works of 644
pp. 714
Smṛti etc.)
the means (sādhana) of knowing it, the fruit or reward, Jaimini holds that śabda (i. e. Veda) alone is the *pramāṇa* for pp. 1179
Sages ( ancient ) had an intuitive perception of D.;
pp. 1098
Sources of ( fourteen )
acc. to
Sukharātri
Sukha-suptikā
Smṛti and popular belief and real astronomical doctrines 242–243 ; views differ as to whether one in āśauca can make gift or perform śrāddha or purāścaraṇa 244; views differ as to whether religious rites are to be performed only when e. is actually seen or even when e. is astronomically known to be on in the locality
even though not seen owing to clouds ; when auspicious and inauspicious and to whom pp. 247, 248, 765
S. M. 145; antiquity of Gaṇeśa worship
explanations about Gaṇeśa’s elephant-head and mouse as conveyance are phantastic ; form of Gaṇeśa to be contemplated upon, in, if one sees the moon on night of 4th of Bhādrapada śukla he may be falsely accused of theft and should repeat the verse ‘siṃhaḥ prasanam’ over some water, drink the water and listen to story of pp. 146, 148, 149
Syāmāntaka jewel
identified with brahma in pp. 146, 148
Sanskrit works like the Bṛhatsaṃhitā and Bṛhajjātaka by
Sanskrit synonyms; were used by Varāhamihira and others because they were employed in ancient Sanskrit works on astrology written by
pp. 584
Sāmba
Narasiṃha, Viṣṇudharma and Viṣṇudharmottara not acceptable ; has developed a tendency to assign more ancient dates to Purāṇas and Upapurāṇas than the evidence warrants ; does not explain what he means by nontāntrik character ; paper on ‘Aśvamedha as common source of origin of Purāṇa pp. 864, 871, 872, 876
Samos’ 482
pp. 513, 514, 520, 566, 676, 689
Sindhu (ocean)
1526n-27 ; snow-capped mountains known to Ṛgveda pp. 1527
Sāmaveda from Vyāsa
pp. 1161
Sabhā and Śānti parvans and
Studien'; published part of Yogapurāṇa; rebuked
pp. 617, 826
Siddhānta as borrowed from
Samādhi)
not drawn upon by Ballālasena as its treatment of *dānas* is the same as that of Matsya ; note on, one recension of L. was discarded by Ballālasena pp. 863, 869, 903, 1455
Sāṅkhya-yoga 1205; meaning of
changed from time to time ; Pāṇini (in Ukthādigana pp. 1205
Samaveda singing being of
Sāyaṇņa-5; repetition of
pp. 984, 985
Saurāṣṭra; pañcamī mixed with 6th to be preferred; procedure of worship of images of nāgas–; some hold that it is one of 3½ most auspicious days in the year instead of Akṣayya-tṛtīyā
pp. 124, 125, 126
Sureśvara 1174
com pp. 1216
Saṁ.
Mait. Saṁ. and Atharvaveda ; countries governed by n. acc. to Br. S. 14th chap. , deemed parts (or limbs) of Time looked upon as a Puruṣa ; different n. associated with eight kinds of *dvādaśīs* ; different n. were called male in different ages ; divided into three classes viz. auspicious, inauspicious and neutral ; enumerated from Kṛttikā to Bharaṇī in Vedic literature, Vedāṅgajyotiṣa and Yaj. ; enumerated from Aśvinī to Revati in works from 3rd or 4th century pp. 14, 119, 498, 525, 530, 544, 560, 561
Sūtra I. 1. 1 is 'aṣṭavargam... tam-adhyāpayita ) : 1182n
pp. 1190
Sāttvatatantra 1032n ; is said to be one of five lores
its promulgator being Bhāgavat
Saṣṭitantra 1356n; date of
not later than first century B. C. ; and Janaka, king of Mithilā, his pupil, acc. to Mahābhārata ; described as the foremost pupil of Āsuri and known as Kāpileya in the Mahābhārata, described in some chapters of Śāntiparva as an adrśitin grafting some doctrines of later Sāṅkhya for explaining creation etc. ; dialogue between P. and Janaka about rising superior to old age and death ; expounded to Janaka, Sāṅkhya, Yoga and Rājanīti, called threefold mokṣa ; gotra of, was Parāśarya and he was a bhikṣu ; identity of P. and Vārṣagaṇya extremely doubtful, literal meaning of the name ; passages ascribed to P. are brought together by Hall and Garbe ; P. of the Mahābhārata is not identical with the Pañcaśikha of Saṣṭitantra and his views are different from the Sāṅkhya, differs from official Sāṅkhya ; quotations attributed to P. are mostly in prose ; views described as Sāṅkhya in some chapters of Śāntiparva bring the peculiar Sāṅkhya doctrines in line with the idea of Vāsudeva or highest Self pp. 1356, 1358, 1365, 1367, 1368, 1369, 1370, 1371, 1373, 1374
Sanskrit synonyms of
contain some Greek words , stories of ancient kings and heroes that suffered from unfavourable aspects of P. ; supposed *gotras* and country of origin of, tables showing pp. 571, 572, 753, 755
Smṛtis 1440–41
tapa of om, Gāyatri and Vyāhṛtis in P. prescribed by Smṛtis and medieval works, though Y. S. and bhāṣya silent on this ; japa for P. in Sandhyāvandana set out ; Kumbhaka, why so called ; Kumbhaka performed after pūraka, if not learnt under an expert, may cause harm to heart etc., literally P. means ‘restraint or pause of prāṇa’ ; practice of P. leads to dwindling of Kleśas, makes Yogin’s mind fit for dhāraṇā and free from sins, acc. to Manu and others , Prāṇa and Asu in Ṛgveda mean pp. 1290, 1432, 1439, 1440, 1441, 1442, 1443
Saptarṣi constellation was in
S.
close correspondence between Jaimini's Sūtra pp. 1155
Smṛtis in many sūtras; requires that men of the three varṇas should not only study the Veda but they must also understand its meaning;
pp. 1180, 1255
Sastri
Prof. K. A. Nilakants, holds that Jaimini mentioned in P. M. S. VI. 3. 4 is different from the Jaimini mentioned four times more in other sūtras and this view criticized ; some sūtras are repeated and times ; subjects of the twelve chapters of P. M. S., acc. to Jaiminiyanyāyamālā-vistāra, subjects of the four pādas of the first chapter are vidhi, arthavāda (including mantras) pp. 24, 30, 1162, 1164, 1182, 1185, 1186
Smṛtis (including customs and usages) and names of rites such as ‘udbhīd’ 1186; table of outstanding works and writers on P. M. S. with tentative dates 1197-1200; various readings in
tenth chapter is longest, the 3rd comes next and 10th deals with bādha and samuccaya, Vārtikas of Kātyāyana and the Mahābhāṣya establish that Mīmāṁsā terms had been elaborated long before them ; very rarely refers to other ācāryas by the word ‘eke’ pp. 27, 1156, 1158, 1326, 1334
S. and Atharvaveda are arranged into Kāṇḍas; padapāṭha or kramapāṭha of R. is not eternal but is man-made and the former is ascribed to
pp. 859
Sarasvati m
as holy rivers for establishing Agni in Ṛg, eighteen or rivers are mentioned in order from Ganges in the east to Kubhā (Kabul river), Gomati and Krumu (Kurram) in the west ; many rivers m, in Anuśāsanaparva ; several Purāṇas mention rivers as flowing from the principal mountains ; seven Sindhus mentioned in pp. 19, 523, 1528
Sabatini
Rafael, work of, on ‘Spanish Inquisition’ pp. 933
Sabhāparva 27n
(names for numerals from ayuta to parārdha), (omens), (eclipse), (three kinds of utpātas), (story of Śiśupāla), 1161<sup>1</sup> (pupils of Vyāsa) pp. 90, 130, 488, 539, 698, 743, 744, 745, 971
Sabine
W. H. W. a. of ‘Second sight in daily life’ developes a novel theory on dreams pp. 782
wife, Dakṣiṇā) ; disposal of implements of S. ; even the Ṛgveda discloses that a complicated sacrificial ritual existed in its times ; provides that husband and wife should perform a S. in co-operation, but where the Veda expressly provides that certain matters are to be performed by the male sacrificer it is the male alone that can perform them ; results of paucity or absence of food, or mantras, proper fees, are disastrous in different ways ; svarga is the reward of all sacrifices (such as Viśvajit) for which the Veda does not expressly declare a reward ; ten implements required in S. enumerated in Tai. S., each of which is to be employed for the purpose prescribed by Veda , wrangling about food or fees causes misfortune to sacrificer pp. 753, 991, 1232, 1287, 1292, 1312, 1331
Sadācāra (usages or practices of śiṣṭas) ; ( vide ‘śiṣṭa’
Smṛtis, Kalivarjya): intricate questions about the relative force of Śruti, Smṛti and Sadācāra arise ; Kumārila's position is that those usages alone are authoritative that are not opposed to express Vedic texts, that are practised by śiṣṭas under the belief that they are part of Dharma (right conduct) and for which no visible motive such as pleasure, acquisition of wealth or satisfaction of desires can be predicated and that it does not follow that all actions of śiṣṭas are to be accepted as dharma, that pp. 1264
Sādangaṇyāsa
exemplified by
Sādāvrata (or annadānamahātmya)
pp. 437
Sad-dharma-puṇḍarīkasūtra (a standard work of Mahāyāna)
agrees closely with Gīta ; contains many dhāraṇīs (spells) pp. 970, 1104
Sādhanamālā (a composite Vajrayāna work of 3rd century A. D. to 12th): 1038-39
(six cruel magic acts), asserts that there is nothing that cannot be attained by mantras if proper procedure be followed pp. 1050, 1070, 1104, 1116, 1146
Sagara
sons of, were reduced to ashes by Kapila pp. 1362
Saha
Dr. Meghnad , President of Calendar Reform pp. 713, 714
Sahasrabhojanavidhi (procedure of giving dinner to one thousand brāhmaṇas at one time)
pp. 445
Sahityadarpaṇa
1297n–98 ; present author's notes on, referred to pp. 1297
Saints : (vide Kabir) : in medieval times in India there were women S. like Mirabai and
Siddhāntas were composed at Viṣṇu's bidding by Śiva for deluding people and asuras-
pp. 974, 975
Samādhi-; derivation of; two kinds of
pp. 1449
S. viz. Samprajñāta or Sabīja and Asaṃprajñāta or nirbīja 1450-51 ; there is a blending of subject and object
the individual soul and paramātman ; sabīja a. of four stages, the word Samādhi, was known to V. S., Maitrāyaṇī Up. and Gītā pp. 1390, 1450, 1451
Samāja (festive meeting)
m. by
Sāman : meaning of
means a sāmaveda chant ; means also 'reconciliation' ; parts (five) of each S. pp. 1221, 1543, 1544
Samāsasaṃhitā
of Varāhamihira, quoted by Utpala pp. 742
Sāmaveda 721n
( has not one thousand Śākhās, but gītis ), ( all verses of, except about , are taken from the Ṛgveda ) pp. 75, 733, 734, 1221, 1543
son of Kṛṣṇa, revised Bhaviṣyat-purāṇa and established images of the Sun in four places, acc. to Varāhapurāṇa pp. 818, 898
Saṃhitā or Śākhā (natural astrology)
a branch of Jyotiṣa, subjects of pp. 479
Sāmrājyalakṣmī-pīṭhikā
observances in pp. 18
Saṃsāra (cycle of births and deaths)
Kāma as the root of s. as it gives rise to volition ( *kratu* ) which leads to deeds, Manu frequently employs it ; word occurs in Kathopaniṣad and Śv. Up. pp. 1548, 1563, 1564, 1565
Saṃsarpa: (vide intercalary month) :-2; distinguished from Amhaspati
pp. 671, 672
Saṃskāra (in P. M. S.) is what when performed makes a substance fit for some purpose
pp. 1308
Saṃskārakaustubha
pp. 1290
Saṃskārapradīpa 614
1244n-5n
Saṃskāraratnamālā
(holds nyāsa is avaidika) pp. 614, 1121
Samuccaya (or abhyuccaya
addition or combination) ; Mit. on Yaj. III. furnishes examples of S. in the matter of expiations from Dharmaśāstra pp. 243, 1328, 1329
Samudragupta
greatest of the Gupta emperors ; performed Aśvamedha that had long been in abeyance pp. 843, 1028
Samuel
Viscount pp. 1487, 1575
Samuel
(Bible) pp. 194
Saṃvartaka (terrible) fires or clouds at time of Pralaya
pp. 686
Saṃvatsara: identified with Prajāpati in Śat. Br. 65; years of Bṛhaspatya type were so called 660-61; names of
were supposed to indicate different consequences for each pp. 662
Saṃvatsarikasattra
observances in pp. 18
Saṃyuttanikāya
pp. 1005
Sanātanadharma: the word occurs in Matsya-purāṇa and in Khanapur plates of Mādhavavarman (6th century A. D.) 945n
meaning of, and n pp. 1629
Sanatkumāra and Nārada
story of, in Chān. Up. VII. . 2, where the former is called Skanda, both being semi. divine, the former being a mind-born son of Brahma pp. 26
Sāñchi: sculptures on eastern gateway of 127
(works on the stūpa at ) pp. 1653
Sandhyā
is period of three ghaṭi-kās before and after sunrise pp. 438
Sandhyā (morning and evening worship): nyāsa included in S. by some works 1121–22; worship of the Sun daily in the evening is to be done with some mantras addressed to Varuna (in Ṛg. I. 25) acc. to Parāśaramādhavīya and modern Mahārāṣṭra practice
pp. 1311
Sāṇḍilya
vide under Pañcarātra 955n
Sāṇḍilya-bhakti-sūtra 952n
(path of bhakti open to all in-cluding caṇḍālas); com. on by Svapneśvara pp. 936, 958, 959, 963, 965, 966, 967, 968
Saṅgha
elective procedure in pp. 1663
Sanjana J. E.: a. of ‘Dogma of re-incarnation’; criticized 1605–1608
asserts that a man who believes in re-incar-nation is not a true Zoro-astrian, which is criticized ; employs offensive language about those who differ from him, particularly about Theosophists, his inter-pretation of Manu VI. is wrong ; is guilty of seri-ous mistakes pp. 63, 1565, 1605, 1606, 1607, 1608, 1611
Saṅkalpa
necessary in every religious rite; contents of, formula of, in vrata, in a fast or vrata to be made in the morning pp. 81, 202, 650
Sāṅkhasmṛti 27
( same verse as Manu VI. ), ( same in Manu ), ( eight verses quoted ) pp. 72, 1016, 1440, 1441, 1448
Sāṅkhāyana-brāhmaṇa 24
( on the observances of a sacrificer ) pp. 26, 241, 659, 726, 727, 1153, 1234
Sāṅkhāyana-gṛhyasūtra 27
( on Mahāśānti ) pp. 730, 761, 1042
Sāṅkhāyanaśrautasūtra 26
( meaning of Tantra ) pp. 671, 672, 816, 1032
Sāṅkhya system : ( vide . Devala
elements, guṇas, Kapila, Pañcaśikha, Upaniṣad, Vindhyavāsa ) : and Dharmaśāstra ; and Yoga in Śv. Up. ; Ś. and Yoga are one acc. to Śāntiparva ; contradictions in Ś. pointed out by Śaṅkarācārya ; does not include time among Tattvas but includes it under Karaṇas ; derived from the word sāṅkhya that has two senses ; dispassionate appraisal of Sāṅkhya by Dr. Behanan ; described in Purāṇas such as Kūrma and Viṣṇu ; eighteen schools of, acc. to Chinese sources ; enumeration of tattvas of, evolution of world, acc. to Ś. described in Yaj. Smṛti ; expounded by Kapilamuni to Āsuri ; followers of Ś. system explained Vedānta passages as favourable to them and V. S. I. 1. 5-18 refute it, high praise of, in Śāntiparva ; is called pp. 25, 468, 694, 825, 826, 1318, 1352, 1353, 1356, 1357
Sānkhyatantra by Sankarācārya; is near to Vedānta because of the theory of nondifference between cause and effect that it propounds; is within Vedic orthodoxy as to those views not in conflict with
pp. 1032, 1352
Sānkhyakārikā 1356; S. Kṛtānta expressly m. in Gītā (18. 13) 1378; Mahābhārata (Sāntiparva) and Asvamedhika and S. 1363-1371; means ‘tattvajñāna’ or 'a person knowing ultimate reality’ in the Gītā 1378; most fundamental conceptions of S. are two distinct essences viz. Prakṛti or Pradhāna and Puruṣas ( that are many )
three guṇas, twenty-five tattvas ; numerous teachers about puruṣa, mentioned in Sāntiparva , one of the six well-known darśanas ; poets like Kālidāsa and Bāṇa utilize S. doctrines ; propounds a theory of cosmic evolution based on reason alone without postulating God as creator ; S. propounded in the Sāntiparva is a good deal different from the standard S. ; Purāṇas dwell at some length on S. doctrines ; puruṣa is bhoktṛ ( and not kartṛ ) ; origin and development of pp. 1352, 1357, 1358, 1359, 1367, 1370, 1373, 1374, 1382, 1384
S. is a difficult problem
pp. 1353
Suśruta
Manusmṛti, Yāj. smṛti
Sānkhya kārikā of Īśvarakṛṣṇa: 468
( calls S. system 'Tantra', ), 1376n-77n, commentaries on viz. Mātharavṛtti, Yuktidīpikā, that of Gauḍapāda pp. 694, 900, 1033, 1353, 1354, 1359, 1374, 1379, 1383, 1402
Sānkhyatattvakaumudī of Vācaspati 1254-55; commentary called Jayamangalā ascribed to Sankarācārya
date of, between A. D., . 5, foremost exponent of Sāṅkhya from at least 5th Century A. D. , known as Sāṅkhya-saptati and in Chinese as Suvarṇasaptati ; quoted by Śaṅkarācārya , translated into Chinese by Paramārtha in A. D. pp. 250, 325, 546, 1353, 1354, 1355, 1356, 1358, 1359
Sāṅkhya-pravacanasūtra 1353
ed. by Garbe, a late work of about A. D., bhāṣya on, of Vijñāna-bhikṣu (about A. D.) ; states that no śāstra that admits a soul is unauthositive, that there is no contradiction among śāstras, each being of full force and true in its own sphere, that Sāṅkhya is not in irreconcilable conflict with the doctrine of a personal God or with advaita Vedānta , com. of Bhāva Gaṇeśa on pp. 976, 1353, 1355, 1358, 1373, 1400, 1550
Sāṅkhya-tattvakaumudī of Vācaspati 468n
(quotes verse defining what svarga means), quotes Rāja-vartika on topics of Śaṣṭi-tantra) pp. 1214, 1359
Sāṅkrānti (vide under 'sesame') 211-221; acts forbidden on 221; bath in Ganges on
highly commended ; baths to be taken and gifts to be made during puṇyakāla (holy time) ; bhoga, meaning of, came to be deified and identified with Durgā ; each of twelve S. in a year has seven names depending on the week days or certain classes of Nakṣatras on which it occurs ; each of seven S. is beneficial to different varṇas and classes of people ; gifts of special kinds recommended on twelve S. ; grant (ancient) made on Jupiter's entrance into Vṛṣabha (bull) rāśi ; japa and gifts on, yield inexhaustible results ; means only Ravi Saṅkrānti acc. to late works ; merit of gifts on several S. ; Puṇyakāla, differing views on, puṇyakālas for the passage of the Sun and planets entering into a rāśi ; śrāddha on S. prescribed by some works ; thirty ghaṭikās before and after the moment of Sun's entrance into a rāśi are said to be time of S. but the holiest times differ ; Vratas, fifteen, on, S. pp. 212, 213, 214, 215, 216, 217, 218, 220, 221
Sāṅkṣepa-śāriraka
pp. 1603
Sannipatopakārāka (actions or rites); are also called Sāmavāyika or āśrayī-karmāṇi 1254; are acts such as the pounding of grains
prokṣaṇa (sprinkling water over substances etc.) i. e. they are Saṁskāra (make something fit or embellish) pp. 1150
Sannyāsin: being a S. before discharging the three debts severely condemned by Manu and Yāj. 1511; duties of
in Manusmṛti and Yāj., many of which are applicable to Yogins ; Jābālopaniṣad makes becoming disgusted ( with worldly life ) the condition precedent for becoming a parivrājaka or S.<sup>1514</sup> pp. 1457
Sanskrit Literature: about 4500 works from S. were translated into Tibetan<sup>1041</sup>; hardly any evidence exists of the translation of Chinese or Tibetan works intoSanskrit
<sup>1039-1040</sup> much of it has perished beyond recovery<sup>481</sup>; much that survives is religious and not intended to be a full treatment of any topic<sup>481</sup>; is vast and varied, continued for at least three thousand years, penetrated countries in S. E Asia and gave rise to several sciences such as comparative philology:<sup>1650</sup>
Saptarṣis
a Paurāṇika mantra to be recited in Śrāddha pp. 920
Saptarṣis ( Ursa Major ) 479
Kṛttikās as wives of pp. 498
Saptaśalakā cakra
in marriage pp. 814
Saptaśati ( vide under ‘ Śūdra ’)
a person should himself recite Ś. in Navarātra or engage a person (either pāṭhaka or vācaka ) to read it to him ; method of reading a portion of Ś one day and continuing read-ing next day ; person enga-ged to read S. was to be hand-somely requited for his labour by gifts of gold, silver, cows etc. pp. 172, 173, 780
Saradakanta Ganguly
pp. 699
Sārasvata
a. on Astrology pp. 593
Sarasvatīsthāpana ; establishment of books on 9th of Aśvina bright half
pp. 442
Sārāvalī (of Kalyāṇavarman on astrology) : 546-47n
states that it borrowed essential matters from the extensive work of Yavanendra pp. 548, 561, 563, 571, 572, 574, 577, 585, 588, 590
Sarkar
Prof. B. K. : on 'Folk element in Hindu culture' pp. 60
Sarkar
Prof. Jadunath, a. of 'History of Aurangzeb' pp. 1019
Sarkar
Mr. Kishorilal, a. of 'Mīmāṁsā rules of Interpretation' ; obsession of, that he has to show that Jaiminī's rules were not inferior to Maxwell's ; some examples where Mr. Sarkar failed to grasp correctly what Jaiminī and Śabara meant pp. 1284
Sarpabali : performed on Full Moon day of Śrāvaṇa
acc. to Grhyasūtras pp. 126
Sarton
Prof. G., a. of 'A History of Science' , charges Western writers with unpardonable omissions ; on supposed influence of the Moon on lunacy, menstruation etc. pp. 482, 513, 514, 516, 552, 566, 570, 596, 678, 689
Sarūpa-Bhāratī
pp. 1359
Sarvadarśana-kaumudī of Mādhava Bhāratī 1182n
pp. 1188, 1307, 1318
Sarvadarśana-saṅgraha of Madhavācārya : 978n
does not mention Tantrik system , quotes verses from Bṛhaspati very similar to those in Viṣṇupurāṇa ; some hold that it was composed by a nephew of Mādhavācārya pp. 874, 974, 1139, 1182, 1652
Sarvagandha (all fragrant sub-stances)
pp. 443
Sarvānukramaṇī of Ṛgveda
pp. 997
Sarvasiddhānta-saṅgraha
pp. 874
Sarvetobhadra
a Maṇḍala descri-bed by Śāradā-tilaka ; meaning of, (a verse in that form) pp. 1132, 1133, 1134
Sarvavarmāgaṇa (mantras)
pp. 796
Sarvauṣadhi 183n
pp. 444, 759
Sarvodaya ideal
pp. 1683
Sastri
Pandit Aiyanath pp. 1354, 1380, 1382
Sastri Pandit K. S. Ramaswami
a. of ‘Introduction to Tantra-rahasya’ pp. 1201
Sastri Pandit V. A. Ramaswami
paper of, on Saukārṣa-kāṇḍa , (paper on ‘Kumārila and Bṛhat-ṭikā’), (Introduction to Tattva-bindu), (opinion of, that Prabhākara based his views on Bādari’s has no tangible evidence in support) pp. 1159, 1188, 1190, 1192
Sastri Prof. K. A. Nilakanta
paper of, on Jaimini and Bādarāyaṇa, propounds that there were three Jaiminis and two Bādarāyaṇas and criticism of these views , a. of ‘Śrī Vijaya’ pp. 1161, 1164, 1167, 1618
Sasyotsava (festival on ready crops)
pp. 445
Soma )
(on importance of dikṣā in sacrifices ), ( maṇḍaleṣṭakā ), ( ‘svādhyāyodhyetavyāḥ’ ), (on heaven ), (verb in present tense construed as a vidhi by Sm. C.), (about offering the flesh of a bull or goat to a king or a learned brāhmaṇa as a guest), (on pp. 1096, 1116, 1131, 1153, 1190, 1213, 1227, 1270, 1301, 1304
Satiśchandra
M. M. Dr., a. of
Sattā
vide under ‘Reality’
Sattras (sacrifices of long duration to be performed by brāhmaṇas alone ); Jaimini deals with them in PMS VI. 6.–and elsewhere and neither
pp. 16, 32
Sātavata
identified with Pāñcarātra and statements about its transmission from Br̥haspati to
Saturn : special śānti when S. occupies the 12th
1st and 2nd rāśi from rāśi of birth ; statements in Mahābhārata about positions of S. ; ten names of S. pp. 532, 756
Satya (truthfulness)
one of the five yamas in Yoga, one of the ten yaj. III. and one of the five duties enjoined by Manu (X. ) on men of all varṇas ; five occasions on which a falsehood was allowed to ordinary men by Smṛtis and Mahābhārata, but for a Yogin Satya was absolute, unless speaking the truth would result in the ruin of creatures pp. 63, 312, 1419, 1420, 1421
Satya-yuga gradually took the place of r̥ta–; satya and dharma occupy the most prominent place in the final exhortation to a pupil by teacher in Tai
pp. 1627, 1628
Satya
a. on Astrology q. frequently by Varahamihira pp. 593
Satyanarayanavrata
pp. 437
Satyasādhā-srautasūtra
pp. 53
Satyavrata
an author pp. 49
Saubhāgyāstaka
eight things are so called pp. 457
Saunaka
a. of Smrti ; allows a sūdra to adopt a son and so it was held by V. M. that he may get the homa performed through a brāhmana pp. 758, 1296
Saundarananda of Asvaghoșa : on Nirvāņa 940n
pp. 941
Saundaryalahari 1136n
ascribed to first Sankarācārya , commentary Sudhāvidyotini ; com. on, by Lakşmīdhara ; discussion as to authorship of, on identifying cakras with five elements and mind pp. 629, 1049, 1062, 1137, 1138, 1139
Sauptikaparva
pp. 130
Saurapurāņa 104n
(names Purāņas, Vayu being 4th and Brahmanda last) pp. 18, 830, 911
Sautrāmānī : described by Jaimini
Śabara, and Kumārila and they say nothing against cups of wine ; occasions of ; wine was not drunk therein by sacrificer or priests, but some one had to be hired or it was poured on an ant-hill pp. 1079, 1269
Sauvy
Alfred, a. of ‘Fertility and survival’ pp. 1688
Savanas (lit. pressings of Soma)
three, morning, midday, and evening pp. 537
Savasādhanavidhi : described by Kaulāvalīnirņaya
Kulacūdāmaņitantra and others pp. 1109
Savitri : story of
in Mahābhārata and Purāņas pp. 91, 92
Savitri-caturdaśī : in Bengal
on 14th of dark half of Jyeştha pp. 93
Savitri-vrata
vide VataSavitrivrata; B A. Gupte on, 94
Sāyana
meaning of pp. 712
Sāyana
a. of commentaries on the Rgveda, other Vedas and Brāhmanas: (on Ait. Br.), (explains Ait. Br.), (Intro. to Atharvaveda), (on Tai. S. I.6.3.3 assigns to five prāņas locations and operations in the body) pp. 26, 494, 511, 538, 671, 720, 723, 724, 729, 735
Sayce
A. H ; (on Aryan problem) ; points out that Hittite numerals are Sanskrit ; rebukes German scholars for fondness for treating negative evidence as of great value pp. 598, 599
Sāyujya
a kind of mukti (different meanings at different times) pp. 1631
Schopenhauer
on * Upanişads pp. 1627, 1647
Sciaparelli
G.: a. of 'Astronomy in the Old Testament' ; on Babylonian stones placed in fields with zodiacal signs pp. 576, 595
Schrader
Otto: a. of 'Intro. to Pañcarātra and Ahirbudhnya Saṁhitā' pp. 996
Schweitzer
Dr. A., a. of 'Indian thought and its development,' (criticized) pp. 1646, 1647
Science
modern, has not been more successful in probing the mystery of creation than the Hebrew expounders of cosmology ; S. at any given stage of time is only provisional pp. 1502, 1503
Seal
Dr. B. N., a. of 'The positive Sciences of the ancient Hindus' (explanation of functions of ten prāṇas) pp. 1436
Seasons: five named in Ṛgveda by putting together Hemanta and Śiśira 492; for gods are Vasanta
Grīṣma and Varṣā ; for pitṛs are Śarad, Hemanta and Śiśira ; in which establishment of sacred fires was made for the three varṇas ; number of, variously given as three, five, six or seven ; Prof. Renou's view that 'ṛtu' simply means 'Time' or 'suitable time' or 'rule' or 'usage ; seventh S. means probably the intercalary month ; six S. with two months for each in Tai. S. ; Vasanta as the first season in Tai. Br. pp. 491, 492, 493
Secrecy
about spiritual and even scholastic knowledge (vide under 'Upaniṣads' and 'Nirukta', 'Bible' pp. 1460, 1461, 1649
Seddon C. N. translated 'Mirat-i-Ahmadi'
pp. 555
Sekoddeśatīkā
a Buddhist Tantrik work edited by Mario E. Carelli pp. 1119, 1123
Sen
Dr. Sukumar, edited Vipradāsa's Manasāvijaya pp. 125
Sen Gupta
Prof.: (criticized), (on 'ancient Indian Chronology') pp. 563, 644, 648, 651
Sentence
vide 'Vākya'
Sermon on the Mount-Christ's discourse in Gospel of Matthew
Chap. V-VII pp. 1481
Serpents
vide under 'ahi' and 'Nāgapañcamī'; are saluted in Mantras of Tai. S. and Vāj. S. 126; came to be associated with both Viṣṇu and Śiva 127; included under 'Pañcajana' in Kāṭhakasaṁhitā and Ait. Br. 126; names of, in Atharvaveda 126; stone images of, under sacred trees in Draviḍa country 127; take a heavy toll of life in modern India 127; temples dedicated to nāgas 127
Sesame (tila) importance of
six ways of using s. pp. 222
Setubandha : com. of Bhāskara-rāya on Vamakeśvara-tantra 1045n
(on Śrīcakra ), emphasizes that worship of Tripurasundarī is upāsanā and not bhakti, the former being of two kinds, one con-sisting in reciting the mantra of the Devi and the other con-sisting of the worship of a yantra (or cakra) pp. 1058, 1091, 1108, 1136, 1137, 1138
Seven sages : called 'citraśikhaṇ-dins' that proclaimed Pañca-rātraśāstra
pp. 953
Seven sages (Ursa Major) : cons-tellation of
was in Maghā nakṣatra when Yudhiṣṭhira ruled and stayed in one nak-ṣatra for a hundred years, acc. to Vāyu and Br. S. ; enu-merated in Br. S. ; in-voked with Ṛgveda mantras ; Pulaha and Pulastya are two of them ; wor-shipped in Ṛṣipañcamīvrata pp. 150, 151, 517, 520
Sewell
papers of, on Indian Astronomy pp. 644
Shah
Dr. Priyabālā, a. of paper on two Jaina works on Mudrās pp. 1130
Shakespeare
in 'Othello' refers to the itching of the eyes as an evil omen pp. 644
Sham Shastri: on origin of week-days
pp. 685
Sharma
D. S., a. of 'Renaissance of Hinduism ' pp. 1647
Shastri
Dr. Daksinaranjan, a. of 'Short History of Indian Materialism' pp. 1472
Shaving : allowed on certain occa-sions without consulting astro-logy; proper or inauspici-ous times and astrological rules about S. in case of grown-up men
pp. 606
Shaw
G. B. : did not believe in immortality of soul nor in the Resurrection of Christ pp. 1550
Sheehan
Vincent, a. of 'Lead, kindly light', (on darśana) pp. 1463
Shembavnekar
Prof, explana-tion by, of 'Mālavagaṇa-sthiti' in Inscriptions, not acceptable pp. 652
Sherring
a. of 'Hindu tribes and castes', (held that the caste system was invented by Brāhmaṇas) pp. 1633
Shivaji
founder of Maratha Empire, had no factory for the manufacture of cannon pp. 1623
Siddhabhāratī (Part II) on some
sūtras of Saṁkarṣakaṇḍa
pp. 1158
Siddhānta (system of philosophy): five acc. to Sāntiparva and Viṣṇudharmottara
pp. 954
Siddhānta-vide under Karaṇas: distinguished from Karaṇa 515n; five S. on ancient Indian astronomy 515; Greek influence presumed by some from two siddhāntas being named Pauliśa and Romaka
Karaṇas are based on S. ; Siddhānta works do not admit Yavana knowledge as basis, nor do they contain any large number of astronomical terms of Greek origin, as in astrology ; three siddhāntas in use in different parts of India viz. Sūrya S., Ārya-S., and Brāhma-S. ; two points in which the Siddhāntas differ are length of the year and the revolutions of the moon and planets in a Yuga, Mahāyuga etc. pp. 515, 642, 643
Siddhāntabindu of Madhusūdana-sarasvati
pp. 118
Siddhānta-kaumudī 5n
pp. 105, 1169, 1389
Siddhānta-śiromaṇi of Bhāskara 67n
(specifies matters with which a Siddhānta must deal ) pp. 68, 643, 656, 664, 665, 704
Siddharāja
king of Gujarat pp. 1018
Siddha (or Siddhas acc. to con-text): persons possessed of miraculous powers
Gītā says Kapila is the greatest among S. pp. 1075, 1113
Siddhapurusas: 84
acc. to Vajra-yāna cult of Buddhism, flourish-ed between 7th and 9th cen. A. D., list of siddhas given by Dr. Bagchi (vide under Bagchi); names of S. still honoured in Nepal and Tibet ; tradi-tion about Siddhas continued down to modern times e. g. in the case of Śiva-yogin from Ratnagiri District pp. 84, 1075, 1115
Siddhasena
a. on astrology m. by Varāha pp. 593
Siddhis (miraculous powers)
vide under Guhyasamāja-tantra, levitation; Āp. Dh. S. refers to some of them 1112; arise in five ways (Y. S. IV. 1), 1113, 1452-53; Buddha re-buked his disciple Paṇḍola Bhāradvāja for his exhibition of S. 1037, 1070; eight men-tioned in Yogasūtrabhāṣya, Devaladharmasūtra and Pra-pañcasāra and different from those in Buddhist Tantras of Vajrayāna school like Sādhana-mālā 1112n, 1115, 1453n; explained in Yogasūtrabhāṣya 1113; S. are an integral part of Yoga, 1451-52; some of the S. are obstacles in the way of Samādhi, acc. to Yogasūtra 1113; some S. are called 'Madhuprațikā' by Vyāsa-bhāṣya 1402n; Yaj. on signs of Yogasiddhi 1453
Silver Jubilee Volume of B. O. R. I.
pp. 954
Simhastha Guru (Jupiter in Lion sign) 447
inauspicious in what undertakings and countries pp. 613
Simollanghana
pp. 190
Sindhu
river, frequently mentioned in Ṛgveda pp. 1613, 1614
Sintvāli (amāvāsyā mixed with 14th tithi) 62; divinity in Ṛgveda
sister of gods and bestower of progeny ; S. and Rākā defy attempts at a rational etymology pp. 62, 63
Sinha
Dr. Jadunath, a. of ‘History of Indian Philosophy’ pp. 845
Sins: (vide under Prāyaścittas
rebirth, repentance, japa, remembrance of name of Kṛṣṇa or Nārāyaṇa): ancient Indian belief that diseases and bodily defects in this life were caused by S. of past lives ; Biblical position for removal of consequences of, Manu on , methods for removal of consequences of sins, such as confessions, repentance, japa ; ten pp. 90, 91, 448, 756, 1593
Sircar
Dr D. C., (on date of Mahābhāṣya), (on text of the Purāṇic list of peoples); edited, ‘Select Inscriptions’ Vol. I pp. 850, 1395, 1408, 1527, 1613
Sirius
star, referred to in Ṛgveda and Atharvaveda pp. 498
Sister
house of, to be visited by brother on Bhātṛdvitīyā pp. 209, 210
Sivaramamurti
C. a. of ‘Royal conquests and cultural migrations’ pp. 997, 1130
Skambha (Lit. ‘Support or pillar’): (vide under 'creation'); as creator in Atharvaveda-4; in Ṛg. the word occurs but not in the sense of creator
pp. 1493, 1494
Skanda
as God of war and commander of Deva armies in classical Sanskrit and in Gītā pp. 1581, 1582
Skandapurāṇa 911; found in two forms 911; has 81
verses acc. to most authorities but the extant one has several thousands more , Kāśikhaṇḍa of Ś is full of Ślesa and parisankhyā ; most extensive among purāṇas and poses perplexing problems, not earlier than 7th cen pp. 0, 833, 911, 912
Sleep: man in deep s. becomes united for a time with the
Smart
Dr. W. M., a. of ‘ Origin of earth’ pp. 1502
Smārtas
observe fast on Ekādaśī and also on Śivarātri pp. 118
Smith and Carspinki on ‘ Hindu
Smith D. E.
a. of ‘ History of
Smith R. Martin
a of papers ‘on the ancient chronology of
Smith
Vincent, a. of ‘ Early
Smṛti (or Smṛtis
acc. to context); attitude of PMS and Śabara towards S. is that, in case of direct conflict with Veda, S. is to be discarded, but if there be no conflict it may be inferred that S. is based on some Vedic text ; is stronger than usages of śistas ; lay down many vidhis by employing optative verbal forms or participles in ‘ya’, ‘tavya’ etc. as in Manu IV. and XI. , S. like Gaut. and Manu (II. 7) do claim that they are based on Veda ; Maxim of pp. 25, 53, 1058, 1228, 1277
S. provide that a brāhmaṇa could take food at the house of certain śūdras
the objection that smṛtis being composed by men are not authoritative is met in Tantravārtika by several answers ; those parts of smṛti ( including pp. 1259, 1260, 1608
Smṛticandrikā 33
52n-53n, (quotes Yogīyājñavalkya on nyāsa ), (names and defines mudrās that are same as in Devībhāgavata ), (holds that a Śatapatha text, though in the present tense, is to be construed as a vidhi ) pp. 24, 37, 42, 66, 71, 75, 218, 525, 659, 661
(on nyāsa of letters of Gāyatri on parts of the body ) pp. 95, 113, 247, 1130, 1131
Smṛtisamuccaya
pp. 249
Smṛtitattva of Raghunandana ( 1520-1570 A. D. )
pp. 836, 1042
Smṛtiviveka
a work of Medhātithi q. by him on Manu II. 6 pp. 1258
Smṛtyarthasāra
pp. 30
Snānasūtra of Kātyāyana
pp. 1372
Snātaka : observances of
pp. 27
Snellgrove
Dr. D. L., editor of ‘ Hevajra-tantra ’ pp. 1147
Social Reform-vide a book published by Planning Commission called ‘ Social Legislation and its role in Social Welfare ’ and another work ‘ A century of Social Reform ’ by S. Natarajan
pp. 1636
Social Service
what it often comes to, acc. to L. P. Jacks ; vide under ‘ Pūrta ’ pp. 947, 949, 1647, 1675
Socialistic pattern of Society 1679-80! vague meaning of
as admitted by P. M. Nehru, (who wants a democratic socialism ). Socialism, democratic type of, Social welfare and welfare State distinguished pp. 1680, 1681, 1695, 1697
Solar eclipse at unusual times m. in Mahābhārata
pp. 744
Solovey
S. G., a. of ‘ Switzerland in perspective ’ pp. 1664
Soma : in a Soma sacrifice
if soma plant be not available use
Sorokin
Prof. P. A. on ‘ Yoga ’ ; a. of ‘ Social and cultural dynamics ’ , a of ‘Social philosophies in an age of crisis ’ pp. 1456, 1615, 1617
Sortes Sanctorum or Sortes Vergilianae
pp. 811
Self 1507-8 ; Vedāntasūtra ( II. 3 17 ) affirms two propositions viz. soul is unproduced and is eternal 1508 ; when some passages seem to mention creation or dissolution of Jīva
the reference is to the Upādhis ( body and mind ) pp. 1508
Saṁhitās and Brāhmaṇas about individual S. was that by good deeds S. reaches heaven
becomes immortal and enjoys various pleasures ; P pp. 1498
Svarga
it is implied that P. M
S. accepts continous existene of the soul; Ślokavārtika devotesverses to this subject and the Tantravārtika also briefly deals with it
pp. 148, 1206
Sp. similar to those in Hindu or Buddhist works exist in Old
Spengler: held view that civilizations have brith
growth, decline and death and when dead do not revive ; view of, dissented from by De Bens and Prof. Sorokin pp. 1616, 1617
Sukumar Ranjan Das
pp. 714
Sulabhā
a nun, encounter of, with Janaka pp. 1368, 1370
Sumantu
s. of a smṛti pp. 527
Sumerians: speak of a golden age of man and of huge numbers of years
pp. 789
Sun–( vide Bhāskarapūjā ) 363; as a malefic graha 573; called ‘Shamash’ in Babylon and ‘Helin’ in some Sanskrit works probably from Greek ‘Helios’ 572n; is one and never sets
acc. to Ait Br. ; mūla-mantra of, temples of, in ancient and medieval India , three important places of the worship of the Sun viz. Muṇḍira ( modern Modhera), Kālapiya and Mitra-vana ; northward passage for six months had been noticed in the Brāhmaṇa period pp. 223, 491, 510, 511, 684, 898, 1105
Sunaphā
astrological Yoga; meaning of pp. 584
Sundarakāṇḍa ( of Rāmāyaṇa )
pp. 775
Surā ( see under ‘wine’ )
Sureśvara ( most famous of Śaṅkarācārya’s disciples ); a. of Naiṣkarmyasiddhi 1174
a. of Vārtikas on Śaṅkarācārya’s bhāṣyas on Br. Up. and Tai. Up. , and Maṇḍana are not identical ; S. is the same as Viśva-rūpa ; flourished between A. D. pp. 800, 840, 1194, 1195, 1198, 1216
Sūrparika and Parasurāma
pp. 90
Sūryaprajñapti
a Jain work, propounded the theory of two suns and two moons pp. 511
Sūryapūjā-praśansā
pp. 452
Sūryasiddhānta 68
(mentions Maya, king of Yavanas, to whom the Sun imparted Jyotiṣa), (tr. into English by Whitney) , most accurate acc. to Varāhamihira ; on Kāla and units of time , Prof. Neugebauer's view that S. did not copy Ptolemy, but received impetus from him pp. 474, 477, 514, 592, 601, 602, 644, 656, 657, 676
Sūryā
daughter of Savitṛ, married Soma ; is said to be wife of Aśvins pp. 497, 1044
Suśruta-samhitā 474 (on Kāla)
(on 'tantrayukti'), (mentions Sāṅkhya doctrines) pp. 1032, 1379
Suṣumnā
nāḍī; Kuṇḍalinī, when awakened, enters the road to liberation which is Suṣumnā pp. 1085
Sūta (vide Māgadha) 862-864; business of
was to record and preserve historic traditions and genealogies ; Gautama Dh. S. on the origin of S. ; is a somewhat enigmatic personality ; Kautilya says that the S. and Māgadha mentioned in Purāṇas are different from pratiloma castes ; one meaning of the word S. is charioteer and another is person of a mixed (pratiloma) caste born of the union of a brāhmaṇa woman with kṣatriya male ; some Purāṇas like Brahmāṇḍa, Padma, Skanda, Vāyu make the Sūta of semi-divine origin in the Yajña of Pitāmaha to get over any awkward situation ; story of king Pṛthu Vainya having bestowed the country of Anūpa on Sūta and Māgadha on Magadha ; two explanations why he was called Romaṇ- (or Loma-) harṣaṇa pp. 856, 862, 863, 864
Sūtasamhitā: 830
(on four stages of Mokṣa) pp. 930, 962, 1631
Sūtra (aphorism): characteristics of
pp. 1182
Suttanipāta 1005
(verse from, quoted by Tilak) pp. 1636
Sutudrī (modern Sutlaj river)
pp. 537
Svacchanda-tantra
a Tantra work of high authority in Kashmir Śaivism pp. 1086
Svādhyāya
means memorization of Veda, acc. to Śat. Br. , acc. to Yogabhāṣya means japa of om and holy texts or study of śāstras on mokṣa pp. 1416
Svapnādhyāya
pp. 774
Svapneśvara
vide under 'Śāṇḍilya'
Svarbhānu: son of an Asura
said in the Ṛg. to have struck the sun pp. 569
Svarga
meaning of ; is the reward of all sacrifices for which no reward is expressly provided by the Veda pp. 824, 1312
Svargarohanaparva 821
. pp. 840, 1627
Svarodaya
pp. 533
Svastivācana
pp. 780
Sviṣṭakṛt
homa, and n pp. 773
Syrian Christians were given special privileges by Hindu kings of South India
pp. 1018
Self 1059n ; medieval works on Kaula cult speak of drinking wine
flesh eating, maithuna in the vulgar sense as means of Devī worship and assert that by doing so liberation would be şecured pp. 1087
Sanskrit literature–;
pp. 1073, 1076
Sculpture at Puri and other temples in Orissa; works emphasize that mantra must be received from a qualified guru and the sādhanā must be done under his guidance
pp. 1088
Society–
pp. 1705, 1707
Sāṅkhya in 23 sūtras 1354; com. on
called Kramadīpikā pp. 1354
Siddhānta
pp. 515
Sakhaṇḍa-; divided by
pp. 71, 72
Sāmaveda
both being metrical, there is generally no difficulty in finding what constitutes a
Svāyambhuva Manu
there being confusion about names of kings and varṣas pp. 1524, 1525
S. and early and late Dharma- 520n (about motion of Saptaśāstra works 737n. rṣis)
(names of Muhūrtas) pp. 540
Svādhyāya and pravacana of
Sanskrit have is the. view of
Smṛti mentioned in many sūtras of V. S. is the Gītā acc. to Śaṅkarācārya and almost all ācāryas 1172 ; some sūtras of
differentiate between Jīva
Smṛti by Śaṅkarabhāṣya )
( period of time between pp. 845
St. Petersburg dictionary from root Vṛ. 'to choose' 1; derivation of and meaning of acc. to
Sanskrit works
such as Sābarabhāṣya, Medhātithi, Mitākşarā
Saṅkalpa in V. to be made in the morning 81; Saṅkalpa of v.
formula of ; some rules about times when to begin V ; some vratas not to be begun when Jupiter and Venus are invisible or during some days before and after their setting , this volume speaks only of such Vratas as are mentioned in works on Dharmaśāstra and does not attempt to include all vratas performed by usage ; to be performed in the evening or night have to be performed on the tithi existing in the evening or night even though it may be mixed with another tithi ; Udyāpana, absence of, renders vrata fruitless ; verbal forms of root ‘mi’ or ‘mi’ often used in Ṛgveda in relation to, virtues to be cultivated by one undergoing V. ; what acts to be avoided by one observing pp. 10, 41, 59, 60, 61, 62, 72, 81, 121
Sūta Romaharṣaṇa to whom
Sumantu
Jaimini, Vaiśampāyana and Paila are mentioned in Āśv. Gr. along with ‘Bhāratamahābhāratadharmācāryas’, Vedic literature is silent about Vyāsa Parāśarya except in Sāmavidhāna Br. and Tai. Ār. ; Vyāsa or pp. 859, 1161
P
Purāṇas were narrated to sages-
pp. 847, 848
Philostratus
states that A. received seven rings from Iarchus, an Indian king, which A. was to wear on each week day pp. 600, 688
Ptolemy
Rāmāyaṇa, Utpala
Ptolemy 558-61
belief in A. was common throughout Europe and among pp. 579, 597
Ptolemy owing to serious discrepancies in essential matters and no direct evidence of being based on Hipparchus or other
Pārvatī
so gambling recommended on this day, story of Bali, narrated in several Purāṇas is ancient, long prior to Mahābhāṣya , Vāmana thrust Bali into nether regions, gave him overlordship of Pātāla and made him the future Indra pp. 202, 203, 997
Pratiṣṭhāsāgara and Ācārasāgara before Dānasāgara 870n; evinces in remarks on Purāṇas in Dānasāgara a bold critical faculty rare in medieval Sanskrit writers
genealogy of, names numerous authorities and eight Upapurāṇas ; states that Bhāgavata pp. 867, 870
Purāṇas; tantras like
pp. 967
Pratisargaparvan being a modern fabrication 896-7; note on 896-898; not earlier than 6th or 7th cen. A. D. 898; was revised by Śāmba
acc. to
Pārāśarya and Bhikṣu in Mahābhārata
pp. 1169
Purāṇas
pp. 974
Path to suppression
pp. 939, 940
President
to examine existing pañcāṅgas and for submitting proposals for an accurate and uniform calendar for the whole of India, requirements and contents of modern C. used for religious and civil purpose ; several year beginnings in different parts of India ; some C. based on Nautical Almanac and so called dr̥k or dr̥kpratyaya ; starting point of Hindu calendar-makers based on Sūryasiddhānta is at present more than degrees to the east of the correct vernal equinox point, the difference being called Ayanāṁśa ; works for readers interested in pp. 23, 174, 641, 642, 645, 711, 713
Papers of
on Tantra pp. 1149
Paurāṇika C. had been established long before 4th century
Purāṇas devote thousands of verses to the description of the divisions of the earth called dvīpas and varṣas
mountains, oceans, rivers, countries etc; and Dharmaśāstra works quote them pp. 1523
Purāṇas and Upapurāṇas
mentions dānas in all, does not cite Kṛtyakalpataru ; one of the early digests pp. 867, 868, 870, 935, 1375
Pitṛyāna
criticized), (criticised as to meaning of Ṛg pp. 1553, 1554
Pūrvamīmāṁsā
Satya, Smṛti): differs in each Yuga, investigation of D. has four aspects, viz. its nature, the pramāṇas of it (such as Veda pp. 1266
Prabhākara school and ‘Codanā’ acc. to Kumārila (i. e. a religious act
a yāga ) , D. is one of the puruṣārthas that has been a farreaching one from Upaniṣad times and concerns principles which men should observe in their lives and social relations, P. M. Sūtra I. 1. 2 defines Dharma as an act conducive to a man’s highest good, that is characterized by an exhortative (Vedic) text, practice of black magic is *adharma*, as it is sinful and condemned, though it be referred to in the Veda pp. 1179, 1183, 1184, 1627
Purāṇas on 913-1002; later digests on D. adopt prāṇapratiṣṭhā mantra evolved by Śāradatilaka
a tāntrik work, medieval works on D. make a distinction between Smṛtis based on Veda and those based on perceptible motives, mentioned by śānti and Anuśāsana parvans ; profoundly influenced by Jātaka and Śākha, refused to follow mīmāṁsā rules in regard to vratas, smṛtis were called D. by Manu ( II. ), Tai. Up. provides the usage of learned brāhmaṇas of high character as source of decision in case of doubt, were known to pp. 10, 133, 480, 1106, 1256, 1257, 1262, 1272
P. M. Sūtra
works on pp. 1257
postulated in Greece by Empedocles (about 490 B. C.) and a fifth
ether, was added by
Plato and Aristotle
spring from and are absorbed in brahman, the dissolution being in the reverse order of creation pp. 1502, 1503
Pārvati are shown as playing with dice; described by
pp. 203
Punarjanma
pp. 1530
Pandit Nehru and the present author
prediction about the time of the death of, by pp. 1689
Prakaraṇapañcikā denies a creator of the whole universe
Ślokavārtika of Kumārila says that it is difficult to prove that God created the world or dharma and adharma and the means of attaining these, words and senses and yet performs obeisance to Śiva at the beginning of it pp. 1207
Pūrvamīmāṁsāsūtra
Śabara
Purāṇa (in Hārita quoted by
Padma
graphically describe H. as having all pleasures and no sorrow ; rewards of acts must be held to differ in their duration ; Śabara pp. 1213, 1214
Purāṇas 683n
Śanti for i. of gods that fall down, weep, dance, laugh or sing , reasons advanced for image worship are acquiesced in by some western scholars also pp. 737, 769, 770, 1046, 1649, 1650
Purāṇas on; sūtras of
pp. 1161
Paulus merely on similarity of name; shows that Saddharma-puṇḍarīka (tr. by him in SBE) contains passages closely agreeing with Gītā
pp. 516, 970
Puṣyanāna for
had Paurāṇik mantras ; rise and fall of, depended on planets acc. to pp. 1024
Pope's authority
denounced
Purāṇa Literature )
( two hymns to Durgā in pp. 1046
Purāṇas as efficacious for securing all objects
and n; for killing an enemy in Agnipurāṇa, four classes of pp. 1096, 1102
Purūravas and Urvaśī in Matsya (Chap. 24) and drama Vikramorvaśīya agree closely 900–901
though there are one or two points of difference. Matsyendranātha, called Luipā in Tibet , . Mattavilāsaprahasana of Pallava king Mahendravikramavarman . Mauryas, being greedy of gold, manufactured images of gods for sale . Mausalaparva , (dreams), (on Abhiras). Maxims (some Nyāyas), generally of Mīmāṁsā—vide pp. ); about nindā (condemnation) being meant to prescribe the opposite of what is condemned , Anyāyāścaneka-thatvam, explained , Anūpādhi-karaṇa or Anūpanyāya , ‘dṛṣṭe satyādṛṣṭakal-panā anyāyyā—if a seen result or purpose can be found for an act, it is improper to assign an unseen reward for it, and n, grahaikatvanyāya, explained , hetuvan-ni-gadādhikaraṇa, Holākādhikaraṇa , prādhānyena vyapā-deśā bhavanti ; rātri-sattranyāya , Rathakāra-dhikaraṇa , Sā-marthādhikaraṇa , Saṁyoga-pṛthaktva, explained and applied , Sarvaśākhāpratyaya-nyāya , (explained) or śākhā-ntarādhikaraṇanyāya ; Sthālīpulakanyāya , Udbhid-nyāya , yāvad-vacanam vāca-nikam , . Max-Müller, his date (hypotheti-cal) for the Vedic period, his date for Amara-kośa ; remarks against his dating for Veda ; a. of ‘Six Systems of Indian Phi-losophy’ , wrong translation by, . Maxwell on Interpretation of Statutes, . Maya, astrological writer m. by Varāhamihira . Maya, king of Yavanas, to whom Jyotiṣa was imparted by the Sun-god . Māyā ; Bādarāyaṇa (V. S. II. 2. ) and Śaṁkara are agreed that the ordinary physical world is different from dreams; Śaṁkarācārya employs the word Māyā to express the idea of mystery as to how the finite arises from the Infinite ; proper language for most men is not to speak about the world as Māyā (illusion) ; Upaniṣad passages like Katha II. 4. 2, Praśna I. , Chān. VIII. 3. 1–2 and Bṛ. Up. I. 3. may suggest the doct-rine of M., word M. used in V. S. III. 3. 3 has been differently interpreted by ācāyas ; word occurs in Rg. in connection with Indra about his Śakti or Śaktis pp. 16, 28, 29, 36, 86, 96, 147, 228, 237, 238
P. M. S.
Śabara and Prabhākara do not deal with topic of
Pāṇini and Vārtika-kāra appear to speak about a month ending on Full Moon 68
subject of, most complicated ; śuddha, nija or prākṛta M. as opposed to adhikamāsa ; word for M. is mās or māsa pp. 495, 662, 664, 667
Purāṇas
one of whom to be worshipped in each month ; figure in the Mahābhārata ; legend about Kadrū, mother of n. ; Purāṇas full of stories about ; when and how worship of N. arose in pp. 124, 126, 127
Purāṇas–
pp. 1581, 1582
Purāṇas and Līlāvatī 698; from one to ten
hundred, thousand and ten thousand, several times occur in Ṛg. ; Greeks appear to have had no single word for million ; larger numbers are sometimes mentioned in the Ṛgveda before smaller numbers ; list of the word for orders of n. ; list of Sanskrit words suggesting numbers from one onwards ; method of using a group of words for the place of units, tens etc. acc. to pp. 18, 697, 698, 699, 702, 703
Padapāṭha of the Ṛgveda 22n
( ascribed to Śākalya ) pp. 861
Padārthanirūpaṇa
a work of Raghunātha pp. 470
Padārthanusamaya method 1317
is reverse of Kāṇḍānu-samaya and is set out in P. M. S. V. 2. 1-3 pp. 1345
Padmapāda
a. of Vijñāna-dipikā pp. 1574
Padmapurāṇa 32
196n-97, 204n-07n, ( on Upāśruti-like divination ), ( chapters identical with those of Matsya ), ( condemns Advaita and Mīmāṁsā ), ( on nyāsa ), and ( avers that Mīmāṁsā is nirīśvara ), ( descrip-tion of heaven ) pp. 37, 40, 42, 45, 56, 57, 97, 98, 103, 108
Paingī-rahasya Brāhmaṇa(q. by Śaṅkarācārya )
pp. 1360
Paingya
pp. 66
Paintings : famous ancient paintings in India are those at Ajanta and in Bagh caves 1654-55; works on Ajanta p. by Dr. Yazdani
Mukula-chandra Dey and Balasaheb Pant, chief of Aundh State pp. 1654, 1655
Paitāmaha-siddhānta (astronomical work) ; (vide Pītāmaha-siddhānta below) : probably composed about 80 A. D. 488
states that Yuga was constituted of five years and employed Śaka 2 for its epoch, and n pp. 488, 517
Paithīnasi
a smṛti pp. 54, 72, 785
Pākayajñas (vide under 'Yajña') :
pp. 1233
Pakistan
came into existence in and there is now hardly any Hindu or Sikh to be found in West P. pp. 1164, 1947
Pakṣa (fortnight) ; rites for gods and for prosperity to be performed in bright p. and for pitṛs and magic in dark p.; word p. occurs in Tai. Br. and Upaniṣads
pp. 385, 670
Pakṣati
meaning of pp. 671
Pala
a measure of corn equal to 16th of prastha pp. 810
Palāśi (lit. eater of pala i. e. flesh ) esoteric meaning of
Pallavas ( twigs with leaves ) also called Pañcabhaṅga : five auspicious p. are those of mango
aśvattha, vaṭa, plakṣa, and udumbara pp. 336, 339, 759
Palli ( house lizard ) ; ( vide under 'Vasantarāja-śākuna' ): fall of p. on right side of a male and left side of a woman is auspicious 792; Śānti on fall or contact of p. on a limb
or on p. creeping up a person's limb pp. 792
Palmistry : certain lines on the hand of a woman were deemed to indicate death of the husband even in the times of Pāṇini and the Kāśikā
pp. 525
Pañcabhaṅga-dala ( leaves of five trees ) ; ( vide 'Pallavas' above )
pp. 336
Pañcajanāḥ
meaning of pp. 126
Pañcamakārāsodhanavidhi (a Śākta work ) 1053n
( describes the sanctification of makāras with Vedic mantras) pp. 1087
Pañcāṅga (calendar) ; (see week day
Yoga) : five important parts in P. are tithi, weekday, nakṣatra, Yoga and Karaṇa ; fourth aṅga of p. is Yoga ; generally prepared for each year ; must be prepared for every town or place more than or miles away from Bombay or Madras or Calcutta where p. are at present prepared, if accuracy as to tithi, nakṣatra is required ; numerous p. in use now in India ; necessity of p. for all Hindus, samples of pages from a Pañcāṅga of śaka ( A. D. ) and from another years earlier facing pp. ; varieties of, in South India, such as pp. 15, 20, 223, 641, 650, 666, 667, 704, 713, 1878
Pañcāgnividyā : ( described in
Pañcapādikā ( of Padmapāda ) : ( severely criticizes the view that the Viṣayavākya of P. M
Pañcaratnas ( five jewels ) are gold
diamond, sapphire, ruby and pearl acc. to one view or are gold, silver, pearl, coral and rājāvarta acc. to another view pp. 219, 337
Pañcarātra ( vide Śvetadvīpa ) ;
Pañcarātras separately in
Parama 957n ; Śāntiparva speaks of one
two, three or four vyūhas ; Śāṇḍilya was supposed in Śaṅkarācārya's times to have promulgated the pp. 962
Pañcaśikha
composed pp. 1373, 1374
Pañcarotas
a holy place pp. 1365
Pañcasiddhāntikā of Varāhamihira 213n
(was a karaṇa), 514n-5, (tr. by Thibaut and Dwivedi), 653n-4 pp. 479, 511, 519, 644, 663, 676, 680, 702, 703
Panchayats
village, starting of; dangers in the present stage pp. 1677
Pāṇḍavas
though five, had the same wife Draupadi pp. 1286
Pandit M. P.
a. of ‘Lights on Tantra’ ; criticized pp. 1150
Panikkar
Sardar K. M. a of ‘India and China’ pp. 1040
Pāṇini
5, (knew Naṭasūtras of Śīlālin and Kṛśāśva), (explains ‘Mīmāṁsate’), (mentions Kāśyapa to show respect), (charge that Pāṇini violates his own rules), (distinguishes between the author of a work and expositor or tran-mitter of it), (does not observe his own rules), called Śālāturiya by Bhāmaha and other medieval writers ; date of, hailed from Northwest India ; in P.'s times there were mendicant ascetics (bhikṣus) who studied the Bhikṣusūtra of Parāśarya and that of Karmāṇḍa and were called 'Pārāśariṇo bhikṣavaḥ' . ; names of countries and places expressly mentioned by P. ; papers on geographical details in, teaches formation of words like Takṣaśila ; was acquainted with the whole of India from the extreme northwest of India to Kalinga ( Orissa ), Āśmaka ( country near Ajaṇṭā and Paithan) and modern Kutch , (Sindhu as the name of a country ), (word jāti occurs ), ( on Brāhma-ṇaka ), (names at least ten predecessors and shows that before him there was considerable secular litera-ture ). of teachers ending in 'Ānanda', speaks of three mārgas (paths) viz. Dakṣiṇa, Vāma, Uttara, speaks of jīvanmukti and quotes Upaniṣads ; (well known verse 'pitvā pitvā ' etc. esoterically explained ) pp. 10, 27, 36, 67, 68, 130, 150, 185, 203, 467
Pāṇinīya śikṣā
pp. 1096
Parakṛti or Parakriyā
meaning of pp. 1223
Paramārtha
translated Sāṅkhya-kārikā into Chinese pp. 1353, 1382
Paramarṣi
defined in Vāyu and Brāhmāṇḍa Purāṇas ) pp. 1390
Paramasamhitā
pp. 954
Pāraṇa ( vide Udyāpana ); in some cases performed by merely sipping water 121n; deri-vation of
last rite in a vrata is P. ; should be done on 12th tithi in Ekādaśī-vrata, but not on 13th, word P. occurs in Śākuntala and Raghuvamśa pp. 120
Parāśara
astronomer and astro-loger , (m, by Bṛ. S. on Grahayuddha) pp. 531, 587, 593, 613, 637, 745, 765
Parāśara-Mādhavīya
com. on Parāśarasmṛti, (in some passages Bāda-rāyaṇa and in some others Vyāsa is said to be the a. of V. S. ), (on Kapiñjalanyāya ), (on aveṣṭyadhikaraṇa ) pp. 42, 868, 1166, 1182, 1227, 1228, 1288, 1306, 1311, 1312
Parāśara-smṛti 52
(m. by Bhaviṣyapurāṇa ), and n, (bath, sandhyā etc. are different acts), was to prevail in Kaliyuga, but it allows a brāhmaṇa to eat food at the house of certain śūdras, permits remarriage of widows in certain circumstances pp. 147, 218, 897, 1266, 1306, 1314, 1322, 1608
Pārānandasūtra (a Tāntrik work ): 1051n (states that it contains the cream of Veda viz. Kauladharma )
(philosophy and brief contents of ), (mentions names pp. 1053, 1056, 1073
Pārāśarya
a. of Bhikṣusūtra, acc. to Pāṇini pp. 1368
Pārāśavas
in Vāyupurāṇa stand for Parśus i. e. ancient Persians that appear to be m. by Pāṇini pp. 850, 851
Pāraskara-gṛhya-sūtra 27
pp. 126, 524, 535, 622, 740
Parāśurāma
exploits of, described in Mahābhārata and Purāṇas , horoscope of, furni-shed by Nirṇayasindhu examined ; loss of power of, when he met Rāma ; made Western sea recede ; resided on Mahendra mountain pp. 89, 90, 628, 629
Paraśurāma Jayantī-; on 3rd of Vaiśākha bright half; temples of Paraśurāma; time of celebration-
pp. 89, 90
Paraśurāma – Kalpasūtra 1043
(on tantra and about secrecy), (on tattvas), (provides that after dīkṣā guru to give a name to disciple ending in Ānandanātha), commentary of Rāmeśvara on pp. 36, 1054, 1063, 1074, 1077, 1084, 1101
Paraśurāmapratāpa; mentionsitems in Jāgara
pp. 26, 106
Pargiter
F. E. (vide under
Parīkṣit: 688
(translation of a passage of pp. 831, 862
Prākṛit works; P. and
pp. 849
Paurāṇika literature 914n; view of P. blaming brāhmaṇas for absence of reference in P. to Guptas and their successors
criticized pp. 856, 857
Paribhāṣāprakāśa (part of Vīramitrodaya of Mitramiśra) 835n
. pp. 921, 923, 954, 955, 1262
Pārijāta
an early medieval work pp. 962
Pāriplava (narration of
in Rājasūya) derivation of the word in Śān. Śrauta-sūtra pp. 816
Purāṇa separately on two days 816
pp. 866, 867
Pariṣad: how to constitute a p. for deciding difficult matters of dharma
pp. 1458
Parisankhyā
defined and illustrated ; it is liable to three faults, acc. to Śabara ; the word does not occur in Mahā-bhāṣya, though employed by Jaimini pp. 1156, 1157, 1229, 1230
Parsis; vide ‘Parsis in India’ by M. M. Marzban
pp. 264
Pārthasārathimiśra
a. of four works on P. M. Śāstra, Nyāya-ratnākara, Tantraratna, Śāstra-dipikā, Nyāya-ratna-mālā, flouri-shed between A. D. pp. 900, 1100, 1188, 1189, 1199, 1317
Parvan Days: Homas for worship of the sun and for Śāntis to be performed on
what are P. pp. 221, 757
Paryudāsa (proviso or excep-tion)
explained and exempli-fied from Vedic and Dharma-śāstra works (as on pp. and Yaj. I. ) pp. 129, 166, 1248, 1250
Pāsa
12th tithi is so called pp. 341
Pāśupata Śāstras
doctrines of, written in books of palm leaves in Bāṇa’s days, various kinds of, m. in Padma, Kūrma and Devibhāgavata and con-demned pp. 974, 977, 978, 1047
Pāśupata-sūtra of Nakulīśa ( i. e. Lakulīśa )
pp. 978
Patālas (nether regions)
gene-rally understood as seven, but the names somewhat differ in Purāṇas pp. 1528
Pātaliputra
also called Puspa-pura, founded by Udāyi, son of Śiśunāga pp. 827
Patañjali: ( vide under Mahā-bhāṣya ) : 67
( quotes verse that occurs in Mahābhārata), a. of Mahābhāṣya on Pāṇini ; deemed by medieval writers to be an avatāra of Śeṣa and to have composed works on Grammar, medicine and Yoga ; points of difference between P. and modern psy-chologists like Freud ; question of identity of the author of Yogasūtra and of Mahābhāṣya discussed by seve-ral authors pp. 68, 130, 467, 541, 542, 720, 963, 1396, 1397, 1399
Paths ( Mārgas ) : ( vide under ‘bhakti’
jñāna, Karma ); bhakti and jñāna described and distinguished pp. 964, 965, 1369, 1648
Paths
called Devayāna and Pitṛ-yāna, and n, ( vide Br. Up. VI. 2 and under Devayāna) pp. 1548, 1551, 1557
Patil
Dr. D. R.; paper of, on ‘Gupta Inscriptions and Purā-ṇic tradition’ , a. of ‘Cultural History from Vāyu-purāṇa’ pp. 844, 883, 907
Pātimokkha: containingarti-cles was to be read twice a month in an assembly of at least four Buddhist monks and confession of breaches had to be made to them
pp. 227, 1026
Pātra brāhmaṇa
defined pp. 937, 938
Paulus Alexandrinus
pp. 515
Pauliśasiddhānta (see under Lāṭadeva); not later than 400 A. D. according to Thibaut 514n; one of the five ancient astronomical siddhāntas 514n; quoted by Utpala 477; said to be accurate by Varāha 514n; P. restricted itself mostly to astronomical matters 517n
Thibaut admits that it cannot be proved that P. is related to the work of Greek astrologer Paulus ; Weber held that it was borrowed from Paulus Alexandrinus ( 4th A. D. ) pp. 517, 593
Paulkasa
equated with Caṇḍāla in Br. Up. pp. 1633
Paurnamāsī
derivation of ; two kinds of, Anumati and Rākā, both m. in Tai. S. and Śat. Br. ; word P. occurs frequently in Atharva-veda pp. 62, 63, 65, 348, 667
Pauṣṭika rites
what are ; distinguished from Śāntika rites pp. 319, 349
Pāvamāna hymn
pp. 759
Pāvitrāṇi (holy texts)
by repeat-ing which a man expiates sins, cited by Dharmasūtras of Gautama, Baudhāyana, Vāsiṣ-ṭha and Viṣṇu pp. 1416
Pāvitrāropaṇa (offering the sacred Upavīta to Gods) 111
pp. 339, 340
Payne E. A.
a. of 'the Śaktas' pp. 1032, 1038, 1039, 1048
People : millions on millions of common p. are influenced to keep to the path of virtue and right by the fear of God
of public opinion, fear of punish-ment by the State and by the prickings of their conscience ; Vanaparva holds that what the majority of people practise is the dharma in the midst of conflicting śrutiś, smṛtis and learned men ; three classes of people viz. those who believe and worship a per-sonal god with ritual and sacri-fices, those who pray, seek God and come to realize that God is both immanent and trans-cendant, those few people, the great Masters and sages who lose the sense of ego and are ripe for entering into union with the One ; p. in several lands had conceit that they were far superior to others and had a mission to propagate like the British imperialists pp. 1469, 1474, 1508, 1509, 1619
Perry W. J.
a. of 'Children of the Sun', holds that archaic civilization of India and China did not first develop there but in Egypt pp. 482
Persecution in India (vide under Buddhism
Galileo, Inquisi-tion, Tolerance, Toleration Act, heretics); sporadic cases of religious P. exemplified ; followers of Judaism, Christianity and Islam did not hesitate for centuries to incul-cate their doctrines by terrible persecutions and bloody wars and this spirit shook people brought up in Hinduism or Buddhism ; harsh laws were in force in England a little over a hundred years ago against Roman Catholics and non-conformists pp. 1011, 1474, 1476
Persians
practice of marrying mother among ancient pp. 554
Person
characteristics of, born when the Moon is in the rāśis from Aries onwards pp. 569
Persons
eight mythological long-lived persons, images of, to be worshipped on Yamadvitīyā pp. 208
Pessimism : no real pessimism in principal Dharmaśāstra works
pp. 1630
Philologists : some p. deriving word ‘sinīvālī’ by the combinatin of ‘sin’ (moon)
a Babylonian word, and Dravidian ‘vel’ (white light ), criticized pp. 64
Philosophy
most men want to rely on something deemed higher than themselves such as Revelation and God, one of the oldest problems of P. is, Faith and Reason and there has been a constant struggle between these two, Time is first among the great problems of P. ; central point of much of Indian P. is contained in Chān. Up. VI. 1 pp. 463, 1472, 1651, 1652
Philostratus ( 1st quarter of 3rd century A. D. )
a. of ‘Life of Apolonius of Tyana,’ pp. 600, 681
Pillai
Swamikannu, a. of ‘Indian Ephemeris’ , (discusses Rāma's horoscope), (on eras) pp. 505, 628, 646, 648, 708
Piṇḍaśodhana: meaning is Bhūtaśuddhi in Tantra works
pp. 1095
Pingala
a. of Vedāṅga on Meires; mentions Śūnya for zero and is m. by Śabara ; probably his work is the same as Chandovićīti m. by Āp. Dh. S. pp. 700, 701
Pitāmaha 69n
(on balance ordeal ) pp. 78, 1323
Pitāmaha-siddhānta (on astronomy ) 654
q. by Utpala , one of the five siddhāntas and said to be far from accurate, (regarded Tuesday as inauspicious ) pp. 477, 488, 514, 592, 663
Pitṛs
path to the world of, described in Yāj., Viṣṇu, Vāyu, Matsya and other Purāṇas pp. 826
Pitṛyāṇa path ( vide under Devayāna and Bṛ. Up. VI. 2. 2 )
pp. 1548
Plan
Third five year, and its objectives ; total investment programme of, comes to 10400 crores of rupees, nearly half of which is to be raised by additional taxation, external assistance and deficit financing pp. 1683, 1684, 1689, 1690
Planets (vide ‘Astrology’
‘Astronomy’, Babylonian, grahayuddha, Moon, Navagrahaśānti, Śānti, Saturn, Sun ) : ancient Vedic literature says hardly anything about astrological significance of P. ; are concerned with or govern specially certain matters ; are either friends or enemies of each other, but not indifferent, acc. to Yavanas ; arrangement or order of P. in Yāj. and Purāṇas ; arrangement of P. different in different countries and times ; as rulers of eight directions ; bala (strength) of P. four kinds of ; classification of P. as beneficent or maleflc ; classification of P. as masculine, feminine and neuter , cult of P. not current in Vedic times ; *daśās* and antardaśās of, differentiated as *sāttvika, rājasa* pp. 294, 569, 571, 574, 575, 586, 587, 590, 591, 635
P. added in modern times
pp. 571
Plans
five year pp. 1679
Plato
beliefs of, that the earth was a cube, in *punarjanma*, that arts and sciences declined from perfection , held in his Timaeus that dreams are prophetic ; in his exuberant imagination constructed the physical world on the pattern of geometrical figures familiar to him ; on Being and Becoming ; philosophy and cosmology of, were looked upon as acme of wisdom up to 19th century, but modern scientists (says sarton) regard Plato's theories as monuments of unwisdom pp. 512, 688, 781, 1502, 1505, 1530
Pliny
pp. 566
Politics (*Rājanīti*)
four *upāyas* in, six *angas* of pp. 117, 617
Pollard
Robert S. W.; a. of
Pollution by touch or by shadow
idea of, must be given up pp. 1709
Prajāpativratas
observances by a sacrificer while the sacrifice lasts such as ‘he should not see the rising or setting sun’ are declared to be puruṣārtha pp. 24, 95, 96, 1234
Prajñopāyaviniścayasiddhi of Anangavajra (about 705 A. D.) 1050
106<sup>1</sup>; says that a yogin who desires union with mother, sister, daughter would obtain siddhi quickly, 1065n–67 meaning of Prajñā and Upāya pp. 1071, 1123
Prakaraṇa-pañcikā of Śālikanātha; 1202n
(on word and sense), (on svarga), (on mokṣa); it is a work of the Prabhākara school ; admits that adhyapana-vidhi put forward by Prabhākara is only inferred from Manu ; quotes several verses from Ślokavārttika ; states that there is no proof that a yāga (sacrifice) is the means of pleasing the deity pp. 1189, 1190, 1191, 1205, 1209, 1214, 1216
Pralaya (dissolution of the world); (vide ‘Cosmogony’ and ‘Cosmology’); of four kinds
according to Purāņas, prākṛtika pr. based on Sāṅkhya, recurrent absorptions of all beings and elements at the advent of Brahmā's night and reappearing at day , terrible and harrowing descriptions of naimittika pralaya from Kūrmapurāṇa and Vanaparva, works like Harivaṁśa and Purāṇas say that at the end of Kalpa the sage Mārkaṇḍeya alone remains, lies in the side of Viṣṇu and comes out of Viṣṇu's mouth pp. 693, 694, 695, 1503
Pramāṇas (means of knowledge) (vide cognition): are six acc. to Kumārila
while Prabhākara rejects the 6th i. e. abhāva pp. 1185, 1212
Pramāṇavārtika
bhāṣya on, by Prajñākaragupta ( A. D.) pp. 472, 700
Prāṇa: Atharvaveda on Prāṇa as Prajāpati 1495; controversy about meaning (in ancient times) of prāṇa and apāna 1434; five āhutis in agnihotra to prāṇa
apāna, vyāna, samāna and udāna in Upaniṣads, P. in Upaniṣads becomes the vital force of all beings, the representative of brahman ; P. means thoracic breath and apāna means abdominal breath ; some difference in the operation of the five prāṇas made at least a thousand years before Christ pp. 1433, 1434
Prāṇatoṣiṇī
a Tantrik compilation, (on qualifications of a female guru and requiring that disciples were to worship guru and his predecessors) pp. 1075
Pranava
means om pp. 1416
Pranavanyāsa
illustrated pp. 1120
Prāṇāyāma (vide under Kumbhaka
mātrā, pūraka, recaka), called sagarbha or sabīja and agarbha or abīja ; condemned by pp. 1432, 1441, 1442, 1443
P. had been regarded as a sort of penance for removing taint attached to sins or misadventures 1436; synonyms of
three kinds of viz. mild, moderate and keen when pause is kept for , and mātrās respectively ; three views on duration of pūraka, kumbhaka, recaka ; value of pp. 36, 72, 108, 1432, 1437, 1438
P. for physical health and for spiritual purposes; word
pp. 1444
P. not found in principal Up. but occurs frequently in
Praṇīta water
explained pp. 802
Prapañcahṛdaya
(attributes to Bodhāyana a com. called Kṛṭakoṭi on both pp. 1159, 1197
Prapañcasāra tantra
(enumerates eight siddhis), ascribed to Śaṅkarācārya and mentions all avatāras except pp. 34, 1070, 1072, 1099, 1103, 1105, 1106, 1112, 1117, 1120
Prasaṅga
occurs when something done in one place is helpful in another place also, just like a lamp ; twelfth chap. of P. M. S. deals with prasaṅga, vikalpa and the like ; Prāyaścittaviveka relies on this doctrine pp. 1333, 1334
Prasāsana
means ‘Government or domination’ pp. 1583
Prasastapāda
bhāṣyakāra of Vaiśeṣikasūtra, ( units of time from kṣaṇa to pralaya ) pp. 468, 469, 472, 476
Praśna-upaniṣad
( on om ) , ( on Devayāna and Pitṛyāṇa paths ) pp. 126, 731, 732, 918, 948, 1361, 1363, 1387, 1417, 1430
Prastara
first handful of Darbha grass cut for religious purposes pp. 1241
Prasthāna
technical meaning is starting on an auspicious con-junction for journey or invasion but returning to one’s place after going a short distance and actually proceeding after a few days thereafter pp. 620, 621
Pratikūla
meaning of pp. 748
Pratinidhi (substitute or repre-sentative); first rule that
if a substance prescribed for preparing an offering perishes or is lost in an obligatory rite or a kāmya rite after it is begun, another sub-stance (such as nīvāras for rice grain may be substituted ; no p. allowed for a mantra, deity, vedic fire, for kriyās like Prayājas or for the Yajamāna (except in Sattras) , substi-tute for wife of sacrificer (if she be dead) was image of her made of gold or or kuśas ; what is expressly forbidden for use in Vedic sacrifices such as māsas cannot be substitutes for mudga , (māṣamud-ganyāya); when a vedic text expressly prescribes a substi-tute for a substance (as Pūtī-kas for Soma plant) only that substance can be substituted and not another more similar, when a substitute has to be employed, the subsidiary acts of sprinkling with water, pounding etc. are to be perfor-med on the substitute and the appropriate change in wording by adaptation should be made pp. 53, 1319, 1320, 1321, 1347
Pratipadvrata 82–84; in inter-calary month of Caitra beginn-ing of year is on first tithi of that month 83; pratipad of Caitra observed in Deccan-with some pomp and religious rites as the beginning of the year 82; pratipad of Caitra is in popular belief one of the 84 auspicious days of the year
rites of the beginning of year in Caitra described in Brahma-purāna and other works ; rule is that the tithi to be observed as beginning is the one mixed with amāvasyā, when it is *viddhā* ; views differ as to the pratipad on which religious rites are to be performed when there is an intercalary month ; why called pratipad pp. 82, 83, 84
Pravāhaṇa Jaivali
a *rājanya*, put five questions to Śvetaketu and then answered them pp. 1548, 1549
Pravarasena
Vākāṭaka emperor, performed four Aśvamedhas pp. 1028
Prāyaścittas ( vide under expiations ); different views whether results of wrong acts intentionally done could be removed by
for killing a man who is only a brāhmaṇa by caste ; were called vratas by Manu and others pp. 27, 897, 1588, 1589
Prāyāścitta-mayūkha
pp. 52
Prāyāścittaprakaraṇa of Bhavadeva 1242
pp. 1296
Prāyāścittatattva 158
(on māsa-mudga-nyāya ) pp. 1320, 1592
Prāyāścitta-viveka
pp. 1233, 1234, 1542
Prāyaścitti ( averting evil effects of a mishap to sacrificial milk or materials
pp. 727
Prayogapārijāta
pp. 633
Prayojaka ( motivating force ) and prayojya : are topics of 4th chap. of P. M. S along with kratvartha and puruṣārtha. Kratu is the prayojaka of Prayājas that are declared as kratvartha: p. is that for the sake of which a man is led to perform something by a
pp. 1311
Precession of Equinoxes
suspected by Hemādri and Aparārka, but they did not know its cause nor the rate of precession ; practically discovered by pp. 223
Predictions
were based also on dreams, flight and cries of birds, signs on livers of the sheep killed in sacrifices to gods in Babylon and Rome pp. 521
Pringle-Pattison
a. of ‘Idea of
Priolkar Prof. A. K.
a. of ‘The printing Press in India’ pp. 1020
Prisoners (see under King)
pp. 531
Proceedings of All India O
Proceedings of American Philosophical Society 490n
pp. 506, 514, 522
Prognostications (see ‘birds
’
Prohibition of intoxicating drinks in only a few states of India
criticized pp. 1675, 1676
Pṛthvicandrodaya 31n
pp. 42, 47, 121, 1289
Ptolemy (vide under horoscope); author of Syntaxis (or Almagest) and of Tetrabiblos
difference between P. and Bṛhajjātaka on classification, colours and other matters about Rāśis ; divided the day into sixty parts in the Almagest and also in hours in his manual tables ; has no word which corresponds exactly with Kulira ; his pp. 471, 551, 563, 568, 573, 682
Pūjā : derivation of the word 35- 37; distinction between homa and p. not much 37; upacāras in
had vedic origin ; word P. not borrowed from pp. 35, 36
Prajāprakāśa (part of Viramitradaya) 37
(dwells upon several nyāsas) , (prescribes that āvāhana in Viṣṇu worship should be made with ‘Sahasraśīrṣā,’ (Rg. X. . 1, and mudrās should be shown) ; (defines in all mudrās) pp. 14, 32, 90, 157, 170, 1095, 1120, 1122, 1124, 1128
Pulaha
quoted as a smṛti writer pp. 517
Pulastya
quoted as a smṛti writer many times by Aparārka and Smṛticandrikā ; should be followed, acc. to Mit. as to what should be offered in Buddha, and not Yaj. pp. 517, 1269
Pulindas
associated with Andhras in Aśoka’s 13th Rock Edict pp. 850
Pulisa: Alberuni says that P. held that the day of Viṣṇu is equal to whole life of Brahmā; Thibaut wrong in holding that the name Pulisa has decidedly a non-Indian appearance
pp. 517, 691
Pulkasa
a degraded caste pp. 969
Puṃsavana
auspicious times for, prescribed in Gṛhyasūtras pp. 534, 535
Punarnavasu
nakṣatra, (literally means ‘fresh wealth’ or ‘new growth’) pp. 499, 535
Purāṇakalpa
meaning of pp. 1223
Purāṇas (vide under Alberuni
Bhāgavata, bhakti, brāhmaṇas, Buddha and Buddhism, images, itihāsa-purāṇa, mahāpurāṇa, Matsyapurāṇa, Pargiter, Pariplava, pūrta, Saurapurāṇa, Śūdra, Upapurāṇa
Parāśara and Satyavatī at end of Dvāpara age; derivation of the word Purāṇa in
pp. 849
P. essential; even early
pp. 914
Purāṇas like Matsya were influenced by black magic-rites 1114 ; examples of identical chapters and verses in several purāṇas 803
existence of some pp. 841, 929, 1522, 1523, 2479
P. containing accounts of creation
dissolution and Smṛti material before B. C. indicated by Āp. Dh. S. ; explain at great length creation and dissolution of the elements about which Upaniṣads drop brief hints ; extant P. contain far more topics than the five topics of creation etc. and some P. barely touch the five and exhaustively deal with entirely different topics ; extent of all P. together said to be originally four lakhs of pp. 500, 818, 841, 914
Padma 839n; extent of P. was acc. to Bhavisya 12000 verses but later Skanda was inflated to one lakh verses and Bhavisya to 50
verses, extol vratas, pilgrimages and bhakti as superior to Vedic sacrifices , extravagant praise of themselves by P. , extravagant praise in P. of the remembrance of Visņu's or Hari's name ; first Purāṇa is said to be Brahma in Visnu pp. 0, 43, 45, 833, 915, 916, 929, 971
Purāṇas like Devīpurāṇa
Purāṇas 913; history of Adhisimakṛṣṇa
his contemporaries and their descendants described in a prophetic vein in P. ; importance of Introductory remarks of Dānasāgara on P. ; influence of P. on pp. 850, 867, 871
Purāṇa lumped together in
Padmapurāṇa says that some vratas are superior to a hundred Vedic sacrifices; placed before all people (including śūdras) easy ways whereby they could secure spiritual life and bliss in the
pp. 934
Purāṇas exemplified–; seven P. contain historical material viz. ancient dynasties up to Bhārata war and from
pp. 976, 977
P. such as Vāyu and Brahmāṇḍa give a different version of the transmission of P.–; some like Bhāgavata
pp. 861, 862
Purāṇas like Garuḍa describe nyāsas; some P. like
pp. 1120
P. are sources of Dharma and
Purūravas and Urvaśī are elaborated in Purāṇas 914–15; strike the keynote that great rewards can be had by little effort as by dānas
vratas, pilgrimages , Tai pp. 45, 928, 930
Purāṇas according to most
Purāṇas is 400600
transformation in ideas, ideals and practices of Indian people due to P. in the first centuries of pp. 832
Purāṇasamuccaya
q. by Hemādri ; by Nirṇayasindhu pp. 188, 998
Purāṇācaraṇa (of a mantra); 1107-1112; (vide under ‘Mantrā’); five are minimum constituents of P. viz. pūjā
japa, tarpana, homa, dinner to brāhmaṇas, 1107n-9; mantra to be repeated , or or , or 8 times; if any one of five constituents cannot be carried out, japa of mantra twice as many times as prescribed or dinner to brāhmaṇas may be substituted, in P. mantra is to be repeated times if no express direction about number, meaning of, places where P. is to be practised ; signs that indicate perfection in mantra, terrible way to secure perfection in mantra in a single night by going to cemetery, securing the corpse of a cāṇḍāla, or one killed with a sword, or of a young warrior, wash it, worship it and Durgā-this being called Śavasādhanavidhi, various modes of P. ; way-of, suggested by Rāghavabhatta pp. 10, 28, 108, 109, 1008, 1107, 1108, 1109, 1110, 1111
Pure: everything is pure to the p. and it is the hankering that is blamable
acc. to some Śākta works pp. 1093
Pūraṇāhuti
explained pp. 347, 1224
Pūrapaśātra
pp. 183
Pūrpā-tithi
pp. 189
Purohita: (vide under ‘king’); of king
to perform Śānti rites for prosperity, and magic rites ; qualifications of p. of king pp. 528, 543, 741, 742
Purōhitaswāmi
a. of ‘ Aphorisms of Yoga’ , ( on rousing Kuṇḍalini ) pp. 1393, 1429, 1430, 1442
Pūrtadharma: (vide under Iṣṭāpūrta and Purāņas): means works of public utility
such as wells, tanks, parks, temples etc. ; Amarakōṣa defines it ; pūrta dharma secures mokṣa pp. 947, 948, 949
Puruṣa: derivation of the word in three ways
in Sāṅkhya ; in the eye as Ātman, in the Chān. Up. pp. 1357, 1358, 1364, 1446
Purūravas and Urvaśī
story of, in Ṛgveda and Viṣṇupurāṇa pp. 915
Puruṣaparīkṣā
a work of Vidyāpati pp. 1076
Puruṣakāra and Daiva
discussed pp. 545
Puruṣārthas (goals of human life); (vide mokṣa
sannyāsa): are four, Dharma (actions prescribed by Śāstra, doing one’s duties), Artha (economics, politics, civics), Kāma (enjoyment of pleasures and aesthetics) and Mokṣa (liberation), the last being the highest to be attained only by a few, Bhagavadgītā demands a life dedicated to active work and regards doing one’s duty as worship ; enjoyment of sexual life and pleasures not in conflict with Dharma is not condemned by Manu and other śāstras and in the Gītā (VII. ) Kṛṣṇa identifies himself with Kāma not in conflict with Dharma ; Mahābhārata is the śāstra of all p. acc. to Mārkaṇḍeya ; Manu s'ates conclusion that there are three p. for all men and condemns premature Sannyāsa resorted to before fulfilling one’s duties (one’s three debts) ; Ṛgveda contains prayers for health, happiness and a life of hundred years pp. 11, 819, 921, 1510, 1511, 1626, 1632
Puruṣārtha-vidhi: (see Kratvaṛtha): defined in P. M. S. IV. 1. 2
rules about the acquisition of wealth are P. , is what a man undertakes for securing the reward of happiness ; principal sacrifices like Darśa-pūrṇamāsa are included under P. pp. 192, 1232, 1233
Puruṣārtha-cintāmaṇi 17n
100n-102, . Puruṣārthasudhānidhi, of Sāyaṇa pp. 68, 71, 78, 83, 90, 91, 127, 135, 146, 154
Puruṣasūkta-held to be a late hymn by modern scholars
pp. 1632
Puruṣōttamamāsa: Intercalary month; why so called
pp. 671, 672
Puruṣōttamatattva
pp. 1132
Pūrvamīmāṃsāsūtras and Dharmasāstra 1152-1351; (vide under anuvāda
Pūrvamīmāṁsāsūtra and Vedāntasūtra tentatively presented–; controversies
pp. 1177, 1178
P. M.; words ‘codanā’
pp. 1155
Pārvaprajñā (in Br. Up. IV. 4. 2) meaning of
pp. 1602
Pusalker
Dr. A. D., a. of ‘Studies in the Epics and Purāṇas of
Puṣya
a nakṣatra, also called 'Sidhya' , most powerful among nakṣatras pp. 499, 525, 794
Puṣyamitra
called Senāṇī in Purāṇas, Harṣacarita and Ayodhyā inscription , alleged persecution of Buddhists by, discussed pp. 1008, 1010, 1028
Puṣyasnāna (or Bārhaspatyasnāna): (vide Nakṣatrasnāna) 793-797 ; all utpātas destroyed by Śānti in P. 793 ; Bṛhaspati is presiding deity of Puṣya 798 ; clay collected from several places such as mountain top and king's head and other limbs rubbed with it in P.
leaves of plants to be cast in jars filled with water ; Maṇḍala drawn with powders of different colours in, many Purāṇik mantras along with Vedic ones prescribed by the Matsya, Br. S. and Hemādri ; part of lakṣahoma, acc. to Matsya ; release of prisoners jailed for offences at the end of, procedure of P.employed in the case of king's elephants and horses to free them from diseases, proper time, procedure and duration for performing P. acc. to Viṣṇudharmottara ; reward and results of P. pp. 15, 795, 796, 797, 798, 799, 1132
Puṣyavrata
m. in Āp. Dh. S. pp. 346, 799
Pythagoras (Greek philosopher) believed in punarjanma and there are controversies as to whether he borrowed from India
pp. 1530
Pañcaśikha ( vide under that word ); relation of S. to
pp. 1371
Prabhākara<sup></sup>; pupil
Purāṇa )
(traces of avatāras ), (on great difference between Sūrā pp. 817, 992, 1078
Pūtikās as substitute and nothing else
though it be more similar to Soma ; is called ‘ Vṛṣavrata ’ in Ṛgveda, is called Lord of plants and king of brāhmaṇas in Śat pp. 19, 1231
Pārvati or Skanda or Bhairava
similarly later
Purāṇas
Amarakośa, Sūryasiddhānta pp. 476, 477
Puruṣasūkta
pp. 35
P. M. S.-
pp. 1279, 1280
P. M. S.
is the pupil of Vyāsa a. of V. S. ; propounds an erotico-mystical brand of bhakti ; thinks V. S. refers to Bhāgavata-purāṇa pp. 971, 1176, 1177
P. M. S.
Śabara and other mīmāṁsā writers ; words like Babara Prāvāhaṇī, Prāmaganda which the opponents of eternality of the Veda put forward as showing that they refer to ancient human beings are explained away as having other meanings , words like 'jarbharī turpharītu' ( Rg. X. . 6 ) pp. 106, 1203, 1224, 1256, 1276
Pañcapādikā
Śaṅkarācārya
Paramātman
while some others speak of non-difference between the two ; V.S. very much presupposes the P. M. S., which does not appear to have been influenced by V. S. pp. 1176, 1567
Purūravas and Urvaśī
Saramā and Paṇis, which would show that the Aitihāsikas did not believe in the self-existence and eternality of the Veda ; the most sublime and fundamental thought of the Ṛgveda (I. . and X.129.2, VIII. . 2) that there is only one Spirit behind the various gods, that originally there was only that one which became all this, is embodied in words, about which there is no secrecy and which can be understood by any one who knows a little Sanskrit<sup>987</sup>; about word 'Samvatsara' in regard to the Sattra called ‘Viśvasr̥jāmayana’ said to last for a thousand years Jaimini (P. M. S. VI. 7. ) boldly asserts that here it means a day, relying on Rg. I. . 9 and Tai. Br. I.7.6.2 (śatāyuḥ puruṣaḥ)<sup>1321</sup> pp. 31, 40, 46, 58, 89, 164, 1204
Parīkṣit and coronation of
Prahlāda )
( confused account of the śākhās. of Sāmaveda ), ( on discarding even Vedic practices ), . ( defines 'svarga' as manaḥprīti ), ( quotes two verses of Hiraṇyagarbha ), ( on propounders of Yogaśāstra ), on pratyāhāra ), ( agrees with Y. Bhāṣya closely ), ( on Yogi-caryā ), closely agrees with definition as Pañcalakṣaṇa, com. called Vaiṣpavakūṭacandrikā of Ratnagarbha and another called Viṣṇucitti deal with a V. of verses only , Dānasāgara knew a V. of 23000 verses which it discards 868n–69, extant Viṣṇu P. composed between to A.D. ; is full of characteristic qualities of Vaiṣṇavas ; narrates how and why Vyāsa declared how Kaliyuga, Śūdra and women were blessed ; on Sāṅkhya ; present text divided into six aṁśas, chapters and has about verses ; Rāmānuja in his Vedārthasaṅgraha quotes more than verses from V, regards V. as of supreme authority over other Purāṇas , Śākya, Śuddhodana ( as 23rd in descent from Bṛhadbala and Rāhula men tioned by V. ) ; several works state the number of ślokas in V. to be different from to 24000, some verses identical with Bra hmāṇḍa and Brahma and other Purāṇas , teaches doctrine of complete advaita and of niṣkāma-karma ; translated by H. H. Wilson , Vācaspati names it in com. on Yogabhāṣya ; Vyāsa does not play a prominent part in V. and Sūta does not appear as narrator at all pp. 100, 126, 300, 500, 832, 833, 868, 874, 880, 883
Purāņas but did not occupy a high place in ancient smṛtis 43; difference between Vedic sacrifices and V. 45; difficult to demarcate v. and utsava 57; different definitions of
in
Purāṇas in
matters that do not affect a vrata, particularly where performer is a woman, child or one in extreme pain, mlecchas authorised to perform ; meaning in which it is used in this section of H. of Dh, meaning of, in Yājñavalkya Smṛti ; meanings of, in all passages of Ṛgveda are command or ordinance, religious or moral practices or worship, or vows 8, meaning of 'command' or 'law' quite appropriate in more than half the Ṛgveda passages where the word occurs, meaning of 'mode of worship or ethical practices' in words like pp. 11, 28, 40, 49, 54, 123
position of planets 619; commanded on nine nakṣatras 619; if lagna at birth not known
lagna at question time to be taken as basis ; inauspicious objects and persons on starting ; starting on Yātrā facing Venus inauspicious ; subjects included under ; tithis commended for Y. ; three works of Varāhamihira on Y. ; two meanings of word ‘Yātrā,' viz. (1) starting on a pilgrimage or for earning wealth, (2) march of king for victory, week days not astrologically important in Y. ; works on Yātrā ; Yātrās of Gods pp. 385, 386, 616, 617, 618, 619, 620, 622
H
Hotṛ priest in Paśubandha; twelve adhikaraņas on
pp. 1326
Hesiod’s works not better than that of Vedic Indians;
pp. 513
H. G. Chaytor
pp. 1604
Hindus
India, Mahāyāna
Homme et Le Temps’
pp. 475
Hiranyagarbha
as in Matsya
History between–
pp. 200, 232
Haarh
Erik, a. of paper on ‘Contributions to the study of Mandala and Mudrā’ pp. 1133
Hall
Fitz-Edward, editor of Sānkhyapravacana-bhāṣya, (on legends about Kapila); editor of Subandhu's ‘Vāsavadattā’ pp. 1048, 1354, 1371, 1372
Hamsasanyāsa
described by Rāghavabhaṭṭa pp. 1120
Hamsavilāsa
pp. 1077
Haradatta
com. of, on Āp. Dh. S. , (explains Kalañja), (illustrates Vyavasthitavikalpa), com. of Āp. Gṛhya , com. on Gautama pp. 435, 611, 668, 1230, 1246, 1251, 1256
Haraprasad Śastri
a. of Cat. (in several volumes) of Mss. in Bengal Asiatic Society, a. of Cat. of Nepal Palm-leaf Mss. , a of paper on causes of the disappearance of Buddhism pp. 437, 909, 910, 1003, 1033, 1049, 1338
Hard work
the incentive of private gain, is motive for pp. 1662
Hardy
Prof. a of ‘Ramanujan’ pp. 1573
Hare W. L.
article of, on ‘Generation and Regeneration’ in ‘Open Court’ included by Gandhiji as Appendix in his work pp. 1423, 1926
Haribhaktivīlāsa of Gopālabhaṭṭa 113
pp. 120
Hariscandra
story of, in Ait. Br., Sabhāparva, Brahmapurāṇa pp. 915
Hārita
Dharmasūtra of, q. by Aparārka on Yaj. I. , . pp. 154, 1422, 1432
Hārita
Smṛti of, (in prose), (prose) pp. 33, 42, 116, 151, 257, 864, 865
Haritālikāvrata
brief procedure.of, for women alone, not found in Hemādri on vrata or in Kṛtyakalpa-taru ; not prevalent in Bengal or Gujarat ; observed on 3rd of Bhādrapada bright half ; Rājamārtaṇḍa has four verses on it, saṁkalpa in ; to be performed on 3rd mixed with 4th tithi (and not with 2nd) provided 3rd exists at least for two ghaṭikās from sunrise ; various mantras repeated in ; very much in vogue among Mahārāṣṭra women ; why it is so-called is difficult to explain pp. 141, 144, 145
Harivaṁśa 129
(on avatāras), (on Puṣyamitra) pp. 133, 135, 147, 693, 695, 993, 1028, 1623
Harṣa
king of Kashmir, horoscope of pp. 630
Harṣacarita of Bāṇa
(on Maṇḍala in colours) pp. 655, 705, 821, 822, 997, 1047, 1132, 1384
Harṣavardhana
emperor, distributed his wealth at Prayāga once in five years ; birth of ; horoscope of, examined ; era of (started in A. D.) ; prohibited use of animal food, says Yuan Chwang pp. 262, 606, 629, 656, 705, 1017, 1047
Harshe
Dr. R. G., paper of, on mss. on dreams pp. 782
Hastings
editor of E. R. E. pp. 676
Hastyāyurveda
pp. 803, 804
Hathāradīka
explained pp. 1570
Hāthīgumpha
inscription of Khāravela pp. 1614
Hauer Dr
on Munis, (on Vratyas), (two works of, on Yoga) pp. 1386, 1387, 1393, 1397
Haviṣya (sacrificial substances that may be eaten in vratas) 462
pp. 1110
Hathayoga (vide under Khecarīmudrā and ‘Vajrolimudrā’); deals with processes called Dhauti
basti, nauli, neti, trāṭaka, kapālabhāti, on which Patañjali is silent, and n; photographs of the processes called Dhauti ; technique of H. claims three results ; to be kept secret and not to be exposed to all . works (modern) on H. pp. 1428, 1438, 1460
Hathayogapradīpikā of Svātmarāma
(on Mudrās and Vajroli), (proper food for Yogin), (on secrecy); com. Jyotsnā by Brahmānanda ; English translation of, main aim of āsana and prāṇāyāma is to awaken the kuṇḍalinī, while Pātañjala Yoga does not dilate upon this ; names about Mahāsiddhas from Ādinātha (Śiva), Matsyendranātha, Gorakṣanātha and others , proper name is Hathapradipikā ; ten mudrās named by , Yamas of, are ten, of which taking a light meal is the principal pp. 35, 1115, 1127, 1426, 1427, 1428, 1429, 1432, 1443, 1450
Hazra
Prof. R. C. ; a of pp. 1149
Heard
Gerald, a. of ‘Is God evident’ (on Vedānta) pp. 1547
Heart
(note ) spoken of as lotus in the Upaniṣads pp. 1073, 1446, 1717
Heath
T. L. a. of ‘Greek Astronomy’ and of ‘Aristarchus of
Heaven (svarga)
(vide under Gods); and earth, six hymns addressed to as divinities in Ṛg, and earth are called father and mother in Ṛg. ; distance between h. and earth as put in the Ait Br., ideas about h. held by Jaimini, Śabara pp. 1212, 1215, 1492, 1493, 1548
Heretical sects in Purāṇas
one should not even talk with Pāścaīātras and Pāśupatas and should not feed at Śrāddhas Bauddha mendicants, Nirgranthas etc. pp. 978
Heretics : in 1401 English Parliament passed the Statute for the burning of H.
which was not repealed till the Stuarts came back pp. 476
Heritage of India
paper on 'Tantras as a way of realization' in Vol. IV pp. 1085
Herodotus
(Greaks borrowed from Babylonians two kinds of sun-dials and division of day into parts) ; refers to peculiar practice of Egyptians to regard each month and day as sacred to some god ; states some Greeks had made the doctrine of punarjanma their own and that Egyptians were the first to teach it ; states that India constituted the 20th province of Persian empire and paid tribute pp. 12, 482, 549, 1530, 1613
Hesiod
furnishes the earliest evidence for lucky and unlucky days in Greece pp. 523
Hevajratantra
edited and translated by Dr. D. L. Snellgrove pp. 1147
Hickey J. C.
a. of 'Introducing the Universe' , 565n-66 pp. 499
Himavat mountain (Himālaya) : alone m. by Pāṇini among seven principal mountains though he knew others also
Atharvaveda knows it and remarks that all rivers start from Himavat and join pp. 1525
Hindi
making Hindi the only official language of India, criticized pp. 1666, 1667
Hindu astronomy
discussion of the theory of Greek influence on pp. 514, 521
Hindu culture and civilization
fundamental characteristics of pp. 1623, 1657
Hindu
word, used by Darius and Xerxes in inscriptions ; few elements that bound Hindus together and causes that militated against their unity set out pp. 1613, 1621, 1622
Hinduism (vide under 'Buddhi sm' and 'Buddha') ; had to meet challenge of Moslem invasions and domination from 11th century A. D. onwards; higher thought in H. held that there was only one God 118 ; in stemming the tide of Buddhism
the brāhmaṇas and other leaders of H. had to make compromises of a farreaching character, such as giving up of Vedic animal sacrifices, Paurāṇika Mantras and procedure came to be used along with Vedic Mantras in Śrāddha, in Devapūjā and in establishing images, modern fashion to make comparison between present practices and shortcomings of H. and the original doctrine of Buddha and to disparage the former, but a comparison to be fair should be made between the later phases of Buddhism<sup>1</sup> and later phases and practices of H. pp. 1024, 1025, 1029
Hinduism
the pursuit of purely secular or wordly happiness is incompatible with the precepts and ideals of Hinduism pp. 1475
Hindu law (vide under Dowry
Women) : Hindu Adoption and Maintenance Act (No. of ) has made radical and far-reaching changes and over-rules all texts, rules, customs and usages, except in so far as they may have been expressly saved by the Act, of all the revolutionary changes occurring in India the most pervading influence will be that of the several laws affecting Hindus made from to , on adoption severely criticized as a misnomer and travesty of ancient Hindu Law ; Hindu Law of inheritance declared the impo-tent, the outcast and his son, and several others as unfit for a share (on partition), and only entitled to maintenance, but the Hindu Succession Act ( of ) has swept away all these disqualifications ; under old H. L. girls were to be married before puberty and Manu IX. provides that if relations don't get her married she should wait for three years and then may herself choose her partner pp. 32, 78, 90, 1319, 1336, 1337, 1338, 1670, 1671, 1674
Hindu Marriage Act 25 of 1955
(makes sweeping changes of which most Hindus are ignorant) pp. 1671
Hindu Marriage Act makes vast changes
pp. 1706
Hindu Marriage
recent Act against dowry, criticized as use-less pp. 1676
Hindu society
one of the out-standing characteristics of, is the joint family system of Mitākṣarā type prevalent in whole of India (except Bengal); drastic changes made by Hindu Succession Act of with-out abrogating it pp. 1672, 1674, 1956
Hindu Society and Religion; Reform and reorganization of
discussed pp. 1699, 1710
Hindu Succession Act 30 of 1956
criticized pp. 1673, 1674
Hipparchus (about 140 B. C.) : Ptolemy based his work on the work.of
pp. 514, 683
Hiranyagarbha
praised as creator and identified with Prajāpati and Śāntiparva says that he is announced in Yogasūtras as author pp. 1371, 1391, 1489, 1490
Hiranyakeśīgrhya
pp. 622
Hiriyanna
Prof. M., a. of 'Out-lines of Indian Philosophy' pp. (on P. M. S.) pp. 298, 325, 1200
History of Dharmaśāstra : Vol. I
on pp , vol. II on pp. , 31n-33n, 218n-9n, 674n-5n. , . , 1096n-97, 1217n-18, ( for Madhuparka ), ( for Sautrāmaṇi ), ( Upanayana for women ), ( marrying a maternal uncle's daughter and gift or sale of horses ), ( distinction between *yāga* pp. 18, 20, 25, 27, 28, 34, 37, 43, 87, 101
History of Sanskrit Poetics by P
Hittites
comparative grammar of H. language ; Sayce draws attention to the fact that H. numerals are Sanskrit ; technical Sanskrit words in horse-breeding, royal names and Vedic gods about B. C. among H. pp. 599, 683, 1400
Hobhouse
L. T. a. of ‘Morals in evolution’ pp. 1594, 1606, 1630
Hoens
D. J. work of, on Śāntis, is extensive but deals with
Hoernle
Dr. , ( on date of Amarakośa ) pp. 499, 840
Hogben
on ‘Mathematics in
Hogg
A. G., a. of ‘Karma
Holākādhikaraṇa—Jaim. I. 3.-are so called because the first example in Śabara's bhāṣya is
pp. 15, 23
Holākā 237n
frequently m. by writers on Dharmaśāstra pp. 1281, 1282
Holikā-( vide under
pp. 237, 241
Homa
and n; cannot be performed by women and śūdras with Vedic mantras but could be performed for them through a priest , 4n, distinction between homa, yāga, and dāna, distinguished from devapūjā ; fire in which h. is to be made ; in a vrata was in honour of the deity of the vrata or was vyāhṛtihoma ; number of āhutis to be offered in pp. 32, 33, 50, 52, 802
Honey making and queen bee
illustration of, in Praśna Up. II 4 and in Yogabhāṣya pp. 1444
Hrośe S. H.
a. of 'Babylonian and Assyrian religion' pp. 522
Hopkins E. W.
paper of, on 'Yoga technique in the Great Epic' , (against Deussen's theory); (on modifications of karma doc-trine) pp. 1393, 1577, 1604
Horā
a branch of Jātaka ; also means 'lagna' and also half a 'rāśi' ; early Sans-krit texts do not employ the word h. in the sense of 24th part of day ; had three sub-sections, Jātaka (horosco-pic astrology), Yātrā of Yātrika (prognostications on a king's march for invasion or for start-ing on a journey), Vivāha (examining horoscopes of part-ies to a marriage) ; lords of the two horās of a day ; meaning and deri-vation of, prognostications from birth on each of the two horās of a day ; three meanings of, in Sanskrit astrology pp. 479, 480, 545, 546, 571, 580, 581
Horāśāstra
means astrology based on horoscopes of individuals pp. 545
Horizon
Bhajjātaka employs the word 'harija' for it pp. 584
Horoscope (vide astrology
Ah-medabad, bhāva): ancient and medieval Indian h. took no account of Uranus, Neptune, Pluto and Satellites of Jupiter ; correctly cast from look-ing at a man, his eyes and hands by Mahadkar Jyotishi ; is cast not only for indi-viduals but also for companies, ships, animals, foundations of buildings, cities and countries ; oldest h. found in Meso-potamia and not in Egypt nor in Greece, oldest Greek h. from Egypt range from 4 B. C. to A. D. ; possibility that h. might lead to a more or less correct state-ment about a person's features but little about the vicissitudes of his life, principle that h was merely like a map or plan was often given up by Varāhamihira and others , Ptolemy insists that h. is not the sole basis for judg-ing a person's future, but country of birth, race, customs, upbringing have also to be considered ; some horo-scopes of avatāras like Rāma and of other famous ancient persons examined ; twelve houses in h., their names and synonyms ; Utpala and Rājamārtaṇḍa also require as Ptolemy does, the considera-tion of country, caste, family and customs of a person whose h. is to be explained , was linked with the doctrine of Karma and Punarjanma by Varāhamihira and other Indian astrologers ; word horo-scope coined late in Greece pp. 500, 545, 547, 548, 553, 554, 555, 567, 577, 578
Horses
honoured in Durgotsava ; Nirājana of, m. in Raghu-vamśa and Bṛhatsaṁhitā as Sānti ; prognostications from movements, prancing, neighing of, sale of, expressly for-bidden by Manu X. and impliedly by Tai. S., but gifts of H. highly praised in Rg. pp. 89, 184, 187, 804, 1257
Hospital
establishment of, with physicians proficient in eight angas of Ayurveda m. in Nandipurāņa q. by Kalpataru and Aparārka pp. 891
Hours
European, derived from Babylon and Egypt pp. 678
House
astrological requirements in construction of ; aus-picious times and nakṣatras for construction of, were provided in gṛhyasūtras ; cons-truction of, called Śalākarmma ; first entrance (gṛha-praveśa) into a newly built h. required the same astrological times as for construction of h. ; many of the astrological requirements are observed even now in construction of a house and first entrance in a newly built h. ; works on construction of pp. 622, 623, 624
Householder-vide under 'gifts': high eulogy of stage of
-in
Hrozny: puts date of Mitanni records atB C.
pp. 599, 1360
Hultzsch
edited ‘Aśoka Inscriptions’ pp. 1012, 1017
Humphreys
Christmas, a. of
Hūṇas
vide under Mihirakula and Toramāṇa, 61n, 856
Huxley Aldous: a of ‘Ends and
Hinduism )
Homer and Hesiod; notes on n. from Atharvaṇa-nakṣatrakalpa and other works; pāpanakṣatras m. by
pp. 506
Hindu society and relegion in modern times
pp. 1699, 1700
Harṣacarita 955n ; doctrine is only one of several bhakti schools 962 ; Droṇaparva puts forward four forms ( mūrtis ) of Supreme Person different from those in Śāntiparva 956 ; general view of most medieval writers on Dharmaśāstra was that Pañcarātra and Pāśupata śāstras are authoritative only so far as they are not opposed to the Veda 962 ; identified with Sāttvata in Śāntiparva 953
is called 'Ekāntadharma' , is called pp. 953, 955, 1390
Hotṛ priest recited Itihāsa and
Hindu arrangement of P. is of
Hemacandra 1441; definition of P. in Yogasūtra and bhāṣya shows that main element in P. is Kumbhaka 1437; derivation of the word ‘prāṇa’ 1432; deśa
kāla and saṅkhyā in relation to P. explained ; eight kinds of P. named in pp. 1437, 1438
Hathayogapradīpikā; five prāṇas named in Tai. S.; for ekāgratā P. is the means; germ of the theory of the importance of P. in Br. Up.; great eulogy of P. in
pp. 433, 1433, 1437, 1443
Hazra's view that the text of the extant P. which are the results of innumerable changes
modifications and interpolations made at different times and by different sects is scarcely reliable and can be used only with great caution is quite correct, Gautama Dh. S. refers to study of P. by learned brāhmaṇas ; Hindu rites in medieval and modern times were deemed to give rewards promiesd in Veda, Smrti pp. 818, 873
Hereafter 930; played a substantial role in bringing about the decline and disappearance of Buddhism from India in various ways 913–914; points of distinction between Upapurāṇas and the 18 Mahāpurāṇas 836–37; printed P. and mss. thereof
give four different periods of time viz. , and from the birth of Parikṣit to the crowning of Nanda, which Pargiter discards ; proclaim often that saṃsāra is full of misery and is impermanent ; put emphasis on profuse expense in śrāddhas and inveigh against stinginess ; quote anuvaṃśa ślokas or gāthās about such ancient kings as pp. 845, 846, 931, 1015, 1050, 1115, 1500, 1555
Histories of S. L. by various scholars<sup></sup>; for variety and vastness of; vide under H
Hoens
Kauśikasūtra, Gomukhaprasavaśānti, nimitta
History of India’; a. of
pp. 1018
Hindu culture 1623; persisted in India for different cults and tenets with very rare exceptions from before Aśoka to 1200 A. D. when Moslem invaders began to overrun India 1012; striking instances (early and late) of T. of kings and people donating gifts to persons
shrines and institutions of different faiths ; undesirable consequences of great T. ; Yāj. Smṛti prescribes that when an Indian king pp. 1012, 1014, 1482
Hindu Marriage Act (25 of 1955) sec. 5 about marriages of sapinḍas
but also abrogates them in some cases, Privy Council held that clear proof of usage will outweigh the written text of the law ; requisites of a valid custom, according to pp. 1278, 1279, 1671
Hārita; rank and file of
pp. 976
Helārāja on
pp. 1396
Hazra's interpretation of two verses from Viṣṇudharmottara is wrong
and n pp. 874
Hazra
A. D. ; date of, after A.D. and before A.D. ; has pp. 400, 500, 600, 876, 910, 1000
R
Rāmanavamī 84-5
pp. 88
Research Institute 2
pp. 814, 883
Ramlinga
M, I. A. at pp. 12, 397, 436, 1278
Ra’dha Mohan Vs. Hardai Bibi
Ramchandra Vs. Vinayak L. R. 41 I. A. 290
pp. 1290
R. Mathews appear to agree with him; Christian people of Europe and America during the last four centuries achieved great wealth and prosperity by throwing to the winds the Sermon on the
pp. 1481
Raghunandana’s day
four kinds of, on receiving Tāntrik d. from a guru, both śūdra and brāhmaṇa become alike, procedure of, to be undergone by one learning the Tāntrik way, proper times for d. such as eclipses, and if an eclipse be available, other matters such as tithi, nakṣatra, vāra, need not be considered ; some tantras treat d. elaborately, some tantras provide that in d. guru should instruct disciple about cakras, symbolized a new birth for a sacrificer in pp. 1054, 1112, 1117, 1118, 1119
Rahu causes e. 242
consequences (astrological) of e ; extensive literature on ; fast recommended on day of eclipse and some also recommended it on the day previous ; first duty of a man on seeing e. is to bathe and to give up all food cooked before e. ; great importance of, from very ancient times ; holiest bath is in the Ganges or Godāvarī or at Prayāga, then in any of the big rivers six connected with Himavat and six south of pp. 241, 243, 249, 250, 765
R. I.)
(paper on Govt pp. 1187
Redemption’ 1570n
pp. 1604
Ruben Dr. on 'Lokāyata'; Śaṅkarācārya (on V S
pp. 1205
Russia before 1934
pp. 1474
Rg. I.in six ways by
pp. 54, 164
Rāmānuja in bhāṣya on V. S. are Pauṣkara
Sāttvata
Rabindranath Tagore
poet and reformer, a. of Gītāñjali pp. 1700, 1711
Radhakrishnan
Dr S. : a. of Indian 'Philosophy' , a. of 'Source book of Indian Philosophy' , (jointly with C. A. Moore) ; a. of 'India and China' , a of 'The Brahmasūtras', pp. of Introduction on 'Karma and Punarjanma', a. of 'Idealist view of life' ; a. of 'Eastern Religions and Western thought' (Schweitzer Criticized) ; a. of 'Kalkin or future of civilization' (defects of modern Democracy ) pp. 194, 207, 1122, 1200, 1209, 1393, 1394, 1491, 1605, 1612
Rāghavabhaṭṭa
commentator of Śāradātilaka, (on mudrā), has an elaborate note on puraścaraṇa, holds that Prapañcasāra is Śaṅkarācārya's own work ; quotes Śulbasūtra ; quotes numerous passages on nyāsa, states that Tantra cult is based on Upaniṣads like Rāmapūrvatāpanīya pp. 1045, 1101, 1105, 1108, 1110, 1112, 1120, 1122, 1123, 1124
Raghavan
Dr. V. pp. 1163, 1369, 1408
Raghunandana
a. of several Tattvas , (illustrates ‘rātrisattranyāya’) pp. 30, 46, 90, 158, 175, 178, 186, 187, 198, 545
Raghunātha
a. of ‘Padārthanirūpaṇa’ pp. 470
Raghuvamśa 193
(mentions Virāsana), (references to Yoga technique) pp. 500, 531, 537, 539, 628, 744, 797, 905, 997, 1027
Rāhu (ascending node or the point where the orbit of the moon intersects the ecliptic in passing northwards; and Ketu m. in Mahābhārata; demon R. represented as serpent in Śāntis on eclipses; mantra repeated in Śānti for R.; story of the part of R. at churning of ocean
pp. 569, 574, 766
Rāhula Sāṁkṛtyāyana
(paper on Vajrayāna and the siddhas), (paper of, about Vajrayāna and Mantrayāna’ in Journal Asiatique), (gives list of siddhas from Luipā to Bhalipā with details pp. 84, 472, 942, 1022, 1023, 1073, 1075
Rainfall
in the four months from Pauṣa, inauspicious for seven days for vrata and yātrā after it stops pp. 620
Rājādharmā-kaustubha 923
pp. 1333
Rājamārtaṇḍa of Bhoja
com. on Yogasūtra pp. 1439, 1444, 1449
Rājamārtaṇḍa of Bhoja (on astrology and dharmasastra topics) 46
90n–91, 212n–3n, ( verses on Upana yana), 608n–9n, mentions only vratas , quoted by V. K. K. pp. 24, 46, 58, 61, 68, 70, 72, 75, 78, 79
Rājānitiprakāśa 622
pp. 737, 806, 923
Rājānitiratnākara 176
pp. 616
Rājanya
meaning of pp. 1549
Rājas
meaning of pp. 1540
Rājasūya (sacrifice) performed by Puṣyamitra and Khāravela
pp. 1028
Rājataraṅgiṇī (middle of 12th century A. D.); 630
(has several reference to Tāntrikas and their doings) pp. 649, 655, 669, 737, 1074, 1075
Rājāvartika (quoted by Vācaspati)
pp. 1359
Rajendralal Mitra
Dr pp. 141
Raji
story of his depriving Indra of share in sacrifices and Bṛhaspati deluding the sons of R. by composing a work on Jinadharma pp. 974
Rākā (Paurṇamāsī mixed with pratipad)
worshipped in Ṛg. for a rich and famous son pp. 83
Rakṣābandhana
on Full Moon of Śrāvaṇa pp. 127, 128
Rākṣoghna hymns
pp. 813
Ram Mohan Roy
founder of Brāhmo Samāj pp. 1699
Rāma
(vide under Rāmāyaṇa): astrological details about birth of Rāma ; became Lord of the world by vratas in Treta ; episode in the Epic ; given as a synonym of Haladhara and of Dasaratha's son by Amarakosa ; kept golden image of Sita by his side when he performed Asvamedha , killed Ravana on Durgadevi's inspiration acc. to Kalika ; no name so holy and so constantly on Hindu lips as Rama's ; story of his ascent to heaven followed by subjects in his capital pp. 53, 84, 85, 88, 160, 838, 959, 1281
Ramalila
celebrations in North India on first ten days of Asvina-sukla pp. 193
Ramanavami Vrata-; Krtyakalpataru does not deal with it; procedure of R. prescribed in medieval works-; procedure of R. in modern times; whether R. is nitya or kamya-
pp. 84, 85, 86, 87, 88
Ramana Maharshi (1879-1950)
sage of Arunachala ; work on, by Arthur Osborne pp. 1479
Ramanuja; a. of Bhagya on Vedantasutra 956n
a. of Vedarthasangraha ; born in A. D., does not quote the Bhagavata purana at all in bhagya on V.S., while quoting over a hundred verses from Visnupurana ; five heads of the doctrines of the school of, 96n: holds that whole of Pancaratra has Vedic authority pp. 95, 954, 955, 957, 1127, 1158
Ramanujacarya
a. of Tantrarahasya and Nayakaratna (com. on Nyayaratnamala) ; flourished about A. D. pp. 120, 1200, 1500, 1575
Ramapurvatapaniya Upanisad 1103
pp. 1135
Ramarcanacandrika of Anandavanayati
pp. 84
Ramaswami (Sastry)
Pandit V. A pp. 1186, 1187
Ramayana: dreams frequently mentioned in
as indicating future catastrophes ; flesh of five five-nailed animals may be eaten ; horoscope of Rama in Balakanda of, examined , omens described in ; several passages in, contain references to planets in relation to naksatras indicating misfortunes to people in general or to individuals ; solar eclipse at an unusual time , (three purusarthas) pp. 84, 85, 531, 627, 628, 713, 744, 775, 1156, 1628
Ramesvara
commentator of Parasuramakalpasutra pp. 1077
Ramakrishna Paramahamsa
guru of Vivekananda pp. 1699, 1700
Ramakrishna Mission-
pp. 1699, 1700
Ranade
M. G. and Prarthana-samaja pp. 1700
Ranade
Prof. R. D. a. of 'Constructive survey of the Upanishadic philosophy' ; holds view that from certain mantras of Rg. it can be said that an approach to the idea of Transmigration was being made by Vedic sages 1537ff; views and interpretations of the Rg. passages by Prof. Ranade held to be wrong:1537-42 pp. 1537, 1541
Rao
Prof. V. K. R. V. paper of
Rashdall a. of 'Theory of Good and Evil'
pp. 1575
Rāśis (signs of Zodiac): (vide under Constellation
dreṣkāṇa, horā, Mahābhārata, Nārāyaṇa, person, Rudra, Zodiac); are twelve, each extending over 2½ nakṣatras from Aśvinī onwards in order ; are identified from Meṣa onwards with the limbs of the Kālapuruṣa or of Nārāyaṇa ; as lords of the quarters (diśas) and usefulness thereof ; classifications of r, as male or female, movable and fixed, due to fancy and ideas of symmetry and sequence ; Chinese names of rāśis are different such as rat, ox, tiger etc. , colours of the twelve r. acc. to Bṛhaj-jātaka ; description of the appearance of r. in Bṛhaj-jātaka, in the Yavanajātaka q. by Utpala and in Vāmanapurāṇa ; descriptions of seven r. show that they are figures of animals and five are like human beings ; many scholars deny that there is similarity between the majority of the twelve signs in zodiac and the natural appearance of the objects signified by them ; mentioned by Vṛddha-Garga and Kāśyapa ; no Greek word corresponding to Mīna (Pisces) mentioned by Bṛhajjātaka in some editions ; names of signs among Babylonians, Assyrians and Chaldeans cited by several scholars do not tally ; names of r. are purely imaginary , no proof that the rāśi system was borrowed by India from the Greeks ; principles of astronomy based on r. probably established in India in the three centuries before Christ ; purpose of identification of r. with limbs of Kālapuruṣa ; purpose and astrological indications of the classifications of r. acc. to Utpala ; Sārāvalī mentions no Greek word for Mīna ; six items in relation to the r. occupied by a planet called Ṣaḍvarga ; table of r. as svagṛha, ucca and nīca of the planets ; table of r. with English and Latin equivalents and synonyms ; things supposed to be under the influence of the several r. ; what r. are powerful by day, at night and in twilight ; when are r. powerful pp. 561, 562, 563, 564, 565, 566, 568, 569, 576, 577
Rāṣṭrabhṛt Anuvāka
pp. 786
Rathakāra
in Tai. Br. means a man of that caste, not one who manufactures chariots (the etymological sense) and he can repeat the Vedic mantra 'ṛbhūnām tvā' etc., though not entitled to Upanayana pp. 1290, 1642
Rathantara sāman
means only the music and not the rk. set to music, <sup>1222</sup> pp. 726
Rationalism : ( vide under doubt
God, people, Hinduism, persecution, science, tradition, utilitarianism ) : accepts the postulates which science finds convenient and useful but science works within narrow limits, it is not concerned with morals or spirituality or values of life <sup>1475</sup> ; in Europe emphasis on rationalism arose as the Christian churches, particularly Roman Catholic, were extremely intolerant of the slightest departure from religious views held at particular times <sup>1576-77</sup> ; there are subconscious and nonrational impulses, beliefs and intuitions in men that are held by men to be truer or of a higher order than what is on the rationalistic level <sup>1475</sup> ; thoughtful men in Europe during 18th and 19th centuries had boundless faith in r. and progress, but this faith is now greatly weakened <sup>1478</sup>
Rationalists ( vide 'Communism and Communists' ) ; r. arrive at different conclusions on the same matter in different ages and even in the same age what appears reasonable to one group is held unreasonable by another group <sup>1477</sup> ; argue that they should not have to prove negative propositions ( such as there is no God ) but theists must prove the positive proposition of God's existence etc. <sup>1473</sup> ; it should not be supposed that ancient and medieval India had no rationalists or atheists
in fact there were several r. such as the Lokāyatas and rationalistic critics of sacrifices, Śrāddhas etc. <sup>974 (note )</sup>, <sup>1472</sup> ; Bentham and the two Mills put forward the theory of utilitarianism <sup>1479</sup> ; many r. hold that there is no proof of the existence of God or any higher Intelligence than man's, deny individual soul and immortality, and argue that in all religions there is some truth with a great deal of error <sup>1472</sup> ; problem of evil in the world is, acc. to r., a great stumbling block in accepting God as good, kind, omnipotent and allknowing, <sup>1473</sup> ; r. and utilitarians are not agreed upon any definite principles of conduct for common men and women <sup>1480</sup> ; r. substitute blocks of humanity or the leaders of such blocks for authority and worship, the likely result being that humanity would soon be wiped out <sup>1474</sup> ; warning of Gītā against unsettling the minds of ignorant persons <sup>1480</sup> pp. 1596
Rudra in Santis
pp. 770
Rāvaṇa
dreams of Trijata about pp. 775
Rawlinson
a. of ‘Five monarchies of the ancient world’ pp. 514, 595
Rayachaudhuri Dr. H. C.: 650n (on Vikramaditya)
(on discrepancies between Purāṇa accounts and inscriptions) pp. 883
Rāyāsposa verses
pp. 796
Rbhūs: controversies about what they stand for 982; legend that R. slept for twelve days
explained pp. 498, 499
Reality
is of three kinds, (1) Paramārthiki (Absolute or highest), the province of Parā vidyā; (2) Vyāvahāriki (empirical), the province of aparā vidyā; (3) Prātibhāsiki (which pertains to dream states in which pleasure and pain may be experienced while the dream lasts) pp. 1506
Rebirths: for sins
authorities on, collected in one place ; for persons guilty of mortal sins after undergoing hell tortures specified by Manu and Yaj. and rebirth for lesser sins ; for those guilty of thefts of certain articles have some understandable logic behind them pp. 1491, 1590, 1591
Re-incarnation (Punarganma)-; great difference between the Hindu theory of avatāras and Christian doctrine of r.
pp. 992, 1530, 1612
Rele
Dr. V. G., a. of ‘Mysterious Kundalini’ , (criticized by Shri Kuvalayananda) pp. 1148, 1393, 1443
Religion or (religions): as believed at present by most men can hardly be a panacea for the ills of the world 1480; many eminent men attribute the present difficulties to the two world wars and are busy in inviting all men back to r.
but the crux of the problem is what religious tenets and practices are to be inculcated among men in the present age ; most r. postulate three fundamental entities, God, individual soul and external world ; virtues preached at different times as most important have been different (such as monachism, charity, humility, social service, heroism) ; whether religion is necessary or not some worth-while ideal is necessary, acc. to Pandit Nehru ; and modern Indians with several attitudes towards reform pp. 1480, 1481, 1506, 1670, 1700, 1701
Religious Rites: calendar required for finding out proper times for
must be performed at the correct time (i.e. season, tithi etc.) acc. to Śāstra ; rule that, if one able to carry out main provisions of R. resorts to alternatives provided for those who are unable, he does not secure the other-worldly rewards of that rite pp. 100, 641, 713
Renou
Prof. L., (a. of ‘L’ Indé Classique’), (on ‘Religions of pp. 493, 505, 1006
Representative (vide under 'Pratinidhi')
not allowed in certain cases pp. 53
Republics in ancient India
acc. to Jayaswal pp. 1663
Revati
the Yogatarā of nakṣatra R. corresponds to Zeta Piscium of modern astronomers pp. 712
Rhys Davids
(s. of 'Buddhist India'). (Mrs.) Rhys Davids: (on 'Relation between Buddhism and 'Brahmanism') says Buddha agreed with Upaniṣad teachings about high moral endeavour) pp. 542, 940, 1007, 1033
R. (X. 117. 6) differentiates between ṛk verses
Yajus texts and Sāman chants ; hardly 1/3 of over ten thousand pp. 859
Rgvedi
Mr., work of, on ‘History of Aryan festivals’ in Marathi pp. 60
Rivara J. H. de Cunha
a of paper on ‘Historical essay on the Konkani language’ pp. 1020
Rivers : Apāyā
Dṛṣadvati
Robertson
Archibald, a. of
Rodasi
wife of Rudra, acc. to
Rohiṇi
nakṣatra, moon said to be fond of pp. 507
Romaka is probably Alexandria in Āryabhaṭa’s work
pp. 676
Romaka-siddhānta; (vide under Śrīṣena); Dīkṣit contends that the R. summarised in Pañcasiddhāntikā is different from the work of Śrīṣena and was composed before
pp. 150, 680
Roman Church: prepared an
Roth Cecil
a. of “Short History of the Jews” (for persecution of the Jews) pp. 1019
Roland
Benjamin, a. of ‘The Art and Architecture of India’ pp. 1656
Royce
J., a. of ‘the world and the individual,’ expounds Chān. Up. III. and VI. 2–15 and Bṛ. Up. ; quotes from a mystic work ‘who knows Him is silent’ pp. 14, 1500, 1505
Rṣabhā
a predecessor of Varāhamihira pp. 622
Rṣipaňcami-vrata: (vide ‘Seven sages’) : 149–151; meant for all
but now practised mostly by women ; number seven important in, object was to remove all sins and troubles of three kinds and ridding women of contacts during monthly illness ; performed on 5th of Bhādrapada bright half (mixed with 4th and not with 6th tithi); performer not to eat anything in this vrata produced on land plowed by oxen or watered by the labour of oxen ; procedure of ; Saňkalpa in ; seven sages and Arundhati worshipped in, worship of sages is performed with Ṛgveda mantras pp. 149, 150, 151, 154, 950
Rṣiputra
a. of a work on astrology, (Bṛ. S. quotes verses of his), (Bṛ. S. summarises its views) pp. 15, 593, 767, 768, 778
Rta
meaning of, acc. to Prof. Apte, is ‘belt of Zodiac’ 3; three meanings of, wheel of, in Ṛg. , (ṛta gave place to *satya* later) pp. 320, 488, 489, 1627
Ruben
Prof., on ‘Purāṇic line of Heroes’ pp. 883
Rudra (see under ‘Śāstras’); deemed by Padmapurāṇa to have assumed the form of Kāla with rāśis as his limbs 561n; is supposed to have deluded people and asuras by composing false śāstras at the bidding of Viṣṇu
pp. 974
Rudra (see under Ekādaśinī
Laghurudra, Mahārudra, Atirudra): ; name of Rudrādhyāya, viz. eleven anuvākas in Tai. S. IV. 5. 1-11, beginning with ‘namas-te Rudra manyave’; reciting them once being called ‘āvartana’ and reciting eleven times is called ‘Ekādaśinī,’ , and n; word r. is harsh name ; worship by R. takes three forms viz. japa, homa and abhiṣeka (sprinkling a person with holy water over which Rudra mantras have been repeated) pp. 721, 759, 813, 814, 1024
Rudradhara
a. of ‘Śuddhiviveka’ , (held Śūdra cannot adopt a son) pp. 52, 1296
Rudragaṇa (mantras)
pp. 796
Rudragāyatri
pp. 108
Rudrayāmala
a Tāntrik work, (on cakras and Sahasrāracakra); (a Vīra Sādhaka could associate with another’s wife as Śakti in worship) pp. 736, 965, 1034, 1061, 1088, 1101, 1144, 1145
Rudriya (servant of Rudra)
substituted for Rudra in Ait
Rukmāṅgada and Mohinī story of
in Nāradīya-purāṇa ; proclamation of, about the observance of Ekādaśī pp. 892
Rūpasamṛddha
meaning of pp. 789, 1097, 1276
Russell
Bertrand, a. of ‘Impact of Science on Society’ ; remarks of. on Milton’s use of popular beliefs about eclipses pp. 765
Russlle
Lord, of Liverpool; a. of ‘Scourge of the Svastika’, wherein he cites the confession of Höss that not less than three million people were put to death at Auschwitz pp. 1480
Russia : great inequalities of in-come in
even after years of totalitarian rule between the salaries of Academicians and high placed executives on one hand and of common men on the other pp. 40, 1682, 1683
Rutter
Owen, a. of ‘Scales of Karma’ pp. 1594, 1605
Rāhu
nakșatras, navagrahas, prasavaśānti, Udakaśānti, utpāta, Vināyakāśānti, Vāstuśānti, Vasantarājā ): Āśvaśānti, for removal of dangers to and diseases of horses<sup>804</sup>; auspicious tithis for adbhūtaśānti<sup>790</sup>; by owner of a cow that had delivery in Bhādrapada or a she-buffalo that had it in Paușa or Māgha or on a
Real
acc. to Chân. Up. VI. 8. 1. pp. 1506
Rathakrānta and Aśvakrānta and 64 are assigned to each group 1049; time when the word Tantra assumed its peculiar meaning
the people who first introduced tantra practices or the country where they first arose cannot be determined with certainty ; to drink wine without performing Śuddhi was condemned even by T. writers ; translations of Sanskrit works on Tantra in Tibetan are available, but the originals are not yet found ; Vajrayāna T. arose in Uḍḍiyāna, acc. to one view ; Vaiṣṇavatantras, twentyfive, named by Agnipurāṇa ; vast literature on Tantras ; Vedas pp. 1031, 1033, 1039, 1048, 1051, 1089
Rudra 790n. yuga)
(beginning of pp. 651
Rāmānuja appears to mention both Vyāsa Pārāśarya and
Raghunandana-; employed with verbs of motion like
pp. 28, 31
Reality) 1418; systems of yoga are only two
viz. Pātañjalayoga and the other dealt with in Hathayogapradīpikā, the former concentrating on mind discipline and the latter on health of body and freedom from diseases ; Vāyupurāṇa provides remedies for curing such results as deafness, blindness, dumbness, due to ignorant men indulging in prāṇāyāma and yogic practices without proper guidance ; warning by Aldous Huxley against plethora of books on pp. 1061, 1427, 1428
B
Br. in 'Our Heritage' Vol. V part 2
pp. 1386, 1493, 1497, 1498, 1525, 1631
Buddha and his Dhamma '
pp. 942
Babylonians
bhāvas i. e. houses in horoscopes, Greeks, Mahābhārata, planets, predictions
B. C.; two circumstances that tended to weaken the influence of A. in Europe; was comparatively more scientific than hepatoscopy; was cultivated by the side of astronomy in European Universities; works on Indian
pp. 522, 549, 551
Bhāradvāja; no quotation from him cited by any
pp. 1373
Babylon: (see 'Chaldeans'
'signs of Zodiac'): apostrophized as the daughter of Chaldeans ; intercourse between India (Punjab) and B. from 3rd Millennium B. C., latitude of ; peacocks, rice and Indian sandalwood under their Tamil names were known to Hebrew chronicles of Gene-sis and Kings ; ratio of longest day to shortest, varied in ancient Babylon, reports made by astrologers of B. to the king about the por-tents due to position of Sun, Moon and planets, upright stones placed in fields with inscriptions bear-ing curses and figures of zodia-cal signs pp. 521, 542, 543, 548, 595, 598, 600, 741
Babylonians: B. and Assyrians based astrology on three as-sumptions 546; B. and Greeks had no generally believed doctrine of Karma and Punar-janma
difference between B. astrology and Greek astro-logy ; nakṣatras not integrated with religious sys-tems in, called Capricorn goat-fish ; imagined there were three ages of the world, gold, silver and copper ; no cuneiform tablet yet discovered where all the or nakṣatras are arranged in an orderly series ; obser-vations by B. of planets from 2nd millenium B. C. pp. 27, 28, 509, 546, 550, 551, 565, 570, 689
Bachhofer
Ludwig, (critici-zes Dr. Tarn) pp. 655
Bacon
view of, that stars rather incline than compel pp. 551
Bādarāyana
predecessor of Varāha-mihira, quoted by Ut-pala, mentions Yavanendra pp. 561, 591
Bādarāyana: between Jaimini and B.
Sāmavidhāna Br inserts two names and so B. is thus two generations later than J. ; B. came to be con-founded with Vyāsa, Parāśarya but it is difficult to say when and why this confusion arose, held by Rāmā-nuja to be author of V. S. and also of Mahābhārata ; illustrations how V. S. deals with references to B. ; is A. of V. S. acc. to Śaṅkarācārya, is different from Veda-vyāsa acc. to Śaṅ-karācārya ; no satisfactory reason offered why B. is men-tioned only nine times in V. S. if all the five hundred fifty-five sūtras were composed by him, that several individuals separated by a century or more could have borne the name Bādarāyana or Jaimini follows from Āp. Śr. S. and Pravara-mañjarī, would be a grandson or a remoter male descendant of Badara pp. 1161, 1162, 1164, 1165, 1166, 1168, 1169, 1171, 1173, 1174
Bādari
mentioned by both P. M. S. and V. S. four times each, would be son of Badara and P. M. S. mentions both Bāda-rāyana and Jaimini five times each, differs from Jaimini by holding that Śūdras are entitled to perform Vedic sacrifices and on the interpretation of the word 'śeṣa' , P. M. S. and V. S. both had before them a work of B. dealing with both P. M. matters and Vedānta ; trace of Bhartṛmitra's atheistic views none in B. nor of doctrines akin to Prabhākara's pp. 1169, 1173, 1174, 1193, 1253, 1642
Bagchi
Dr. P. C., a. of 'Studies in Tantras' , (that words 'mother', 'sister' etc. in some Tantras with regard to coitus have esoteric sense); a. of paper on 'Cult of Buddhist Siddhācāryas' in 'Heritage of India' Vol. IV, pp. ; a. of 'India and China' pp. 273, 279, 1034, 1039, 1048, 1049, 1050, 1064, 1618
Bādha
Tantravārtika collects about three dozen cases of bādha in general, not depen-dent on conflict of Śruti, liṅga etc. or not falling under bādha as defined by Śabara for 10th chap pp. 1327, 1328, 1329
Bādhva and Bāskali
story of pp. 1505
Bahulā
4th tithi of Bhādrapada dark half pp. 355
Bāhvṛcopaniṣad
pp. 1045
Baijavāpa-gṛhya
pp. 748
Bākapañcaka
five days from Kārtika bright half eleventh tithi are so-called, on which all have to abstain from flesh-eating pp. 355
Bakhshali MS. employs decimal notation
pp. 702
Balabaladhikaraṇa
is PMS III. 3. ; Dharmaśāstra works employ it pp. 14, 1311
Bālaki Gārgya was taught by
Bālakrīḍā
com. of Viśvarūpa on
Bālabhaṭṭa
com. of, on Mitāksarā (latter half of 18th century, A. D.), states that Vāyavyapurāṇa is also called Śaiva pp. 831
Bali
island of, in S. E. Asia, is still Hindu with four varṇas pp. 1618
Balipratipadā
see pp. 201, 207
Bali with his ministers and his brothers
king should arrange for dramatic spectacles about kṣatriyas, Mantra addressed to Bali ; most important item on this day is the worship of Bali pp. 201, 202
Bali
proper time for worship of Bali, when pratipadā is mixed with Amāvāsyā or dvitīyā ; Śiva was defeated on this day in dice-play by pp. 201, 202
Ballālasena
king of Bengal, a. of
Brahmāṇḍa and Nāradīya contained nothing on Dāna
pp. 868
Bāṇa
a. of Kādambarī, 82122, a. of Harṣacarita pp. 39, 629, 705, 821, 822, 955, 1384
Bannerjee N. G.
theory of, about origin of Durgāpūjā as military rite pp. 187
Bapat
Prof. P. V. writer of ‘2500 years of Buddhism’ , (view of, that Tibetan Tantricism is earlier than Hindu, criticized) pp. 1003, 1010, 1041
Bārhaspatya
cycle of years ( vide Saṁvatsara ); phalas of each of the years pp. 60, 660, 662
Bārhaspatyasūṁhitā
pp. 54, 742
Bārhaspatya-sūtra ( ed. by F. W. Thomas )
pp. 1039
Barth
a. of ‘Religions of India’ ( in French ) tr. by J. Wood pp. 932, 1003, 1007, 1011, 1577
Barua
Dr. B. M., a. of ‘Gaya and Buddha Gaya’ pp. 598
Basham
Prof. A. L. a. of ‘History and doctrines of Ājīvikas’ pp. 1645
Bath
not to be taken at night as a rule except on eclipses, in marriages, on a birth and death, pilgrimage, Saṅkrānti, on Mahācaitrī and other eleven full moon days at certain holy places yields great rewards pp. 79, 218, 244
Bauddhas
of Vijñānavādī school rely on Br. Up. IV. 5. as supporting them, acc. to Śabara ; heterodox hypotheses of B.acc. to Kumārila sprang from the arthavāda passages of the Upaniṣads and serve the purpose of inducing people to give up extreme attachment to sensual pleasures and are useful in their own way pp. 13, 1218, 1262
Baudhāyana
pp. 99
Baudhāyana-dharmasūtra
pp. 538, 681, 930, 934, 1257, 1258
Baudhāyana-gṛhya-sūtra
pp. 534, 535, 610, 733, 790
Baudhāyanagṛhyāśeṣa-sūtra 749
( on Ugrarathaśānti ), (describes Rudrābhiṣeka ) pp. 758, 784, 787, 790, 791, 804, 814
Baudhāyana-śrautasūtra 505n
pp. 519, 722, 727, 728
Baudouin
M. Charles, a. of ‘Suggestion and auto-sugge-stion,’ refers to Pratyāhāra and Dhāraṇā pp. 1447
Baveru-Jātaka
shows trade by sea between India and Babylon pp. 599
Beal
a. of ‘Buddhist Records of the Western World’ , ( on Śaśāṅka ) pp. 262, 1009
Bees
making honeycomb in a house, śānti for pp. 730
Behanan
Dr. on ‘Yoga, a scienti-fic evaluation,’ pp. 1384, 1393, 1425, 1456
Behaviourism-vide under J. B. Watson
Behistun Inscription of Darius ( 522-486 B. C. )
gives Pars as the name of a country pp. 850
Bell
Sir Charles, on ‘Tibet, past and present’ pp. 1040
Bennett J. G. a. of ‘Subud’ (1958)
puts forward Pak
Bergh
Prof. Van Pen, a. of
Bergson
author of ‘Time
Bernard
Théos, a. of ‘Hathayoga, the report of a personal experience’ pp. 1428
Berthelot
Alfred, a. of ‘Transmigration of souls’, translated by
Berossus
pp. 189, 690
Besnagar Column Vaiṣṇava Inscription (2nd century B. C); of Heliodora
Yavana ambassador to an Indian king pp. 516, 963
Bhadrabāhu
Kalpasūtra of, (on dreams) pp. 777
Bhagavadgītā : ( vide under ‘Gītā
path, tolerance’) : , (frequent emphasis on secrecy, (path of Yoga and advaita Vedānta is most difficult and unattainable by most persons), difference between B. and Nārāyanīya section ; is styled Yogāśāstra and each chapter of it is also styled pp. 103, 127, 172, 467, 660, 692, 695, 702, 743, 869
Bhāgavat : both Saṅkarṣaṇa and
Bhāgavata-purāṇa 112
(on pp. 129, 131, 139, 147, 197, 474
Bhāgavata (vide ‘Mahābhāgavata’): means one who worships ‘Bhagavat’ (Vāsudeva)
Akrūra is styled Mahābhāgavata in some Purāṇas, low stage reached by pp. 963, 964
Bhāgavatas
acc. to Atri, 979–
Bhāguri
on Śakunas, a predecessor of Varāhamihira pp. 591, 622
Bhakti
(loving faith in God and surrender to him) pp. ; (vide under Kṛṣṇa, Nārayaṇa, Pañcarātra, saints, Sātvata, Viṣṇu); ācāryas of bh. acc. to Nāradabhaktisūtra, derivation and meaning of the word ‘Bhakti’ acc. to pp. 950, 960, 980
disciple of Buddha, story of his rising in the air pp. 1037, 1038
Bharata (Nāṭyaśāstra of)
pp. 1128
Bharata
son of Duṣyanta (or
Bhāratakaumudī
work in honour of Prof. R. K. Mukerji pp. 61, 699
Bhāratas
ancient tribe of people frequently mentioned in the
Bhāratavarṣa : different views about the identity of the
Bharata after whom it was so called
and (Śakuntalā’s son); limits of, m. in Khāravela’s pp. 1525, 1526, 1527, 1614
Bhārata War
date of pp. 648, 649
Bhāratīya Vidyā
Journal pp. 645
Bhārgava
writer on astrology pp. 766
Bhārgavārcanādīpikā
pp. 90
Bhartṛhari
philosophical grammarian, author of Vākyapadīya pp. 475, 1396
Bhartṛmitra (between-
pp. 400, 600
Bhāskara
commentator on Brahmasūtras pp. 1155
Bhāskarācārya (Born in
pp. 1114
Bhāskararāya
a. of com. Setubandha on Vāmakeśvaratantra ; called Bhāsurānanda-nātha after dīkṣā , holds that Ṛg. V. . 1 refers to Kādīvidyā, hyper-bolic praise of pp. 47, 1045, 1071, 1126
Bhāṣya
defined pp. 1182
Bhaṭṭi
Prof. G. H. pp. 957
Bhaṭṭācārya B.
paper of, on ‘Ten Avatāras’ pp. 263
Bhaṭṭāchārya (Prof. Golokendra-nath)
pp. 125
Bhaṭṭācharya
Prof. T. pp. 497, 668
Bhaṭṭacharya
Mr. Bhabatosh, editor of Dānāgāra in B. I. series in 4 parts, a. of paper on ‘Yogi-Yājñavalkyasmṛti and its utilization in Bengal digests’ pp. 407, 867, 870
Bhaṭṭachārya Dr. B.
a. of Intro. to ‘Buddhist Esoterism’ , (Dhyānībuddhas, their śaktis, kulas etc.), (on Siddhas of Vajrayāna); a. of Intro. to Sādhanamālā, a of Intro. to ‘Guhyasamājatantra’, (wrong translation of a verse), a. of ‘Buddhist Iconography’, a. of paper on importance of Niṣpannayogāvali pp. 1033, 1038, 1039, 1042, 1050, 1069, 1071, 1075, 1077, 1115
Bhaṭṭacharya
D. C.; a. of paper on the tantrik work of Vidyāpati pp. 1676
Bhaṭṭacharya
Prof. Duragāmohan pp. 1685, 1686
Bhaṭṭacharya
Prof. H. D., paper of, on ‘Viccissitudes of Karma doctrine’ pp. 1605
Bhaṭṭācharya Sri Siddheśvara
(on Bhāgavata) pp. 1383
Bhaṭṭacharya S. P.
pp. 1408
Bhaṭṭadīpikā
pp. 1230
Bhaṭṭasali
N. K., a. of ‘Iconography of Buddhist and Brahmanical sculptures in Dacca Museum’, (for mudrās) pp. 1131
Bhāva (or Bhāvas
acc. to con-text) : (vide under Thibaut) : differences between Varāhami-hira and Firmicus as to matters indicated by B. ; names of twelve B. ; naming and arrangement of B. follows hardly any rational basis, system of B. known to Ptolemy, though he paid little attention to it ; system of B. known to many writers before Varāhamihira, some of whom like Garga and Parāśara are assigned to B. C. by Kern ; table of twelve B. with synonyms, seven only of which correspond with Greek words and some others convey the matters judged from them ; terms that apply to a group of Bh. ; terms Karma and Mṛtyu occur in both Nakṣatra and rāśi astrology ; terms (at least five) such as Janma and Sampat that occur in Ātharvaṇajyotiṣa correspond in name and import with tanu, dhana and other terms used in Varāha’s works ; what was to be predicted from each of twelve B. pp. 50, 531, 533, 540, 578, 579, 636, 637
Bhavabhūti : fifth in ascent from bim performed Vājapeya (about first half of 7th century
Bhavadāsa
(between pp. 100, 200
Bhavadevabhaṭṭa
m. by Raghunandana ; a. of ‘Prāyaścittaprakaraṇa’ pp. 919, 1242, 1296
Bhāvā Gaṇeśa
a. of com. Tattvayathārthyadīpana on Sāṅkhya and on Yogasūtra pp. 1382, 1394, 1412
Bhāvanā
doctrine of B. is the very heart of vidhis ; meaning of, śābdībhavanā gives rise to ārthībhāvanā ; two kinds of, viz. śābdī (word force) and ārthī (result producing force), three elements in each of the two bhāvanās described pp. 1235, 1236
Bhavanāga
of Bharaśiva lineage, performer of ten Aśvamedhas pp. 1028
Bhavanātha (between-
pp. 1050, 1150
Bhavānī
known to Pāṇini, as wife of Bhava (i. e. Rudra) pp. 185
Bhavanopanisad (on Tantra) is a late work 1051
pp. 1218
Bhaviṣyatpurāṇa
named by Āp
Bhaviṣyapurāṇa
(on śāntis), (part discarded by Ballālasena because tainted with heretical doctrines), (divides smṛti contents into five categories); divided into four parvans of which only the first viz. Brāhma can claim an early date, the pp. 32, 38, 40, 54, 57, 70, 77, 78, 79, 82
Bhaviṣyottara Purāṇa; 40
held not authoritative by pp. 43, 89, 93, 94, 97, 108, 119, 122, 124, 128
Ballālasena
not later than A. D. pp. 869, 897, 1000
Bhikṣu
casts off all desires and practises begging, Gaut. provides that a bhikṣu should beg for food and Br. Up. also states that those who realize brahman give up desires and practise begging ; represents Sannyāsa order pp. 1169
Bhikṣusūtra
mentioned by Pāṇini as composed by Pārāśarya, might refer to Pañcaśikha's work who was described as
Bhīma
fight of, with Duryodhana pp. 767
Bhīmaparākrama
a work of king
Bhoja
pp. 62, 710, 762
Bhīṣma
though unmarried, per-formed Aśvamedha pp. 1280
Bhīṣmaparva 129
(images of gods trembl-ing), (portentous births) pp. 532, 743, 744, 769, 774, 900, 1470, 1528
Bhoja
king of Dhārā (1st half of 11th century A. D.); composed (or got composed) numerous works, such as Bhūpālakṛtya-samuccaya, Bhūjabala, Rājamārtaṇḍa (on astrology), (four works of, on Dharmaśāstra and astrology); a. of com. Rājamārtaṇḍa on Yoga-sūtra pp. 58, 884, 1377, 1394
Bhojaka:(to whom one’s dream was to be declared);
pp. 779
Bhojakaṭa: m. in Brahmapurāṇa as capital of Rukmin of Vidarbha and in Fleet’s ‘Gupta In-scriptions’and n
pp. 588
Bhrātṛ-dvitīya
same as Yama-dvitīya, an indepen-dent festival tacked on to Dīvali ; hardly any religi-ous ceremony observed in these days ; on 2nd of bright half of Kārtika ; procedure on, wor-ship of Yama, Yamunā and Citragupta and some other de-tails found in mediæval digests are now dropped pp. 207, 208, 209, 210
Bhṛgu (writer on astrology and astronomy) 591
pp. 664
Bhṛgu-saṁhitā (on astrology)
criticism against claims of pos-sessing it pp. 634, 635
Bhūjabala or Bhūjabalaniban-dha; 42n
(quotes Devi-purāṇa); Bhūpāla means Bhūpālakṛtyasamuccaya of Bhoja pp. 61, 62, 70, 71, 110, 240, 243, 249, 547, 555
Bhūtaśuddhi
in Mahānirvāṇa-tantra pp. 1095
Bhūtārthavāda or Bhūtārthānu-vāda; examples of
and n; explained by Śabara and Śaṅkarācārya (on V. S. I. 3. ) who calls it Vidyāmānāvāda pp. 33, 1241
Bhuvanakośa or Bhuvana-vin-yāsa
described in Brahma-purāṇa, Kūrma, Matsya, Vāyu (has verses) pp. 1000, 1527
Bible
says that Jesus did not expound all things to all people but only to his disciples, is intolerant and pessimistic pp. 1461, 1624, 1630
Bījanighaṇṭu
(a list of Tāntrik Mantras) pp. 1058, 1097
Bilva
tree, twig of, to be brought in the house on a certain day and tithi in Durgāpūjā pp. 181
Biot
pp. 510
Birds
cries of Kapiñjala, Kapota, owl and others indicative of coming good or evil in the Ṛgveda pp. 729, 730, 804, 805
Birds and animals
when on the right side of one going on a journey indicate auspicious results pp. 526
Birth
on certain nakṣatras like Āśleṣā and Mūla inauspicious pp. 605
Bland
N., on Mahomedan inter-pretations of dreams pp. 781
Bloch
Jules, edited and transla-ted in French Aśoka Inscrip-tions pp. 1016
Bloomfield
a. of ‘Religion of the Veda’ ; edited pp. 740, 1491
Bodhayāna : acc. to Prapañcahṛdaya
B. composed a commentary on both PMS and VS, while Rāmānuja says he composed a bhāṣya on Brahmasūtra pp. 1186, 1197
Bodh Gaya
pp. 1018
Body (human)
has nine openings (mouth, nostrils, eyes etc.) pp. 702, 1364
Bogozkeui
vide under ‘Mitanni’; inscription of, about 1400 B. C. regarding treaties between the king of Hittites and king of Mitanni that had gods Indra, Mitra, Varuṇa and
Bollinger and Negelein
editors of
Bombay Gazetteer
pp. 653
Bose
D. N., a. of ‘Tantras, their philosophy and occult secrets,’ (explains five makāras esoterically ) pp. 1081, 1149
Bouche-Leclercq
a. of ‘Astrologie
Brahman
(vide under Creation); defined in Tai. Up. II. 1, described as ‘neti neti’ (not this, not this) in Br pp. 1424
Brahmā (see ‘Viṣṇu’); day of
Br. equal to Kalpa 688
figure to which the life of br. in human years extends is colossal ; fifty years of life of Br. are gone and the present is Vārahakalpa and Vaivasvata Manvantara ; is supposed to have created world on first tithi of Caitra bright half ; seven sons of, some held that life of Brahmā was years pp. 82, 108, 690, 697, 1372
Brahmacārī
word occurs in Ṛg-veda, 7
Brahmacarya
( vide under 'Mahatma Gandhi' ); is very strict for Yogin ( viz. he is not even to look at, talk to or touch women ; when a householder may be called an observer of B. pp. 1420, 1421
Brahmacarya
also means periods of study from to 3 years for a Vedic student prescribed by Gautama, Āp., Manu etc. pp. 48, 1252
Brahmagupta ( astronomer born in 598 A. D. ) 484
criticized the Jaina view about there being two suns and two moons, condemned ‘Romakasiddhānta’ as outside the pale of smṛtis,' pp. 511, 515, 680, 696, 697
Brāhmaṇa or Brāhmaṇas (vide under gifts
pātra, priests); all brāhmaṇas were not priests, are not priests in modern times and all temple priests are not always brāhmaṇas ; every b. was not a proper recipient for gifts in ancient Indian times ; difference of view on killing an ātatāyin b. ; gifts (religious) to be made acc. to śāstras, Manu and other Smṛtis only to pātra (deserving) br. who has learning, character and tapas, gifts made to brāhmaṇa not learned in Veda or who is avaricious or deceitful were deemed fruitless by Manu and to lead donor to hell ; had no power to raise taxes like tithes nor was there a regularly paid hierarchy of priests and bishops as in England, high ideal placed before br. of plain living, of giving up active pursuit of riches, of devotion to study, pp. , how importance of birth as a brāhmaṇa arose ; lores to be studied by a learned brāhmaṇa, acc. to Gautama Dh. S. ; maintaining themselves by practising astrology were unfit for being invited to perform rites for gods or for śrāddha dinner acc. to Manu ; Manu and others provided that in rites for pitṛs the learning and character of b. should be carefully scrutinized, but Purāṇas did away with this, particularly at Gayā ; of Mathurā are like gods, says Varāhapurāṇa ; Mahābhārata emphasizes that good character makes a brāhmaṇa ; milk is vrata of, most Br. studied only one Veda or a part of it, only br. were entitled to drink Soma beverage in Vedic sacrifices ; performed solemn Vedic sacrifices like Vājapeya ; reasons or basis of the veneration paid to brāhmaṇas for over three thousand years, result of threatening or striking or injuring (with blood from wound) a brāhmaṇa declared in Tai. S., which is interpreted in two ways by different writers, substantial sources of income were only three, viz. teaching, officiating as priests at sacrifices of others and receiving gifts made voluntarily which were fitful, variable and precarious, to learn vidyā from a kṣatriya was unnatural or unusual in Upaniṣad times, to be fed in all vratas, tribute paid in passing to the ancient brāhmaṇa ideal by Pandit Jawaharlal Nehru ; vast Vedic and classical literature was cultivated, preserved and propagated mostly by brāhmaṇas with arduous labour and the Ṛgveda was preserved by them with unparalleled care, were asked to study Veda and subsidiary lores without any eye to motives of profit as a duty and to understand it, to teach the Veda without demanding a fee beforehand, to perform sacrifices and to make gifts, who is not a Vaiṣṇava is declared as a heretic by Padmapurāṇa and Vṛddha-Hārīta ; Yāj. provides that even a learned br. should refuse gifts and that the king should donate to learned brāhmaṇas, land, houses and marriage expenses or br. should approach a king or rich person for their 'Yogakṣema' pp. 18, 39, 100, 527, 817, 818, 853, 864, 930, 932
Brāhmaṇa or Brāhmaṇas (texts
acc. to context), all those parts of the Veda which are not or cannot be called mantras constitute B.<sup>1222–23</sup>; are primary sources of information about sacrifices, ritual, priests etc. ; contain oldest prose found in any Indo-European language ; contain numerous myths and legends, contents can be divided into two classes viz. vidhis (hortatory) and arthavādas (explanatory or laudatory) ; often mention contests between Gods and Asuras and abound in etymologies ; order (krama) of rites as expressed in mantras is to be preferred to the order contained in Br. texts ; principal purpose and aim of Br. of the Veda is to prescribe the rituals of sacrifices, to narrate myths and legends about sacrifices and to state rewards of sacrifices, ten characteristics of B. acc. to Vṛttikāra pp. 1223, 1316, 1497
Brāhmaṇaka
a country where brāhmaṇas followed profession of arms, acc. to Pāṇini pp. 1638
Brahmanaspati
as the creator of Gods in Ṛg. X. . 2 pp. 72, 1485
Brahmāṇḍa-Purāṇa (vide note on pp. 895–96); 90n
(on Kalpas of Atharvaveda), (many verses identical with those of Vāyu ), (on period between Parikṣit and Nanda), ( Saptārṣis mantra ), ( three kinds of bhakti ), (list of Avatāras–different from usual one), ( Lalitāmāhātmya of ), ( has verses that are also found quoted by Śabara ), ( for word ‘ sanātana-dharma ), compiled or revised about A. D. ; probably com-posed near the source of the Godāvarī, divided into four pādas besides Lalitopā-khyāna ; is fond of etymo-logies, one of the oldest of Purāṇas, has hundreds of verses in common with Vāyu ; Skanda says there was first only one Purāṇa, viz. Brahmāṇḍa pp. 117, 119, 133, 147, 149, 184, 320, 335, 541, 649
Brahmapurāṇa 43
(on nyāsa), ( on Sāṅkhya ), (on creation), chapters containing verses deal with tīrthas, com-posed between 10th and 12th pp. 10, 45, 82, 90, 106, 118, 119, 169, 175, 201
Brahmārpaṇa
meaning of pp. 1412
Brahmasāvitrīvrata
pp. 92, 94
Brahmasiddhānta
pp. 66
Brahmasphuṭa-siddhānta
pp. 511, 515, 549, 658, 676, 680, 696
Brahmasūtra-vide Vedāntasūtra; Gītā had before it several works
called Brahmasūtra pp. 1173, 1174
Brahmavaivarta-purāṇa ( note on
), printed in Ānan. Press, Poona, in four kāṇḍas, viz. Brāhma, Prakṛti, Gaṇapati and Kṛṣṇajanma; several verses q. in Sm. C., Hemādri as from it are not found in the printed one pp. 34, 95, 97, 104, 106, 114, 119, 125, 129, 132
Brandon
S. G. F., a. of ‘ Time and mankind ’ pp. 475
Breasted
a. of ‘ Ancient Times ’ pp. 531
Bṛhadāraṇyakopaniṣad
( on dreams ), ( emphasis on dayā ), ( on last thought ), ( explains Rg. VI. . ), ( on 72000 nāḍīs ), ( eulogy of Gāyatrī ), ( mandala of the Sun ), ( derivation of Puruṣa ), ( Yājñavalkya expounds brahman to Janaka and answers angry brāhmaṇas in his court ), ( vamśas ), ( prāṇa as symbol of brahman ), ( 'mantaryyaḥ' implies tarka ), ( frequently has the words 'apa punarmṛtyum jayati' ), ( I. 4. quotes Rg. IV. . 1 ), ( Free will and Determinism ), ( noblest prayer in ), ( sāyujya and salokatā occur ), ( on āśramas ) pp. 10, 18, 24, 26, 47, 62, 103, 126, 464, 475
Bṛhadāraṇyakopaniṣad-bhāṣyavārtika
pp. 1602
Bṛhad-dharma-purāṇa
pp. 896
Bṛhad-devatā
pp. 60, 486
Bṛhad-yama
pp. 238
Bṛhajjātaka of Varāhamihira
58991, rising times of zodiacal signs in B pp. 479, 545, 547, 548, 559, 561, 562, 564, 567, 568
Bṛhaj-jābālopaniṣad
pp. 1076
Bṛhad-yoga (or -gī) Yājñavalkya 31n
(reads pp. 42, 860, 1152
Bṛhad-yogayātrā of Varāhamihira
(follows Yāj. about pp. 70, 529, 533, 540, 545, 558, 591, 594, 617, 622
Bṛhan-nandikeśvara-purāṇa
pp. 156
Bṛhan-nāradīya purāṇa
is a sectarian Vaiṣṇava work, different from the Nāradapurāṇa pp. 892
Bṛhaspati
Smṛti writer; fragments of, collected by Prof
Bṛhaspati
a. of a work on Rājanīti pp. 1001, 1033
Bṛhaspati
planet Jupiter, (presiding deity of Puṣya), (indicative of life, happiness and knowledge) pp. 494, 572
Bṛhaspati
verses of, quoted under
Bhaṭṭi
com. of Prabhākara on
Bṛhat-saṃhitā of Varāhamihira
(on units of time from kṣaṇa to kalpa), (praise of pp. 69, 70, 150, 187, 191, 193, 216, 242, 465, 476
Bhāratavarṣa)
Bṛhat-ṭīkā of Kumārilabhaṭṭa
referred to by Nyāyaratnākara and verses from it q. by Nyāyasudhā and Jaiminīyasūtrārthasaṅgraha pp. 1188
Bridges
Robert, a. of ‘Testament of beauty’ (on what is reasonable) pp. 1477
Briggs
W. G. a. of ‘Gorakhnāth and the Kanphaṭas’ pp. 1429
British Imperialists and hypocritical talk of ‘White man’s burden’
pp. 1619
British rulers of India were generally opposed to progressive social reform in India
B. rejected permanent ego and yet accepted doctrine of rebirth 941
spent forty-five years for suffering humanity ; taught that pp. 941, 1004, 1577
Buddhacarita of Aśvaghoṣa; mentions Kapila and 25 tattvas
speaks of Jaigiṣavya and Janaka pp. 1375, 1378, 1392, 1409
Buddhism (vide under Buddha
Buddhism had set in about first half of 7th Century
Buddha's preaching were found irksome even in Buddha's own life and gradually monasteries of monks and nuns became centres of idleness
pleasures and immorality, three *ratnas* (jewels) of B. are Buddha, Dharma pp. 1022, 1023
B. repudiates Buddha and introduced into the religion
Buddhism 942n
pp. 1003
Buddhist (or Buddhists
acc. to context): (see under ahiṃsā
Buddhism
Siddha): goal of nirvāṇa (particularly under
Buddhas enjoyed all pleasures as they pleased
several councils of Buddhists were held to settle the Saṅgīti (standardized scripture) pp. 1021, 1065, 1066
Buddhist-saṅgha (Order) : pur. poses for which people joined
Buddhist texts : claimed to be smṛtis
which follows from
Bühler
a. of ‘Indian Paleography’ pp. 701, 817, 873, 900
Bulletin of Deccan College
Bulletin of London School of
Burgelin
Pierre, author of ‘L’
Burgess
(mentions nine Buddhist mudrās slightly differing from Waddell’s); differs from pp. 498, 521, 531, 997, 1129, 1130
Bhakti
pp. 971
Beni Prasad Vs. Hardai Bibi
Bom. 373
pp. 1292
Bharatarvarṣa
pp. 1524
Beus); two types of integrated cultures
acc. to Sorokin pp. 1615
Bengal: (vide under Ballālasena): 220
discards certain pp. 312, 830, 833, 837, 867, 871
B. C.) adumbrated the atomic theory in Greece
pp. 1486
Balasaheb Pant Pratinidhi of
Bhāskarācārya’s works)
pp. 348, 644, 650, 656, 1006, 1029
Brahma-vaivarta; mantra is Rg. II.. 1 (‘Gaṇānām tvā’ &c. addressed to Brahmaṇaspati); not observed in
pp. 23, 146, 148
Bengal nor in Gujarat
procedure of ; procedure of, is different in Narasiṃhapurāṇa ; proper time for performance is mid-day ; ten names of Gaṇeśa ; tithi 4th on which pp. 145, 146, 149
Bayon (Angkor Thom) certain gestures in Cambodian dance and drama are similar to those in Bharata-nāṭya-śāstra
pp. 1130
Bhāgavata and Agni Purāṇas 1093; worship of God may be performed in an image
in water, fire, one’s own heart, in sun’s orb or on an altar pp. 1649
Buddha’ 1009
a. of pp. 1039, 1040
Buddhism flourished
the people of India as a whole were always Hindu ; intercourse between Babylon pp. 1606
Brink’;‘on social reform’)
pp. 1609, 1675
Brāhmaṇa
received pp. 1161
B. C. 592n
a. of pp. 671, 680
Bṛhatsamhitā of Varāhamihira 69n
edited Saddharmapuṇḍarīka with Bunyiu Nanjio ; published part of Yogayātrā in volumes of 'Indische pp. 187, 193, 516, 579, 584, 592, 1107
Bāhula; said to be seven in
Bhīmasena 1219; endeavours to interpret Ṛg. I. 141. 1–3 as referring to these three avatāras and the word madhvaḥ thought enough to claim that Mādhva was referred to in Ṛg. I. 141. 3
thirty works which pp. 1219
Berossus and the other an author of an astrological poem
pp. 592
Buddhahood; called
pp. 1104
Bṛhad-Yogiyājñavalkya provide that the mere knowledge of the Self is a sign of indolence and that both knowledge and actions are necessary for Mokṣa 1216–17; four stages ‘of
in
Buddhist M. believed that by mantras they would make some of the Hindu Gods their servants
they would be surrounded by heavenly damsels and they would acquire proficiency in śāstras without study etc. pp. 1116
Br.
slightly different from that in Kathopaniṣad pp. 1535
Baud. Gr. Sūtra 497n
characteristics of persons born on each of the n. acc to pp. 27, 523
Bṛhajjātaka-; classified as *puṇya* (beneficent) and
pp. 559, 560
Brahmāṇḍa-purāṇa and as the propounder of Gāndharva acc. to Natyaśāstra
pp. 896
Bhūtācaturdaśī
pp. 198
Buddha; Hazra (Prof.) bases his remarks upon several mss. besides the only printed edition pub. by Gopal Narayan &
Bhāsurānandātha) :
pp. 1050
Bhāsurānandānātha) : praises his guru hyperbolically 1071; 1117 (on dīkṣā)
(on pp. 1136
Br. Up. VI. 2. 2ff and Chān
Bāṇa mentions Bhāgavatas and
Bhāgavata or Pañcarātra śāstra; several guesses about why the system is so called; several Pāñcarātra-saṁhitās published so far are later than the Gītā; twenty-five works on P. mentioned by Agnipūrāṇa and
pp. 954, 955, 956
Buddhism largely through the
Buddha
doubts about its being Śaṅkarācārya’s work ; sets out a mantra for six cruel rites ; com. on, ascribed to Padmapāda . Prārabdha-Dhvanta-Saṁhṛti, of Acyutarāya Modaka (composed in A. D.), on Prārabdha-karma (past actions that produce the present body); described ; main object of the work is to combat the idea that all human acts from conception to death are govern-ed by past deeds alone pp. 995, 996, 1105, 1600, 1601, 1604, 1819
Bible in Europe for about 1400 years 482
his arguments in favour of Astrology ; his Tetrabiblos remained supreme for years and has even now great authority for believers in Astrology ; held geocentric theory and so had to adopt theory of eccentric orbits and epicycles and yet could predict eclipses correctly, is concerned in Tetrabiblos with rāśis (signs of the Zodiac) and rarely, if at all, with nakṣatras ; in his ‘Geography of India’ (about A. D.) refers to Ptolemaios, king of Baithan (Paithan) as ruler in his day ; much of Greek literature on astronomy and astrology disappeared owing to works of P. , speaks of male and female signs and of sthira and dvideha as Brhajjatake does ; several discrepancies in essential matters between Ptolemy’s work and Hindu astronomical works , two points in which Varāhamihira differs from P. viz he does not mention the countries governed by rāśis but by nakṣatras and Varāha confines himself to parts of Bhāratavarṣa, while P. deals with all countries then known, wrote about A. D. and based his Almagest on the observations of Hipparchus pp. 150, 481, 512, 514, 520, 530, 553, 554, 561, 568
Brahmāṇḍa and change in meaning–; devote much space to legends about Paraśurāma; Devībhāgavata and
pp. 90, 855, 856
Bhāgavata P. say that Mahābhārata and P. were composed by Vyāsa for women and
Bhaviṣyatpurāṇa 817 ; differences as to names of 18 P. and great differences as to their extent and contents 830 ; divided into three groups
sāttvika, rājasa and tāmasa and their main objects , do contain ancient legends and traditions, but very much tampered with ; early Sanskrit writers like pp. 815, 838, 839
Brahma purāṇas
while Devibhāgavata says it is Matsya ; five characteristics of, acc. to several purāṇas, are sarga (creation), pratisarga (creation after dissolution), Vamśa (dynasties of Gods, patriarchs and kings), manvantaras (vast cycles of time), Vamśānucarita (deeds and history of descendants of dynasties) ; from about the 6th or 7th century pp. 829, 839
Bhārata war to the downfall of Andhras and the rise of
Brahmāṇḍa
Bhāgavata, several among the extant P. were composed or completed in the period from the 5th to the 9th century A. D., several P. contain a much smaller number of ślokas than are assigned to them by authorities as in the case of Viṣṇupurāṇa and Kūrma ; several P. such as Matsya, Vāyu pp. 832, 833, 842, 854, 855
Buddhism held forth by a restatement of Hindu religion
philosophy and practices , ten topics of, according to Bhāgavata ; topics of tīrtha, dāna, śrāddha and vrata cover about one lakh of verses in the extant P. ; total number of ślokas in pp. 18, 839, 841, 913, 929, 930
Brahmasūtra expressly mentioned in Gītā ( 13. 4 ) is not the present V. S. but probably another work or other works of Bādari
Auḍulomi
Bodhāyana
1186n–1187n; declared by Padmapurāṇa as unmeaning on account of its atheistic teaching, date of P. M. S. acc. to Jacobi pp. 976
Bālakrīḍā of Viśvarūpa simply
Br. for averting Rudra's wrath
pp. 721
Buddhacarita
Carakasamhitā
Brahma Purāṇas 971n; though always enemical to Kṛṣṇa
reached the Lord pp. 971
Br. 740n ; S. sacrifice
person resolving to perform, need not consider the season or nakṣatra pp. 507, 523
Bṛhaspati
Kātyāyana and Bhāgavata ; Modern apologists for Tantricism emphasize that the instructions in the Guhyasamājatantra are meant only for yogis who have attained some yogic perfection ; most Hindu T. are dialogues between Śiva pp. 1031, 1032, 1077
Buddhist writers on T. profess that they quote Buddha 1038
most important and early Buddhist works on pp. 1051
Buddhist T.; names of sixty-four T.; names of some Vaişnava T.; names of works in which the philosophical aspects of Hindu T. may be studied; no trace of direct connection between
pp. 1049, 1050, 1051
Bagchi about foreign elements in Tāntrik doctrines 1034 ; Vīra type of T. worshipper required to possess high moral and spiritual level
but Rudrayāmala allows a vīra to honour the charming wife of another flushed with wine ; women were made gurus in Tāntrik cult ; woman associated with a male for tāntrik worship or for maithuna was called śakti, prakrti or latā and she could be one's wife or another's wife or a vesyā , word 'phat' occurs in Vaj. S. and is employed in abhicāra ; works on T. like Śāradātilaka enumerate thirty-six tattvas (including those of the sānkhya system) ; works on T. introduced into Tibet, Mongolia, China, Japan and South East Asia ; works on T. placed women on a footing of equality with men, and endeavoured to provide a common platform ; works on T. employ Vedic mantras, and also their own, works on T. say that mantras possess wonderful powers and that a Tāntrika secures all powers by following the practices of his guru's school ; worship of Śakti with wine, flesh and edibles of various kinds, ( in Visnu-purāna ), ( worship of Śakti with five Tattvas, which are sometimes identified with five elements ) ; worship of Keśava laid down in Tantras referred to by Bhāgavata ; writers on T. clothe their practices in bombastic words ; writers, medieval and modern, were largely justified in their condemnation of Tāntrik practices ; yantra ( sometimes called cakra ) also is a characteristic item in Tāntrik worship . Tantrāloka of Abhinavagupta . Tantrarahasya of Rāmānujācārya, last noted work of Prābhakara school composed about A. D., . Tantrarājatantra , ( on abhişeka ), ( on Yantra ), 1138n-39. Tantraratna, of Pārthasārathimiśra . Tantravārtika of Kumārilabhatta (a voluminous com. on Śabara's bhāsya on P. M. S. I. 2 to end of Chap. III ), (papers on 'Gleanings from Śabara and Tantravārtika' and 'Tantravārtika and Dharmaśāstra'), (,on adhikāra for Agnihotra and Darśa-pūrņamāsa ), (propositions about soul specified ), ( on Apūrva ), 1220n-24n, ( defines vidhi, niyama and parisankhyā ), (bhāvanā is the pratyayārtha ), ( on 'Vikalpa' ), (is most exhaustive on Smṛtis), (on sadācāra), 1273n74n (on Kalpa and Kalpasūtras), (collects about three dozen cases of bādha in general), (on change in meaning of 'rājan'), examines all the well-known classes of Sanskrit works with regard to their usefulness and relation to Veda and other-worldly experience pp. 96, 926, 985, 1009, 1037, 1046, 1047, 1048, 1049, 1052
Br. and Ait. Br. it is indicated that tapas like yajña would bestow everything 1415
in Upaniṣads T. is one of the means leading to realization of brahman ; Mahābhārata has frequent eulogies of T. ; Manu provides that only three prāṇāyāmas performed acc. to prescribed rules are highest T. ; means acc. to Āp. Dh. S. the strict observances laid down for a vedic student pp. 1415, 1416, 1489
Buddhism’ (written in
pp. 1608
Buddha with magic practices
pp. 1037
Buddhist Thought’
pp. 1107
Barth; Madhvācārya could explain away the Upaniṣad passages about advaita by reasoning and openly denounce the advaita doctrine as
pp. 1011
Buddhism in disguise without persecution 1482; of Hindu kings towards Moslems
even though moslem invaders desecrated temples ; T. is one of the striking characteristics of pp. 1018
Br prescribes as to agnyādhāna that one having a son and having his hair yet dark should perform it; this has to be construed as indicating by lakṣaṇā that the man must not be very young nor very old
otherwise there would be two vidhis and the fault of V. pp. 1301
Bṛhadyogayātrā 809; brief account of its contents 806-7; claims that it requires no expounder
no mathematics and if well studied the reader acquires great rewards ; date of, between pp. 700, 801, 1100
Brahmā or Prajāpati created the Veda are laudatory and not to be taken literally 1202; promulgated for Yajña 1184; proposition of some smṛtis that wealth is for Yajña
which is strenuously opposed by the
Bādarāyaṇa as authors 116566 ; declares that saṁsāra is anādi 1567 ; mentions Jaiminī's views eleven times
in six of which there is no corresponding sūtra or view in P
Bengal; Hazra dates it between-A. D.;
pp. 200, 300, 872, 873
N
Niyama )
pp. 1514
Nāga princess
his wife ; fight with Babhruvāhana at Manipura, in which he was killed but was restored to life with Sañjīvana jewel pp. 126, 127
Nakṣatra a. centuries before
Nanda)
(three kinds of bhakti), (on nine modes of bhakti), (tolerance of worship of other gods), (worship of Viṣṇu is Vaidiki, Tāntriki and Miśrā), date very controversial, ranging from 5th cen pp. 852, 857, 861, 880, 903, 920, 921, 924, 950, 959
Nāsatya in their pantheon 598–99; archives of
contained a treatise on horse training by one Kikkuli of Mitanni, which discusses technical terms akin to Sanskrit pp. 599
Neugebauer
pp. 597
Nāḍīs; work of O. W
pp. 1063
Numerals’
pp. 699
Nāsadīya hymn)
(tribute to Upaniṣad sages), (high eulogy of Bṛ. Up pp. 1500, 1541, 1548
names of D. in Mahābhārata 185; names of
in Kālidāsa, 1046<sup>11</sup>
Nehru as utterly wrong
harmful and impossible of achievement and Gandhiji’s attitude to sex as extraordinary in ‘Autobiography’ pp. and pp. 510, 512, 1689
Nābhanediṣṭha
son of Manu, story of pp. 691
Nabunessar (747 B. C.)
dated observations continuously recorded in Mesopotamia from reign of pp. 511
Naciketas
story of, in Kathopaniṣad and Anuśāsana-parva , story of, in Tai pp. 915, 1535
Nāḍī
equal to half muhūrta ; several meanings of, word occurs in Ṛgveda pp. 684
Nāḍis are ten in human body
three main ones being ‘Iḍā’ (on left side), Piṅgalā (on right side) and Suṣumnā (middle of spinal chord) and this is based on Upaniṣad passages pp. 1063, 1430
Nāḍis (rivers); are so called only when they aredhanus in length; are deemed to be impure (rajasvalā) when the sun is in the middle of Cancer and Lion signs and become unfit for bath
pp. 431, 1008
Nāgapañcamī
how observed in the Deccan ; observed in different ways in all parts of India ; on 5th of Śrāvaṇa bright half ; on 5th of Śrāvaṇa dark half in pp. 124, 125, 127
Nāgarakhaṇḍa 227
pp. 229, 693
Nāgas-eight named in Bhāviṣyottara
but twelve in some
Nāgojibhaṭṭa
com. of Saptaśatī , a. of com. on pp. 154, 155
Nahuṣa
made approaches to Śacī and became an ajagara pp. 1280
Naiṣkarmyasiddhi (ed. by Col
Naivedya
derivation of the word pp. 35
Nakṣatras (vide astrology
king
Nakṣatra-snāna
Puṣyasnāna)
Nakṣatreṣṭi 505; Ṛgveda expressly names *Aghā*
*Arjuni* and *Tiṣya* among n. and in a veiled way probably *Mṛgaśiras*, *Punavarsu*, *Pusya*, *Śatabhiṣak* and *Revati* , rule that whatever *nakṣatra* or *tithi* has a certain deity as ruler, the sleeping, turning from one side to another and awakening takes place on that *nakṣatra* and *tithi* ; secret name derived from *nakṣatra* of birth to be used by sacrificer ; serious discussions about n. in many works ; seven class-es of n. as *dhruva*, *mṛdu* etc. ; special names of 4th, 10th, 16th, 20th and 23rd *nakṣatra* from that of birth ; substances governed by each of n., *Svāti* n., marriage on, led to love among spouses : synonyms of, in *Rājamārtaṇḍa* ; three senses of the word ‘ *nakṣatra* ’ ; two deri-vations of the word *nakṣatra*, what actions are bene-ficial on different classes of n. ; what n. are said to be *Ugra* ; when n. are said to be affected ; why Vedic list of n. starts from *Kṛttikā* and why from *Aśvinī* in classi-cal literature is explicable on astronomical grounds only ; word *nakṣatra* is app-lied to the sun also in the *Ṛgveda* ; word *nakṣatra* occurs frequently in the *Ṛgve-*da and other *Samhitās* pp. 27, 111, 215, 216, 275, 329, 330, 495, 496, 497
Nārada
a Devarṣi in Gītā and one of the sons of Brahmā in
Names
great in the reform of
Nanjio Bunyiu
a. of catalogue of Tripitaka pp. 1040
Nārada
a. of a work on Jyotiṣa pp. 97, 99, 592, 622, 790
Nārada-samhitā 195n
pp. 197, 199, 656
Nārada
brought doctrine of bhakti from Śvetadvīpa pp. 962
Nārada
an author on music in
Nārada-bhaktiśūtra 956
pp. 960, 965
Nārada Pāñcarātra
pp. 956
Nārada Tantra-describes mudrās appropriate to Viṣṇu worship such as Śaṅkha
Cakra pp. 1125
Nāradīya Purāṇa : ( vide Bṛhan
Nāradīya )
72n–73n, ( for kavaca-mantra ), ( on mudrās ), ( doctrine of pp. 41, 70, 79, 81, 88, 95, 98, 99, 101, 104
Nāradasmṛti 1266
( apostate from Sannyāsa becomes a slave of the king ) pp. 1256, 1333, 1582, 1597
Narahari
Dr. H.G., on an account and date of Prārabdha-dhvānta samhṛti pp. 1601
Narain Prof. A. K.
a. of 'Indo
Naraka (Hell); Medhātithi states that n. means extreme pain or suffering 1214; seven
acc. to V. S., Śańkarācārya
Narakacaturdaśī; also called
pp. 197
Narakāsura
killed by Kṛṣṇa and lights lighted with four wicks in memory of pp. 197
Narasimha (or Nṛsimha) Purāṇa
Aparārka quotes it 9 times and only about verses, half of which deal with Sannyāsa; composed solely for the glorification of pp. 30, 55, 149, 691, 754, 915, 922, 926, 971, 974
Narasimha identified with
Nārāyaṇa; chap.enumerate eleven avatāras (including Buddha and Balarāma) and chap.–narrate stories of all avatāras except
pp. 36, 37, 54, 978
Nārāyaṇa
com. of Āśv. Gṛ. S. pp. 802
Nārāyaṇa
etymologies of the word in Manu, Śāntiparva and some Purāṇas and n pp. 1516
Nārāyaṇī
name applied to Devi pp. 176
Nārāyaṇīya ( a section of Śāntiparva ): deals with Kṛṣṇa worship 953
difference between N. and Gītā pp. 957, 961, 962, 1365
Nārāyaṇopaniṣad
pp. 1045
Nāsadīya-sūkta 1490-91: a unique hymn; Śatapatha Br. on it 1490n
some passages are still obscure ; translated and explained ; translations and remarks by Western Scholars pp. 1490, 1491
Nāstika
is primarily one, acc. to Kumārila, who does not believe in the existence of the individual soul ; the Kāśika on Pāṇ. IV. 4. holds that it means one who does not believe in the Hereafter pp. 60, 1206
Natarajan
S., a of 'A century of Social Reform ' pp. 1636, 1700
Nāṭyaśāstra ( of Bharata )
(mentions Garuḍa which is a mudrā in Mudrāpighaṇitu) pp. 896, 1037, 1129, 1630
Nāṭyaveda
Vararuci as proficient in pp. 900
Nautical almanac 676
pp. 682, 711
Navagrahāśānti ( vide Ayutahoma
Grahayajña, Lakṣahoma and Koṭihoma, sacrifice, planets ) : ; all religious rites to be performed after N. ; becomes elaborate in Bhaviṣyottara and medieval works ; colours and presiding deities of Navagrahas ; mantras for the nine grahas from Yāj., Matsya, and Vaikhānasa-Smārtasūtra and Bṛhad-yogayātra slightly differ , model of all Śānti homas in all medieval digests ; procedure of, in Yāj. and Matsya ; procedure different for each graha in Madanaratna ; purposes for which N. was to be performed ; supposition that each of nine grahas has a separate gotra and country of birth ; three kinds of, viz. Ayutahoma, Lakṣahoma and Koṭihoma acc. to Matsya ; verses of Matsyapurāṇa describing how the figures of nine grahas were to be drawn or printed ; Yāj. does not even refer to Ayutahoma and the two others pp. 749, 750, 751, 752, 753, 755, 756, 919
Navagrahayāga ( vide Grahapūjā)-7
pp. 296, 297
Navānna-bhakṣaṇa ( partaking of grains from fresh crops)–1
pp. 330, 331
Navarātra
twice, in Caitra and Āśvina , (vide under Durgāpūjā) pp. 179, 186
Navarātrapradīpa of Vināyaka alias Nanda-paṇḍita–
pp. 155, 156
Nawrath
F. A., a. of ‘Immortal India’ (Bombay, ) pp. 1956
Nayaviveka of Bhavadeva or Bhavanātha
a work of Prābhākara school, referred to by Smṛti-candrikā, Viramitrodaya on Vyavahāra and Vyavahāramayūkha pp. 1189, 1192, 1233
Nebuchadnezzar
king of Babylon, ordered Chaldeans to find out the dream he had forgotten and to interpret it pp. 595, 781
Nehru Pandit
Prime minister, tribute to ancient Brāhmaṇa ideal ; to old teaching of Dharma, about Gandhīji's ideas on self-restraint (on necessity of a worth while ideal ), speeches of, collected by Sriman Narayan for the A. I. C. C. on socialistic pattern ; admits that adequate incentives must be offered ; Criticizes Gandhīji's attitude to sex and praise of poverty and ascetic life ; Autobiography by, ( on Politics ) pp. 1540, 1619, 1664, 1670, 1678, 1679, 1680, 1681, 1683, 1689
Nepal
gambling in, on large scale on Balipratipadā pp. 203
Neugebauer Prof. Otto; a. of ‘Exact Sciences in Antiquity’ and several papers; 481
laws of motion expounded by, are now held to be approximations pp. 1503
Nigada
examples of ; is Yajus, but is loudly uttered, while Yajus is recited in a low voice pp. 1097, 1222
Nighantu 10
pp. 35, 36, 855, 1044, 1600
Night
no bath or making gifts or śrāddha at n., except on expressly stated occasions , Ṛgveda X. is hymn to n. employed as Śānti pp. 79, 127, 244, 730
Nihśreyasa
meaning of, occurs in Pāṇini V. 4- and Kauṣ. Up. ; stated to be goal of the study of Nyāya and Vaiśeṣika Sūtras ; Mahābhāṣya explains it pp. 77, 1037, 1468, 1515
Nilakaṇṭha
com. of, on Mahābhārata pp. 1570
Nilamatapurāṇa
pp. 200
Nilapadadarśana
work of Tāntrik Vajrayāna Buddhist sect, in which the three jewels are Kāma, courtesan and wine, while the three jewels of devout Buddhists are Buddha, Dharma and Saṅgha pp. 1073
Nimeṣa
time required for pronouncing a short syllable pp. 476
Nimitta (see under ‘utpāta’ ); auspicious nimittas very few as compared with inauspicious ones; distinguished from utpāta; long lists of in-
pp. 743, 744
Nimitta
a work attributed to Digambara Jain Bhadrabāhu , contents of, later than Varāhamihira and not concerned with Dharma-śāstra and does not dilate on Śāntis pp. 743, 805
Nirājana
a Śānti , of horses and elephants ; of king and soldiers ; on the king's march for invasion ; procedure of and mantras in pp. 184, 187, 193, 335, 759, 783
(vide ‘Vedic interpretation’ and ‘Yaska’ ), (two interpretations of several Ṛgveda Mantras), (discussion whether Vedic Mantras have meanings), (explains Ṛg. I. . ), (PMS agrees with many conclusions of N ), (on Vaiśvānara ), (word jāti occurs), (story of Devāpi and Śantanu) pp. 11, 164, 984, 985, 987, 991, 1033, 1044, 1097, 1102
Nirvāṇa 1008n
not clearly defined by Buddha ; really indescribable just as brahman is described as ‘neti’ ; Saundarananda on, 940n-41; N. as synonym of Mokṣa does not occur in principal Upa-niṣads, but in Gītā pp. 941, 1008, 1022, 1515
Niśāda 554n
could offer an iṣṭi to Rudra, with a Vedic mantra though he did not belong to any of higher varṇas pp. 1296, 1642
Niṣādasthapati
meaning of pp. 1296
Niṣedha
vide Pratiṣedha
Niṣpannayogāvalī of Abhayākara-gupta
Buddhist Tāntrik work pp. 1050, 1133, 1143
Niṣṭyā
called Svāti in other texts pp. 500
Nitimayūkha
pp. 923
Nityā is Śakti
that is non-diffe-rent from Śiva pp. 1091
Nityācarāpaddhati of Vidyākara 924n
pp. 1110
Nityācara-pradīpa of Narasimha Vājapeyin; enumerates 18 Purāṇas and refers to Narasirbha P.
pp. 880
Nityānuvāde
explained and illustrated ; the word occurs frequently in Jaimini pp. 1250
Nityaśoḍaśikārṇava (part of
Nityotsava (a Tāntrik work of
Niyamas : are called tapas by
Niyama-vidhis
are classified into three, viz. those concerned with pratinidhis, with pratipatti and those concerned with matters other than these two, with illustrations ; taking food facing the east is an example of a n. not concerned with pratinidhi nor pratipatti pp. 1231, 1232
Niyoga
practice of, allowed as well as condemned by the extant Manusmṛti ; Ṛg X. . 2 refers to it and Gautama and others and even Yāj. states the procedure and conditions of it, and n pp. 40, 1266, 1268
Noushirwan
Sassanian king ( A. D.); dream of, interpreted by Buzurmihir (probably Varāhamihira) pp. 531, 579, 781
Nṛpa (word) represents number 16
pp. 703
Nṛsiṃhācārya
pp. 228
Number
prominent in Mahābhārata pp. 18, 842
Numerals
Indian (vide decimal system and place value systems): their antiquity and method of writing them ; Āryabhaṭa mentions ten orders of n from one to vṛnda, each ten times of the the preceding from place (sthāna) to place pp. 697, 698, 704
Nyāsa (mystical sanctification of several parts or limbs of the body with Vedic
Tāntrik or other mantras); (vide under aṅganyāsa, haṁsanyāsa, mantranyāsa, māṭṛkānyāsa, praṇavanyāsa), N. is an important item in the Tāntrik ritual ; N. compared by Woodroffe with the Christian method of making the sign of the cross ; expressly provided by Devībhāgavata as part of Sandhyā worship ; in modern times some orthodox people perform two kinds of n. viz. Antarmāṭṛkā and Bahirmāṭṛkā, is avaidika and should not be performed acc. to Dharmasindhu and Saṁskāraratnamālā, of different names of Viṣṇu, viz. Govinda, Trivikrama etc. on fingers of right hand, the palm etc. ; n. of several portions of Gāyatrī, of single letters of pp. 87, 168, 1120, 1121, 1122, 1123
Nyāya (system of logic); for its necessity in the interpretation of the Veda
Kumārila relies on Manu pp. 1261
Nyāya
a source of Dharma ; also means the adhikaraṇas of Jaimini, expounding the points of Dharma pp. 1152, 1155
Nyāya-kusumāñjali of Udayana.
pp. 1624
Nyāyamañjarī of Jayantabhaṭṭa-
pp. 469, 470
Nyāyapariśuddhi of Veṅkaṭanātha
pp. 1158
Nyāyaratnākara (of Pārthasārathi-miśra)
a com. on Ślokavārtika, (creation and dissolution of world is arthavāda), (on four possible views on prāmāṇya and aprāmāṇya of cognitions) pp. 1159, 1179, 1183, 1188, 1205, 1207, 1210, 1212, 1216, 1225
Nyāyaratnamālā 1321n (divides all texts into Upadeśa and Atideśa )
pp. 1324
Nyāyasudhā or Rāṇaka of Someśvara
a com. on Tantravārtika , (quotes a verse as from Kumārila's Bṛhat-ṭīkā ) pp. 1188, 1247, 1297
Nyāyasūtra : 469
( defi-nes ūhā ), goal of study of, is niḥśreyasa ( Mokṣa ) pp. 1324, 1468
Nyāyavārtika
pp. 469
Nyāyavid
meaning of pp. 1153
Nārada's name is concerned with Pañcarātra in Śāntiparva; peculiar doctrine of P. is that of vyūhas ( forms ) of the Supreme Person called
pp. 956
Nirukta
Vāyu, Padma
Nirukta 861; ṛṣis of
had arrived at idea that there is only one Supreme Being addressed under different names ; verses of, occur in other Vedic saṁhitās ; war of ten kings against Sudās pp. 22, 1487, 1644
Nyāsa
Pūjā and Japa pp. 233
Nirṇayasindhu into Śuddha and Viddhā 71n; division of
into five groups, division of tithis into kharva, darpa, himsra or himśrā ; even if t. begins in the afternoon, a saṅkalpa had to be made in the morning, provided the vrata has to be performed on that t. though viddhā pp. 70, 78, 82
Nimitta
portent, Puṣyasnāna): , description of pp. 18, 591, 743
Nairuktas
Parivrājakas existed even before the Nirukta , some examples on which Aitihāsika school would rely are Nāsatyan, Vṛtra pp. 984, 1203, 1204
Nanda )
( story of Purūravas and Urvaśī ), ( adopts Upaniṣad passages ), ( vidyāsthānas ), 92829, 957n-59, ( on pp. 18, 852, 853, 857, 861, 907, 909, 915, 916, 921
Nirukta
viz. religious observances or vows and special food prescribed for one engaged in a religious rite, vratas of the type described in Purāṇas had attained no prominence in times of Yājñavalkya-smṛti ; V. which Vedic students had to undergo pp. 23, 27, 133
Niyamas constitute a preliminary ethical code to be observed by an aspirant for yoga
pp. 1423
Ś
Śat. Br.–
pp. 62, 63
Śeṣin; Prokṣaṇa
an aṅga of rice grains that are aṅgin ; other examples of, 1308ff pp. 1208
Śāṇḍilya and others–; distinction between prapatti and bh.; doctrine of bh. had great appeal to all sections of Hindus and weaned them away from Buddhism; doctrine of ‘Prapatti’ based on the word ‘prapadye’ in Śv
pp. 958, 959, 960, 970
Śat. Br. speaks of Bharata
son of Śakuntalā and has some verses identical with those in Ait. Br. ; Kālidāsa probably did not know that Bhāratavarṣa was named after Śakuntalā’s son pp. 1525, 1526
Śabara's bhāṣya 1179n
com. on B. is Ṛju-vimalā of pp. 1189
Śālikanātha
pp. 1179, 1189
Śāntis)
(causes of earthquakes), (premonitory signs of earthquakes), (criticizes vṛddha-Garga and Parāśara), (quotes verses of Rṣiputra), (Puṣyasnāna), (verses that are also found in Matsya pp. 12, 745, 747, 763, 764, 765, 767, 768, 769, 773
Śūdras
Vajrayāna); became a medley of dogmas and was rent by dissensions ; causes of the disappearance of, discussed, final blow being given by Bakhtiyar Khilji, changes in doctrines and ideals of B. were great before the Christian era and for some centuries afterwards ; *dasaśīlas* prescribed for all priests pp. 940, 941, 1003, 1021, 1030
Śāktas 1041; some verses of
are called *Kavaca, argalā*
Śabara holds
on account of
Śiva 148; twenty-one dūrvā tendrils and 21 modakas are offered in
when Gaṇeśa, is worshipped on Māgha-śukla 4, that tithi is called Śānta, when caturthī is mixed with 3rd or 5th tithi, then Caturthī mixed with 3rd is to be preferred, if it exists at midday, worship of Gaṇeśa in modern times lasts two, five, or seven days or till Anantacaturdaśī, according to usages and tastes of people pp. 146, 148
Śāntis in Saṃhitās
Brāhmaṇas and Śrautasūtras only pp. 735
Śabara )
also called ‘Huttaśanī’ and ‘Phālguṇikā’ ; ancient festival on Phālguna Full pp. 238
Śrauta-sūtras and Kautilya
m. in Tai. Ār. pp. 816, 819
Śānti parvans )
( Yogabhāṣya on Y. S. II. follows J. ) pp. 54, 1398, 1444
Śatapatha Br. 507; do not swerve from the east
while other nakṣatras do so ; referred to as Bahulā by Pāṇini , and a man born on Bahulā may be called pp. 499, 507, 740
Śāntiparva ); on Brahmacārikāṇḍa 820n
( on five categories of smṛti contents ); on Gṛhasthakāṇḍa , on Mokṣa , ( quotes Devala on Siddhis ); on Niyatakāla or Naiyatakālika , 214n-216n, on Rājadharma , on Śāntis 73435, 3 ( quotes Matsya ), on Śrāddha , on Vrata , ( whole of Chap. of pp. 82, 98, 117, 157, 184, 185, 211, 219, 244, 247
Śiva)
(mantra 'namaḥ śivāya'), (treatment of pp. 1096, 1117
Śūdras–; Dharmaśāstra of Āp. twice quotes two verses from a Purāṇa and names a
pp. 921, 922
Śabara
Bāṇa, Kumārila, Śaṅkarācārya and others show that in their times P. existed, the contents of which were just like those of the extant P. ; emphasize that for the proper understanding of the pp. 821, 826
Ślokas acc. to Matsya and
Śuṅga
Āndhra and others ; Kumārilabhaṭṭa on the contents of P. ; lay emphasis on bhakti, on ahiṁsā, on pūrtadharma ; list of Purāṇas completed long before A. D. ; list of principal Purāṇas together with the number of ślokas in each acc. to different works ; M. as a compound word (itihāṣapurāṇam) or as two words (itihāṣaḥ purāṇam) in Tai. Ā, Chan. Up. and Bṛ. Up. ; list of works, papers and translations of p ; m. by the extant Mahābhārata in numerous places ; m. by Kauṭilya and Manusmṛti ; m. by Kauṭilya and Yāj. Smṛti as one of the fourteen branches of knowledge and for japa ; Mahābhārata quotes hundreds of verses called Ānuvaṁśa and gāthās, many of which deal with Paurāṇika matters and have a Paurāṇika ring ; Mahāpurāṇa (word) applied to the P. in Viṣṇu and Bhāgavata ; mantra 'om namo Nārāyaṇāya' confers all objects, frees from sins and leads to mokṣa, acc. to Narasiṁha and Vāmana , Matsyapurāṇa sets out other characteristics of P. ; Mit. prescribes a smārta mantra in śrāddha which occurs in Garuda and Skanda P. and some digests prescribe Vedic and Paurāṇika mantras even for brāhmaṇas in religious rites ; modern works and papers dealing with several questions relating to Purāṇas set out ; Nāradīya Purāṇa describes the relation between Veda, Smṛti and Purāṇas and provides that he who calls P. as arthavādas goes to hell ; myths and legends of Purāṇas on creation of universe, about eclipses etc. must in modern times held as mere myths ; no Mahāpurāṇa composed after the 9th century A. D. but additional matter was unscrupulously added in several Purāṇas, the worst example being that of Bhaviṣya (part III) which contains stories of Adam and Eve, Taimur, Akbar, Caitanya, Nādirshah ; not restricted to religious matters or to five characteristics but some of them deal exhaustively with rājanīti, number of P. is traditionally eighteen called Mahāpurāṇas and enumerated in many Purāṇas, though some Purāṇas say originally there was only one, on doctrine of Karma ; on rebirth for sins ; one important topic is 'avatāras' 922ff; only pursue an attitude to Veda and sacrifices that is found in such Upaniṣads as Muṇḍaka and Katha ; order in which P. are enumerated is not uniform, most putting Brahma as first, while Vāyu and Devībhāgavata put Matsya as first and Skanda puts Brahmāṇḍa as first pp. 18, 815, 817, 819, 820, 821, 823, 824, 829, 830
Śuṅgas or Andhras; reading of or listening to recitation of P. believed to remove sins–; reasons why many conclusions drawn from the current printed editions and mss. of Purāṇas must be held to be merely tentative–; reasons why extant Purāṇas do not narrate traditions about
pp. 837, 838, 851, 915, 916
Śiva and Viṣṇu 1159–90; some P. like Viṣṇu and Bhāgavata are full of eulogies of the theory and practice of Bhakti and illustrative stories 971–73; some P. make Rudra declare the 'supremacy of Viṣṇu
denounce Śaiva siddhāntas and that Śiva promulgated nonvedic views at the request of Viṣṇu, while Agni, Bhāgavata, Matsya and Vāyu, appear to say that Viṣṇu himself deluded people ; some P. held that pp. 974, 975
Śabara and Kumārila differ about the subject matters of certain adhikaraṇas;
pp. 1335
Śabara gives a summary of the first chap. of P. M. S. and at the beginning of each of the other chapters gives a summary of the preceding chapter;
pp. 1186
Śabara proposes two (even three or four) explanations of several sūtras and adhikaraṇas 1334-35; Śabara holds two or more sūtras as forming one adhikaraṇa and alternatively treats one of them as a separate adhikaraṇa 1334; Śabara omits II. 4. 17 and six sūtras after III. 4. 9
pp. 1162, 1334
Śabara says that the Yājñikas do not declare that rewards result from the mere memorization of the Veda
pp. 1180
Śabara
a. of bhāṣya on Pūrva-mīmāṁsā-sūtra (vide under Kumārila, Vṛttikāra); vrata defined, (meaning of Tantra), (mantras are ‘arthaprakāśaka’), 1154n-56n, (Jaimini mentions Bādarāyaṇa in P. M. S. I. I. 5 and XI. I. ), (quotes a Smṛti verse almost identical with Manu), (mentions vṛttikāra with respect) , . (on Apūrva), (popular views about heaven), (mental happiness is svarga), (on mantras, their classifications and defini-tions), (‘śabda-pramāṇakā vayam’), (defines vidhi), (what signifies a vidhi), 1297n-1300n, 1305n-1308, 1317n-18n, cites a verse defining ‘tantra’), 1332n-35, (on affix ‘tva’), at least one thousand quotations on Śabara’s bhāṣya are taken from Tai. S. and Br. ; bhāṣya of, is earliest extant com. on P. M. S. ; bhāṣya of, quotes about three thousand quotations of which several hundreds have not been identi-fied ; Bṛhatī, is com. of Prabhākara on, diffe-rence between S. and Kumā-rila as to the subject matter of P. M. Sūtras, ), flourished between A. D. ; frequently quotes the very words of the Nirukta or pointedly refers to them, and n; gives three inter-pretations of P. M. S. IV. I. 2, out of which one relates to acqu-isition of wealth ; gives far-fetched explanations of the words 'Savitṛ,' 'Aśvins' and 'Pūṣan' when the Mantra 'devasya tvā' (Tai. S. II. 4. 6. 1) is to be addressed by ūha to a deity other than Agni, and n; mentions Holākā festival as prevalent in Eastern parts of Bhārata ; numerous commentaries on bhāṣya of ; omits some sūtras, acc. to Kumārila , no commentary on Śabara's bhāṣya, composed before Kumārila now available ; quotes several verses on P. M. matters and also on other topics ; stories of events that never occurred are mentioned in the Veda for praise (says Ś.) ; styled vṛttikāra sometimes by Kumārila himself pp. 28, 33, 34, 65, 73, 86, 96, 237, 300, 400
Śabarotsava
in Durgāpūjā pp. 176, 177
Śabhāsavasutta
pp. 943
Śabdakalpadruma
pp. 760
Śabbath; Jews observed Saturday as S. (and not Sunday); observed on different week days by various peoples
pp. 677
Śaci : word Ś occurs in the sense of ‘Śakti’ abouttimes in Ṛg. and does not mean wife of Indra
pp. 50, 1043
Śaiva–(see. under ‘Śāstras’);
Śāka (vegetable) has ten forms
pp. 423
Śaka era: 649 (began when 3179 years of Kali had expired)
in medieval times came to be called Śalivāhana ; Inscriptions of Kṣatrapa kings bearing the number of the year are held to be in Śaka era. ; Śakas in Yugapurāṇa ; most astronomical works in Sanskrit employ Śaka era from about A. D. ; origin of the name Śaka era is a most difficult and unsolved problem 653ff; origin of the name Śalivāhana ; some modern writers like Burgess and Dr. Saha hold that this era was started by calculation and taken backwards pp. 500, 649, 653, 654, 655, 679, 828
Śaka and Yavāna and other foreign tribes held to be originally Kṣatriyas by Manu and others
pp. 1634
Śakadhūma
meaning of, Charpentier on pp. 740
Śaka-Kuṣāṇa
paper by Prof. Basham pp. 654
Śakalya
a. of the padapāṭha of the Ṛgveda pp. 861
Śaketa
m. in Yugapurāṇa pp. 827, 828
Śakra-dhvajotthāpana: (vide 'Indradhvajotthāpana'); m. by Sarasvatīkaṇṭhābharaṇa of Bhoja
pp. 42
Śākta or Śāktas (vide Lalitā-māhātmya); all women are fit for intercourse to Ś. worshipper. except the wives of his guru or the wives of Vīra kind of worshippers 1093; are mentioned among six darśanas by Vāyupurāṇa 1042; belief of
that female jackal is a messenger of Kālī and is auspicious ; Bengal and Assam, chief strongholds of Śākta cult ; chief characteristics of the cult of ; cult of Ś. promises men both bhoga and yoga ; cult of, prevalent long before 8th century A. D. in India, especially in Bengal and Assam ; eight kṣetras of ; great aim of Śākta is to realise his identity with yantra, mantra, guru and devī ; have no higher means of happiness and liberation than the fifth tattva ; list of works on Ś. doctrines in English ; principal work of Ś. is Devīmāhātmya ; Purāṇas that eulogise Devī ; several Upaniṣads relied upon as the basis of Ś. cult by Rāghavabhaṭṭa and Bhāskarerāya, but those upaniṣada are later writings ; Ṛg. V. . 4 is fancifully interpreted by Ś. as referring to their views ; Śaktavidyas are said to be Kādi, Hādi or Sādi ; sect mark of Ś. and Śaivas was tripuṇḍra ; special form of worship which sometimes assumed debased or revolting forms ; wine was not prohibited only when it was taken for pleasure ; word Śakta means ‘one who is a devotee of Śakti’ ( cosmic power or energy ) . Devi for deluding the world ; sometimes the word ‘Māyā’ is used with Indra, instead of Śakti ; when worshipped with offerings of wine, flesh and edibles becomes pleased , word Ś occurs about a dozen times in Ṛgveda, five times with Indra, twice with pitṛs, onee with Aśvins ; worshipped ge-nerally under the name Devī ; worship of, necessarily requires wine and other makāras acc. to several Tantra works pp. 47, 808, 1039, 1041, 1042, 1043, 1045, 1048, 1058, 1076
Śākuntala of Kālidāsa : 46
(Śiva as 'parigataśaktiḥ') pp. 120, 517, 687, 800, 1027, 1046, 1071, 1596
Śālakarma (construction of a house) ; vide under 'house'
Śālihotra
q. by Hemādri on
Śālikānātha
a. of com. Rjuvimalā on Bṛhatī and of Prakaraṇapañcikā ; flourished between A. D, reason for the view that Ś. was a direct pupil of Prabhākara pp. 710, 770, 1189, 1190, 1193, 1198
Śālivāhana
era ( vide Śaka era ): these words occur in Inscriptions of 13th and 14th century
bearing of on root śam, undeclinable 'śam' occurs about times in the Ṛgveda ; joined to 'yoḥ' in a compound or with 'ca' between the two, meaning 'happiness and welfare or 'health' and 'wealth' ; sometimes used as a noun pp. 160, 719, 720, 724
Śāmi and Śāmī: occur in some Ṛgveda verses 723; Sāyaṇa explains as 'Karman' (religious rite
action) pp. 723, 724
Śāmi: (vide under Śānti): cult of
is ancient ; plant or branch, connected with appeasing terrible aspects ; war supposed to destroy sins and appease the wrath of gods when worshipped , worshipped on Vijayādaśamī pp. 190, 192, 194, 724, 725
Śāmidhenī verses generally 15
spoken of, as thunderbolt pp. 726, 727
Śaṇipradoṣa-vrata
pp. 421
Śaṅkarācārya (vide Abhinava-gupta
Devala, Śrīharṣa Tārā-nāth): 731n-2n, (Prof. Hazra misunderstands what Ś. says), (on Pañcarātra), (on V. S. I. 1. 1.), (Pūrva-mīmāṁsā and Vedānta-sūtras as one śāstra), (on Gītā . 4), and n. (on Apūrva), (quotes sūtra in which the words paryudāsa, pratiṣedha and vikalpa occurs), (Agnihotra as ārūdupakaraka in acquiring knowledge of brahma), (position as to Yoga), (on Chān. Up. I. 3. 3, mis-understood by Caland, Dumont and others), (Ś. on Bṛ. Up. I. 5. 3 and on Praśna), (explains 'asat'), 1563n-64n, doctrine of Māyā declared by Padmapurāṇa as Bauddha in disguise, holds that Bādarāyaṇa a. of V. S. is diffe-rent from Vedavyāsa, a. of Mahābhārata, horoscope of, in com. on Saundaryalahari examined ; Prapañcasaratantra, ascribed to Ś. dilates upon a mantra called Trailokyambhana for accomplishing six cruel acts ; Saundaryalahari, ascribed to Ś. ; says that Manusmṛti and Devala-dharmasūtra accept some doctrines of Sāṅkhya system ; verses quoted by Ś on V. S. I. 3. as Smṛtis, set out, identified in Śāntiparva and Purāṇas ; view that Śūdras like Vidura and Dharmavyādha had brahmajñāna and a śūdra may secure mokṣa by reading the Itihasa and Purāṇas, and Vacaknavi Gārgi, though a woman, possessed brahmajñāna pp. 13, 30, 629, 779, 821, 824, 826, 860, 866, 900
Śaṅkaradigvijaya of Mādhavacārya
contains an absurd story about king Sudhanvan's order for persecuting Buddhists ; throws all history and chronology to winds to glorify Śaṅkarācārya pp. 1010
Śaṅkaragīta
pp. 79
Śaṅkaravijaya of Ānandagiri
pp. 1136
Śaṅkarṣa-kāṇḍa
exercised hardly any influence on Dharmaśāstra ; for discussion about devatās ; held to be a parisiṣṭa (supplement) of Pūrvamīmāṃsāsūtra by Appayadīkṣita ; much neglected in later times ; views differ about its authorship pp. 1158, 1159
Śāṅkha-likhita-sūtra 52
pp. 527, 1590
Śantama<sup></sup>; Ś occurs about two dozen times in Rg. and means 'beneficent'<sup></sup>
Śantarakșita (705-762 A. D.); a. of Tattvasangraha<sup>1037</sup>
frequently criticizes pp. 1212
Śāntāliya hymn ( Rg. VII.. 1-)<sup>-</sup>
pp. 35
Śānti<sup>719-814</sup>: (vide under adbhūta
Āśleșā, birds, bees
Śāntikādhyāya
is Ṛg. VII. . 1-11 pp. 35, 813
Śāntimayūkha 650n
pp. 730, 735, 752, 753, 755, 756, 761, 771, 773
Śāntiparva
692n-93, (auspicious nimittas ), ( the verse ‘ Guror-apyava-liptasya etc. ), ( on tṛṣṇā ), on ahiṁsā ), (pupils of Vyāsa ); (Pañcarātra-śāstra ex-pounded ), and n., (mentions Dharmaśāstras ), (high praise of Sāṅkhya ), (quoted by Yoga-bhāṣya ) (Yoga matters ), . , (on pratyāhāra ), (immortality of soul ), (Devayāna and Pitṛ-yāna paths ), (life is far more miserable than happy ), (theory of Kalpas etc. ), (souls of six colours ), (qualities necessary for being treated as brāhmaṇa ), (apotheosis of satya ) pp. 27, 42, 54, 81, 100, 118, 129, 142, 202, 466
Śāntiratna or Śāntikamalākara of Kamalākhraṁbhaṭṭa 587n
pp. 633, 735, 749, 761, 772, 788, 792, 813
Śāntiratnākara 771n
pp. 773
Śāradātilaka ( about 11th cen-tury A. D. ) : ( vide under Kuṇḍalinī
Cakras ) ; a Tān-trik work of over verses , and n, 1109n-10n, Chapters VII to XXIII are devoted to mantras of Sarasvatī, Lakṣmī, Bhuvane-śvarī, Durgā, Tripurā, Gaṇeśa, Candramas ; elaborate treatment of Dīkṣā in, elaborate treatment of nyāsa, examples of mantras of five or more syllables in, influenced by Sāṅ-khya ; names ‘Janma, Sampad, Vipad ’ etc. as as-trological terms ; names and defines only nine Mudrās ; profusely quoted by Dharmasāstra works ; on Prāṇapratiṣṭhā ; qualifications required in a disciple by S. ; speaks of Śakti as proceeding from Saguṇa Śiva, as Śabda-brahma and as flashing like lightning in Mūlādhāracakra and as Kuṇdalinī in the human body ; summary of contents of, though generally a sober Tantra, mentions the six cruel magic rites, defines them, provides that six devatās are the presiding deities of these and must be worshipped at commencement of those rites for bringing women under control or for paralysing or killing an enemy, though generally sober prescribes drawing yantras for cruel purposes ; treats of mantras and mudrās but hardly ever of the other makāras (of wine, fish, coitus etc.) ; commentary of Rāghavabhatta on, is learned and was composed at Benaras in A. D. pp. 162, 534, 1060, 1061, 1063, 1070, 1071, 1096, 1099, 1100
Śarayū
river in Kosala pp. 531
Śārirakasūtra : composed by Jaiminī had
acc. to Naiskarmyasiddhi, first two sūtras identical with those of V. S. pp. 1175
Śāstradīpikā of Pārthasārathi 86
com. Mayūkhamālikā on ; com. called .Yuktisneha-prapūraṇī on pp. 86, 1179, 1180, 1183, 1194, 1208, 1212, 1225, 1260, 1288
Śāstra (or Śāstras
acc. to context); anubandhas of each, are four, named and illustrated ; false Bauddha and Jaina, Kāpāla, Vāma Ś. were composed, acc. to such Purāṇas as Kūrma, Padma, Viṣṇu by Śiva and Viṣṇu for deluding ungodly people and the asuras, such as Nyāya, Vaiśeṣika, Pāśupata, Sāṅkhya, decla-red to be tāmasa by Padma-purāṇa, regulates activities and abstentions for men by Veda or works compo-sed by men , that are not directly opposed to Veda and Smṛti may be accep-ted by Vaidika followers to that extent ; works on Ś. try to reduce options to the minimum and try to assign to apparently conflicting passages separate and definite provin-ces pp. 974, 975, 976, 977, 978, 1179, 1180, 1182, 1252, 1253
Śabara nor Kumārila says anything about their being forbidden in Kali
pp. 1268
Śat-tili-one who performs six actions with sesame
pp. 434
Śat-triṁśanmata 243n
pp. 246
Śauca (cleanliness or purity)
one of the Y. S. niyamas, of two kinds, bāhya (of the body), abhyantara (mental) , highest s. is the one that relates to wealth or money, acc. to Manu pp. 1421, 1422, 1648
Śeṣa (serpent)
in the Mahābhārata pp. 126
Śeṣa: (vide Ārādrupakāraka and Saṁnipatyopakāraka): Kumārila discards four out of five definitions of Śeṣa and accepts one viz. Ś. is that which serves the purpose of another
which latter is called Śeṣin, dravya (rice grains and the like), guṇa, saṁskāra are always Ś. with reference to pp. 1253, 1308
Śikṣā (a Vedāṅga on Phonetics.) 478
pp. 1274
Śilparatna
pp. 1654
Śiras: of Gāyatri verse
pp. 1099
Śirovrat
explained pp. 918
Śiśupāla
Lord of Cedi: story of, in Sabhāparva, Viṣṇu
Śiśupālavadha of Māgha (725– 775 A. D.)
pp. 997
Śiva
Ardhanarīśvara form of, (known to Kālidāsa); created sesame on Makara-saṅkrānti ; thousand names of, in Anusāsana (. ) and Śānti (. 74ff) and in Śiva-purāṇa , twelve names of, when offering flowers ; twelve Jyotir-liṅgas of pp. 18, 31, 153, 219, 234, 285, 911, 1046
Śivadharma
pp. 104, 911
Śivapurāṇa 910-11; a Mahā-purāṇa acc. to some Purāṇas 910; close parallels between S. and Kumārasambhava 910n; divided into seven Samhitās 910; oldest datable reference to it is Alberuni’s
pp. 910
Śivarahasya
held to be a mere compilation by Ballālasena pp. 869
Śivarātri
(vide under Mahāśivarātri, Śiva and Udyāpana): ; description of the procedure of Ś. vrata ; details added by Tithitattva ; eight names of Śiva ; Mūlamantra is ‘oṃ, namaḥ Śivāya’ or ‘Śivāya namaḥ’ ; one observing fast on Jāgara for whole night on Ś. and performing worship is not born again ; one observing this vrata has to observe certain rules of conduct such as ahiṁsā, truthfulness, sexual purity ; pāraṇā of a single Ś. ; proper time for Ś. vrata is night, vrata of, is both nitya and kāmya ; vrata of, may be performed by all human beings ; vrata of, very elaborately described in Tithitattva, Dharmasindhu and other late digests ; word pp. 225, 227, 228, 229, 230, 231, 232, 233, 234, 235
Ś. is Yogarūḍha like ‘paṅkaja’ 228; worshipper to make a saṅkalpa
apply Tripuṇḍra mark on forehead with ashes and to hold a rosary of rudrākṣa, should go to Śiva temple at night ; worship includes pp. 232
Śivalinga to be bathed with milk
curds, ghee and honey respectively in the four watches of the night and the mantras also differ in the watches pp. 231
Śiva form to be contemplated upon described 233n; Worship requires offering of 1008 or 108 bilva leaves with the thousand names of Śiva or with mūla-mantra 234; worship in modern times is brief 235; worshippers in some parts drink a beverage called bhāṅg prepared from crushed hemp leaves
which is supposed to be dear to Śaṅkara pp. 235
Śivasamhita on Hathayoga 1127
describes pp. 1426, 1427
Ślokavārtika of Kumārila
(on Bhavadāsa), 1182n-84n, ( states that very first sentence of Śabara’s bhāṣya interpreted in six different ways by commentators ) and contains an exposition in about verses on PMS I. 1 ), ( elaborate treatment of word and sense ), ( creation of world by God not proved ), ( on meanings of ‘na’ ), ( defines ‘uddeśya’), com. Tātparyaṭīkā of Umbeku on, criticizes pp. 1159, 1188, 1202, 1205, 1207, 1210, 1211, 1212, 1216, 1225
Śabara propounds it in an elaborate argument 1205-6 ; question whether individual S. is also a creation like trees and shrubs
discussed in Up. ; reward of many rites being pp. 1507
Śrāddha: (vide under Brāhmaṇas
Hārita, Saṅkrānti) Baud. Dh. S., Manu, Vasiṣṭha prescribe that a large company of Brāhmaṇas should not be invited at S. and that the learning and character of those to be invited should be carefully examined, but purāṇas went against both these ; brāhmaṇas invited to dinner on S. should recite Vedas, Itihāsa-Purāṇa ; times for Kāmya S. on Saṅkrānti, and other occasions ; not to be performed at night except on eclipses ; Paurāṇika mantras in, Pāśupata and other heretical men not to be fed in ; some smṛtis prescribe only amāśrāddha or hemāśrāddha in eclipses ; though recommended highly on eclipses, S. is difficult or well-nigh impossible owing to time being short ; three kinds of ś. viz. navāśrāddha, miśra and purāṇa 864-5<sup>n</sup> pp. 221, 244, 246, 820, 920, 930, 931, 978
Śrāddhakriyākaumudī 924<sup>n</sup>
926<sup>n</sup>, 931<sup>n</sup>-32<sup>n</sup>
Śrāddhasūtra of Kātyāyana
prescribes recitation of Rākṣoghna verses and Apratiratha hymn at śrāddha dinner 786<sup>n</sup>
Śrāntasūtras: two secondary meanings of vrata in
writers of S. were called by Viśvarūpa merely Yājñikas 1155<sup>n</sup> pp. 26
Śrāvaṇa
nakṣatra, called Śroṇā in Tai. S. and Br. pp. 500
Śrāvaṇa month: important vratas in
are four ff; on Full Moon day of, practice on West coast of India to offer to the sea flowers and cocoanuts among Hindus and among others also pp. 124, 128
Śreyas
has two meanings, 'better' and 'niḥśreyasa' pp. 1415
Śrībhāṣya of Rāmānuja on Vedāntasūtra<sup>n</sup>
Śrīcakra (see under Yantra); promiscuous intercourse in
m. by Kaulāvalītantra 1083<sup>n</sup>
Śrīdatta
(a. of Samayāpradīpa), 640<sup>n</sup> (a. of Ācārādarśa); view about śūdra's eligibility for Paurāṇika mantras pp. 29, 925
Śrīharṣa (about end ofth century A. D.): a. of ‘Khaṇḍanakhaṇḍakhādya’; is alleged to have been vanquished in argument by Śaṅkarācārya<sup>n</sup>
Śrīparvata
as a shrine for devotees of Śiva and Pārvati and a place for securing miraculous powers pp. 1047
Śrīśeṇa: a. of Romaka-siddhānta
different from the Romaka in Pañcasiddhāntikā 515<sup>n</sup>
Śrīsukta: 759
(of verses, beginning with 'Hiraṇyavarṇām hariṇīm' pp. 29, 919, 920
Śuka
son and disciple of Vyāsa , styled Bādarāyaṇi in Bhāgavatapurāṇa . Sūkthankar, Dr. V. S. ( on Rāma episode) pp. 838, 1161, 1169
Śūlapāṇi ( 1375–1440 A. D. ) 30
( s. of com. Dipakalikā on Yāj. ) pp. 46, 48, 239, 1404
Śulbasūtras of Āpastamba and Kātyāyana ( reference to the squaring of a circle ) 1132
(‘science of the Śulba’ by Vibhūti-bhūṣan Datta ) pp. 1132
Śumbha and Niśumbha
demons, killed by Devi pp. 156
Śunaḥśepa
story of, in Ait. Br. pp. 969, 1704, 1705
Śvapāka
a caṇḍāla pp. 554, 969
Śvapāka
lowest among untouchables, followed the same avocation as Caṇḍāla and was governed by same rules pp. 1043
Śvetadvipa
a mythical land described in Śāntiparva and some Purāṇas like Vāmana and Kūrma, where everything was white and where Viṣṇu and his devotees dwelt pp. 142, 143
Śvetāśvataropaniṣad
(Guru's position), (Śakti as non-different from God), (Kulārṇava quotes a verse), (signs of effectiveness of Yoga practices), (is full of words of Sāṅkhya system), (dhyāna-yoga), (five elements), (verse ‘dvā suparṇā’), referred to as śruti in V. S. acc. to Śaṅkara ; states God as cause or source of creation ; bhāṣya on, attributed to Śaṅkarācārya, of doubtful authenticity and n, (fundamental questions of whence, whither and why raised) pp. 136, 465, 921, 952, 961, 963, 1033, 1044, 1045, 1055
Śyāmantaka jewel
story of pp. 147, 459
Śyenayāga
an ancient magic rite , mantra in, used by Matsya-purāṇa for black magic pp. 1114, 1183, 1245
Śaiva
Śākta, Vaiṣṇava, Saura and Gāṇapatya ; theory of such T. works as Śāradātilaka about mantras set out ; theory of sublimation put forward for explaining the insistence on five makāras ; theory of T. works that wine, meat and sexual unions are the only and the best means of Devi worship invite strong condemnation ; thought is recognised in some T. works as having creative power and may do good if kind and may cause suffering if evil ; three aspects of the deity worshipped by Tāntrikas are sthūla (an image), sūkṣma (worship by mantras) and parā (highest, to be apprehended by the mind of the sādhaka) ; three groups of T. viz. Viṣṇukrānta pp. 1085, 1091, 1092, 1093, 1098, 1099, 1100
Śāstras and Purāṇas are of hardly any use
when Mahānirvāṇatantra is understood ; Vedic mantras for sanctifying flesh, fish, and mudrā are respectively Rg. I. . , VIII. . , I. . ; T. Vidyā divided into three groups viz. Kāḍi, Hāḍi and Sāḍi ; view of Dr pp. 12, 20, 21, 22, 59, 1045, 1057
Śāntiparva says that T. consists in śiṭhsā
truthfulness, kindliness and restraint of senses and not in mortification of the body ; Vyāsabhāṣya explains Tapas as bearing the pairs of opposites (cold and heat, hunger and thirst) and observances like Kṛchra pp. 1416
Śāntis bearing names of different gods prescribed by Matsya 746–747; descriptions of
abound in Mahābhārata ; king’s duty to arrange Śāntis for counteracting portents ; list of chief U. and nimittas ; list of three kinds of pp. 743, 744, 746
Śivarātri; inconvenient results of insistence by V. on observing fast on Ekādaśī mixed with dvādaśī and pāraṇā on dvādaśī; wrangles of
pp. 117, 118
Śānti)
726n-7n, 776n-777, . , . (has all Puruṣasūkta verses) pp. 722, 724, 750, 759, 762, 773, 787, 796, 814, 919
Śabara and Kumārila
pp. 1218
Śaṅkarācārya for supporting the views of V. S;
pp. 1166
Śuka
acc. to Mahābhāṣya pp. 1169
Śrāddha may be performed
pp. 705
Śv. Up.
Vāyu and Mārkaṇḍeya ; system enjoyed and enjoys greater esteem in India than Sāṅkhya ; system inculcates the doctrine that by control of prāṇa in the body it is possible to obtain control over deep-seated forces in human consciousness as well as in the world ; y. system, like medicine, has four aspects, viz. saṁsāra, cause of it, release from it and means of release (samyag-darśana, insight into pp. 1385, 1435, 1456, 1457
Śrī Kuvalayānanda 1407
pp. 1409, 1428, 1439
K
Kṛṣṇa 152; brief description of
from Agnipuraṇa ; celebrated on 14th of Bhādrapadaśukla ; consists mainly in the worship of Hari as Ananta and in wearing on the right hand of men and left hand of women a holy strap of thread dyed with saffron, made of cotton or silk ; description of, in Hemādri ; description of, in Vratārka ; doraka dyed with saffron and knots ; not mentioned in K. K. V. (ou vrata ), salt forbidden in this vrata ; varying views of eminent writers about the exact time and tithi for this when third is mixed with another tithi pp. 14, 150, 151, 152, 153
Kautilya knew general A. but not horoscopic–; knowledge of A. found in Vedic works–; long list of
pp. 521, 525, 569, 570
Kapali Sastry differ about the poetic character of the mantras 987n; makes a very wide generalization with very little basis 991; A.'s translation of ‘ṛtacit’ is shown to be wrong 988-89; explanation why Shri Aurobindo (who is called Mahāyogi by his disciples and admirers) was not mentioned in dealing with Yoga and Dharmaśāstra
faults that he finds with the old systems of Yoga stated and criticized ; his sādhana was not founded on books, but upon personal experiences that crowded upon him and he constantly heard the voice of Vivekānanda for a fortnight in the jail ; life of A. written by Shri R. R. Diwakar (wherein he speaks of him as ‘Mahāyogi’) published in , life of A. by G. H. Langley , lived as a recluse from to his passing away on 5th December and gave darśana to people only on four days in the year, and n; long statement on 15th August (Independence day) in which he referred to the several dreams of his youth which he thought were on their way to fruition ; recent work ‘Integral Philosophy of Aurobindo’ containing papers by Indian and Western scholars , A. sets his heart on the unity of the human race to be achieved by 3 inner oneness and purpose and not by an external association of interests, but his own efforts (in that direction, except by writings) are not discernible ; writings of, are many and voluminous, his magnum opus being ‘Life divine’, which is not easy to understand for men of ordinary intelligence pp. 30, 1462, 1463, 1464, 1465, 1466, 1467, 1926, 1947, 1949
Kārtika-śukla-pratipadā is socalled; gifts made on bath on this day become inexhaustible and please Viṣṇu; king to offer worship to
pp. 201, 202
Kāla)
(elaborate scheme of units of time), (ten topics of Purāṇas), (period between Parikṣit pp. 477, 649, 680, 687, 791, 839, 845, 865
Kṛṣṇajanmāṣṭami 131; note on
none of the early works on Dharmaśāstra, such as Mit., Kalpataru, draw upon it, not quoted by Rāmānuja in bhāṣya on V. S. ; numerous commentaries on, over being listed, papers on, brought together by pp. 40, 898, 899, 957
Kali
acc. to Vallabhācārya ; is not an action and is also different from jñāna (knowledge), acc. to Śāṇḍilya, list of important works on ; Nārāyaṇīya sec-tion in Śāntiparva and Gītā are among the original sourose of Bhakti cult, Namaskāra (adoration or homage), apo-theosis of, in the Ṛgveda, names of the exemplars of the highest kind of bhakti and of middling kind, acc. to Brah-māṇḍapurāṇa, nine modes of, all of which need not be practised at the same time ; of the dāsya type in Bhāgavata, origin and vicissitudes of the cult of bh. acc. to Bhāgavata and Padma, path of, said to be easier than that of knowledge in the Gītā, peculiar cult of the bh. of Rāma and Sītā, prapatti, five elements of, and relation to bhakti, Purāṇas emphasize that even cāṇḍālas, mlecchas, Hūṇas, yavanas, become pure by bhakti of God, Purāṇas lay very great emphasis on bh. ; remembering the name of God (Kṛṣṇa and the like) with devotion is the highest expiation for sin, acc. to Viṣṇu-purāṇa and Śāṇḍilya, sakhya type of Bh. is that of Arjuna, schools of Bh. formulated by Rāmānuja, Madhva, Caitanya, and Valla-bha ; sources of the cult of bhakti other than Śāntiparva are Gītā, Bhāgavata and Viṣṇu-purāṇa, Sāttvata or Pañcarātra proclaimed the path of bhakti ; stories in Ṛg-veda hymns about Indra's and Varuna's deeds for devotees (sometimes called 'friends') resemble medieval stories about Rāma and Śabarī and about Vithobā of Pandharpur for Dāmājī ; striking development of bh. of erotic mysticism or Vallabha and Caitanya ; Tāntrik works like Rudrayāmala take over the nine modes of bhakti, theory of Gītā that B. led on to prasāda (grace or favour) of God which enabled devotee to secure mokṣa, two interpretations of Śāṇḍilya's definition of B. ; vari-ous sub-divisions of B. in Purāṇas ; various theories of Barth, Hopkins, Dr. R. G. Bhandarkar and others as to what Kṛṣṇa represented and how he was identified with Viṣṇu, word ‘Bhakti’ does not occur in the principal ancient Upaniṣads, but occurs in Śvetāśvatara Up. ; words ‘Bhakti’ and ‘Bhakta’ occur dozens of times in the Gītā, . Bhakti candrikā, com. on Śāṇ-ḍilya-bhakti-sūtra , . Bhaktiprakāśa (part of Vira-mitrodaya) ; explains at great length nine modes of bhakti, . Bhāmati (commentary of Vācas-pati on Śaṅkarācārya's bhāṣya on V. S.), (on the word ‘rājan’ among Āndhras ), (on pp. 657, 658, 950, 952, 953, 956, 957, 958, 959, 960
Kauśika-sūtra
pp. 770
Kumārila quoting Purāṇas condemns B. as one that caused confusion as to Dharma
life of B. has a noble grandeur and human appeal ; main matters of controversy between B. and Hindus of his day, Nārada-purāṇa holds that one entering B. temple cannot be purified by any expiation ; Nirvāṇa era ; Noble Eightfold path described, original teaching of B. was swamped by Mahāyāna pp. 656, 824, 892, 939, 1005, 1007, 1021
Kalivarjya
dharma, mimāṁsā, smṛtis ); in religious rites and usages could be made and were made if common people came to condemn or hate them, even if a few orthodox people may be opposed to change, change is the one absolute in the long history of our religious or social ideas ; examples of fundamental changes in conceptions, beliefs and practices made from ancient times to medieval times by various devices, people should be free to introduce or recognize such changes in practices as are required or have already taken place in changed circumstances and this course sanctioned even by eminent medieval works like the Mitākṣarā ; should not be merely for the sake of change or for the whims of some leader pp. 1265, 1267, 1271, 1272, 1469, 1629
Kātyāyanasmṛti 675; five parts of
in Śatapatha and by others, fifteen muhūrtas of d. and night each pp. 101, 675
Kauṭilya knew only a day divided into thirty muhūrtas or 60 nāḍis and mentions no horas or hours 684 ; longest and shortest day of 36 and 24 ghaṭikās respectively
acc. to
Kṣatriyas were the original cherishers of Vedānta thoughts
criticized as contradicting himself and as wrong), (criticized for holding Sanatkumāra as kṣatriya and Nārada as brāhmaṇa; criticized for wrong translation of Ṛg. (IV. . 1, ‘aham Manurabhavam' etc.), (explains the implication of the illustration of rivers merging into sea), (on āśramas) pp. 26, 1580, 1582, 1585, 1604, 1625, 1627, 1646, 1647
Kṛtyakalpataru on Sāṅkhya and Yoga
and n, states falsehood to be of two kinds pp. 1380, 1381, 1409, 1421, 1435, 1439, 1440, 1447, 1448, 1453
Kalpataru
Aparārka, general tendency of medieval writers on, is to heap details on what were originally simple ceremonies, influence of pp. 605, 883, 884
Kāmadhenu that were earlier than 1100 A. D. are not yet available even in mss 884-5; works ( medieval ) on D. say that certain Smṛti texts applied to former Yugas
works on Dh. rely on pp. 1272
Kārtika-śukla first is one of three most auspicious days in the year 201; Kārtika-śukla first if it has Svātinakṣatra is most commended 201; lights in temples of Viṣṇu
Śiva and other gods, in monasteries, rooms for implements, on caityas, stables, not a festival in honour of a single god as Navarātra is, oil bath necessary on all three days from 14th, of lights, and fireworks, is most joyful of festivals and observed throughout India, though the observances differ in detail from age to age and from country to country ; on evenings of 14th dark half and Amāvāsyā men with firebrands show the way to pitṛs ; origin of, not certain ; rites on Amāvāsyā in, rites performed on the 14th of dark half of Aśvina ( or Kārtika according to pūrṇimānta reckoning ), second tithi of Kārtikaśukla is called Bhrātṛdvitīyā ; tarpaṇa on 14th of Yama with seven names or names, and n; three days, viz. 14th, Amāvāsyā and Kārtika śukla first constitute Kaumudī festival , usage of eating kinds of vegetables on 14th in Divali pp. 14, 194, 195, 196, 198, 199, 206, 207
Kumārila discard the idea that
Kuvalayānanda
(on final stage of Samādhi) pp. 1429, 1438, 1441, 1451, 1458
Kumārila differ from those in the Veda and Purāṇas 1212; in Ṛg h. was deemed to be a place where souls of valiant men and great donors and wise men went 1213; in Atharvaveda heaven was deemed to possess damsels
edible plants and flowers, streams of ghee, honey and wine, milk, curds, lotus ponds, is defined as 'mental happiness' (prīti) by Śabara, joys of h. were times greater than those on earth ; old verse defines svarga as 'a state of happiness unmixed with pain' ; poets like Kālidāsa describe how the soul of one killed in battle arrives instantly in H. ; Purāṇas like Brahma, Mārkaṇḍeya pp. 100, 1213, 1214, 1312
Kumārila state that popular ideas about h. are invalid
78n-9n, 97n-100n, 176n-178n, 671n-74n, mentions seven predecessors that wrote on Kāla pp. 58, 61, 75, 76, 81, 83, 95, 105, 106, 110
Kalaśa
king of Kashmir ( A. D.) was led into lax sexual morals by his guru Pramadakantha, guilty of incest with his own daughter pp. 1063, 1069, 1075
Kalaśa
jar used on auspicious occasions like marriage, coronation pp. 280
Kālasiddhāntadarśinī of Sri Harachandra Bhattacarya
exhaustive work on Kāla pp. 475
Kalhaṇa
author of Rājataraṅgiṇī , vide under Rājataraṅgiṇī pp. 630, 649, 1075
Kāli
mentioned in Mahābhārata ; one of the dhyānas of pp. 195
Kālidāsa 1046n ; generally held to have flourished about 350-450 A. D.
refers to Viṣṇu's sleep for four months ; refers to Vratas ; traditions about K., Vikrama and nine jewels , ( uses Yoga technical words ), ( on Karma doctrine ) ; throbbing of hero's right arm and of the right eye of the heroine foreshadow future , uses Sāṅkhya terms pp. 46, 110, 186, 901, 905, 1027, 1152, 1384, 1461, 1571
Kalikāpurāṇa 34
158n-60n, ( on Upacāras of Devī, on animals to be offered ), ( Yoginis named and numerous balis to Devī ), Śābarotsava in Durgā pūjā ), ( pūjā of Devī three times in the day ), ( nīrājana ), ( many chapters on mantras, mudrās, nyāsa etc. ), ( mātṛkānyāsa ), ( three verses q. by Kalpataru ) ; devotes considerable space to Durgā and her worship, describes mudrās like Dhenu, Yoni, and states there are mudrās, for general worship and for special occasions ; Note on ; three separate recensions of, acc. to Dr. V. Rāghavan ; to be placed before A. D. pp. 16, 39, 40, 53, 55, 108, 154, 156, 162, 164
Kalivarjya (actions forbidden in the Kali i. e. present age) 1267-1272 : (vide under niyoga
uddhāravibhāga, veda, sattrās, sautrāmaṇī, killing animals); is a fiction invented to accommodate the changes in people's ideas and practices ; K. actions ( in number) were set out and discussed in Vol. III of H. of Dh. pp. , long before 9th century Dharmaśāstra writers had condemned Govadha (in Madhuparka), the practice of niyoga and the assignment of a larger share to the eldest son at a partition among brothers ; some striking actions forbidden for Kali but enjoined or practised in Vedic times (apart from Niyoga and Uddhāravibhāga) set out, what authority could sages at the beginning of Kali have to prohibit what Veda enjoined or allowed is not made clear anywhere pp. 55, 926, 967, 1267, 1268, 1269, 1270, 1664
Kāli : ( vide under Devī
Śakti, Śaktas ); one of the Dhyānas of, described pp. 1041
Kalīvilāsatantra 178n
( allows adultery to Śaktas if semen is not allowed to fall ), ( prescribes as mantra the reversed three letters of 'om Durge' as 'rgedu om' ; ( best time for dikṣā ) pp. 181, 1089, 1093, 1107, 1117
Kaliyuga
also, called Tisya, dismal description of what will happen in ; contrasted with other Yugas and its special merit stated ; era, one of the earliest reference to, is in Āryabhaṭṭīya ; huge figures of years of, suggested by figures in Śat. Br. ; Inscriptions dated in K. era , in Yugapurāṇa ; Kṣatriyas and Vaiśyas exist in K, though some learned writers hold the opposite view as to Kali age, started acc. to tradition in B. C. ; started acc. to Bṛhatsaṃhitā years prior to Śuka era, views about beginning of, differ pp. 32, 638, 648, 649, 650, 687, 690, 693, 827, 828
Kalkipurāṇa
note on pp. 888
Kallaṭa
a siddha of the time of Avanti-varman of Kashmir pp. 1075
Kāloṭṭara
pp. 1117
Kalpa or Kalpas–( vide Yuga and Manvantara ) : ancient Upaniṣads have no elaborate theory of K. 1567 ; are immense periods of time 686
are numberless ; m. in Aśoka's edicts ; thirty-three named in Vāyupurāṇa and by Hemādri pp. 686, 688, 693, 824, 1567
Kalpādi are tithis on which the Kalpas are deemed to have begun
pp. 280
Kalpasūtras : Jaimini ( I. 3 11-14 ) has a separate adhikaraṇa on them 1274; Kumārila distinguishes between Kalpa ( ritual of Vedic sacrifices ) and Kalpa-sūtras and names eight of the last
and n ; Śabara mentions three K. by name ; various interpretations by Kumārila of P. M. Sūtras I. 3. pp. 11, 14, 1274, 1275
Kalpataru
vide Kṛtyakalpataru
Kalyāṇavarman
a. of Sārāvalī pp. 546
Kāma
as the First Principal or Essence in Atharvaveda ; was not neglected, as Gītā identifies Kṛṣṇa with K. not in conflict with dharma pp. 1494, 1495, 1630
Kāmadhenu of Gopāla
friend of Lakṣmīdhara, but older pp. 249, 884
Kāmakalāvilāsa of Puṇyānanda 1126
pp. 1136, 1138
Kamalākara : a. of Nirṇayasindhu and Śūdrakamalākara-; a. of Śāntiratna
pp. 813, 925, 926
Kāmarūpiya-nibandha
q. by Tithitattva pp. 174
Kamalaśīla
a. of Com. on Tattvasaṅgraha, pupil of Śāntarakṣita, a. of Tattvasaṅgraha, ( quotes a verse of Ślokavārtika ) pp. 1194, 1212, 1376
Kāmasūtra of Vātsyāyana 195
pp. 238, 1630
Kaṃsa
killing of, known long before the Mahābhāṣya pp. 997
Kāṇḍānusamaya method
explained , followed acc. to Mit. as to Vaiśvadeva brāhmaṇas in the matter of Upacāras, referred to in P. M. S. V. 2. 7-9 pp. 1316, 1317, 1342
Kane Festschrift 838n
pp. 893
Kaniṣka 186
( deemed by some to be founder of Śaka era ) pp. 654, 669
Kant. a. of 'Critique of pure reason'
pp. 475
Kāpālikas on Śrīparvata
pp. 1048
Kapali Sastry: a. of ‘Ṛgbhāṣya-bhūmikā’ in English 981
bitterly attacks Sāyaṇa but admits that Sāyaṇa is not only useful but indispensable to Vedic students ; inaccuracies of renderings of Ṛgveda verses and words by K. pointed out , on ‘Veda and Tantra’ ; rendering of ‘Kavayāḥ satyaśrutāḥ’ occurring only thrice in Ṛg. shown to be entirely wrong pp. 981, 985, 988, 989, 990, 1150
Kapila
a muni (see under Brahmā, Tarpaņa): as avatāra of Viṣṇu and chief of Siddhas in Bhāgavata, K., Āsuri, Vodhu and Pañcaśikha as four of the seven sons of Brahmā ; first promulgator of Sāṅkhya, acc. to Sāṅkhyakārikā and Vanaparva, expounded it to Āsuri , mentioned in Sv. Up. V. 2 is claimed by Sāṅkhyas to be their founder, while Śaṅkarācārya says that there is an-other K. called Vāsudeva ; mentioned in Nārāyaṇīya section as propounder of Sāṅkhya ; one of ten Āṅgirasas in Ṛgveda, styled Ādidivān and Paramarṣi in a quotation from Pañcaśikhā and n pp. 1356, 1357, 1362, 1365, 1372, 1373, 1374
Kapila
called Vāsudeva, reduced to ashes the sons of Sagara, acc. to Vanaparva and Viṣṇupurāṇa pp. 1362
Kapilaṣaṣṭhī Yoga 279
pp. 706
Kapota bird
messenger of ill-luck in Ṛgveda pp. 729
Kāraka
astrological meaning of pp. 590
Karamalkar S. M.
a. of a Marathi work on Calendar pp. 714
Karmarkar Prof. R. D.
pp. 1172
Karambelkar Dr.
a. of paper on Matsyendranātha pp. 1016
Karaṇa (see Viṣṭi); Bṛhatsaṃhitā states what should or should not be done on the several K. 708; carakaraṇas occur eight times in a month 708; derivation of word K. 708; fifth astrological item (or aṅga) in a pañcāṅga 707; four sthira karaṇas with presiding deities 707; K. means half of a tithi and there are 60 karaṇas in a lunar month 707; names are strange and inexplicable 708; Nāradapurāṇa mentions both kinds of K. 708; scheme of
is fanciful ; seven Karaṇas of cara kind with presiding deities ; sthira K. occur only once in a month pp. 707, 708, 710
Karaṇa
works so called for pre-paring pañcāṅgas pp. 643
Karanakalpalatā
a work of Dr. K. L. Daftari , (basis of what is popularly called Tilak Pañcāṅga) pp. 644, 664, 713, 714
Karandikar
Mr. J. S.: a. of Gītātattvamañjarī (in Marathi); relies on Ṛg. X. . 8, X. . 3 and 5, X. . 6 for his view that the doctrine of Trans-migration is as old as Ṛgveda ; view of, examined and held to be wrong pp. 14, 16, 135, 1542, 1544
Karaṇyāsa: Padmapurāṇa provides for it with mantra (Om namo Bhagavatē Vāsudēvāya)
Karmapradipa of Gobhila
pp. 50
Karmaśabda
means ‘*dhātus*’ ( verbal forms such as ‘*yajati*’, *juhoti* ) pp. 1236
Karmadāya (in Y. S.) means ‘*Dharmādharman*’
pp. 1917
Karṇaparva
( on Yavanas ) pp. 90, 129, 569, 744, 821, 829
Karpuramañjarī of Rājaśekhara ( about 900 A. D. )
a *prākṛt* play in which the caricature of a character called Bhairavānanda occurs pp. 1073, 1074
Karṣa
a weight equal to *māṣas* of eighty *raktikās* pp. 16, 219
Kārtavīrya
vide under ‘*Dattātreya*’
Kārtika
giving up meat-eating in, very meritorious pp. 283
Kāśakṛtsna
a teacher in V. S. pp. 1157
Kāśakṛtsni means a woman that studies the Mīmāṁsā expounded by Kāśakṛtsni
and n pp. 1157
Kāśikā
com. on Pāṇini’s *Aṣṭādhyāyī*, by Vāmana and Jayāditya, (mentions *Laukāyatika*), from I-tsing's remarks it appears that Jayaditya died about A. D. pp. 27, 499, 525, 661, 670, 708, 1153, 1198, 1205, 1389
Kāśikā
com. on Ślokavārtika pp. 1184
Kāśyapa
a ṛṣi in Ṛgveda pp. 463
Kāśyapa
a writer on astrology, from whom Utpala quotes about verses, some of which show knowledge of rāśis pp. 300, 592, 746
Kāśyapasaṃhitā
pp. 710
Kāṭhakagṛhya 238
pp. 663
Kāṭhaka-saṃhitā
(brāhmaṇa did not drink wine) pp. 63, 126, 498, 499, 507, 523, 671, 684, 691, 698
Kathāvatthu
shows Andhaka school of Buddhism was disposed to permit copulation for a specific purpose to monks pp. 1023
Kathopaniṣad
(Naciketas story), (on vidyā and avidyā), (giving up tṛṣṇā), (on nāḍis of the heart, one of which penetrates the crown of the head), (five guṇas, śabda etc. of five elements mentioned), (verse quoted in), (fate of some people after death), (illustration of pure water poured into pure water), (path of mokṣa more difficult than that of bhakti) pp. 101, 915, 917, 939, 952, 961, 1063, 1072, 1360, 1362
Katre; Dr. S. M. paper of
on pp. 33
Kātyāyana
a. of Vārtikas on Pāṇini pp. 516
Kātyāyana
Smṛti of pp. 54, 96, 99, 105, 675, 1032
Kātyāyanaśrautasūtra. 18n
(closely corresponds with Jaimini's sūtras in several cases) pp. 724, 732, 738, 1155, 1224, 1297, 1321
Kaula
is not one who drinks wine etc. but who has under-gone abhiṣeka pp. 1118
Kauladharma (practices) : (vide Kuladharma) 1052
(in Aparārka's day it was practised secretly) pp. 1076
Kaulajñānanirṇaya(on the rousing of Kuṇḍalini)
pp. 1083
Kaularahasya (ms. copied in 1734 A. D.) shows how common people literally understood the cult of the makāras
and n pp. 1087
Kaulas (some) offered worship to a young woman's private parts
pp. 1138
Kaulaśāstras
taught that bhoga need not be given up, but should be sublimated and sub-stitute a Yoga of enjoyment for one of abstinence pp. 1077
Kaulāvalinirṇaya of Jñānānanda-giri
enume-rates numerous tantras includ-ing Yamalas, (extravagant praise of women), (about wine cups), (substitutes for makāras) pp. 1050, 1052, 1056, 1059, 1076, 1081, 1082, 1083, 1085, 1093
Kaumudī festival (vide Dīvali):
pp. 195
Kaumudī jāgara and Yakṣātri included under *kriyā*
pp. 195
Kauśikāsūtra (of the Atharva-veda )
729n–30n, ( *Keśava’s paddhati* on ), ( on *Āyuṣya mantras* ); *Kauśikās* of chapter deal with *adbhutas* and the *Śāntis* therefor ; *mantras* m. in K. on *Śāntis* appear to have formed an independent collection and Atharvaveda mantras play a secondary role ; *Śāntis* in K. are spoken of as *prāyaścittas* pp. 13, 42, 93, 136, 524, 535, 610, 724, 732, 734
Kauṣītaka
pp. 66
Kauṣītaki Brāhmaṇa 223n
( *Prajāpati* as creator ) pp. 489, 491, 659, 1248, 1313, 1497, 1535
Kauṣītaki-gṛhyasūtra
pp. 730
Kauṣītaki Upaniṣad
464n–65, ( joys of heaven ), ( *Ajātaśatru* and *Bālāki Gārgya* ) pp. 525, 538, 864, 866, 1213, 1386, 1388, 1468, 1486, 1507
Kautilya
a. of Arthaśāstra: , ( includes ‘*Lokāyata*’ under *Ānvīkṣiki* ), ( speaks of armies of *brāhmaṇas* and *kṣatriyas* ) pp. 476, 505, 527, 528, 538, 569, 570, 658, 659, 675
Kautsa
views of, that Vedic mantras are *anarthaka* ( have no sense or serve no purpose ) and was attacked by *Nirukta* pp. 1275, 1276
Kautuka ( nine things as constituents ) to be tied on *kaṅkaṇa* in marriage
pp. 291
Kāvyādarśa ( of Daṇḍin )
con-tains a verse in the Sarvato-bhadra form pp. 1134
Kāvyamīmāṁsā of Rājaśekhara
pp. 1183
Kāyanīya-Ṛgveda IV.. 1 and *Sāmaveda* No.
pp. 31, 169
Kaye G. R.-claims that he has proved that India is not the originator of the decimal place value notation 699n; doubts whether *Kṛttikās* are Pleiades
but does not suggest any other identification pp. 493, 585
Keay
F. E., a. of ‘ *Kabir* and his followers ’ pp. 969
Keith
Prof. A. B., (on *Patañjali* ), ( a. of ‘ *Karmamīmāṁsā* ’), (in-verts meaning of *Ārāḍcpakāraka* and Sannipatyopakā-raka ), a of ‘ Religion and Philosophy of the Veda and Upaniṣads ’ , (remark of, about ethical con-tent of Upaniṣads being value-less, criticized ); a. of ‘ *Sāṅkhya system* ’ , a. of translation of Tai. S. in H O. S. pp. 719, 1200, 1213, 1254, 1354, 1371, 1373, 1376, 1395, 1397
Kemadruma
Yoga, meaning of pp. 584
Kendra and Greek ‘ *Kentron* ’ differ in meaning
pp. 585
Khecarīmudrā ( in *Hathayoga* )
descriptions of, different in different works pp. 1127
Khilaśākta
pp. 729
Kenopaniṣad
pp. 1044
Kern H.
assigned Garga to pp. 80
Keśava
a. of Paddhati on Kauśika-sūtra pp. 735
Ketkar V. B.
a. of 'Indian and foreign chronology' pp. 661, 664, 680
Khaṇḍadeva
a. of Bhāṭṭakaustubha and Bhāṭṭarahasya ( A. D.) pp. 1199, 1600, 1665
Khāravela
Jain king of Kaliṅga, performed Rājasūya pp. 1028
Khañjariṭa (wagtail) or Khanjana bird; eating of flesh of
forbidden by Manu and Yāj. ; prognostications from movements of pp. 193
Khaśa tribe
pp. 969
Khosrove
horoscope of the accession of king, on 18-8-531
Khuddakapāṭha
pp. 943
Kiddinnu
said to have discovered precession of equinoxes pp. 514
Kielhorn
editor of Mahābhāṣya , published list of Hindu festive days based on Dharmasindhu pp. 130, 253, 408, 1631
Kikaṭa
a country in which non-
Kings (vide under Maṅgala
Kramrisch
Dr. Stella, (translated passages of Viṣṇudharmottara on painting and sculpture) ; a. of ‘Indian sculpture’ pp. 1653, 1655
Kratu
meaning of, in Ṛgveda and Upaniṣads pp. 1546
Kratvārtha 1232 34 ; distinction between K. and Puruṣārtha taken over into Dharmaśāstra
examples cited ; general rule that all aṅgas (auxiliary rites) are K. and there is a great difference between the results of not doing the two matters properly or omitting them and test for deciding whether some matter is K. or puruṣārtha pointed out pp. 1234, 1235
Kroeber
A. L., a. of ‘Style and civilization’, disagrees with Spengler and Toynbee pp. 1617
Kṛṣṇa (vide under Kṛṣṇajanmāṣṭamīvrata) : K. and Arjuna are described as drunk with wine and married their maternal uncle’s daughters; identifies himself with Vāsuki and Ananta (a nāga); killed Narākāsura and married0 women imprisoned by the latter–; story of suspicion about K. killing Prasenajit for syamantaka jewel
pp. 127, 147, 197, 198, 1281
Kṛṣṇa-Dvaipāyana
a perpetual student, raised sons on the widows of his uterine brother Vicitravīrya by niyoga pp. 1280
Kṛṣṇajanmāṣṭamīvrata 128–143 ; (see under Vāsudeva and Megasthenes) : acc. to Jayantinirṇaya
tithi is principal matter in Janmāṣṭamīvrata, while in Jayantīvrata nakṣatra Rohiṇī is the principal matter ; antiquity of Kṛṣṇa or Vāsudeva worship , Besnagar Ins. of Greek Heliodorus refers to Vāsudeva as Devadeva ; celebrated on the 8th of dark half of Śrāvaṇa and on 8th of Bhādrapada dark half acc. to some ; conclusions of Tithitattva about the exact times of, current in Northern and Central India from about B. C., if not earlier, description of Kṛṣṇa’s birth in Bhāgavata is commonplace and vague ; eighth tithi may be with Rohiṇī or without it and several possible combinations of tithi, nakṣatra, time and week day are set out, exact time and tithi of Janmāṣṭamī celebration is much discussed in medieval works ; Ghosundi Inscription of 2nd or 1st century B. C. mentions the worship of Saṅkarṣaṇa and Vāsudeva ; is Nitya as well as Kāmya ; Jain tradition about Kṛṣṇa ; Jayanti and Janmāṣṭamī distinguished, Jayanti fast occurring on Wednesday or Monday yields far greater results than in other cases ; Kṛṣṇa, a Vedic poet, in Ṛg. invokes Aśvins ; Kṛṣṇa Aṅgirasa, author of Ṛg. VIII. , Kṛṣṇa is depicted in Mahābhārata as a composite personality viz. as a prince, friend of the Pāṇḍavas, a great warrior, statesman and philosopher and also as Avatāra of Viṣṇu ; life of, among cowherds in Bhāgavata, and Viṣṇu and other Purāṇas ; Kṛṣṇa was one of the Vṛṣṇis, stories and dramatic representations about his killing Kaṁsa and imprisoning Bali existed before the Mahābhāṣya ; Kṛṣṇa cult, various phases of, acc. to Dr. R. G. Bhandarkar, Kṛṣṇa’s birth on Rohiṇī nakṣatra, of which Prajāpati is the Lord, account of birth of K. from Bhaviṣyottara together with astrological aspects ; K. belonged to the Candravamśa and Budha in legend; and astrology is son of the Moon and so Monday and Wednesday on 8th of Śrāvaṇa were deemed to yield great results ; Mahābhārata on Kṛṣṇa , main items in K. vrata are fast, worship of Kṛṣṇa, jāgara, listening to and repeating hymns and stories of exploits of Kṛṣṇa and pāraṇā ; principal items in K. vrata, views differ on, most important vrata and utsava celebrated throughout India ; most sublime praises of Kṛṣṇa in Mahābhārata by Yudhiṣṭhira, Draupadī and Bhīṣma, nakṣatra of Kṛṣṇa’s birth was Abhijit acc. to Harivaṁśa ; numerous verses on the māhātmya of, in Agni, Matsya and Padma Purāṇas ; names one hundred and eight of Kṛṣṇa set out in Brahmāṇḍa ; pāraṇā in K. in some cases may be at night, particularly for Vaiṣṇavas ; passed away thirty-six years after Bhārata war, people called Vāsudevaka and Arjūṇaka before Pāṇini’s times ; principal time for celebration of K. is midnight of 8th of Śrāvaṇa dark half ( of Bhādrapada if month is pūrṇimānta ), procedure of K. vrata ; procedure in Dharmasindhu employs Puruṣasūkta in K. vrata, while some other works mention no vedic mantra ; question whether Janmāṣṭamīvrata and Jayantīvrata are identical or different vratas is decided differently by different authors ; reference to Kṛṣṇa Devakīputra in Chān. Up. receiving instruction from Ghora-Āṅgirasa ; special rules about pāraṇā of Janmāṣṭamī and Jayantī fast ; the K. festival is not found in Kṛtyakalpataru on Vrata, but a brief reference is made to it in Naiyatakālika section of that work ; usage in some territories like Mahārāṣṭra of ‘Gopāla-kālā’, Weber’s theory that the ritual of K. festival was transferred to India from outside based on three points, examined and shown to be baseless pp. 86, 87, 128, 129, 130, 131, 132, 133, 134, 135
Krishnamachari
V. T., a. of
Kṛta
implies the number 'four' in Tai. Br. pp. 701
Kṛta era
generally identified with Mālava-gaṇa era and Vikrama era pp. 651, 652, 653
Kṛta-yuga
described in Gupta
Kṛttikās : are many
acc. to
Kṛtyakalpataru (1110-30 A. D.)
115n-6n, (quoting Devaladharma-sūtra), 1417n-18n, 1446n-48n, the editor of pp. 30, 39, 40, 41, 47, 55, 70, 101, 103, 119
Kṛtyak. did not identify many verses quoted in it
e. g. on p. ( eight verses from Śānkhasmṛti and six from Dakṣasmṛti ), ( four verses from pp. 1448, 1458
Kṛtyaratnākara 30
213n-216n, 246n-249n, begins with Vāravratas pp. 32, 37, 40, 42, 57, 59, 71, 79, 81, 82
references to some past K. ; when occurs ; which month out of twelve can or cannot be K. pp. 664, 665
Kṣemaka
last king of the Aila Dynasty ( acc. to Vāyu ) is described in Narasimhapurāṇa as grandson of Udayana and Vāsavadattā and son of Naravāhana pp. 891, 892
Kṣemendra
a. of Daśāvatāra-carita, composed in A. D. pp. 824, 1066
Kṣetra
tattvas are so called in Śāntiparva pp. 24, 1365
Kṣetrajña
the soul is so called in Śāntiparva pp. 1365
Kṣīrasvāmin
com. of Amara-kośa pp. 668, 1001, 1422
Kubera-hṛdaya
pp. 796
Kubjikāmata Tantra
pp. 1033
Kuhū ( amāvāsyā mixed with the first tithi of next fort-night treated as divinity and invoked for wealth and sons ) 62 ; suggested derivation of
pp. 63
Kulacūḍāmaṇitantra 1038n
pp. 1109
Kuladharma or Kulamārga: all have adhikāra for this
acc. to Mahānirvāṇa, while some declare that only those who have subdued their senses have adhikāra ; combines both bhoga and yoga, is superior to all other doctrines and that under it what is sin ( acc. to ordinary people ) becomes meritorious, declared to be superior to all sacrifices, pilgrimages and vratas ; enlightens him whose mind is purified by mantras of Śaiva and Durgā worship ; meaning of K. or Kauladharma ; worship performed with five makāras is called Kulācāra pp. 1052, 1053, 1077, 1083
Kulārṇava Tantra 35n
( Śiva declared to Pārvatī ), ( even Caṇḍāla knowing Kauladharma superior to a brāhmaṇa, master of four Vedas, but ignorant of Kula-dharma ), ( eulogy of women ), ( on false gurus ), (how Kaulas behaved outwardly), ( on the verse pītvā pītvā etc. ), (guru's greatness ), (five constituents of puraścaraṇa ), ( on Dīkṣā and its derivation), ( on nyāsa ), (for date); appears to be in two minds, in one breath recommending drinking of wine and eating flesh and also waxing eloquent over the highest Vedānta and fastens esoteric meanings on the makāras pp. 975, 1031, 1052, 1056, 1064, 1071, 1073, 1076, 1081, 1083
Kullūka
commentator of Manu-smṛti, ( on equal division of years' brahmacarya on three Vedas ) pp. 36, 468, 887, 1032, 1234, 1265, 1330, 1424
Kumāragupta
a Gupta emperor styled Vikramāditya on his coins pp. 901
Kumārasambhava 186
pp. 539, 620, 905, 910, 1384, 1623
Kumārilabhaṭṭa: ( vide under Bṛhat-ṭīkā
Ślokavārtikā, Smṛti, Tantravārtikā ); a of Ślokavārtikā ; a. of Tantravārtikā, in which he summarises the contents of Purāṇas, a. of Bṛhat -ṭīkā, a. of Ṭup-ṭīkā ; differs from Śabara and criticizes Śabara's bhāṣya many times as being improper or fit to be discarded and as absurd , does not apply epithets like Bhagavan or Ācārya to Jaimini and once criticizes Jaimini as having composed sūtras of little substance ; flourished about A. D. , divergence of views about the chronological position of K. and Prabhākara ; mentions Vindhyavāsin ; points of difference between K. and Prabhākara are many, relies on Manu for the usefulness of tarka ; states that Buddha's doctrine attracted śūdras and those that had lost caste ; tradition that Prabhākara was a pupil of K. ; two more works ( apart from the three published ones ) of K. are Madhyamaṭīkā and Bṛhaṭṭīkā ; waged only a polemic war against Buddhists and persecution of them by K. is held not proved by Rhys Davids ; was prepared to accept usefulness of Buddha's teaching up to a limited extent pp. 650, 700, 823, 824, 926, 1009, 1010, 1162, 1179, 1185
Kumbhaparva (once in 12 years) 186
pp. 287, 539, 620
Kumbhipāka
a hell so-called pp. 85
Kuṇḍalinī (vide Cakras
mantras, nāḍīs) ; danger of trying to rouse K, except under expert guidance , identified by Dr. Rele with Vagus nerve but Woodroffe differs ; is Śakti coiled like a snake in the ādhāra or mūlādhāra cakra ( at the base of the spine ) which when roused by Yogic practices passes through six cakras, reaches the crown of the head that has ( sahasrāra ) lotus and then the Kuṇḍalinī returns to its original position 1061n–62, Dr. Rele's work on 'Mysterious Kuṇḍalinī' , ( criticized by Shri Kuvalayānanda ) ; Rudrayāmala on K. and cakras , Rudrayāmala sets out names of K. all beginning with the letter 'ka' ; Śakti or Devī assumes the form of K., it is a form of śabdabrahma, all mantras are forms of Śakti or Devī, appears as sounds ( akṣaras ) which become when written letters of the alphabet ( called mātṛkā ) which are from 'a' to 'kṣa' pp. 50, 1008, 1034, 1061, 1062, 1098, 1099, 1137, 1138, 1393
Kuṇḍapāyinām – ayana. deals with Agnihotra for a month different from daily Agnihotra
pp. 1307, 1342
Kunhan Raja
Prof. C., Introduction of, to Umbeka’s com. called Tātparyatikā on Ślokavārtikā, view of, that there is no proof of Bhaṭṭapāda being guru of Umbeka. criticized ; wrong in his interpretation of words like ‘anupāsita-guravaḥ’ in Umbeka’s com. on Ślokavārtika pp. 1194, 1195, 1196, 1200
Kunhan Raja
Presentation Volume pp. 919
Kuppuswami
M. M. Prof. 1186n- , ( paper on Manḍana and Sureśvara equation in the Vedānta ) pp. 88, 1195
Kūrmapurāṇa
103n–4n, (on Kāla), (incorporates Upaniṣad passages ), (on Ahiṃsā), ( similar to Yaj. I. ), extent of, is 17000 or 18000 acc. to many Purāṇas ; note on pp. 116, 121, 143, 156, 202, 249, 473, 682, 687, 690
Kūṣmāṇḍa mantras 796
pp. 1024
Kūṭas in marriage
eight, named and explained pp. 614, 615
Kuvalayānanda
Swami, of Lonavla ( vide under Dr. Bechanan): ed. of Bṛhad–yoga–Yājñavalkya-smṛti ; a. of paper on ‘the real Yogayājñavalkyasmṛti’ ; handbook of, on ‘āsanas’ ; handbook of, on ‘prāṇāyāma’ , ( describes eight kinds of Prāṇāyāma); on pp. 1104, 1407, 1425, 1426, 1428, 1441, 1443
Kambuja )
s. of 'Ancient
Kapaly Sastri
Nigada, Śāradatilaka Tantra, Veda, Vedic
Kutsa’s view that M. have no sense or serve no purpose refuted in the Nirukta
list of hymns and verses of pp. 1097
Kalikā
Viṣṇu-dharmottara describe many mudrās ; Tantrika works provide that Mudrās should be practised secretly under cover of a garment and not in presence of many people ; Yoga works describe various Mudrās, e. g. Hathayogapradīpikā describes ten, Gheraṇḍasaṁhitā , Śivasamhita ten as the best pp. 25, 1125, 1126, 1127, 1128
Kulārṇava-tantra states that M. does not result from study of Śāstras or Veda
but only from correct knowledge impar-ted by a guru and that two words viz. 'this is mine' and 'nothing is mine' respectively lead to bondage or liberation and then imports Kaula doct-rines ; four kinds of, named and explained pp. 1083, 1631
Kauśikasūtra; ploughing on Anurādhā n. mentioned in
pp. 535
Karma ; note on–; ( compiled between–
pp. 700, 892, 893, 1000
Kautilya criticized): a. of
Kirfel take no proper notice of what Megasthenes says about a list of 153 kings covering a period of 6431 years
theory of P. about brāhmaṇas having deliberately suppressed all information about him who compiled and arranged the pp. 849
Kidinnu
present rate of, held to be .2 vikalās every year pp. 50, 514, 712
Kālikā
Mārkaṇḍeya (Devīmāhātmya) provide for the employment of Makāras in
Kārtavīrya
Sumitra
Kṣemaka
last scions of Aila and Aikṣvāka dynasties, but none about later dynasties of
Kūrma
Mārkaṇḍeya, Viṣṇu espouse the Gītā doctrine of niṣkāma-karmayoga ; some pp. 967
Krama
Kumārila, mantra, maxims, mīmāṁsā, niyama, parisaṁkhyā, Śabara, Śāstra, sūtra, svarga, ūha, Veda, Vedāntasūtra, vidhi, Vṛttikāra, words ), ( auspicious times for all rites in honour of gods ), adhikārin of P. M. S. is one who has studied the Veda from guru ; approximate date of, between B. C. , authors mentioned by both P. M. S. pp. 33, 67, 200, 237, 400, 536, 989, 990, 1157, 1180
Kārṣṇatsna
called pp. 1171, 1174
Kātyāyanaśrautasūtra exemplified–; Codanā ( word ) in the Mīmāṁsā sense employed by Vṛttikāra and Mahābhāṣya; conclusions about
pp. 1155, 1156, 1158
Keith
about A. D. ; dates ( approximate ) of several writers on P. M. S. in Sanskrit ; descriptions of creation and dissolution of the world are not to be literally understood, the universe as a whole has no beginning and no end, descriptions are meant to illustrate power of daiva and human effort and to urge men to perform their duties enjoined by Veda ; dharma is the proper subject of P. M. S. acc. to Śāstradīpikā and not ‘Vedārtha’ pp. 200, 1157, 1180, 1197, 1200, 1209, 1210
Kumārila without naming him but does not name or quote
Kamalasīla wrote com. on
Khecarimudrā 1454; mentions ten mudrās as best 1127; states that āsañas are 84
pp. 1426
Kṛtyādūṣaṇa and Śatruṁdāna hymns of Atharvaveda;
pp. 1036
Keltic 1107 ; sleep inducing S. (Rg. VII. 53. 5-8) interpreted by western scholars as a lover's charm for a clandestine meeting
which is not acceptable ; woman's S. against her co-wife in Rg. X. . pp. 145, 1035
Kāla
Paurṇamāsī, Vedha, week days ); all religious acts to be begun in the morning, even if t. is riddha ; all rites, Vedic and smārta, vrata, dāna do not yield proper reward as long as the proper t. for it is not determined ; aṅga ( subsidiary matter ) to Vedic and smṛti prescriptions and prohibitions, a tithi touching three days was held to be inauspicious for marriage, invasion and auspicious religious acts ; certain t. dear to certain gods, decision of a proper t. for religious rite is by recourse to Yugmavākya, when a tithi extends over two days, derivation of word t. from root ‘tan’ to spread ; different views before Ait. Br. on which a tithi rite was to be performed ; divided by pp. 66, 67, 68, 69, 70, 71, 72, 73, 74
Kāma 939n; fundamental doctrine of Up. is that there is only one Principle or Essence
that it creates the world out of itself and enters into it and that all plurality is only apparent and a name, that even inanimate world is non-different from Supreme Spirit , geographical details in pp. 1487, 1625
Kālikāpurāṇa 1001
pp. 1032, 1033
Kāṇuka ( Rg. VIII. 77. 4 )
that are argued by some as having no sense are explicable with the help of Nirukta and grammar pp. 1256
Kumārila to be useful as Kratvartha and Puruṣārtha 1261
pp. 1274, 1276
Kāla )
65960, ( chapters on Śāntis ), ( has ve.ses common to pp. 476, 477, 529, 531, 534, 541, 544, 624, 663, 677
Kālikāpurāṇa refers to it 910
note on , questions whether the Mudrās in religious worship were derived from the postures ( karaṇas ), recakas ( gestures ) and aṅgahāras ( movements of limbs ) in Bharata's Nāṭyaśāstra ( chap. 4, 8, 9 ) cannot at present be finally decided pp. 32, 876, 878, 910, 1033, 1128, 1129
Kārtika are so called
pp. 412, 413
Kāmya (for securing some object in this life or next life or both 55; most v. are for both men and women 51; V. of gods
violated by human beings that are punished by gods for this 9; passages where the words ‘tava vrate’ occur ; regarded as tapas or niyama also ; several V. prescribed for women alone ; spoken of, not only in relation to Agni pp. 12, 15, 28, 61
Kāla and tithi; two meanings of
in Brāhmaṇas, Upaniṣads
F
followed in Devapūjā etc.)
(quotes Devipurāṇa), (quotes Narasiṁha-purāṇa and nyāsa of Puruṣasūkta verses on parts of the body), (two well-known verses on paryudāsa and pratiṣedha ), (quotes Bhaviṣyapurāṇa on five categories of smrti contents) pp. 923, 948, 949, 951, 955, 973, 974, 993, 1024, 1032
Free Will’
pp. 475, 1575
Fausset hold that Western man is very little sustained or guided by the doctrines of orthodox
Faddegon
B. on ‘13th month in ancient Hindu chronology’ pp. 490
Fa Hian (1st quarter of 5th century A. D.)
found Buddhism flourishing in India pp. 1003
Farnell L. R.
a. of ‘Greece and Babylon’ pp. 599
Farquhar J. N. a. of ‘Outlines of the religious Literature of India’
pp. 1089
Farrington
Prof, on ‘Science and Politics in the Ancient World’ pp. 550
Fast (vide under ‘Ekādaśīvrata’): a householder having a son was not to fast on Sunday and on certain other days 220; as prāyaścitta 97; brāhmaṇas and kṣatriyas not to observe fast for more than three days and others for more than two days 55; idea of efficacy of fasting undertaken cheerfully is common to several religions
none of the holy rivers like the Ganges and none of the tīrthas like Kāśī is equal to fast in honour of Makarasankrānti ; observed by Haihayas, Turks, Yavanas and Śākas for reaching status of brāhmaṇas, underlying idea of fast is spiritual viz. that the Supreme Spirit is to be realized by fast together with study of Veda, sacrifices, gifts ; woman pregnant or recently delivered should observe only nakta instead of a fast pp. 52, 54, 103, 220
Fausset
Hugh T. Anson, a. of “The Flame and the Light” pp. 1477
Fergusson
J. a. of ‘Tree and Serpent Worship’ ; a. of ‘History of Indian and eastern Architecture’ pp. 127, 1655
Filliozat
Prof. J. pp. 189, 698, 699
Fires: different names of
in different rites set out in Tithitatattva ; different seasons for setting up Vedic f. in the case of the three classes ; three mounds for Vedic fires were Gārhapatya Āhavanīya and Dakṣiṇāgni; they were respectively circular, square and semi-circular in shape and all were to have same area pp. 173, 1132, 1290
Firmicus Maternus (middle of 4th century A. D.)
inspired Indian astrology, says Thibaut, which is wrong pp. 579, 580, 582
Five year Plans
pp. 1664
Fleet
editor of ‘Gupta Inscriptions’, holds that the list of nakṣatras beginning with Kṛttikās was entirely due to ritual and astrology and has no basis in fact but assigns no reason why priests later changed the beginning to Aśvinī pp. 494, 528, 679, 704
Flesh-Eating; ( vide under 'ahiṁsā' and 'Buddhists') : flesh of five-nailed animals not to be eaten except of five specified ones
acc. to Gaut, Manu, Yāj, Rāmāyaṇa pp. 1156
Flowers : fit or unfit to be offered to deities in worship; results of offering various flowers in worship
pp. 38
Food : One should not speak ill of food
one should prepare much food, secure much food by some method or other ; prescribed for Dikṣitas of different varṇas pp. 24, 25
Forenoon : for gods
says Śat. Br. pp. 72
Foreign Tribes and people : m. in Śāntiparva
chap. , (cr. ed.) and Manusmṛti pp. 224, 1518
Fortnight ( pakṣa ) mentioned very early
pp. 670
Fotheringham
Prof. J. K. pp. 566, 644, 646, 647, 676, 682
Foucher
A, a. of 'Beginnings of Buddhist Art' pp. 1655
Frankfort
a. of 'Cylindrical seals' pp. 521, 596
Frazer
J. G., a. of 'Golden Bough' pp. 94
Free Will ( or Freedom of will )
how far consistent with doctrine of Karma, works on pp. 1574, 1575, 1576
Freud
a. of 'Interpretation of dreams' ; his theory of 'libido' and œdipus complex pp. 782, 1414
Future: Carakasamhita provides how to draw forecasts about a patients's possibility of survival from the condition of the messenger or from what the physician was doing when messenger arrived
pp. 812
Future trends ( in India )–
pp. 1658, 1711
Full Moon in ancient times 659
four kinds of, Greek names of months used in a few inscriptions in India ; intercalary month ; M. in which the year began in ancient and medieval times was different at different times and in different parts , nākṣatra m. not required in pp. 82, 646, 657, 658, 666, 668, 669
Firmicus (middle of 4th century A. D.) and Varāhamihira
observes that Mr pp. 579, 580
First Principle but speak of it as ‘tad-ekam’ (that one); glowing tribute of Deussen to philosophers of the
pp. 1490
M
Maitrī Up. and Nyāyasūtra
pp. 1515
Memoirs
(Memoir for illustrations of Abhayamudrā) pp. 66, 1131
Mahābhārata
pp. 1367
Māgha )
pp. 65
Mahānirvāṇa employ Bh. IV. 24 as a mantra when offering wine 1059
pp. 1087
Matsya and Vāyu
pp. 851
Mahāvagga 913n; preached in his first sermon the avoidance of two extremes
pp. 939
Mādhyamaka and Yogācāra schools of
Mahāyāna and Hīnayāna, differences in doctrines of, observance of high moral ideals of pp. 942, 943, 1066
Mahāyāna) could be reached after many births 1065; hardly any B. are strict vegetarians in these days in any country
while millions of Hindus are strict vegetarians, monks of B. were tired of the strict mode of life and long waiting for the goal ; persecution (alleged) of B. by Puṣyamitra, by kings Śaśāṅka and Sudhanvan, by Kumārila and Śaṅkarācārya examined by Rhys pp. 947, 1065
Manu XII. 95n ; no pali texts can be placed earlier than the council held under Ašoka (about 250 B. C. ) ; have ideas similar to Savitarka and Savicāra Samādhi
such as Dhammapada and Suttanipāta speak of the truly virtuous man as brāhmaṇa pp. 1005, 1411
Maṇipūra
Anāhata, Viśuddha
Metonic cycle
pañcāṅga, siddhānta, tithi, week-day, year); about thirty c. in use by different communities in India , absolutely necessary for every Hindu, as he has to repeat many details, such as month, tithi, weekday in every religious rite, different eras used in India ; European C. also is defective and unsatisfactory ; in Ancient Egypt and n; in Rg. times, there were probably two calendars, one purely sacrificial (of days), the other where a month was added to bring year in line with visible astronomical data, meaning of word ‘calendar’ ; C. Reform Committee, appointed by Govt. of India, with Dr. Meghnad Saha as pp. 360, 490, 641, 642, 643, 644, 650, 658
Murarji Vs. Nenbai
I. L. R. Bom. pp. 17, 351, 437
Mount
by imposing slavery on millions, but after the two world wars they; have begun to preach the necessity of benevolence, kindness, restraint, which virtues were emphasized for all men by Br. Up. V. 2 1–3; idea of Karma and Reincarnation prevailed among
Matsya’
a. of ‘some aspects of Vāyupurāṇa’ ; remarks of, on date of Viṣṇupurāṇa, criticized pp. 867, 883, 907
Mahāvākya 1298; word occurs in Vedāntasūtra
pp. 1298, 1341
Mss. in Govt. Sanskrit Library at Benaras)
pp. 1355
Mesopotamia.
pp. 10, 549
Mahābhārata’ criticized7; papers published in several journals on Purāṇas and
Mitākṣarā) means Śrāddha of a particular kind 864-65; sees too much meaning in simple words and phrases and does not observe caution in his conclusions 815; theory of
that if a work is free from Tantrik elements it should be regarded as belonging to 3rd or 4th cen
Mahābhārata and Purāṇas being the works of human authors need not be considered and
Moon of unmixed gaiety and frolic throughout India
though all parts do not observe it in the same way ; derivation of the word from the word 'Homa' ; element of bonfire is present everywhere except in Bengal, where swinging of Kṛṣṇa image is done ; Dolayātrā in Bengal in place of bonfire ; history of holākā from ancient times ; legend as to why boys become boisterous and kindle Holākā ; number of days for this festival varies ; obeisance to ashes with Mantra on the day after Phālguna full moon ; ob-scene sex references in ; only religious element is wor-ship of Kṛṣṇa in Bengal and in some other provinces a priest is engaged to perform pūjā before bonfire ; ori-gin of, explained from natural phenomena ; ribald songs and music, sprinkling of colo-ured water or powder are accretions ; sounds made by beating mouths with the back of the hand , spring festival in origin ; sprinkling of friends with coloured water from bamboo or metal syringes or with red powder is indulged in now even by persons in high places ; worship of Kāma, god of love pp. 237, 238, 239, 240, 241
Means’ gives advice to social reformers against making unnecessary or startling changes 1338
warning by, against the plethora of books on Yoga pp. 1651, 1676
Mātrs and others in Br S. and
Mīmāṁsā
Pūrvamīmāṁsā
Mai. Sam. 507n; seven names of
from Tai. Br. ; spoken of as wives of the ṛkṣas ; substances, persons and craftsmen governed by K. pp. 498, 499, 560
Matsya q. on pp. 432-435 )
( mūlaman'ra of the Sun ), ( Mahāśveta mantra ); on Vyavahāra pp. 868, 890, 897, 1096, 1105, 1106, 1287
Mahendra-loka
Prajāpatyaloka, Jana, Tapas and Satya lokas mentioned in Yogabhāṣya pp. 1529
Macaulay's Minute on 'Indian
Macdonell
a. of 'Vedic Mythology', sometimes indulges in facile assumptions , (does not agree with Deussen about Kṣatriyas being original cherishers of pp. 209, 1213, 1486, 1577
Macdougall
a. of 'An outline of abnormal psychology' pp. 1414
Maciean
C. V., on 'Babylonian
Macnicol
M., a. of 'Indian Theism' , (criticized for view that there was no place for repentance in doctrine of Karma ) pp. 1570, 1593, 1594
Madanapārijāta
47n–8n, ( North Indian work of about A. D. quotes a half verse of Prabhākara ), (on Vākyabheda ) pp. 30, 71, 73, 196, 673, 1192, 1273, 1299, 1360, 1390
Madanaratna
(on Sāntis ), (list of matters dealt with in Śāntika section ), (on vyavahāra ), (prefers as heir to deceased son the father and not mother ), eulogizes on vyavahāra, Bhavanātha pp. 61, 133, 244, 734, 735, 736, 755, 756, 765, 769
Mādhava
an early writer (before A.D.), criticizing Sāṁkhya pp. 500, 1359
Mādhavācārya
a. of Kālanirṇaya, a. of com.on Sūtasamhita, a. of Jaiminīnyāyāyamālāvistāra pp. 67, 151, 202, 227, 659, 911, 1160, 1199
Mādhavācārya alias Ānandatīrtha (vide under 'Tolerance'): a. of 'Mahābhārata-tātparyanirṇaya' 1218; claims to be third avatāra of Vāyu
the other two being Hanūmat
Mādhva cites are said by Śrī
Madhyāhna
explained pp. 100
Madness
believed to be influenced by the Moon and n pp. 552
Madya
is called Tīrthavāri in some tantra works ; means real wine as well as a substitute like cocoanut water or bhāng or that intoxicating knowledge that comes of Yoga practices ; symbolic or esoteric meaning of pp. 1081, 1082, 1083
Mahādānas
sixteen, of which Gosahasra was one pp. 219
Mahākālahṛdaya
a mantra, japa of pp. 1047
Mahānārāyaṇopaniṣad
475n-6 pp. 466, 1627
Mahānirvāṇatantra (18th century A. D.)
1052n-53, 1'80, . , ( on *dīkṣā* ), (on *nyāsa*), a typical Hindu Tantra, summarised ; states that God is one and to be described as *sat*, *cit*, and *ānanda* is beyond *guṇas* and to be known from *Vedānta* texts and yet prescribes the five *makāras* for worship ; allows only five cups of wine to a householder *sādhaka* etc. ; waxes eloquent over duties of *varṇas* and *āśramas*, duties of the king and servants, provides for marriages within the *varṇa* and dinner only with *savarṇa* persons, deals with *saṁskāras* and *śrāddha*, *prāyaścitta* and *vyavahāra* pp. 1033, 1057, 1059, 1060, 1062, 1074, 1077, 1086, 1088, 1089
Mahāniśā
variously defined pp. 117
Mahāparinibbāna-sutta
( story of the criticism of Buddha by Subhadda, a bar-ber), ( Buddha was strict and asked monks not to see or talk to *bhikkhunīs* ) pp. 686, 1022, 1070
Mahārauhipa (a *Sāman* chant)
pp. 796
Mahārudra
repeating Laghu-rudra eleven times pp. 813
Mahāśānti 730n ; acc to *Kauśika*-sūtra should comprise *Vāstoṣ*-pati hymn and certain *Athar-vaveda* texts 730n; means *Vinā-yakāśānti* and *Navagrahāśānti*
acc. to commentary on *Śāṅkhā-yana* Gr. *Sūtra* ; perfor-med to remove evil effects of several *adbhūtas* and *utpātas*, on fall of meteors by day pp. 730, 761, 763, 767
Mahāśivaratrivrata 225-236 : conflict of views as to what. is the chief matter in M.
whether fast alone or three viz. fast, worship and jāgara ; exaggerated praise of ; fourteenth tithi of dark half of Māgha (or Phālguna in Pūrṇimānta reckoning) is called M., the other 14th tithis in the dark half of other months being simply Śiva-rātris ; fourteenth of Māgha dark half falling on Sunday or Tuesday is most commendable ; Kāla-nirṇaya's propositions about the proper day and time for M. when 14th is mixed with 13th tithi or Amāvasyā, proper times for performing M. acc. to Hemādri and Kāma-samhitā, several Purāṇas contain details of M. and its Māhātmya ; story of a wicked Kirāta named Caṇḍa in Skandapurāṇa ; story of Sundarasenaka, a niṣāda chief, worship of Śiva with bilva leaves and jāgara whole night saves devotee from hell and leads to mokṣa ; worship of Śiva-liṅga at night with certain mantras destroys all sins pp. 225, 226, 227, 229, 230, 232, 237
Mahāśveta
a Mantra, japa of which on a Sunday with fast deemed to yield all desires pp. 1106
Mahāvagga 939n
(story of Meṇḍaka's family possessing miraculous powers), (procedure of saṅgha meetings) pp. 1038, 1663
Mahāvalīpuram
has a tableau (of 7th century A. D. ) of the strife of Devi and Mahiṣāsura pp. 178
Mahāvīra
sacrificial vessel in Pravargya rite pp. 728
Mahāvrata
sexual intercourse in, was symbolic and indulged in by strangers to the sacrifice pp. 1080
Mahāvyāhṛtis
pp. 796, 1528
Mahāvyatīpāta
defined ; gifts on this most highly commended pp. 706
Mahāyāna Buddhism
books on 941n-2n; differences of ideals between M. and Hīnayāna ; its doctrine of Bodhi-sattvas is not consistent with the Gospel preached by Buddha in the first sermon at Benaras pp. 942, 943
Mahāyāna-sūtrālaṅkāra of Asa-ṅga
mentions five points of difference between M. and Hīnayāna ; took over the doctrine of bhakti pp. 942, 970
Maheśvara Tantra 1051 (names of Vaiṣṇava tantras)
pp. 1144
Mahīdhara
commentator of Vaj. S. pp. 1037
Mahiṣāsura
killed by Durgā pp. 155, 184, 185, 1047
Mahmud of Ghazni : plundered Kathiawar and Gujarat several times and desecrated temples
pp. 1018
Mahodayaparva
pp. 262
Maithuna
a makāra, in Tantrik worship referred to as pañca-matattva (fifth substance) ; esoteric meaning of pp. 1081, 1082
Maitrāyaṇī-Saṁhitā 727n
(barhir-devasadanam pp. 750, 1220
Maitrāyaṇī-Upaniṣad 569 (mentions Śani
Rāhu and Ketu ), (six angas only of Yoga) pp. 1419, 1430, 1460, 1468
Maitreyi
wife of Yājñavalkya in Br. Up. pp. 1405
Maitri Upaniṣad : has a long disquisition on time 465-66
( on Suṣumnā Nāḍī ) pp. 1063, 1507
Majjhimanikāya (ed. by Trenkner) 1007n
pp. 1032, 1411
Majumdar
Prof. B. C. , (origin and character of pp. 843, 883
Mahābhārata are interpolations )
Majumdar R. C. 978n
( s. of 'History of Bengal' :, (on 'Inscriptions from pp. 1014, 1048
Majumdar
Surendranath a. of paper on 'Bibliography of
Makāras
five, of Tāntrik cult explained in esoteric senses and also unobjectionable substitutes allowed for the Pasu ( lowest kind of Śākta worshipper ) and n ; substitutes for makāras ; many tantra works like Kularṇava, Pārānandatantra employ the words madya, matsya and māṁsa in the ordinary sense pp. 1081, 1086
Makṣā
meaning of pp. 738
Makarasamkrānti ( vide Saṁkrānti ) : 211-225 ; bath with ordinary water ( not heated ) obligatory on
falls at present on 14th January in the Hindu almanacs based on Sanskrit works while the correct date is 21st December preceding , fast for three days or one day in honour of M. ; gifts are made even now on M. mostly by women ; great merit results from bath in pp. 212, 220, 222, 712
M. was in his day 12 days before the popular day of M. and gifts ( religious ) should be made 12 days before the latter
it now falls in Pauṣa but the day changes in terms of the Gregorian calendar , it was an important religious festival, but now more a social observance than religious , meaning of the word ; origin of the festival on m. ; procedure observed on, prognostications drawn from the supposed directions of the deified M. coming, going etc. ; puṇyakāla ( holy time ) on day of M. ; sesame to be employed on M. in water for bath and should be eaten and are very much in evidence even now , twelve rāśis and their western names and n (and all twelve saṁkrāntis are holy) ; was supposed ( as a divinity ) to ride some vehicle and an Upavāhana ( ancillary vehicle ), to wear a garment of some colour, to carry a weapon, to apply a tilaka of some substance ; was supposed to be either young, middle-aged or old, to have certain postures (sitting, standing etc.), to come from one direction, to go to another and cast a glance at a third pp. 211, 212, 219, 221, 223, 224, 225, 712
Malāmāsa
( intercalary month ) ; acts and rites not to be performed in ; acts to be done only in M. ; kāmya rite not to be performed in, unless it is begun before M. starts ; obligatory acts and acts prescribed on definite occasions are to be performed even in M. such as daily sandhyā ; rites that could be done in M. as well as in Śuddha month ; Śrāddha in M. pp. 671, 673, 674, 675
mentions human sacrifices in temple of Caṇḍikā or Cāmuṇḍā pp. 186, 1047, 1048
Mālavagaṇa years
inscriptions dated in, and n pp. 652
Mālavikāgnimitra
(Puṣyamitra.) pp. 531, 1028
Malignant spirit
known to Ṛgveda pp. 60
Malimluca-same as Malāmāsa-; explained and derived-
pp. 671, 672
Mālinīvijayavārtika (a work of Kashmir Tantrism) of Abhinavagupta
pp. 1050
Mallinātha
(his motto ‘nāmūlam likhyate kiñcit’) pp. 1426, 1531
Mīmāṁsa (flesh\
esoteric meaning of, in Tantra ; etymology of, in Manu and Viṣṇu Dh. S. pp. 1082, 1533
Man
psychical powers of are vast and unknown ; man acc. to Christian doctrine is conceived and born in sin, while acc. to Vedānta, human soul is divine ; length of life of, years, acc. to Ṛg. Vāj. S., Atharvaveda pp. 100, 1091, 1092, 1506, 1545
Manasāpūjā
in Bengal and South India ; procedure of ; Saṅkalpa in pp. 125
Manasāvrata on Jyeṣṭha bright half
10th tithi pp. 126
Mānasollāsa of Cālukya king Someśvara (1126-1138 A. D.) 805 (has verses on ‘śakunas’) ; 809 (on upāśruti )
. (on Vāstusśāstra and paintings) and n pp. 810, 1654
Mānavagṛhya-sūtra
729n-30n pp. 738, 748
Mandalas : an item in Tantrik worship which is also a feature of orthodox Hindu practices in medieval and modern times 1131-34 ; M. and Cakra said to be synonymous by Jñānāravatantra 1133 ; Buddhist tantras like Mañjuśrīmūlakalpa describe M. 1133 ; drawn with powders of five colours
acc. to Matsyapurāṇa and also figures of a lotus with 8 or petals drawn with saffron, or red sandalwood paste or in various colours ; eight maṇḍalas, Sarvatobhadra and others, referred to in Agnipurāṇa ; four characteristic items in Maṇḍala rites specified, in Puṣyasnāna a Maṇḍala with different coloured powders was to be drawn ; meaning of the word in Tai. S., Śat. Br. and Bṛ. Up. is 'circular form' and 'orb of the Sun,' and later any figure or diagram (generally circular) drawn on an altar ; means 'circle' in Śulba sūtras and reference to the squaring of a circle (maṇḍala) ; references in several purāṇas to invocation of the Sun on the figure of a lotus and also of Nārāyaṇa, and to images or paintings of Lakṣmī and Nārāyaṇa and to Maṇḍalas called Sarvatobhadra etc. ; several Maṇḍalas described in Jñānārṇava, Śāradātilaka and other tantras ; several M drawn in Ṛgveda-brahma-karma-samuccaya (Nirṇ. ed.) ; Smṛtikaustubha mentions several names of M. ; twenty-six M. described in chapters of Niṣpaṇṇayogāvalī pp. 12, 26, 1131, 1132, 1133, 1134
Maṇḍanamiśra (between about 680-720 A D.); explains a verse of Tantravārtita. acc. to Śāstradīpikā but there is no evidence that he wrote a com. on Tantravārtika 1191 and n; is later than Kumārila and flourished about 680-710 A. D. 1191
his Bhāvanāviveka quotes Tantravārtika ; works of, on P. M. are Vidhiviveka, Bhāvanāviveka (commented upon by Umbeka), Vibhramaviveka and Mīmāṁsānukramaṇī ; no evidence that he was a disciple of Kumārila but in Bhāvanāviveka and Vidhiviveka he quotes verses from Tantravārtika and Ślokavārtika and also a passage from Prābhākara's Bṛhati pp. 1191, 1193, 1194, 1198
Maṇḍlik
a. of 'Hindu Law': wrong statement by, about Vedic passages that have a word like 'hi' showing reason pp. 1239
Maṇḍhātā
king was ordered by Indra to see that Yāvanas, Cīnas, Śabaras, Śākas obeyed parents, performed rites laid down by Veda, made gifts to brāhmaṇas pp. 54
Maṇḍavya
writer on Astrology, predecessor of Varāhamihira pp. 592
Māṇḍūkyopaniṣad 465
pp. 1413
Maṅgala: auspicious sounds to be heard and objects to be seen when starting on an expedition 621; what are M. things 366
pp. 621
Maṅgala
tradition about beginning of any work with M. laid down by Manu pp. 1207
Maṅgalāṣṭaka
eight substances to be distributed to women when invited in a ceremony or vrata like Saubhāgyasundarī pp. 367
Manilius
not followed by Brhajjātaka as to Dreṣkāņas pp. 582
Manittha; two Greeks of that name
one a contemporary of
Manittha
probably an Indian, a. of work on Āyurdaya ; refers to Horāśāstra of Parāśara pp. 592
Manjuśrī-mūlakalpa 1040 (has late elements )
pp. 1140
Mankad
Prof. D. K., (on ten meanings of the word pp. 686, 687
Mansur
king ( A. D.) in whose reign an Indian astronomer visited his court pp. 699, 754, 775
Mantra (or Mantras
acc. to context); (vide under ‘Aurobundo, Brāhmaṇa texts
M. 1107; differing interpretations of Rg. IV. 58. 3 (catvāri śṛṅgā etc.) by Nirukta and others
examples of short mantras of 5, 6, 8, syllables from Smṛtis pp. 12, 13, 985
M. and many educated men even of these days believe in their great efficacy 172; has three senses
acc to Ahirbudhnyasamhitā, sthūla, sūkṣma and highest, have no efficacy if learnt from books but are efficacious when learnt from a qualified guru , have to be repeated thousands of times to secure full results, M. in all tantras are m. of the great Devī pp. 1100, 1102, 1103, 1104, 1112, 1115
M. ‘Om Man'padme hūm’ discussed and results supposed to be derived from it
most sacred Vedic M. is Gāyatrī (Rg. III. . ) called Vedamātā in Atharvaveda ; no difference of meaning in the words used in pp. 10, 62, 1097, 1104, 1454
M. were supposed even in Rg. to have great potency
that they induced God to come to the sacrifice and to bestow on sacrificer and worshipper valiant sons, wealth and protection ; word ‘Mantra’ derived and explained ; word pp. 1098, 1102
Mantra occurs abouttimes in the Ṛgveda and ‘Mantrakṛt’ only once; word Mantra is not described as new in the
pp. 25, 980
Mantramahārṇava-tantra
pp. 1136
Mantramahodadhi 1062n
pp. 1110, 1113, 1136
Mantranyāsa : illustrated by Bhāgavata
Brahma and Nāradīyapurāṇas as to mantras like ‘ om namo Nārāyaṇāya’1120
Manu
is used sometimes in the sense of Mantra, both being derived from root ‘man’ to think ; ‘Om saccidekam brahma’ is ‘Brahmamamu’ ; described in Ṛgveda as father of humanity and as prescribing the proper path for men ; Sāvarṇya M. in Ṛgveda ; story of M. and the deluge, story of M. and his son Nābhānediṣṭha pp. 690, 691, 1060
Manusmṛti 24n
(units of time), (on Śiṣṭabrāhmaṇas), (virtues necessary for all varṇas ), (on Yama and Niyama), (quoted by Kulārṇava ), (appears to suggest that Veda is self-existent ), and n (many Arthavādas in ), (in III. gives several options expressly ), 1256n–58n, (on duties of Sannyāsins ), (uses word saṃsāra frequently), (on repentance ), frequently echoes the very words of the Veda ; mentions many Sāṅkhya tenets , practice of M. of stating opposite views on the same point one after another, (limits sadācāra to only certain parts of India, excluding Madhya-deśa and Āryāvarta ), (varṇa and jāti confounded ), (brāhmaṇa selling milk for more than three days became a śūdra ), (king was a divinity in human form ), (duties common to all men ); some verses are identical with those in Śāntiparva, Vanaparva and some Purāṇas , some verses of, almost identical with verses in Āp. Dh. S. ; some verses of, almost the same in Matsyapurāṇa ; some verses identical with Parāśarasmṛti ; three theories about creation in ; very eminent position assigned to M. by Bṛhaspati ; whatever Manusmṛti proclaims as dharma was already declared so in the Veda acc. to M. II 7, on which commentators differ pp. 27, 29, 30, 33, 41, 49, 51, 52, 67, 72
Manus : each Manu during his time created the world and protected it 692; names of all fourteen M. in Nāradapurāṇa 691; names of seven only in Manusmṛti 691–2; past six M.
7th (the present one) Vaivasvata and 7 future ones , variation in the names of the future seven M. pp. 688, 691
Manvādis-tithis: on which each Manvantara was supposed to start
pp. 371
Manvantara (vide ‘Yuga’): each M. had a separate set of sages
gods, kings, smṛtis ; extent of , fourteen M. constitute Kalpa ; Prof. Mankad’s novel theory about M. ; said to be numberless by Manusmṛti ; sense of, some purāṇas say that in each M. Manu and seven sages are devoted to Dharma and promulgate Vedas by orders of Brahmā ; some writers like Dr. Daftari hold that in ancient India existed a public Institution called Manu and Saptarṣis pp. 688, 689, 690, 691, 692, 693, 696, 697
Marduk
Babylonian God pp. 546
Mārgapāli
on Balipratipadā, described pp. 205, 206
Mārgas
vide Paths
Marici
Smṛti of pp. 33, 216
Mark (new Testament) 677
pp. 1461, 1647, 1649
Mārkaṇḍeya 75n
supposed to be one of the eight immortals (cirajivināḥ) invoked on Yamadvitīyā pp. 100, 147, 188, 208
Mārkaṇḍeya-purāṇa: (vide under Dattātreya); 51
(countries under different Nakṣatras), (on Manus), (chapters on Śāntis), 94bn (on ātmā-guṇas), (meaning of Iṣṭa and Pūrta), (on great merit of relieving the distressed), (on householder stage), (on heaven), (speaks of ten Dhāraṇās), (chap 5 uses Sāṅkhya technique), (on doctrine of Karma), chapters ( of Venk. ed., of B. I. ed.) are called Devīmāhātmya or Saptaśatī, deemed a later addition, contains Gītā doctrine of Niṣkāma-karma ; note on ; one of the early Purāṇas and may be assigned to 4th to 6th century A D., one verse from Devīmāhātmya (viz. ‘Sarvamaṅgala-maṅgalye’ etc.) q in inscription of of Gupta era ( A. D.) ; places proper for Yoga practice and to be avoided for it ; refers to the words ‘Lagna’ and ‘Horā’ ; three parts of, viz. chap. 1–42 (in Venk. ed.), to end and Devīmāhātmya ; translated by Pargiter ; verses of, identical with those of Viṣṇupurāṇa pp. 43, 78, 81, 90, 93, 154, 155, 177, 185, 243
Marriage
(vide Candrabala, child marriage Restraint Act, Gorajas, Gurvāditya, Kūṭas, Simhastha, Tārābala); anuloma marriages allowed by most Smṛtis but medieval writers changed all that by Kalivarjya ; auspicious ages for the marriage of maidens and of bridegrooms ; auspicious times, months and nakṣatras for, auspicious nakṣatras for M., different views on, calculation on tallying the horoscopes of both bride and bridegroom in regard to eight matters, called 'ghāṭita-guṇa-vicāra' or 'vadhū-vara-melaka-vicāra' ; Cantrabala and Tārābala in M. ; comparative astrological strength of tithi, week-day, nakṣatra, Sun, Moon in m. ; great importance of gaṇa and nāḍī among brāhmaṇas even now, intricate astrological rules for, Jupiter, auspicious and inauspicious positions of, in m. ; Moon, importance of the auspicious position of, in m. ; not disapproved in simhastha Guru when performed north of the Ganges and South of the Godāvari ; proper lagna rāśis at time of m. ; Rājamārtanda devotes verses to astrological requirements of m. ; Ṛgveda X. is marriage hymn, rule of 'godhūli' or gorajas muhūrta in m. ; rules about simhastha Guru observed even now ; rules about the sameness of rāśi or nakṣatra of bride and bridegroom in m. ; Śaiva marriage acc. to Mahānirvāṇatantra in which no question of caste arises ; Śanti for inauspiciousness of Jupiter ; tithis proper and inauspicious for m. ; usages of countries to be followed about month proper for m. ; Venus, position of, in m. ; week days proper for m. ; when a maiden is very grown -up, no waiting for an auspicious time but one should consider only the lagna and the moon's position at m. ; Yama and Yami dialogue (Ṛg. X. ) wrongly considered by some Western scholars as referring to marriage of brother and sister ; ban against intercaste marriages removed by legislation .; futile legislation as to dowry in m. . Mars, statements about position of, in Mahābhārata are irreconcilable . Marshall, Sir John, editor of three volumes on Sanchi n; a. of 'Taxila' (three vol.,) and Guide to Taxila Martin E. W. editor of 'In Search of Faith', a symposium by several writers , . Marx: meaning of 'I am not a marxist' . Maskarin, means (a wandering ascetic), acc. to Pāṇini and Mahābhāṣya . Mātharavṛtti, com. on Sāṅkhya-kārikā not later than A. D., furnishes names of Sāṅkhya teachers between Pañcaśikha and Īśvarakṛṣṇa ; on the same Saṣṭi-tantra pp. 10, 85, 150, 209, 450, 497, 532, 535, 536, 609
Matthew
Gospel of, 1546n-47n pp. 103, 677
Mathews W. R. a. of ‘Christ’ ()
pp. 1481, 1939
Mātrā
what is, in Prāṇāyāma ; Purāṇas like Mārka-ṇḍeya, Kūrma. give different mātrās for different kinds of Prāṇāyāma and n pp. 1437, 1438
Mātrs ( Mother Goddesses ) 1046 ( in Gupta Inscriptions ) ; gene-rally said to be eight
but , are also mentioned, and n; referred to in Kumārasambhava and Bṛhat-saṁhitā pp. 16, 32, 64, 169, 186, 1046
Mātṛkā-nyāsa ( Mātṛkā means alphabet )
dealt with in Kāli-kāpurāṇa pp. 1120
Matsya ( fish )
esoteric meaning of, in some Tantra works pp. 1082
Matsyāśī ( lit. eater of fish )
eso-teric meaning of pp. 1084
Mātṛdatta
commentator of Hira-ṇyakeśi-gṛhya pp. 525
Mātṛkānighaṇṭu ( a Tantrik list of om and letters of the alpha-bet )
pp. 1058
Matsyapurāṇa : 40
545n–6n, (on Yātrā ), (on auspicious persons and things ) , (on Śāntis ), ( nume-rous Śāntis ), ( eighteen Śāntis ), (on dreams ), (gives contents of Vāyu ), ( characteristics in addition to five ) ; ( full list of Andhra kings ), ( period between Parīkṣit and Nanda ), ( contents of Bhaviṣya ), (‘Om Namo Nārāyaṇāya’ is Mūlamantra ), ( ten Ābhīra kings ), ( ten avatāras ), ( Viṣṇu cursed by Bhṛgu ), 1023n–24, ( description of black magic rite ), (nyāsa with mantras ) , 1377n–78, (on Sāṁkhya ), (on rebi-rths for sins ), (on writers about Vāstūśāstra ); Aparārka quotes verses from it and Kalpataru about , chief among Purāṇas acc. to Vāmana , date of, about middle or end of 3rd century A. D. , glorifies both Viṣṇu and Śiva ; has verses that also occur in Yaj. Smṛti, Manusmṛti and Mahābhārata , one of the ancient Purāṇas and has per-haps the largest number of Smṛti chapters and the best preserved ; Padmapurāṇa has hundreds of verses identi-cal with those of M. ; Śaṅ-karācārya appears to quote verse ( from it ) ; story of pp. 45, 49, 52, 57, 61, 88, 91, 92, 96, 100
Mayamata
pp. 1654
Māyāmoha or Mahāmoha
producced from Viṣṇu's body, who deluded the Asuras and raised atheistic objections against offering animals in sacrifices, about feeding brāhmaṇas in śrāddha, acc. to Viṣṇu and Padma Purāṇas pp. 974, 975
Mayūkhamālikā
com. on Śāstradipikā pp. 1236, 1294
Mayūracitrakā
astrological work attributed to Garga by Utpala pp. 591
MoTaggart
a. of 'Some Dogmas of Religion' pp. 1605
McCrindle
a. of 'Ancient India as described by Megasthenes and Arrian' pp. 849
Measures : of corn
pala, prasṛti, kuḍava, prastha, droṇa, khārī , (meaning in Śāstra of these words is to be taken, not the one among mlecchas) ; Pāṇini mentions āḍhaka and khārī ; Śabara mentions kuḍava, āḍhaka, droṇa and khārī ; of time, different views on ; of weight like pala ( raktikās), karṣa etc. pp. 320, 476, 477, 789, 810, 1394
Medhājñāna
a mantra pp. 35
Medhātithi
a of bhāṣya on Manusmṛti, (Manu V. is merely an arthavāda), (on Manu III. , long note on niyama and parisaṁkhyā), (quotes his own work Smṛtiviveka), 1312n- 3n pp. 28, 40, 45, 696, 868, 916, 1214, 1226, 1227, 1229
Medicine
founder of, is Kṛṣṇātreya acc. to Śāntiparvan and not Caraka nor Patañjali ; muhūrta for beginning to take m. ; views differ as to first propounder of medical science pp. 626, 1396
Megasthenes
account of number of kings and the total of their reigns given by, reference by, to Heracles, Soursenoi, Methora pp. 849, 953
Meghadūta 668
pp. 1563, 1571
Mehta
Ashoka, a. of 'Democratic Socialism' pp. 1681
Meissner
a. of 'Babylonien and Assyrien', (Zodiacal signs) pp. 570, 595, 596
Men. Br. Up. (V. 2. 3) inculcates on all m. the virtues of selfrestraint
charity and compassion pp. 1627
Menander
Greek king of 2nd century B. C. pp. 669
Menon
V. P., a of 'Transfer of power in India' , a. of 'Story of the Integration of States' pp. 1464, 1662, 1663
Meru
mountain on which the gods reside pp. 824
Meru Tantra-
Mesopotamia (vide under 'Horoscope'
'Zodiac'), influence of, supposed by Prof. Neugebauer on Indian writers about longest and shortest day ; place value notation in, took as the basic number ; put by Prof. Neugebauer and a few others in place of the Greeks as originators of science etc. pp. 60, 518, 542, 700
Meteors
beliefs about e. g. falling on grave occasions and śāntis for such falls pp. 766, 767
Meton
Greek engineer; took length of year from Nabu pp. 514
Metonic cycle 616
pp. 662
Mihirakula
ruthless Hūna invader of India pp. 656, 1109
Miletus
richest city in Greek world in 6th century B. C. pp. 516
Mīmāṁsā (vide under Pūrvamīmāṁsāsūtra
change, dharma, maxims, smṛti, Veda, vākya, Kumārila, itikartavyatā, Śabara) : differences between M. rules of interpretation and interpretation of Statutes pointed out ; does not lead in many cases to certain conclusions, as M. writers like Śabara, Kumārila and Prabhākara differ among themselves ; first rule of M. is that no part of the Veda (not even a word) can be treated as anarthaka ; fundamental difference between Veda and Smṛtis pointed out ; in Yāj. a sovereign popular assembly ; ‘ M. Jurisprudence’ by Shri Nataraja Ayyar ; main purpose is to regulate the procedure, the various auxiliary and principal matters in Vedic sacrifices ; of Kṛṣakṛtsni mentioned by Mahābhāṣya ; promises to convey correct knowledge of Dharma and the Veda itself is the means of arriving at that knowledge ; purpose of, explained by Tantravārtika ; restricted sense of word M before Yāj. viz ‘investigation into Dharma and arriving at conclusions on doubtful matters’ ; result of the importance of vidhis and assignment of a very subordinate role to arthavādas and mantras ; rules and principles of M in relation to Dharmaśāstra ; rules of, apply only to rites and names of tithis like Jayantī, acc. to S. M. and Puruṣārtha-Cintāmaṇi, and hardly had anything to do with people’s practices , rules of interpretation fall into different classes from different stand-points such as general and special, about words and sentences, rules of procedure to be followed when several texts are in conflict, rules distinguishing between vidhi, niyama and parisaṁkhyā are general ; rule that Lakṣaṇā (secondary sense) of a word in a sentence is preferable to the fault of vākya- pp. 133, 1154, 1157, 1201, 1261, 1271, 1272, 1273, 1283, 1284
Mīmāṁsābalaprakāśa of Śaṅkarabhatta (between-
pp. 1550, 1620
Mīmāṁsakas: (vide under Colebrooke) : are strongly opposed to holding that any part of the Veda is useless or meaningless or non-eternal;
pp. 1255
Mahābhāṣya
pp. 1156
Mīmāṁsakaustubha of Khaṇḍadeva
denies that Subhadrā was the daughter of Vasudeva (though the Ādiparva expressly states that she was so) pp. 1281
Mīmāṁsā-Kośa of svāmi Kevalānanda-sarasvati in eight volumes (five already published)
an encyclopedic work pp. 1290
Mīmāṁsānyāyaprakāśa of Āpadeva (between-
pp. 1610, 1680
Mīmāṁsā-paribhāṣā of Kṛṣṇayajvan 1237n
pp. 1241, 1254
Mīmāṁsāśāstra-saṁgraha of Śaṅkarabhaṭṭa (summarises in 250 verses 1000 adhikaraṇas of P. M. S. )
pp. 1189
Mīmāṁsāśāstra : declared to have had 20 chapters by Rāmānuja and Prapañcahṛdaya and in Inscription of Rājarāja 1159–60; Kṛtakoṭibhāṣya of
by Baudhāyana ; com. of Upavarṣa ; com. of Devasvāmin and Bhavadāsa ; twenty chapters of, are constituted acc. to some as the twelve chapters ascribed to Jaimini, plus four of Saṅkarakāṇḍa and four of Vedāntasūtra pp. 1159, 1160
Minakshi
Dr., a. of 'Administration and social life under Pallavas' pp. 1012
Minarāja
a. of Vṛddhayavana-jātaka, which see ) pp. 564
Mind : pure m. superior to all auspicious or inauspicious times
pp. 627
Mirashi
Prof. V. V. pp. 945, 1629
Mishra
Dr. Umesha, a. of 'Critical Bibliography of Mīmāṁsā' and editor of the Vijñānadīpikā of Padmapāda pp. 1157, 1599
Mīśra-dhānya
explained pp. 732
Mitākṣarā of Vijñāneśvara : 29
(on Nādis ), ( refers to views of Guru on Līpsāsūtra ), (on Yāj. I. about marriages that are void ), ( Yāj. I. contains many paryudā-sas ), ( allows option following Jābālopaniṣad about time of becoming a Sannyāsin ), and n, ( discards Vedic usages if hateful to people ), 1273n–74, ( on Bṛhaspati about re-union ), ( prefers mother to the father as heir ), ( ūha ), ( differences on vital doctrines of Hindu Law between Mit. and Dāyabhāga ) pp. 53, 102, 129, 166, 246, 538, 749, 750, 753, 757
Mitanni (vide under Bogozkewī
Babylon, Hittite ) : names of kings and nobles from M., Nazi and Syrian documents betray Indo-European origin pp. 599
Mitra
Dr. R. C., a. of 'Deoline of Buddhism in India' pp. 1008, 1010, 1011
Mitra
Dr. Rajendralal, translated into English Yogastūtra pp. 1394
Mitramiśra
a. of Viramitrodaya ( beginning of 17th century A. D. ) pp. 835
Mlecchas
had authority to perform vratas according to some pp. 54
Modern Review
journal , (on Konārka temple) pp. 1033, 1653
Modi
Prof. P. M., on 'problem of taduktam sūtras' pp. 1176
Mohapārajaya
a drama by Yaśaḥpāla, composed between A. D., introduces Kaula practices pp. 1072, 1075, 1076
Mokṣa ( vide under Mukti
Puruṣārtha, Sannyāsin, Upaniṣad ) , see. to Kumārila and Prakaraṇapañcikā M. consists in not having to assume a body again, the idea being that the aspirant should not do forbidden acts or those that are Kāmya, he should perform obligatory and naimittaka rites for avoiding the taint or sin that would accrue by non-performance ; Devala-dharmasūtra provides that bondage is due to ahaṁkāra and mamatva and liberation consists in being free from these ; doctrine of Bhagavad-gītā and some purāṇas that actions done after surrendering the fruits to God do not bind a man but lead to M. ; is in a way opposed to first three goals, which become the preparation for it ; is secured by real knowledge and not by merely giving up wealth ; Kumārila asserts that the Upaniṣad exhortations to know the pp. 967, 1215, 1216, 1217, 1369, 1458, 1511, 1514
M.; some Smṛtis like the
pp. 1215
Monks: Buddhist M. were not to possess property
yet they had a craving for wealth and supposed that by means of certain mantras Kubera ( lord of wealth ) would confer on them everlasting riches pp. 1115
Montagu's characterization of
Madhu
Mādhava etc. pp. 668
Motor accidents
incidence of, in Bombay city pp. 1678
Mouni Sadhu
a. of 'Concentration' pp. 1394
Mountains ( vide Himavat ); Ṛgveda mentions mountains in the plural ( of 'parvata' ) 1527; seven M. of Bhāratavarṣa called Kulaparvatas acc. to Viṣṇu
Brahmā, Brahmāṇḍa , and n; myth of wings of M. cut off by Indra pp. 430, 763, 764, 1525
Mṛcchakaṭika
pp. 46, 186
Mṛgāra Anavāka
pp. 786
Mṛtyuñjaya
mantra is 'Tryambaka Mantra' ( Ṛg. VII.59.12), also called Mṛtasañjīvanī, prescribed for purifying the mind pp. 792, 814, 1100
Mṛtyusūkta
pp. 758
Mṛtyuyoga ( Inauspicious conjunction ) defined
pp. 707
Mudrā
a character-istic item in Tantrik worship ; derivation of the word M. differs in different works ; has several mean-ings in Tantraśāstra, means the Śakti ( woman ) associated with a sādhaka in Śākta worship , means also a posture in Yogic practices in which the whole body plays a part and the symbolic or mystic inter-twining of fingers and hands as part of worship pp. 1057, 1081, 1084, 1123, 1124, 1131
Mudrās: ( vide under Jains
purā-ṇas, Viṣṇudharmottara, Yoga ): great divergence among Tant-ras, Purāṇas and Yoga works on the number, names and definitions of M. ; appropriate mudrās ( finger and hand poses ) are to be employed in worship, in japa, in meditation and in all rites performed for securing some desired object ; fine eu-logy of, in Viṣṇudharmottara ; eight M. in the wor-ship of Viṣṇu mentioned by Brahmā and Nāradīya purā-ṇas, M. in Hindu and Buddhist Tantras were proba-bly based on those in Nāṭya ; largest number of M. in dancing are contained in in Viṣṇudharmottara-purāṇa, Mudrās and Nyāsa held to be non-vedic by later works like Dharmasindhu in Mahārāṣṭra at least pp. 1124, 1125, 1127, 1128, 1129, 1131
Mudranighaṇṭu: names and defi-nes nine Mudrās ( āvāhanī and others ) that may be employed in the worship of any god
then enumerates M. appro-priate to Viṣṇu worship, ten appropriate to Śiva worship, seven to Gaṇeśa worship, one to the Sun ( called Padma ) and Mudrās of Śakti, Agni, Tripurā and other deities, and n; Śāradātilaka names and defines only nine Mudrās, while Viṣṇu Saṃhitā states that Mudrās are numberless but names and defines about thirty and Jayā-khyasaṃhitā has about Mud-rās ; some Dharma-śāstra works from 13th century onwards dilate at some length on Mudrās, such as Hemādri, Smṛticandrikā ; Some Purāṇas like Brahmā, Nāradīya pp. 19, 58, 1125, 1127, 1130, 1131
Mudrālaksṣaṇa
a work on Mudrās appropriate to Viṣṇu and other gods pp. 1125, 1128
Mudrāni̇ghantu (glossary of Mudrā names) 1124-25
(vide under Lalitopākhyāna) pp. 1129
Mudrāvidhi
a Jain work, lists Mudrās pp. 114
Mudrāvicāra
a Jain work, lists Mudrās pp. 73
Muhūrta : (vide under Upanayana
marriage, week day): ff; called Brāhma , called Jaya ; called Kutapa ; called Maitra ; called Yeṣṭiha in Kauṣītakī Up. ; concurrence of four elements, viz. tithi, nakṣatra, Karaṇa and M. required for success in a rite or act , Coronation of the king, m. for ; derivation of the word ; difference in the length of a M. of day and of night according to the seasons , equal to two nāḍis or ghațis ; fifteen M. in the day and also in the night in the Śat. Br. and other ancient works , for religious rites 604ff; for secular matters such as purchase of merchandise, animals, for oil bath ; known by the names of the deities presiding over M. ; Literature on, is extensive ; loud declaration by brāhmaṇas enough in case of urgency ; meanings of , meaning ‘time fit for performance of auspicious acts' ; names of set out in Brhadyogayātrā ( not in Brhatsaṁhitā) ; names of fifteen m. by day and of night acc. to Vāyupurāṇa ; names of m. differed in the Brāhmanas and Smṛtis ; names of m. acc. to Atharvaṇa jyotiṣa and Muhūrtadarśana ; names of the deities, presiding over the m. of day and night ; new garments, M for wearing for first time ; no need to consider auspiciousness of days, of Jupiter and Venus in times of distress ; M. (word) occurs twice in Ṛgveda ; the Muhūrtamuktāvalī provides for an auspicious time for thieving ; performance of auspicious rite in the month of Jyeṣṭha for the eldest boy or girl not allowed ; position of Jupiter to be considered for, Purity of mind superior to all m. acc. to Matsya, Varāhamihira, Ratnamālā ; rules (general) about auspicious conditions for all undertakings ; seven auspicious M. out of M. of the day ; simple rule in Āśv. gr. for M. in Upanayana, caula, marriage , stages in the naming of muhūrtas, three, understanding of M. in the sense of auspicious time requi-res some knowledge of planets, nakṣatras, rāśis, bhāvas (places in horoscope ), 543ff; what should be done on the m. of the day acc. to Ātharvaṇa-jyotiṣa pp. 15, 30, 536, 537, 538, 539, 540, 541, 543, 556
Muhūrta-cintāmaṇi : 189n
com. Pīyūṣadhārā on, 622n-4 pp. 533, 544, 556, 557, 559, 560, 585, 589, 607, 608
Muhūrtadarśana
also called Vidyāmādhavīya, . pp. 539, 556, 623, 666, 705
Muhūrtadīpaka of Nāgadeva
pp. 557
Muhūrta-gaṇapati of Gaṇapati Rāval
pp. 556
Muhūrtakalpadruma of Vitthala ( times and places for dikṣā ) 556
pp. 1117
Muhūrtamālā by Raghunātha 557
(list of words that stand for numerals from one to ) pp. 49, 701
Muhūrtamārtaṇḍa of Nārāyaṇa 557
sub-jects dealt with in . pp. 557, 558, 614, 616, 622, 626, 666
Muhūrtamuktāvalī
pp. 557
Muhūrtatattva of Gaṇeśa
pp. 556
Mukerji
D. N. (on kṛta years in Inscriptions ) pp. 651
Mukerji R. C. a. of 'Ancient Indian fasts and feasts' 60
pp. 128, 149, 173, 205, 235
Mukti ( vide under Mokṣa );
Muktika Upaniṣad
pp. 1564
Mūla
Nakṣatra called Vīṣṭṛtau, in Tai. S. pp. 500
Mūlakarma
meaning of pp. 1079, 1080
Muṇḍaka Upaniṣad : 475 (names six aṅgas of Veda )
(on parā and aparā vidyā ), (passages of, borrowed in Purāṇas ), (q. by Tantra works ), (on dhyāna ), (verse 'dvā suparṇā' which occurs also in Ṛg. I. .20 and Śv. Up. IV. 6 ) , (illu-stration of rivers flowing into the ocean ) pp. 164, 917, 921, 948, 952, 1055, 1086, 1360, 1387, 1389
Muni : ( in the Ṛgveda ) Munis called Vātarāśana were said to have been befriended by Indra
pp. 1386
Munitz
Milton K., a of 'Theories of the Universe' ( omits Indian material ) pp. 1486
Munshi
K. M., Jubilee volume presented to pp. 782
Murārimīśra
founder of a third school of Mīmāṁsā ( between A. D. ) pp. 1150, 1199, 1220
Murzban M. M.
a. of ‘Pārsis in
Mus
Paul a. of ‘Barabudur’ (Java) pp. 1657
Music
works on Indian pp. 1656, 1657
Mysticism; Dean Inge in
pp. 1463
Mūla among n. to be avoided by husband for sexual intercourse
Nakṣatreṣṭi in pp. 544
Mahāvarātantra-;
pp. 956, 957
Myth about creation of Agni by P. and appensing Agni with Śami plant in Tai. Br.; Nakṣatras as daughters of P. married to king Soma; rarely mentioned in the Ṛg. becomes the most prominent god in the Brāhmaṇa texts; some nakṣatras described as parts of the body of P.
pp. 507, 561, 725, 1407
Manu (as highest tapas) and
Mīmāṁsās)
Matsya
Nāradīya and Skanda ; contents and characteristic features of P. mentioned by Śaṅkarācārya ; contents of P. in the days of Āp pp. 824, 825, 834
Māgadha lines up to the last scions of these and the other of later Kings in the Pradyota
Maghā nakṣatra when Yudhiṣṭhira was king and that they stay in one nakṣatra for a century 520n; some P. transfer with slight variations Upaniṣad passages in their texts 921; some P. name minor works called Upa-purāṇas
but
Matsya and Kūrma expressly state that they arose from the 18 Purāṇas and were composed as summaries after studying the Purāṇas 815
sometimes P. describe themselves as Itihāsa and the pp. 835
Mahābhārata is called Purāṇa rarely; sometimes Purāṇas put forward very modern ideas such as saying that social service and removal of distress is highest dharma;
pp. 840, 949
Maṇḍana
Umbeka, Śālikanātha, all writers on Mīmāṁsā, between A. D. ; close correspondence between Āp. Dh. S. and P. M pp. 650, 750, 1190, 1195
Mantras of Ṛgveda are employed in the Vedic rites 1223; has two arrangements
viz. one into Maṇḍalas and Sūktas and the other into aṣṭakas adhyāyas and vargas, while Tai
Maruts in Ṛg
pp. 1044
Manu's advice to follow one's ancestors' path means a path of good people 1264
some great men, acc. to Gautama, Āp. Dh. S., Bhāgavatapurāṇa (X. . ), were guilty of violations of dharma and excesses, and twelve examples are cited by Kumārila who explains them away or says that they were not thought to be dharma by those persons themselves pp. 30, 33, 1280
Mahomedan saints like Kabir; names of saints and mystics in all parts of India fromth toth century
pp. 969
Matsya
Alberūnī and Dānasāgara , date of, discussed ; Prof. Hazra himself finds that more than half of it belongs to period A. D., no evidence that the half of S. which Prof. Hazra puts down between A. D. is earlier than A. D. or even A. D. pp. 500, 800, 872, 873, 910, 950, 1500
Muni
originator of S. acc. to
Mathematics’
pp. 516
Medhātithi and others 1173; often referred to as authoritative by Śabara for several reasons and as equal to Veda
out of about adhikaraṇas of P. M. sūtra barely a dozen are in any way concerned with S. ; principal subject of most S. is dharmas of varṇas and āśramas ; since vikalpa was liable to eight faults the tendency developed that all S. passages on a topic were to be so interpreted as to give rise to no conflict nor option by various devices ; six Vedāṅgas and the Dharmaśāstras are comprehended under Smṛti, acc. to Kumārila ; some pp. 1000, 1257, 1258, 1273, 1274, 1277, 1637
Mahābhārata and Purāṇas) that are concerned with Dharma and Mokṣa have the Veda as their source
while Smṛti parts concerned with artha and kāma are based on worldly practices, acc. to Tantravārtika, while episodes and tales in the epic and Purāṇas are arthavādas ; Yaj. (II. ) and Nārada propose that when two smṛtis are in conflict, reasoning based on the practices of elders was of greater force, what those who advocate the historical method or approach towards S. mean ; when Smṛtis were in conflict with each other, various devices were employed instead of allowing an option, viz. different smṛtis prevailed in the different yugas or that Manu should be followed, or the opinion of the majority be followed pp. 21, 1261, 1263, 1265, 1266, 1267, 1271, 1272
M. S. does not expressly affirm the existence of the soul in any sūtra but
Mādhavas
pp. 305
Magicians’ etc. 565n
pp. 572
Matsya
Viṣṇu and Brahmāṇḍa purāṇas ; units of T. such as Prāṇa, Pala, Ghaṭi or Nāḍi or Daṇḍa ; Vākyapadīya of Bhartṛhari on T. ; views differ as to the number of units of T. and their relation to each other among Manu, Kauṭilya pp. 475, 476, 684
Moon is in the nakṣatra which gives the name to the month and is in conjunction with
Manu and Yāj. about position of planets
rāśis or week days for, U. ; principal time for pp. 607
Mahāyāna 942n; other innovations of
were the introduction of the Upāsanā of Śakti and theory of Dhyānibuddhas, permitted killing of all animals speaking untruth, sexual intercourse (including what common people call incest), several meanings of Vajra, texts aim at the attainment of Bodhi pp. 1065, 1066, 1069, 1092
Madhyama (wherein all five
Makāras are employed) and
Mitākṣarā; Śabara lays down that one that wants to perform a vedic sacrifice must have memorized the portion of
pp. 1184
Mantras like ‘ *catvāri śṛṅgā* ’ are laudatory of Yāga–; smṛtis like those of
pp. 1255, 1256
M. S. and Jaimini probably wrote a work on Vedānta also
mentions Bādarāyaṇa nine times, most of the views of B. being opposed to Jaiminī's or at least slightly different ; problem of the authorship of V. S. is complicated but there were two Bādarāyaṇas, problem of the eight sūtras in which the words, ' taduktaṁ ' occur, discussed, Śāntiparva verses quoted as Smṛti by pp. 1165, 1167, 1168, 1169, 1176
Maṇḍalas I
II and VI and of hymns in another work briefly examined, criticized and mistaken notions pointed out, Nirukta mentions seventeen individual predecessors on V. I, who differ from it and also among themselves ; several schools of, such as Aitihāsikas, Naidānas pp. 60, 984, 985, 991
Matsya and.Br. S. )
( same verse as in pp. 774, 776, 778
Matsya )
( king's coronation with pp. 779, 793, 798, 799, 801, 803, 805, 857, 874, 920
Max-Muller from Vṛ. to protect
1 acc. to Whitney from 'vṛt' to proceed, 1; v. acc. to Prof. Apte from 'vṛt' 2, 4; v. acc. to author from vṛ (to choose) 2, 4; described in
Mahābhārata to Śaunaka and others in Naimiṣa forest 857; legends about 857; names of 27 Vyāsas in Kūrma and Vāyu
while Viṣṇu and Brahmāṇḍa cite names of Vyāsas of pp. 28
Mahābhārata and Purāṇas
acc. to Śaṅkarācārya ; different views as to whether homa could be performed by W. ; extravagant praise of women in several Tantrik works, in Gujarat and other places tie silken amulets round the wrists of their brothers ; no capacity to recite Vedic mantras ; women had no votes in pp. 52, 53, 128, 921, 1056
Mahābhārata 1397-1399; date of
discussed, not later than 4th century A.D., mentioned on pp. (on Kāla), (prefers Jaigīṣavya’s view), (four questions raised about Karma) pp. 471, 939, 1068, 1111, 1113, 1356, 1373, 1374, 1392, 1398
J
Jambudvipa had been rendered false 1015-17; Revenue settlement officers called Lājūkas were given by A. powers of life and death 1015; Rock edicts 4 and 5 mention 'Kalpa' 686; Rupnath Rock Inscription words about gods have been differently interpreted by different scholars 1016-17; was not trained in Pali books and never mentions in all edicts fundamental tenets of early Buddhism such as four noble truths
noble eightfold path pp. 1016
Jyeṣṭhā or Vicit ( Mūla ) held in Atharvaveda to be evil for the boy or parents; criticism of the main doctrines of
pp. 524
Jubilee Volume
pp. 843
Japa-yajña as the highest among Yajñas
Padmapurāṇa devotes verses to māhātmya of B. ; proclaims that doing one’s work without an eye to the fruits thereof is worship and even the greatest sinner and persons of the lowest castes and mlecchas can reach the highest goal by bhakti of Kṛṣṇa, Parāpas follow with great emphasis the Gītā doctrine of Niṣkāmakarmayoga, summaries of, in Agni and Garuḍa pp. 172, 967, 968, 1005
Jews and Christians till
pp. 551
Jayāditya
author of Kāśikā )
Jābāla
a. of Smrti pp. 213, 216
Jābāli
a. of Smrti pp. 247, 248
Jābālopaniṣad 944
( gives several options about the time when to become a sannyāsin) pp. 1251, 1514, 1607
Jacks L. P.
a. of ‘Near the
Jackson
A. M. T. (attractive and absorbing power of pp. 1640
Jacob
Colonel, a. of ‘Laukikanyāyāñjali’ pp. 1339
Jacobi
H. , ( on dates of philosophical sūtras ); Festgabe H. Jacobi, on date of Ṛgveda , papers of, on Indian astronomy in E. I. pp. 510, 513, 579, 644, 812, 883, 1395, 1397, 1398
Jagdish Lal
editor of Yogayātrā pp. 627
Jāgara
items of, in Ekādaśīvrata pp. 26, 106
Jaigiṣavya
m. as Sāṁkhya-yoga teacher in Śāntiparva , ( dialogues of J. and Asita pp. 75, 1374
Jaimini ( vide under Bādarāyaṇa
Jaimini
a. of a Smrti pp. 249
Jaiminiya Brāhmaṇa
pp. 1117
Jaiminīya Gṛhyasūtra 733 (adbhutaśānti)
pp. 1177
Jaiminīya-nyāya-mālā-vistāra of Mādhavācārya 237n
(summarises in verse and prose adhikaraṇas) pp. 1000, 1185, 1189
Jaiminīya Śrauta-sūtra
pp. 1177
Jaiminīya-sūtrārthasaṅgraha of Ṛṣiputra Parameśvara 1159n
pp. 1188
Jaina Kalpasūtra of Bhadrabāhu
pp. 777
Jainas
doctrine of 'Saptabhaṅgī-naya' m. in Viṣṇupurāṇa ; had mudrās ; view of there being two suns and moons criticized by Pañcasiddhāntikā and Brahmagupta and n pp. 511, 974, 1130
Jainism
pract'sed thorough-going ahiṁsā pp. 1648
Jalāśayotsargatattva
pp. 1273
Jamadagni
a. of a Smṛti pp. 118
Jambudvīpa
m. in Aśoka's Rupnath Rock Inscription pp. 1523, 1614
James
E. O., a. of 'the cult of the Mother Goddess' pp. 1046
James
William, a. of 'Varieties of religious experience' and of 'Pragmatism' pp. 1212, 1475, 1483, 1486, 1650
Janaka
king of Mithilā, a pupil of Pañcaśikha acc. to Śāntiparva, had reached a position of unconcern about worldly goods and power , dialogue between J. and Sulabhā and her scathing remarks against J. ; learned from Pañca-śikha the whole doctrine of mokṣa as based on Upaniṣad passages acc. to Śāntiparva, learnt from Yājña-valkya the doctrine of brahmaṇa acc. to Br. Up. , offered to become slave of Yājñavalkya pp. 12, 1365, 1367, 1368, 1369, 1370, 1377, 1379, 1580
Janamejaya
son of Parīkṣit, quarrel of, with brāhmaṇas, and n pp. 648, 827
Janasthāna
on Godāvari, said to be sacrificial ground of Janaka dynasty pp. 894
Janma-maraṇavicāra
of Bhaṭṭa Vāmadeva, on doctrine of Karma pp. 1599, 1600
Janmāṣṭami
vide Kṛṣṇajanmāṣ-ṭami
Japa of Om in Smṛtis and Māṇḍūkyopaniṣadand n
pp. 1413
Japan
compelled by growth of population to legalize abortion pp. 1689
Jastrow
Morris, a. of 'Religion of Babylon and Assyria' pp. 522
Jātaka
a branch of horā (judicial astrology), based on horo-scope , often identi-fied with horāśāstra pp. 479, 545, 546
Jātakālaṅkāra of Gaṇeśa
compo-sed in A. D. pp. 558, 1613
Jātakarrma (rites on a child's birth); auspicious times for
pp. 605
Jātakas
Buddhist birth stories pp. 599
Jāti (caste): word does not occur in Vedic literature
but occurs in Nirukta, Pāṇini, Mahābhārata ; vide under 'varṇa' pp. 1433
Jawaharlal Nehru
a. of 'Auto-biography' , about a man having a worth-while ideal pp. 1640, 1670, 1689
Jaya
applied to Mahābhārata at first but later to several other works also pp. 301, 870, 871
Jayākhya-samhitā
1105n–6, (on nyāsa ) pp. 1111, 1120, 1123, 1125, 1131
Jayāmangala
commentary on Vātsyāyana's Kāmasūtra pp. 195, 238, 1131
Jayāmangalā
com. on Sānkhya-kārikā, names many teachers between Pañcaśikha and Īśvara-Kṛṣṇa pp. 1355
Jayanta-bhaṭṭa
a. of Nyāya-mañjarī pp. 469
Jayanti
8th of dark half of Śrāvaṇa with Rohiṇī nakṣatra is different from Janmāṣṭamī-vrata, acc. to Hemādri and some others pp. 133
Jayantīnirṇaya
of Hārita Veṅkaṭanātha (part of Dāśani-rṇayaī) pp. 132, 133, 138, 139
Jayaprakāśa Narayan and Sarvo-daya ideal
pp. 1683
Jayaswal
K. P. (a. of ‘History of India’ ) : , (on origin of week-days), (published the historical portion of Yugapurāṇa), (papers on Purāṇas ), (on explanation of Mañjuśrīmūlakalpa ), (a. of ‘Imperial History of India’, which deals with parts of Mañjuśrīmūlakalpa ) ; (on Hāthīgumpha Ins.) ; (holds that ancient India had republics) pp. 651, 679, 826, 827, 828, 883, 1008, 1013, 1140, 1614
Jayātithis are 3rd
8th and 13th pp. 230, 302
Jeans
a. of ‘Mysterious Uni-verse’ pp. 1486, 1574
Jehangir
killed Guru Arjun of the Sikhs for his religious activities ; memoirs of, tr. by A. Rogers and ed. by H. Beveridge pp. 1019
Jesuits : acted on the principle of ‘the end justifies the means
’ which latter included incitements to assassination and war pp. 1476, 1477
Jewels : ( vide Pañcaratnas ) : 219
nine, acc. to Vratarāja pp. 337, 387, 759
Jews
persecution of, murder of five million J. by Germans in the 2nd World War constitutes the greatest crime in world history pp. 1019, 1480
Jha
Mahāmahopādhyāya-Ganga-nath, a. of ‘Pūrvamīmāṁsā in its sources’ , (wrong in saying that Maṇḍana wrote a. com. on Tantra-vāṛtikā) ; translation of word ‘kesarin’ criticized ; translated into English Tantra-vāṛtikā and notices eight commentaries on it in Intro-duction , trans-lated the bhāṣya of Śabara and Ślokavārtika into English, wrote introduction to Bhāvanāviveka of Maṇḍana ; a. of ‘Prabhākara school of Pūrvamīmāṁsā’ , (obscure as to meaning of ‘āradupakāraka’ and ‘Sannipātyopakāraka’) ; translated Yogasūtra pp. 1157, 1188, 1191, 1194, 1200, 1254, 1257, 1261, 1394
Jitendriya
defined by Manu (II. ) pp. 98, 1424
Jīva
the word for ‘Individual soul’ occurs in Rg. I. . pp. 30, 164
Jiva
meaning Jupiter in Sanskrit, how derived, derivation of J. from Zeus not correct pp. 572, 585
Jivanmukti
defined in Pāra-sūtra pp. 1055
Jivanmukti
pp. 1604
Jīvaśarman
author on Astro-logy quoted by Utpala for Anaphā, Sunaphā etc. pp. 592
Jñāna
path of, leads to Mokṣa pp. 964, 965
Jñānārṇavatantra
(for details about cakras), (wonderful power of mantras), (on Dikṣā), (on Mudrās) pp. 1062, 1101, 1117, 1118, 1125, 1126, 1127, 1131, 1133
Jñānasiddhi of Indrabhūti (of about 717 A. D.); 1050
(yogin may secure libera-tion by those very actions by which ordinary men suffer torture in Hell), (symbolical meaning of vajra and coitus with Caṇḍāli or Dombikā), (on gurus and warning against false gurus), on abhiṣeka in Tantra, (date etc.) pp. 1064, 1065, 1066, 1071, 1119, 1142
Job
Book of, in Old Testa-ment pp. 1546
John St. (for idea of Karma)
pp. 1546
Jones
Abel, a. of ‘In search of truth’ pp. 1484
Jones F. W.
a. of ‘Design and purpose’ pp. 1484
Jones
Sir William; published list of Hindu festival days based on the Tithitattva ; translated Manusmrti and re-ndered Manu I. (ācāraḥ paramo dharmaḥ) as ‘imme-morial usage is transcende-ntal law’ pp. 108, 253, 1278
Johnston
E. H., on ‘Sāṅkhya’ pp. 1353
Joint family system
practically abrogated pp. 1672
Joshua (Old Testament)
pp. 512
Journal Asiatique; 942n
pp. 1023, 1073, 1075
Journal of American Oriental Society 94
(Jacobi's paper), (controversy on mean-ing of Prāṇa) pp. 482, 485, 512, 597, 599, 655, 732, 845, 1393, 1398
Journal of the Asiatic Society of Bengal 186n
pp. 485, 499, 699, 883, 1149
Journal of Benares Hindu Uni-versity 650n
pp. 1190
Journal
Bhāratīya Vidyā pp. 1275, 1456
Journal of Bihar and Orissa Research Society 437
(Dr. Banerjee Sastri criticiz-ing Pargiter and others) pp. 514, 517, 521, 826, 827, 843, 844, 883
Journal of Bihar Research So-ciety 1009n
pp. 1383
Journal of Bombay Branch of the Royal Asiatic Society 131n
(papers on ‘Gleanings from Śabara and Tantravārtika’ and ‘Tantravārtika and Dharma-śāstra’), (Deussen's address on Vedānta) pp. 245, 516, 576, 591, 592, 670, 978, 1179, 1187, 1195
Journal of Bombay Asiatic Society
pp. 564
Jehangir and Aurangzeb )
pp. 1019
Jacob); a work of
pp. 1175
Java )
pp. 1655
Jupiter
pp. 79
D
Deussen 1646; word not found in Veda
but only in Śv. Up. though some āśramas were well known even in Vedic times pp. 1643, 1644
Dixit to be independent and based on Indian observations; Indian A. cannot be said to have been directly based on
pp. 484
Dr. Belvalkar
two propositions of, in Gopal Basu Mallik lec-tures on Vedānta viz. that Brahmasūtras were separately composed for the Chāndogya Up., the Bṛhadāraṇyaka Up., and other Upaniṣads for each and that the Śārīrakasūtra of Jaimini was bodily incorpo-rated in the extant Brahmasūtra, strongly criticized, paper of, on Mātharavṛtti pp. 1175, 1176, 1354
Dr. Pusalker in ‘Studies in
Duṣpanta); Ait. Br. (.9) states that B. was crowned by Aindra Mahābhiṣeka and
pp. 39
Dh. S.; by Matsya and
pp. 817
Diwanji
Viśvarūpa appears to quote a half verse from it pp. 1407
Devagaṇāh’ used even now)
(rules about images of pp. 1046
Durgā)
(on Maṇḍala), (names of countries in pp. 1132, 1328
Davids who disbelieves most of it and others also do the same
Tantras have the same ideas about potency of mantras as Hindu pp. 1008, 1011
Durgā
pp. 1137
Dattatreya Vs. Govind
I. L. R. . Bom. pp. 10, 429, 1301
Daftari
Dr. K. L.; criticized about views on Manu
Dagdhayoga (an inauspicious conjunction) defined
pp. 707
Daiva (luck): meaning of
acc. to Yaj. Smṛti ; meaning of, acc. to Vasantarāja ; three views on importance of pp. 544, 807
great divergence of views about the D. to be given ; is to be given by the sacrificer (yajamāna) who is to engage priests to perform rites in a sacrifice and is not given for an unseen purpose ; items (various) which may constitute D. in different yāgas set out by pp. 1329, 1331
Dakṣiņāmūrti-saṁhitā(on
pp. 1060
Dāmāji
devotee of God Viṭhoba of Pandharpur pp. 951
Damanakārcopana (worship of various deities with Damanaka plant)
pp. 311
Dānasāgara (written in 1169 A.D.) by Ballālasena
king of
Dānas (see under gifts) 312
(ten dānas) pp. 759
Daniel
a book in the Old Testament : refers to Chaldeans and astrologers pp. 548, 781
Daniel
Thomas, painted in A. D. the scene of the Visarjana of Durgā 176<sup>n</sup> pp. 1780
Danielou
Allain, a. of ‘Yoga, the method of re-integration’ ; figures and names of āsanas in, for Mantra-yoga, Layayoga etc. pp. 1394, 1426, 1427, 1428
Darius the 2nd
about B. C., the first D. ( B. C.) employs the word Hidu (for Hindu) the people to the west and east of river Sindhu pp. 418, 486, 522, 595, 1613
Darśana or Darśanas (philosophic points of view) : are many
as Sarvadarśanasaṅgraha shows 1182<sup>n</sup>; famous and orthodox d. are six 1182<sup>n</sup> pp. 1652
Darian
of great men (like Gandhiji and Aurobindo) ex-plained by Sheehan, 1463<sup>n</sup>
Darwin<sup>n</sup>
Das
S. R., paper of, on ‘Study of Vrata rites in Bengal’ in ‘Man in India’ Vol. pp pp. 32, 60, 207, 245, 1952
Das
Sudhendu Kumar on ‘Śakti or Divine Power’, 1048<sup>n</sup>
Daśagītikā ( of Āryabhaṭa ) 680
704<sup>n</sup>
Daśaharā-vrata
on 10th of bright half of Jyeṣṭha ; so-called because it removes ten sins pp. 90, 91
Daśanirṇaya of Hārita Veṅkaṭanātha 59
contains con-clusions on ten vratas of which Jayantinirṇaya is one pp. 138
Dasarā- ( vide under Aparājitā and Vijayādaśamī ); Durbar and processions held in Baroda and Mysore on this day 192–193; speculations about origin of
worship of weapons of war and implements of trade on ; word derived, 194<sup>n</sup> pp. 193, 194
Daśaślokī<sup>n</sup>
Dasgupta
Dr. S. B., a. of ‘Introduction to Tantrika Buddhism’ 1066<sup>n</sup>
Das Gupta
Prof. : a. of ‘Indian Philosophy’ in 5 volumes, ( on Bhāgavata in Vol. IV ), 1205<sup>n</sup> ( Vol. II on Lokāyata ), (on ‘Yoga Philosophy’), (on identity of two Patañjalis) pp. 844, 898, 1383, 1393, 1395, 1397
Daśāvatāracarita of Kṣemendra ( composed in 1066 A. D. )
pp. 990, 1074
Datta
Bibhutibhushan, a. of ‘The science of the Śūlba’ ( a study in early Hindu Geo-metry ) 1132<sup>n</sup>
Dattakamīmāṁsā
( widow cannot adopt a son ) pp. 1336
Dattātreya ( or Datta ) : des-cribed in Mārkaṇḍeya as ava-tāra of Viṣṇu
given to drink-ing, fond of female company and staying near a water reservoir on Sahya mountain and called Avadhūta, instructs Alarka in Yoga, propounded ānvīkṣikī ( adhyātmavidyā ) to Alarka and Prah-lāda 903<sup>n</sup>; story of his con-ferring boons on Kārtvīrya occurs in several Purāṇas 903<sup>n</sup> pp. 903
Dattatreya Tantra
pp. 1051
Davids- ( vide under Rhys Davids. )
Davidson
M. on ‘Freewill
Determinism’
pp. 1575
Day: (vide ‘Babylon’
Babylonia
Dāyabhāga
(a work) , (on meaning of ‘mātā’) pp. 1032, 1233, 1281, 1282, 1292, 1302, 1303, 1309, 1316, 1320
Dāyatattva 1184
pp. 1291
De
Dr. S. K., a. of pp. 1038
De Beus
a. of ‘Future of the
De Felicitation volume
paper in, by present writer on Pūrvamīmāṁsā pp. 1160
Death : ( vide atheism
heaven, punarjanma) : ancient Indian doctrine about what happens after death preferred by some western writers to Biblical ideas ; last thought at death supposed to lead to an appropriate future life ; signs of approaching d. ; three possibilities as to what happens after d. of body, discussed ; Upaniṣads like Chān. and Bṛ. contain germs of that idea (of last thought) but Gītā clarifies the position pp. 731, 972, 973, 1550, 1551, 1594, 1595
Debts : a brāhmaṇa (this includes the three varṇas) is born with three debts to sages
gods and ancestors and discharges them respectively by brahmacarya (i.e. Veda study), sacrifices and birth of son, Mahābhārata added a 4th debt, viz. to be good to all men pp. 1318, 1626
Decimal numeration system in
Decimal place value notation 699-701 ; invented by Indians
one of the most fertile inventions of man 69970 ; was introduced in the 12th century in Europe by the Arabs who borrowed it. from India, and n (for authorities) pp. 483, 518, 699
Demetrius
Greek king pp. 827
Democracy or Democracies: in modern D. rational discussion of problems or measures comes last and vital questions are often decided by party loyalties or personality cults or by lust for power
pp. 1472
Democritus (died about
pp. 370
Descartes
pp. 1478
Desmond
Shaw, a. of ‘Re-incarnation for every man', states that re-incarnation doctrine was taught in the Christian Church till A. D. pp. 551, 1546
Deussen
Paul (vide under
Deuteronomy
pp. 677
Devala
writer on astrology pp. 591, 622
Devala
a. of Smṛti, (allowed brāhmaṇa to eat food from certain śūdras) pp. 31, 41, 51, 55, 65, 78, 79, 81, 96, 97
Devala
author of a Dharmasūtra ; explains the words prāṇa and apāna as ‘Śaṅkarācārya' does on Bṛ. Up. I. 5. 3., mentioned by Śaṅkarācārya , quotations from D. in Aparārka pp. 1353, 1431, 1432, 1435
Devalaka (brāhmaṇa): meaning of; unfit for being invited at a Śrāddha
pp. 936
Devamitra Dharmapāla
a. of
Devāpi and Śantanu
story of pp. 1203
Devapratiṣṭhātattva 1106
pp. 1122
Devapūjā: (vide under ‘pūjā'): 34-37; procedure of Narasimhapūjā to be followed in
acc. to Aparārka ; sixteen upacāras (items of worship) in, Upacāras may be increased up to , or reduced to five pp. 34, 36, 1024
Devasthali
Prof. G. V., a. of 'Mimāmśā, the Vākyasāstra of ancient India' pp. 1201
Devasvāmin
writer on astrology pp. 591
Devatā
of a nakṣatra or tithi, is often employed in the texts to indicate the nakṣatra or tithi itself pp. 558
Devatā: Discussion of question. what is meant by D. with reference to which an offer-ing is cast into fire leads to startling results in P. M. S 1207-09; D. is a subordinate element in a sacrifice and havis is principal matter and in a conflict between the two decision rests on havis (in PMS) 1207; D. is a matter of words (says Sabara) and when an offering is directed by Veda to be made to Agni
one cannot use a synonym like Pāvaka, Jaimini and Nirukta agree as to the nature and function of D. in a sacrifice, phala(reward) is conferred by the sacrifice and not by D. (like Agni etc.) ; several opinions on who the Devatās are, to whom a hymn is addressed or an havis is offered ; though some Vedic passages speak of the body of D. and that it drinks and is lord of heaven and earth, they are (merely) laudatory pp. 1207, 1208, 1276
Devatā: Veṅkaṭanātha or Veṅkaṭadeśika (1269-1369 A. D.) a. of 'Seśvara-mīmāmsā'
cri-ticizes both Bhatța and Prābha-kara schools and brings in God as the dispenser of rewards of sacrifices pp. 1209
Devavrata
a purifying text, viz. Rg. VIII. .7 pp. 95
Devayāna and Pityrāņa Paths— (vide under Paths): described in Br. Up. VI. 2 and Chān. Up. V. 10 and brought in relation to the doctrine of transmigra-tion described in Br. Up. IV. 4. 5-7 and III. 3. 13
men that have to go by D. and P. paths , men-tioned in Rg. X. 2 7 and X. . 1 pp. 18, 1551, 1553, 1558, 1563
Devayātrotsava
tithis on which Yātrā festivals of several gods are to be celebrated pp. 316, 317
Devēśvara: m. by Kṛtyaratnā-kara on the definition of 'vrata'
pp. 30
Devibhāgavata
(states that Matsya is first out of Purāņas), (mnemonic verse containing first letters of Purāņas), (note on), (verse 'gurur-brahmā' etc), (on cakras and sahasrāra), (states nyāsa should be part of Sandhyā worship), (Khecarī-mudrā), (on mudrās) pp. 18, 176, 178, 829, 830, 890, 916, 918, 921, 924
Devimāhātmya (in Mārkaņdeya-purāņa
also called Saptasatī, Candī): , 176n: Chapters of, arranged in three parts ; has only about to verses, though called Saptaśati, oldest known ms. of, is dated A. D. ; one of the chief works of pp. 155, 573, 590, 998
D. 155n; verses of
are treated like a Vedic hymn or verse with *ṛṣi, metre, devatā*
Devī-Purāṇa
212n–214, (q. by pp. 50, 54, 61, 76, 156, 170, 171, 174, 176, 179
Dhamma
three meanings of the word in Buddhism pp. 941
Dhamma-cakka-ppavattana-sutta
pp. 939
Dhammapada
verses on who should be called brāhmaṇa pp. 1005, 1637
Dhāraṇā: Aṅga (6th) of Yoga
M. in Śāntiparva, meaning of pp. 1400, 1401, 1446, 1447
Dhāraṇīs (Talismanic sentences among Buddhists)
pp. 1104
Dharma: (vide under ‘change’
Dharma and no other
Mahābhārata says that Dharma is the one followed by the great mass of people, Mahābhārata and Manu often refer to the high value of D. and make *artha* pp. 1071, 1183, 1185, 1265
Dharma
three important words in the Ṛgveda are *ṛta, vrata* and *dharma*, that were transformed into other meanings later on, is not immutable, but liable to change and is subject to country and time ; roots of ( Dharmamūla ), four or five, acc. to Dharmasūtras ( ancient ) and Yāj. , several classifications, one into śrauta ( based on Veda ) and smārta ( based on smṛtis ), another into six ( named and illustrated ) pp. 21, 1256, 1264, 1629, 1632
Dharmacakra Mudrā ( illustrated )
pp. 1131
Dharman
meaning of pp. 20
Dharmas
common to all varṇas and castes enjoined pp. 1637, 1648
Dharmaśāstra ( or Dharmaśāstras acc. to context ) : ( vide under
Dh. such as Pārijāta
Prakāśa
Dharmas
eight, common to all men of all dh. pp. 1648
Dharmasindhu
71n-73n, ( nyāsa and mudrā are avaidika ) pp. 30, 74, 84, 90, 99, 104, 105, 107, 112, 113
Dharmasūtras : of Gautama and
Dharmavyādha
(a śūdra was endowed with brahmajñāna) pp. 721, 1642
Dhātupāṭha
pp. 10
Dhaumya
pp. 154
Dhere
R. C., a. of ‘Life of
Dhṛtarāṣṭra
though congenitally blind, performed Vedic sacrifices pp. 1280, 1281
Dhūpa (incense)
various names of pp. 323
Dhyāna (7th aṅga of yoga)
meaning of ; two kinds of viz saguṇa or sākāra and nirguṇa or nirākāra, Upaniṣads insist upon dhyāna pp. 448, 1447, 1448, 1449
Dhyānabindūpaniṣad
pp. 1389, 1419, 1426
Dhyāna-yoga : m. by Śv. Up. and
Dighanikāya 939n
pp. 943, 944, 1007
Dickinson
Lowes pp. 1594, 1604
Dīkṣā
Bhāgavatapurāṇa says that Tāntriki d. is for śūdras and Vaidiki and miśrā for other varṇas, derivation of the word, details of d. given in Śāradātilaka were on the decline in pp. 1093, 1116, 1117, 1119
Dīkṣāprakāśikā of Viṣṇubhaṭṭa
composed in śaka ( pp. 1719, 1797
Dīkṣātattva of Raghunandana 1118; guru for giving dīkṣā should be of the same sect as the disciple
but a Kaula is a good guru for all pp. 1118
Dīkṣit S. B. a. of work on
Dīkṣit S. K.
pp. 650
Dīkṣitar
Prof. V. R. Ramchandra, (wrong in saying thet Aśoka was a Hindu because be believed in Svarga); a. of ‘Purāṇa Index’ in three vol. , a of ‘studies in Vāyu pp. 844, 867, 883, 1016
Dina (day); word d. frequently used in Ṛgveda in compounds like ‘Sudina’
pp. 675
Dinakṣaya
explained pp. 711
Dio
a Roman who wrote Roman
Diodorus Siculus
pp. 550
Dion Cassius
pp. 677
Dīpakalikā
com. on Yāj. Smṛti by Śūlapāṇi pp. 1404
Dīrghatamas
son of Mamatā pp. 486
Disciple : among requirements about Tāntrik d. is the one that he must keep secret the mantra and pūjā imparted by guru
Tantras call upon d. to revolve in his mind the identity of guru, deity and mantra pp. 1071, 1072
Diseases and bodily defects
deemed to be due to the sins of past lives pp. 756
Divākirtya Day
pp. 511
Divākirtya Saman
pp. 511
Divāli Festival; 194–210; (see under Narakāsura
Lakṣmīpūjana, Bali Pratipadā, Bhrātṛdvitīyā ); Apāmārga to be whirled over one’s head on 14th, Amāvāsyā in D. important day ; called pp. 196, 199
Dīpāvalī or Dīpālikā and also
Divanji
P. C., editor of 'Yogayājñavalkya ' pp. 1404
Divination- ( vide Future
Hepatoscopy, Astrology, Upāśruti ): by using Purāṇas, Rāmāyaṇa and works of Tulsīdas at random ; is either voluntary or involuntary ; instances of voluntary d. ; involuntary d. depends on all kinds of phenomena, such as aspects of the sun and planets, lightning, dreams flight and cries of birds ; method of asking a maiden to cast dūrvā grass inside a purāṇa like Skanda or Rāmāyaṇa and apply the words discovered to matter in hand ; seat of life and the soul was supposed to be the liver in the western countries such as Rome and among Romans, heart and lungs of animals sacrificed were examined, temple priests in Babylon and Assyria made extensive collections of omens and portents, but the interpretations were almost exclusively concerned with general welfare or the king pp. 522, 811, 812
Divyatattva
pp. 1106
Doig
Mr. Peter pp. 483
Dolotsava
pp. 317
Doṣas ( disturbances or faults ): 317; five in Śāntiparva 1400n; in Āp. Dh. S. (a larger number ) 1390
pp. 1400
Doubt is a frequent and legitimate attitude of the mind as recognized in Br. Up. 1478; Descartes held that only one truth is beyond doubt
viz. ‘I think, therefore, I am’ pp. 1478
Drāhyāyaṇśrautasūtra
pp. 726
Draviṇodas
is either Indra or Agni pp. 159
Dravyavardhana
king of Ujjayinī, based his work on śakunas on Bhāradvāja pp. 591
Dream or Dreams: all ancient countries and peoples used dreams for knowing future 781–82; are only indicative and not causative acc. to Vedāntasūtra
Śaṅkara, Jyotiṣtattva, associated with good luck or ill-luck in Vedic literature, declaring a bad d. to another and sleeping after is commended ; depend on men's constitution as choleric, windy etc. ; fourteen very auspicious dreams m. in Jaina Kalpasūtra ; if several dreams one after another, the last alone is indicative of consequences, indicating approaching death ; modern works about dreams ; numerous d. mentioned in Rāmāyaṇa ; objects, auspicious or inauspicious, seen on starting on a journey are also so if seen in d. ; of Nuśīrwan, Sassanian king, interpreted by Buzurmihr, of riding on an elephant held lucky and of riding on an ass unlucky, on seeing auspicious D. one should not sleep ; texts to be recited on seeing a bad dream, thoughts on, in, Upanişads , three kinds of people in modern times about dreams ; times when dreams seen in different watches of the night bear fruit ; vast literature on matters relating to D. and Śāntis for them ; which white or dark objects seen in D. are auspicious or otherwise ; wise men should not be afraid of d acc. to Aṅgiras pp. 728, 729, 731, 732, 774, 775, 777, 778, 779, 780
Dreṣkāṇa
antiquity of system of, in Egypt, at least from B. C. ; Bṛhaj-jātaka has one chapter of verses on descriptions by Yavanas of presiding deities of, Egyptian stars so called cannot be identified with known constellations except Sirius and its neighbours 582<sup>1</sup>; Greek decans had gone out of use about Ptolemy's time ; lords of each third part of each rāśi, meaning of, viz. 1/3rd part of each rāśi of degrees, origin of the word from Greek and idea of, originated with Egyptians, Sārāvalī (chap ) differs from Bṛhajjātaka about descriptions of dreṣkaņas ; Varāhamihira on Dreṣkāṇa probably follows some Sanskrit work by a Yavanna author on D. and not Ptolemy nor Firmicus nor Manilius 582<sup>2</sup> pp. 27, 30, 36, 49, 581, 582, 583, 2800
Dronaparva
90<sup>3</sup>, 703<sup>4</sup>, 803<sup>5</sup>, (on ahimsā) pp. 129, 539, 743, 761, 767, 945
Duḥkha
three kinds of, exemplified, 150<sup>6</sup>
Dukes
Sir Paul, a. of ‘the Yoga of Health, Youth and joy’, 1428<sup>7</sup>
Dumont
Prof. Paul Emile, 599<sup>8</sup> pp. 506, 1434, 1435
Durant
Will, author of ‘Life of Greece’ 516<sup>9</sup> pp. 550
Durgā
antiquity of pūjā of, Arjuṇa's and Yudhisthira's praise of D. in Bhīṣmaparva and Virāṭaparva, 1046<sup>10</sup>; killed Śumbha and Niśumbha ; on coins pp. 85, 185, 186
(vide under Durgā, Saptaśatī) : also called Navarātra, all men and women of all castes and even those beyond the pale of the caste system such as Mlecchas have adhikāra for, animals that may be sacrificed in honour of Durgā, animals are offered principally on the 9th tithi, but no female of any species is to be sacrificed, Bhadrakālī, described as having arms in Kālikāpurāṇa 163<sup>26</sup>; bilva twig to be brought and Durgā is to be invoked to abide in it, bodhana (rousing from sleep) of Devi on different days , brief statement of what is to be done from the 2nd to the 5th tithi of Aśvina or to the 9th, Caṇḍīgāyatrī in, 179<sup>27</sup>; celebrated all over India from 1st to 9th tithi of Aśvina-śukla in some form or other, but it is celebrated in a grand way in Bengal, Bihar. and Kāmarūpa, contemplation on form of Devī ; description of Durgotsava from 1st day to 10th, description of the form of Devī, long and finely worded, in Matsya and Kālikā-purāṇas, Devī ( Durgā ) got different weapons from several gods, Devī may be worshipped in her shrine, on mountain Vindhya, in all places, towns and villages, forests, in a liṅga, in a book, in water etc., Durgā is said to go to sleep on 8th of Āṣāḍha-śukla and hence some works provide for rousing her ( bodhana ) on different dates pp. 16, 154, 155, 157, 158, 159, 160, 161, 162, 163
Durgāṣṭamīvrata in Kalpataru and Hemādri 185 ; elaborate ritual about offering the blood and head of a bali
prescribed in Durgārcanapaddhati, rites and mantras differing according to the bali offered, 166ff; establishment of the image of Durgā on a seat, the bundle of nine plants to its right and placing the bilva twig near the image and performance of prāṇapratiṣṭhā ; even now many high caste people of Bengal including brāhmaṇas offer goats and rarely buffaloes to Durgā, though some brāhmaṇa families offer only fruits and vegetables in lieu of animals, family members, and guests sit together after each day’s pūjā in Navarātra and persons present partake of prasāda, ghaṭa (a jar with a peculiar shape ) is to be established and filled with water, twigs of mango and other auspicious plants to be placed thereon and worship of Durgā thereon, on 7th tithi with , or 5 upacāras, goats and buffaloes alone sacrificed usually in D. ; Guggulu incense, favourite of Durgā, homa is performed after pūjā in fire called ' Balada', with a mantra preceded by ‘ om ’ and followed by svāhā, horses honoured in, by kings and those who possess them, if an animal was killed as bali, what was offered was only the blood or head, if brāhmaṇa offered his own blood to Devī, he would be guilty of suicide and go to hell, in place of wine one should offer cocoanut water in a vessel of bell metal or honey in a copper vessel, in Navarātra the performer has to listen to the recitation of the Vedas and from the 1st tithi to the 9th he should mutter Caṇḍīpāṭha or engage a person to do so, it was believed in the Vedic times and also by Manusmṛti that animals killed in sacrifices to gods and pitṛs went to heaven and those who offered them did not incur sin, image of Durgā with four or ten arms to be made from certain substances only or a picture is to be used, image of Durga with lion and Mahisasura and images of Lakshmi and Ganesa and of Sarasvati and Kārtikeya to be shown on her two sides ; is nitya as well as a Kāmya rite, Jāpaka was to be engaged for reciting the mūlamantra a hundred thousand times, besides the reader of Satacandi, Kālikā-purāna details the different periods of time for which Durga becomes gratified by the offering of the blood of different animals, Mahā-navami rites (of 9th day) described, Mahā-stami rites (on 8th day) described, including a fast to be observed by one having no son, Mantra of Durgā to be repeated after sankalpa for japa and homa is either the Jayantīmantra or the mantra of nine syllables , naivedya of various kinds to be offered to Durgā, offering of devotee's own blood and the flesh of a he-buffalo and goats pleases Durgā most, offering of wine in D. relates to ages other than Kali, says Prāyascittatattva, pranapratisthā of images of Durgā, Ganesa and other deities, principal items in Durgāpūjā are snāpana (bath), pūjā, offering of bali and homa, reciting of Devīmāhātmya in, also rewards of so doing, revelry and abuse indulged in, on last day of Durgā-pūjā, revulsion of feeling against killing animals arose and Kālikāpurāna provides substitution of Kūsmānda (pumpkin), sugarcane stalks etc. ; sankalpa (a short period viz. last ghatikā of the mahāstami and the first part of Mahānavami), pūjā of Durgā on, with Yoginīs, is deemed to be the holiest of pūjās, sankalpa, different forms of, sankalpa, at time of giving daksinā, sapta-sati is the best of stavas (lauds) ; several alternatives for the beginning and duration of D. suggested by Tithi-tattva, most of which find support in Kālikā and other Purānas, some works provide that D. must be celebrated in Sarad (Asvina) and also in Vasanta (Caitra), Svastika used in D., explained, three-fold character of Candikā, three times for Durgāpūjā, the principal one being at night and varying views, tilaka mark with blood of the bali made on forehead of devotee, tithi more important than nakṣatra in D. ; twigs of nine plants bound together in a sheaf with a separate mantra for each plant and worship of sheaf, Upacāras in D. are slightly different from the offered to other gods, Veda recitation in D. ; voluminous literature on D., worship of maidens pp. 10, 16, 154, 155, 156, 157, 158, 159, 160, 161
Durgotsavapaddhati of Udyasidha
pp. 155, 187
Durgotsavaviveka of Śūlapāṇi
pp. 155
Durudharā
a Yoga, meaning of pp. 584
Duryodhana
pp. 767
Duty (see Yamas) : doctrine of Gītā and the Purāṇas like Viṣṇu that the work of performing one’s d.
in the society in which one is born or which one has undertaken, is worship and enables a person, whether a brāhmaṇa or a śūdra to reach the same higher worlds ; most difficult to give an objective definition of duties, but they can be defined on the subjective side, object of emphasizing duties is to make men rise above low desires pp. 929, 930, 1421
Dvādaśī
called Trisprśā, which touches three civil days ; eight kinds of, Jayā, Vijayā, Jayantī and Pāpanāśinī D. have respectively Punarvasu, Śravaṇa, Rohiṇī and Puṣya nakṣatras pp. 119
Dvyaitnirṇayasiddhāntasaṅgraha 171
speaks of five different mantras, any one of which may be used for japa and homa in honour of Devī pp. 171, 182, 184
Dvāparayuga
varying views about its end pp. 687
Dvipā (continent, also island)
vide under Jambudvipa, mountains, oceans, rivers, countries, varṣas; each d. divided into 7 varṣas (9 in some purāṇas), has seven main mountains, seven principal rivers each, 1524; Matsya states that there are thousands of dvipas but names only seven, 1523–24; said to be eighteen in Vāyupurāṇa and Raghuvamśa 1523n; word occurs in Ṛg. in the plural and Pāṇini derives the word (VI. 3.97) and mentions dvīpas along the sea coast (IV 3.10), 1523, 1525n; Yogabhāṣya names seven D. 1529
Dvīvedi
Dr. Hazariprasad, a. of ‘Nath Sampradaya’ , Earth: legend that e. was donated to Kāśyapa by Paraśurāma ; three motions of pp. 89, 645, 1429, 1950
D. G. Tendulkar in eight volumes
opinion of G. that no case for contraceptives is made out, criticized by pp. 764
Dharmaśāstras
epics and by poets, is to engage after daily bath, in Japa of parts of three Vedas, of Atharvaveda, of Purāṇas with Itihāsa pp. 27
Devala )
( a great pp. 1391, 1392
described
( vide under Devī, Śaktas, Śakti ) pp. 1041
Dharmaśāstra, epics 621, 778; time table for king's daily routine acc. to Kautilya 819; when the nakṣatra of the king's coronation or of his caste or the nakṣatra of his country is affected by evil planets or aspects what is to be the forecast 530; when eclipse inauspicious to king, 765; 1639 (office of king hereditary and king deemed to be a divinity). Kirātas, assigned to caves in Vāj. S. 969n; worship of Durgā by 158. Kirātārjunīya 892n, 911, 1134 (example of Sarvatobhadra citrabandha), 1195 (quoted by Prabhākara). Kirfel W., s. a. of ‘Purāṇa pañca-lakṣaṇa’ 841, 843, 852; a. of ‘Die cosmographie der Inder’ 813, 1523; gives chapter concordance of Vāyu and Brahmāṇḍa Purāṇas 841n; gives a table of chapters that are common to both Vāyu and Brahmāṇḍa, 841n; Introduction to ‘Purāṇa pañcalakṣaṇa’ translated into English, published in Vol. VII and VIII of Journal of Venkatesvara Institute of Tirupati 841n; most of his conclusions except one are tentatively acceptable 852; view of, that the five matters ‘sarga’ etc. were the only elements of ancient Purāṇas not acceptable 852. Kleen, Miss Tyra de, work of, is of fundamental importance 1523n; on Mudrās practised by Bauddha and Śaiva priests, called pedantas, in Bali 1125. Kleśa, technical word in Yoga 1364n; five in Yogasūtra II. 3, 1364n. Knowledge, spiritual and scholastic, to be kept secret 1460-61 (vide under Upaniṣad). Kolhatkar K. K., a. of ‘Pātañjala-Yogadarśana’ (in Marathi), 1303, 1399 (criticized). Koestler, A., a. of ‘The Lotus and the Robot’ 1394, 1453n (disbelieves levitation); labels Indian Democracy as Bapu-cracy 1668n. Kollam (or Paraśurāma) era in Malabar, 656 (deemed to have started in 1176 B. C.). Koṇaka temple
vide 1653n, for description and works on Kosala, country, situated on Sarayū, with Ayodhyā as capital 531n. Koṭihoma 290, 752, 751, (king’s duty to perform); one kind of navagrahaśānti in which the oblations, fees and rewards are one hundred times of Lakṣahoma, the other procedure being the same 752; continues for a year, acc. to Matsya 753; procedure of, 754; to be begun in Caitra or Kārtika, if no urgency 761. Krama (order in which the several component parts or acts of a sacrifice are to come one after another) 1313–1317; fifth chap. of P. M. S. deals with this, 1313; for determining the sequence of component parts in a sacrifice six means are specified 1313 14; illustrations (from Veda) about sequence being determined by the six means 1314–1316; illustrations of arthakrama being held stronger than pāṭhakrama in Dharmaśāstra works 1314. Kramadipikā of Keśava, a Vaiṣṇava Tantra 1051
Dīkṣā)
1419n-21n, (ten prāṇas), (echoes yogasūtra), (on pp. 1431, 1436, 1438, 1446, 1450
Dharmaśāstra but in Jyotiṣa 666; names of twelve M. are very ancient 667-668; names of M. derived from Nakṣatras occur in Brāhmaṇa literature 667; names of
in South India ; M. of different lengths for different purposes in Arthaśāstra , of two kinds pūrṇimānta or amānta ; one human M. held to be equal to ahorātra of pitṛs pp. 68, 490, 656, 658, 671
Dharmaśāstra works that enjoined men of all varṇas and castes to observe them
pp. 1637
Dikshit 498; fit for *Agnyādhāna* acc. to Śat. Br. 566; n. from Kṛttikā to Viśākhā are called Deva N. and from Anurādhā to Bharaṇī
Yama n., held to be temples in which gods reside ; homa to . from Aśvinī ; information and legends about n. in Vedic texts ; Iṣṭi to n. from Kṛttikā to Bharaṇī ; list of n. in Vedic Sauhitās with names of deities, gender, number of stars in each ; Maghā pp. 27, 28, 326, 501, 504, 505, 507, 534, 545, 546
Dharmasūtra
but not by Y. S. and its bhāṣya which employ
Dharmasūtras
pp. 1436
Dravidians
pp. 37
Dh. S.; dates of P. and
pp. 818
Devī worship 1095; guru's position in P. 1033n; gradually P. procedure either came to supersede Vedic procedure or got mixed up with the latter in some matters such as Devapūjā
consecration of temples and images etc. pp. 922, 924
Dharmaśāstra digests on succession and inheritance etc.; influence of P. on
pp. 840
Dharmaśāstra 913-1002; institute comparison between yajñas and pilgrimages 933; introduced striking changes in ideals
religious rites and practices ; Itihāsa- pp. 928, 929
Devībhāgavata
Kālikā, Viṣṇudharmottara describe at length mudrās, some P. deal at length with śāntis ; some P. emphasize that God is one, that no difference should be made between pp. 734, 735, 1127, 1128
Dharmasūtras like those of
Dharmasindhu and declared to be avaidika
pp. 1121
Devaladharmasūtra mention S. tenets-; works and papers on S. system mentioned in one place
pp. 1353, 1378, 1381
Drivedagaṅga on
pp. 1554
Dharmanirṇayamaṇḍala
its members and work for reform and reorganization of Hindu
Dixit’s work on ‘Hindu Astronomy’ is the richest source of material on it
on Romaka pp. 484
Dharmasindhu into Pūrṇa and
Dh. S. and the dramas of Kālidāsa 46; V. in the Ṛgveda pp. 1-21; in Vedic literature
sūtras and Smṛtis ; is the one supreme observance for man and other observances do not come up even to onesixteenth part of what vrata yields, largest number of; are tithivratas ; lavish expenditure recommended by pp. 22, 29, 56
Dvāpara in Vaivasvata Manvantara 857-58; not a gotra name
while Jaimini, Bāḍari and Bādarāyaṇā are gotra names ; Parāśarya is only one of the three pravaras of the group of Parāśaras ; son of V. was called Vaiyāsaki, acc. to Vārtika and means pp. 1174
G
Greeks after Alexander; believers in A. should now rest content with the simple rules of Gṛhyasūtras and Manu as regards Upanayana and marriage; birth of a boy on
pp. 548, 639
Greeks
‘Siddhāntas’ ), both a. and astrology are equally ancient and acted and reacted on each other ; Cambridge pp. 483
Greek material was well-known in Mesopotamia in the middle of the 2nd Millennium B. C.
extensive Sanskrit Literature on Hindu A. perished , in China, assumptions of antiquity of astronomy, should not be accepted at face value ; Indian A. held by pp. 509, 518, 521, 531
Greek writers 520–21; knowledge of
in Homer’s
Govardhanapūjā; Bali addressed as future Indra 201; B. is also called Dyūtapratipadā
Balirājya extends over three days from 14th in Dīvālī, cows, bulls and calves worshipped on this day pp. 203, 204
Gītā makes no express distinction between bh. and prapatti
but its final advice in XVIII, comes close to prapatti, Indra is addressed as sakha and father in the Ṛgveda and is said to have given a young wife to old Kakṣīvat and become the wife of Vīṣaṇaśva, is difficult in pp. 65, 66, 950, 951, 960
teaching of B. held out the same promise of liberation to all men and was most attractive to śūdras and women, three early and central conceptions were Buddha, Dharma pp. 925, 929, 930, 1007
God
‘Nāsadiyasūkta’ ) : in
Goraksanath’ etc. (in Marathi)
pp. 1429
Gītā 1448; m. by Manu (VI. 73) and Yāj. III. 64)
pp. 1447
Gadādharapaddhati (Kālaśāra)
pp. 241
Gāgabhatta or Viśveśvarabhaṭṭa
a. of Bhaṭṭacintāmaṇi pp. 1200
Gadgil
Prof. D. R. volume of papers presented to pp. 1678
Gajacchāyā
explained pp. 673
Gajendramokṣa
story of, in Bhāgavata, Padma, Vāmana and Viṣṇudharmottara Purāṇas pp. 779, 780
Galayraha
meaning of pp. 608
Galatians
epistle of Paul to pp. 1546
Galileo
condemned by Churchmen to imprisonment for life at for espousing the Copernican theory, and Kepler practised astrology or countenanced it pp. 70, 483, 551, 1477
Gaṇḍānta
astrological term, explained pp. 605
Gandharva
meaning of pp. 494, 495
Gandhāṣṭaka (eight fragrant substances)
pp. 293
Gandhi (Mahātmā) : a. of 'selfrestraint versus self-indulgence'
Appendix of which reproduces W. L. Hare's article on importance of brahmacarya, belief of, that the earthquake in Bihar was sent by God as punishment for untouchability ; life of, by pp. 764, 1423
Ganapatipūjā—vide Vināyakaśānti
Gaṇapatyatharvaśīrṣa
pp. 148
Gāndhārī
lost her sons because she observed fast on Ekādaśī mixed with Daśamī pp. 100, 1243
Gandhiji
praise by, of poverty, suffering and ascetic life criticized by Pandit Jawaharlal
Gaṇeśa or Gaṇapati: Gāyatrī (Paurāṇika) of
set out, is worshipped before undertaking a vrata , most popular god among people, the god of wisdom, bestower of success and destroyer of obstacles ; Mūlamantra is ‘gaṃ śvāhā’ pp. 32, 748, 1105
Gaṇapatipūjā—vide Vināyakaśānti
Gaṇeśacaturthī—vrata-; also called Varadacaturthī in
pp. 145, 149
Gaṇapatyatharvaśīrṣa 149; if 4th of Bhādrapada-śukla falls on a Sunday or Tuesday it is called ‘Great’ (Mahatī) 146 and also śukha if on Tuesday 148; in modern times a clay image of Gaṇeśa
beautifully painted, is worshipped ; image of Gaṇeśa is immersed in water after a procession ; legends about Gaṇeśa in pp. 146, 148
Gaṇeśa is worshipped is called
Gaṇeśapurāṇa
note on pp. 889
Ganges
festival of, celebrated in turns over large rivers like Godāvarī, Kṛṣṇā, Narmadā pp. 91
Ganguly O. C. on ‘Orissan Sculpture and Architecture’
pp. 1653
Garbe
a. of ‘Die Sāṅkhya Philosophie’ ; edited Āp. Śr. S. ; edited Sāṅkhyapravacanabhāṣya , on Vodhbu pp. 1174, 1312, 1354, 1371, 1372
Garga (vide Vṛddhagarga) : 71
( on grahayuddha), a famous ancient writer on astronomy and astrology from whom Utpala on Bṛ. S. quotes about verses, assigned to B C. by Kern, author of Mayūra-citraka, acc. to Utpala ; dialogue of G. and Bhārgava about child's birth on Mūla-nakṣatra ; instructor of Atri, known to Viṣṇupurāṇa as an ancient sage that knew all about omens pp. 50, 78, 250, 300, 479, 578, 579, 591, 592, 594
Garga-gotra
known to Pāṇini pp. 642
Gargasrotas
holy place on Sarasvatī visited by Balarāma pp. 520, 742
Garge Dr. D. V.
a. of ‘Citations in Śābarabhāṣya’, (on Śabara’s contributions to exegesis), Vedic and non-Vedic) pp. 1200, 1201, 1218, 1275
Gārgī
sixty verses of, quoted by Utpala pp. 93
Gārgī
called Vācaknavī, in Bṛ. Up., a pert woman, showing no respect to Yājñavalkya pp. 1405
Gārgya
pp. 61, 73, 77, 621, 772
Gārgya Bālakī
learnt Brahmavidyā from Ajātaśatru pp. 1579, 1580
Gārgya Nārāyaṇa
com. of Āśv. Gṛhyasūtra pp. 1317
Garments
auspicious times for wearing, new pp. 626
Garuḍapurāṇa
(discarded by Ballālasena), (summary of Gītā in verses), contains many verses identical with Yāj. Smṛti , has a verse almost identical with an introductory verse of Harṣacarita, has several monosyllabic unmeaning mantras like *hrām*, present G. contains a summary of Parāśarasmṛti ; provides that āhgaṇyāsa is part of worship, japa, homa pp. 28, 39, 42, 43, 49, 70, 75, 99, 100, 113
Gāthāsaptasatī 655
( mentions Tuesday) pp. 681
Gauḍapāda
a. of com. on Sāṅkhyakārikā , comments on only verses of Sāṅkhyakārikā pp. 69, 1354, 1355, 1356, 1382
festival in Bihar, Orissa and other places on Balipratipadā pp. 205
Gāyatri (Ṛg. III. 62–10)
eulogy of, in Br. Up. ; eulogy of, in Viṣṇudharmottara which employs it also for black magic , to be preceded by ‘om’ and vyāhṛtis and followed by ‘Śiras’, syllables of G. to be reversed when employing it for black magic, used for nyāsa of its letters on parts of body pp. 877, 1097, 1099, 1120, 1442
Geldner
pp. 498, 538
Gell
C. W. M. in Hibbert Journal, reviews Dr. Schweitzer’s and Dr. Radhakrishnan’s works pp. 1647, 1953
Genesis (Bible) 575
pp. 677, 1506
Geography
of ancient India, works on pp. 1528
Getty
A. a. of ‘Gods of Northern Buddhism’ pp. 1133
Ghaṭi
word known long before Mahābhāṣya pp. 684
Ghaṭitagunavicāra
explained pp. 614
Gheraṇḍasaṃhitā
on Hathayoga ; mentions mudrās and Kīecarīmudrā ; states there are āsanas pp. 25, 84, 1127, 1426, 1427
Ghosh
Dr. Manmohan, a. o. ‘contributions to the History of the Indian Drama’ ; shows that in bas-reliefs of pp. 1130
Ghosh
N. N. pp. 1614
Ghosh
Pratāpcandra, a. of an English work on Durgāpūjā , theory of, on origin of Durgāpūjā pp. 156, 160, 173, 184, 186
Ghosuṇḍi
Inscription pp. 131, 963, 964
Ghṛtasūkta
pp. 758, 802
Ghurye
Dr. G. S., (on Vidyās), (on Culture and Society) pp. 845, 1152, 1615
Gifts (vide under Brāhmaṇas)
of food praised in Ṛg. Ait. and Tai. Br., Manu, and Purāṇas like Agni, Brahmā, of food to cripples, the blind, children, old men, the poor, highly praised in Padmapurāṇa ; of food to brahmacārins and yatis enjoined by Kūrma and Padma ; of food in Vaiśvadeva and Balikarma on the ground by householders to persons that had lost caste or had loathsome diseases, to cāṇḍālas, dogs, crows and even insects ; of land to deserving brāhmaṇas recommended by Mahābhārata and in inscriptions on eclipses, ayana and viṣuva days ; in Inscriptions ; made to unworthy persons declared as tāmasa by the Gītā ; results of g. made on nakṣatras from Kṛttikā to Bharaṇī ; rule that gifts to brāhmaṇas were to be made by day and not by night, the exceptions being the same as in the case of bath etc. ; special gifts required to be made on Makarasankranti, such as sesame, garments ; sūtras and early smṛtis before the spread of Buddhism, emphasized that religious gifts were to be made only to learned and well-conducted brāhmaṇas ; universal kindness and charity in giving food to poor, disabled men and to students has prevailed to the present day in India, though recent high prices and rationing have undermined this spirit ; why Purāṇas make incessant appeals for gifts to brāhmaṇas pp. 218, 219, 245, 246, 500, 934, 935, 936, 937, 938
Gita
vide Bhagavadgita
Gitagovinda
of Jayadeva, court poet of Lakṣmaṇasena, regards Buddha as avatāra pp. 824, 996
Glanville S. R. K.
on 'the legacy of Egypt' pp. 490, 565, 581, 700
Gṇā
in Ṛg. means 'wife' and is an Indo-European word pp. 1044
Goals of human life are four
( vide Puruṣārtha ) pp. 1510
Gobhila
Karmapradipa of pp. 758
Gobhilagṛhyasūtra
pp. 27, 67, 69, 78, 480, 494, 535
Gobhilasmṛti
pp. 53, 218, 640, 758, 1266
Goœara
meaning of pp. 589, 590
God ( vide under creation
Einstein, Ṛgveda, Vāk, cosmology ; arguments for the existence of G. ( vide under cosmology ) ; Bhagavadgita ( XIII. ) pp. 13, 17
God and creation of the universe (vide under Creation);
God
Gods (vide under 'Images'
Godāna
same as Keśānta pp. 536
Gode
Prof P. K. pp. 195
Godhāli or Gorajas
muhūrta, defined pp. 613, 614
Goethe (-A. D.); begins his memoirs with the positions of planets at his birth
pp. 551, 1749, 1832
Goetz H.
a. of ‘Five thousand
Golden age in dim past
belief in pp. 686
Gomatīvidyā
pp. 204
Gomukhaprasavāśānti
771n-72n
Gopatha Brāhmaṇa
pp. 816
Gopinatha Kaviraja
M. M. (on cakras), (in J. G. J pp. 1062, 1063
Gopinath Rao
T. A., a. of ‘Elements of Hindu Iconography’ pp. 1655
Gorakhnath
pupil of Matsyendranātha, works on pp. 1429
Gorakṣaśataka (on Yoga) 1389n
1426n-27, verses of, are found in some Yoga pp. 1419, 1432
Gorer G.
a. of ‘Bali and Angkur’ pp. 1657
Gosava
Vedic sacrifice pp. 219
Goswami
Prof. S. S., a. of ‘Hathayoga’ (with photographs of Āsanas) pp. 108, 1394, 1426
Gough
a. of ‘Philosophy of the Upaniṣads’ ; holds the view that Hindus borrowed doctrine of punarjanma from the indigenes pp. 1531
Govadha (offering of the flesh of a bull); Kalpataru remarks that this is not permitted in Kali age
though allowed in former ages and Mit. says it should not be practised as it has become hateful to people pp. 1270
Govardhana
a city founded by Rāma on the northern part of Sahya, acc. to Brahmāṇḍa pp. 895
Govardhanapūjā on Balipratipadā
also called Annakūṭa pp. 204, 205
Govindacandra
king of Kanoj, granted a village after a bath in the Ganges on Akṣayyatṛtīyā pp. 89
Govinda Das
pp. 1395
Govindānanda
commentator of Prāyaścittaviveka of Śūlapāṇi, explains Holākānyāya pp. 1282
Gowen
H. H., a. of ‘History of Indian Literature’: high eulogy of Sanskrit Literature by pp. 1651
Grahagapīta
pp. 665
Grahālaghava of Gaṇeśa
composed in A. D. pp. 642, 1520
Grahaṇa
vide under ‘eclipse’
Grahayajña (vide Navagrahaśānti)
pp. 750, 753
Grahayuddha
explained, Parāśara and Garga refer to it pp. 587, 589, 637
Grammar (Vyākaraṇa)
dealt with in P. M. S. (I. 3. ), Kumārila in prima facie case against G. criticizes Pāṇini, Vārtikakāra and Mahābhāṣya, eight, m. in Bhāviṣya-purāṇa ; purposes of the study of, acc. to Patañjali, among which Ūha, a technical Mīmāṁsā term, is one pp. 24, 29, 897, 1158, 1275
Grants: on Jupiter's entrance into Vṛṣabha-rāśi 212n; on Sun's entrance into Rāśis
pp. 212, 213
Grassmann
pp. 498
Greek and Latin equivalents of Sanskrit words for ‘rāśis’
planets etc. pp. 585
Greeks
(see under Herodotus, astronomical knowledge, Ionia); all Greeks gradually came to be called Ionians ; G. astronomers got from Babylonians the names of the constellations on the ecliptic , ambassadors of Greece such as Megasthenes to Candragupta and Deimachus to Bindusāra- (Candragupta’s son) ; borrowed sexagesimal system of sun dials and twelve parts of day from Babylonians ; Berossus (about B. C.) first introduced astrology among Greeks ; debt of, to Babylonians much greater than had been imagined, debt owed by Greeks to Egypt ; developed geometry because they could not employ ordinary arithmetical methods owing to dependence on the abacus, even eminent G. were surrounded by superstitions ; Homer's poems and the works of Hesiod are oldest surviving writings of the pp. 261, 280, 482, 513, 516, 522, 549, 599
Greeks 513; inferior to Babylonians in several respects
inspiration for horoscopic astrology was received by G. from Babylon ; mind of, was little in advance of the predecessors of the Vedic priests in science ; no trace of astrology in writings of early Greeks ; no extant literature of G. is earlier than B. C. ; scholars are far from insight into astronomy of Greeks before Ptolemy ; settled in India after Alexander's invasion, learnt Sanskrit, some wrote works in Sanskrit and became worshippers of Viṣṇu, tried to peep into future before the advent of astrology by oracles, dreams and inspection of entrails and liver of sacrificed animals ; vaunted superiority of, in Arts, Philosophy and Mathematics has now been reduced owing to discoveries in Mesopotamia and other countries, 700<sup>n</sup> and <sup>n</sup>; were completely captivated by astrology derived from pp. 482, 512, 513, 516, 518, 549, 585, 594, 900
Greek words (on astrology)
lisof, supposed to be used in
Greek words have indigenous
Greeks in India
pp. 585
Gregorian calendar; changes made by
is unbalanced and inconvenient even now ; not followed in England till A. D pp. 643, 718, 1750
Gregory J. C. paper of
in 'Nature'
Gṛhastharatnākara of Caṇḍeśvara
pp. 876
Gṛhyapariśiṣṭa–
Gṛhya and Dharma sūtras took their knowledge of astronomy from astronomical works
pp. 480
Gṛhyasūtras 223
many pp. 1323
G. have passages on Śāntis similar to those in Kauśikasūtra
pp. 738
Grierson G. A.
pp. 633
Grousset
Rene; a. of ‘The sum of History’ tr. by A. and H
Growse
pp. 141
Guenon Rene a. of 'Cr.sis of modern world'( defects of democracy )
pp. 1668
Grunwedel
Prof, a. of 'Buddhist Art in India' pp. 1131
Guenther
Dr. H. V. , a of 'Yuganaddha' ( the Tāntrik view of life ); ( explains away what is meant by intercourse with cāṇḍāla women etc. ); relies on Buddhist Tantras only and tries to prove that Buddhist Tāntrikas endeavour to restore life in its entirety which is neither an indulgence in passions nor a rejection of nor escape from them ; views of, briefly stated and criticized pp. 1066, 1067, 1068, 1150
Guest
practice of offering a cow or bull to some worthy guests prevailed in ancient times, but forbidden later pp. 1270
Guggulu (incense)
burnt in Caṇḍikā temple : favourite dhūpa of Devī pp. 39, 164
Guhya
meaning of, in Tantras, and n pp. 1052
Guhyasamājātantra ( probably of 6th century A. D. ) : ( vide under Asaṅga
siddhis ); ( contains late elements ), etc. ; makes provision for endowing Sādhaka with miraculous powers such as killing enemy with magical rites, causing rainfall in a drought ; mentions the six magical cruel rites ; puts forward a quick and short method for realizing Buddhahood and for attainment of Siddhis through Yoga ; Siddhis are sāmānya ( ordinary, such as becoming invisible ) and Uttama ( best, viz. attaining Buddhahood ) ; sets forth six aṅgas of Yoga ( omitting the first three of Patañjali and adding Anusmṛti ), teaching of G. is that if psychical powers and siddhis are to be developed females must be associated with those who undertake Yoga practices pp. 1040, 1050, 1053, 1055, 1056, 1068, 1069, 1070, 1133, 1141
Guņa (means subordinate matter or detail)
pp. 1207
Guņakarma ( or Guṇabhūta )
explained ( such as pounding rice grains or wiping ladle ) and contrasted with pradhāna pp. 1237, 1306
Guņas
in Sāṅkhya are three, sattva, rajas, tamas and their characteristics and are both substances and qualities , in Gītā ; why so called pp. 1357, 1372
Guņavāda
a kind of arthavāda, defined and illustrated pp. 1240, 1241
Gupta
dynasty, referred to in a general way in only four Mahāpurāṇas in rather corrupt passages without specifying names of kings ; rule of G. dynasty began about A. D. pp. 320, 843
Gupta Inscriptions
edited by Fleet, ( Gaṅgādhar stone Ins. of Kṛta year i. e. A. D. ), (mentions Mātṛs and awakening of Viṣṇu in Kārtika); era of pp. 110, 263, 423, 424, 480, 651, 652, 656, 661, 667
Gupte
B. A., work of, on ‘Hindu holidays and ceremonials’ , on Sāvitrīvrata origins, in I. A. vol. , on Diwali, on Śivarātri origin ; on Holikā, criticized pp. 35, 60, 94, 200, 207, 235, 241
Guru
vide under Prabhākara
Guru
vide under ‘disciple’; Buddhist tantras like Jñānasiddhi contain grand eulogies of g, identify him with Buddha and call him omniscient 1071; is higher than all men and is to be served with devotion by disciples for attaining siddhis 1055; Jñānasiddhi and Kulārṇava warn against false gurus 1071; necessity of a g. for the acquisition of esoteric philosophy stressed by Upaniṣad passages 1072; position of, in Tantra, is not very different from that in Vedic literature or Purāṇas 1033n; pupil after undergoing dīkṣā in Tantra worship and receiving the mantra has to follow orders of g. 1054-55; qualifications of Tantrik g. acc. to Śāradātilaka, 1071; respect for g. sometimes reached extreme and disgusting lengths among tāntrik writers as stated by Tārābhaktiśudhārṇava, 1072n; saves a man if Śiva is angry, but none can save the pupil if g. is angered 1101; theory of efficacy of mantras led to importance of guru about whom extravagant claims were made, 1454
Gurney
O. R., a. of a work on ‘Hittites’ pp. 683
Gurvāditya
astrological position, condemned for all rites pp. 612
Guyot Felix
a. of ‘Yoga, the science of health’ pp. 1393
Greek ambassador from king
Grant of a village on the establishment of Viṣṇu image in 6th century A. D. 625; of gods were made for sale and for worship before Pāṇini
of gods described as dancing, trembling and weeping as a portent ; Purāṇas say that i. are necessary for concentrating the mind ; rules about auspicious times for establishment of i., rules about making images of Sun pp. 36, 624, 625, 769, 973
Ganges on
Hemādri states that the proper day of pp. 212
Greeks and Indians; when powerful astrologically–
pp. 532, 587, 588
Greeks': 827
(on difficult passages of Yugapurāṇa), (on Besnagara column Inscription) pp. 829, 963
Gāyatrī on one's limbs 1122; n. of letters of alphabet from 'a' to 'kṣa'
acc. to Mahānirvāṇa, Śāradā and Rāghavabhaṭṭa on several limbs ; several varieties of n. described in tantra works and Purāṇas ; several works, some tantras and Purāṇas also, dilate upon n. ; sixteen verses of Puruṣasūkta for n. on several limbs in Viṣṇu worship ; N. was taken over from Tantra works in the Purāṇas and medieval Dharmaśāstra works for the rites of orthodox people some centuries before Yogayājñavalkya and Aparārka pp. 1120, 1121, 1122
Greek origin criticized
wearing certain precious stones and metals deemed to reduce evil influence of, word P. derived from a Greek word pp. 570, 571, 608
God’; a. of ‘Idea of immortality’
pp. 1506, 1609
Gupta dynasty and those that succeeded it 856; references to pages of the four vol. of H<sup>4</sup> of Dh. on dāna
śrāddha, tīrtha and vrata ; said to be the heart of . dharma, while pp. 992, 999
Guptas
such as Vāyu, Viṣṇu
Gautama and Āp. disclose familiarity with technical terms and principles of P. 1154–55; doctrines of early and principal writers on P. are rather startling
they have hardly any place for God or the deities, and their theory about Yajña smacks of a businesslike system ; P. M. S. does not state how much of the Veda has to be studied before one enters upon the understanding of the meaning ; earliest extant com. is that of Śabara ; emphasizes the distinction between an author of a book and its expositor or transmitter ; employs the word Smṛti in the sense of Dharmaśāstra, examination of views of Bādarāyaṇa cited five times and conclusions therefrom, first six chapters consider the procedure of rites like Darśapūrṇamāsa, the details of which are expressly laid down in the Veda while the following six consider the modifica-tions (vikṛtis) and details that have to be added or omitted ; four anubandhas of, fundamental and characteristic doctrines (nine in all) of P. M. S. ; guruparamparās in Sāmavidhāna Br., Nyāyaratnākara and Yuktisnehaprapūrapī slightly differ ; ideas of P. about creation and dis-solution of the world are opposed to those of Mahābhārata and Gīta, if there be only one Jaimini (and not two) no satisfactory expla-nation why the author of P. M. S. should name himself only five times in about sūtras, insists on certain moral rules (such as not speak-ing falsely) and other rules of conduct such as giving up flesh, sexual intercourse for one engaged in Darśapūrṇamāsa and other sacrifices ; Kumārila shows scant respect for Jaimini, charges him with composing some sūtras without much substance and remarks that Jaimini’s sūtra is improper ; list of works and papers in English on Pūrvamīmāṁsā ; looked upon by medieval writers as the most important of vidyāsthānas ; many verses quoted by Śabara on P. M. and other matters ; most extensive of all Darśanas, containing about sūtras and over adhikaraṇas, names nine authors on Mīmāṁsā, besides Jaimini himself ; names other writers only times while V. S. having only about 1/5th of the sūtras in P. M. S. quotes other writers times, number of adhi-karaṇas put at or by different authors, numerous commentaries on P. M. S. ; one of the characteristic doctrines of P. M. S. is svataḥprāmāṇya, Padmapurāṇa asserts that Jaimini composed a vast but useless Śāstra by expounding the view that there was no god , PMS is not as much concerned about mokṣa or man's destiny after death as other darśanas are ; PMS, Śabara, Kumārila make sub-stantial contributions to the exegesis of Vedic texts ; postulates that apūrva yields the rewards of sacrifices and not God, question whether Jaimini and Bādarāyaṇa were contemporaries and if not, what their relation was, discussed, ff ; ques-tions of identity and relation ship among Kumārila, Prabhākara, Maṇḍana, Umbeka, Śālikanātha, Sureśvara, set out with some discussion ; relation of dharma to the Veda and the P. M. S. is clearly and briefly brought out by Kumārila ; relies upon popular usages, apart from Veda pp. 27, 32, 900, 915, 1000, 1157, 1159, 1160, 1161, 1166
Gowen
Gṛhya works<sup>732-34</sup>; for earthquakes
eclipses (solar and lunar)<sup>739n</sup>; for fall of meteors 766-7°; for forest dog barking, vulture shrieking or owl hooting ; for images laughing and weeping , for one possessed by an evil spirit ; for one coming to life after his body is taken to cemetery ; for showers of falling stars and meteors, earthquakes ; for unusual appearances (adbhuta) ; for utpātas (unusual occurrences or portents) ; for utpātas not given in other works is given by Kauśika-sūtra ; Gajaśānti for removal of diseases of elephants ; if Mantra not known Gāyatrī is to be repeated or times ; individual Śāntis ; list of Śānti hymns in the Ṛgveda ; many of the ancient śāntis and many described in medieval works are no longer performed and the few that are performed now may be stopped in the near future , mantras in Ś. refer to the rite performed, the deity of the rite and benefit prayed for ; meaning of, is propitiatory rite for averting a deity's wrath, appeasement of deity or planet or a calamity or unholy event , means of Ś. were various but simple in the Brāhmaṇa period, such as the recitation of a Vedic verse or hymn or a Sāman or water ; number of Ś. very large ; numerous śāntis m. by Varāhamihira ; occasions on which Ś. was performed ; on child's birth on an unlucky nakṣatra prescribed by Kauśika-sūtra , on child's birth on certain nakṣatras such as Āślesā, Mūla, Jyeṣṭhā, on certain tithis such as amāvasyā and 14th of dark half, on yogas like Vaidhṛti and Vyatipāta, on birth of twins ; Ś. on son's birth after three successive births of daughters and vice versa performed even now which is called, Trikaprasava-śānti, Ś. when a great-grandfather sees a newly born great-grandson ; on completion of years or on 7th night of 7th month of 77th year ; rites of Ś., pauṣṭika and mahādānas to be performed in ordinary fire ; subjects treated of in Madanaratna on Śānti exhibit an extensive cult of śāntis ; three meanings of word Ś. in early Vedic texts ; three important words in connection with Ś. are adbhuta, nimitta and utpāta ; time for ; no definite rule as to time, tithis and nakṣatras for, if there is no hurry ; Udakaśānti ; Vājasaneya Samhitā, Chap. , employed as Śānti in Pravargya rite ; when a person suffers from fever Śāntis from the tithis from the one on which fever started or from the week day ; Ś. when a person's nakṣatra of birth is affected by a malefic planet or aspect or his rāśi has eclipse in R ; word Ś. does not occur in Ṛgveda, but occurs in Tai. S., Brāhmaṇas pp. 36, 70, 108, 524, 719, 720, 723, 724, 726, 727
Gītā
from Sāṅkhya and Yoga and the final goal is Mukti to be secured by the path of T. ; so much of T. that is not opposed to Veda is authoritative acc. to Devibhāgavata ; Tattvacakra worship described pp. 1050, 1051, 1059, 1064, 1087
Grundriss
(criticized); observes that what Indians knew before Greek influence is not much and is primitive ; observes that Greek astrology entered India between pp. 484, 487, 490, 492, 508, 510, 512, 579
Gautama and Manu to be authoritative if not directly opposed to the Veda; modern. legislation sometimes allows customs and usages overriding authority as under
pp. 1278
Gautama
Manu, Yaj., lay down the periods for which one should study ( i.e. memorize ) V.1180; study of V. has five aspects viz. memorizing it, reflection over it, constant repetition of it, japa of it and imparting to pupils ; substantial contribution to exegesis of Veda by P. M. S. pp. 1181, 1182
Gītā
in Yogatattvopaniṣad and by some modern writers ; works and papers on Yoga in general pp. 1393, 1394, 1426, 1427
Geraldine Coster about Y. S.
that it contains information that some present day psychothera-pists are seeking ; striking similarities between Y. S. and Gītā ; third pāda is called vibhūti-pāda and deals with supernormal powers (vibhūti) and with Dhāraṇā, Dhyāna and Samādhi ; three means of proof (pramāṇa) ; view of Prof. P. A. Sorokin that the methods and techniques of Rājayoga contain nearly all the sound techniques of mo-dern psychoanalysis, psycho-therapy, education of character etc. ; tradition that the Patañjali of the Mahābhāṣya and author of Y. S. are the same, discussed 1395ff; tra-nslations of Y. S., Yogabhāṣya and of com. of Vācaspati etc. ; two sūtras of Y. S. quoted by Śaṅkarācārya ; with six commentaries, publi-shed in Kashi S. series pp. 1390, 1392, 1393, 1394, 1401, 1409, 1410, 1445, 1455, 1456
C
Christ probably adopted it to rāśis on seeing zodiacal signs in Babylonian monuments about the time that the Greeks derived it 598–600 ; influence of
in England shown by several English words pp. 552, 553
Chān. Up. 943
expounds Vaiśvānara-vidyā to pp. 1584
Caitanya 957; Śrīdhara
commentator of, very exaggerated praise of Bh. pp. 845, 866, 972
Comorin
Śabara, Mahābhārata, Purāṇas and Bṛhatsaṁhitā show that ancient pp. 1527
Cārvākadarśana by Sarvadarśanasaṅgraha
closely resemble verses from Viṣṇu and Padma
Caitanya : founded a school of
Caitra : ( vide under ‘Month’
Cajori : a. of ‘History of elementary Mathematics’ 482n
pp. 483, 518, 699
Cakra
vide under ‘Yantra’
Cakrabheda
a work enumerating different cakras in worship of
Cakrapūjā (worship in a circle of men and women)
a revolting tantra rite described ; secrecy enjoined by most tantras about what happens at C. but Mahānirvāṇa-tantra says Śiva ruled that in Kali age the worship should be open, one’s own wife was to be the Śakti and none else pp. 1089, 1090
Cakras (subtle centres in the human body)
vide under nāḍis ; are six, spoken of as lotuses (padma) viz. Ādhāra or Mūlādhāra, Svādhiṣṭhāna,
Caland
Dr. pp. 238, 740, 1434, 1435
Calendar or Calendars (acc. to context) ; (see ‘Gregorian
Calendar Reform
pp. 714
Calendar Reform Committee Report of 1953 ; 648–49
contains a long list of Hindu festivals but hardly any original authorities are cited ; main recommendations of, for civil and religious calendar pp. 253, 657, 665, 711, 713, 714, 717
Cambridge History of India
Cambridge Medieval History
pp. 933
Cāmuṇḍā
human victims were offered to pp. 186
Caṇḍa and Muṇḍa
demons killed by Devī pp. 156
Caṇḍālas had become untouchables long before Cḥān. Up.
pp. 1633
Caṇḍikā
temple of, Guggulu burnt in pp. 39
Caṇḍīpāṭha–
pp. 171, 173
Cannon
Dr. Alexander, a. of
Canterbury
income of the See of the Archbishop of, has been 15000 £. a year pp. 1640
Caraka-Saṁhitā : com. of Cakrapāṇi on; on Kāla; on prognostications about a patient from messenger’s condition or physician’s actions when messenger arrives; refers to Sāṁkhyas and Yogins and some Sāṁkhya doctrines–
pp. 474, 812, 1378, 1379, 1396
Carapavyūha
pp. 735
Carrell
Alexis, a. of ‘Man the unknown’ pp. 1092
Cārvākadarśana
arguments of, against sacrifices and śrāddhas pp. 975
Cāṣa bird
with something in its beak flying to the right of a man, a good omen pp. 526
Cases ( In Law Reports )
Collector of Madura Vs. Mootoo
Caste system
vide under Varṇa (pp. 1632-43); no benefit by constantly harping on c. as main cause of India's downfall for centuries, when Moslems,
Chinese
Japanese, Indonesian that had hardly any caste system like India's have been backward for centuries 164243
Catalogue of Deccan College Mss
Cato
warned farmers against consulting Chaldean astrologer pp. 550
Cāturmāsyas
four names of ; were Vedic sacrifices (seasonal) in which performer had to keep certain observances pp. 123, 487
Cāturmāsya vrata 122-23; may be begun even when Jupiter or Venus is 'invisible' 122; performer had to give up all vegetables in four months or in Śrāvaṇa and curds
milk and pulse in the other months ; procedure of, rewards of not partaking of certain things ; women mostly observe it now pp. 122, 123
Catus-sama
pp. 38
Caula or Cūḍākarma (tonsure of a child): auspicious and inauspicious nakṣatras for and tithis also 606; proper time for
varying views about time for pp. 605, 606
Chaudhuri
Sashibhushan, a. of paper on ‘nine dvīpas of
Cave temples of India
work on, of Fergusson and Burgess pp. 178, 997
Chakravarti
Prof. Chintaharan
Chakravartin
Dr. P. C., a. of
Chaldeans
astronomers and dream-interpreters in high favour with Babylonians ; held that five planets controlled the destinies of men and identified Babylonian deities with them, temples where singing and worship of five planets on successive days prevailed pp. 548, 683, 781
Chanda
Ramprasad, on ‘Puṣyamitra and Śuṅga Empire’ pp. 1009
Chāndogya-pariśiṣṭa
pp. 79
Chāndogyopaniṣad: 24
(nak. satra-vidyā), (emphasis on *ahimsā*), ( *Iṣṭāpūrta* ), ( last thought ), ( on heart as lotus and arteries ), ( on guru ), ( interpretation of II. . 1 ' *trayo dharmaskandhāḥ* '), ( joys of heaven ), ( on pp. 23, 101, 129, 223, 227, 464, 525, 526, 569, 572
Chandoviciti
pp. 701
Chandrasekhara S
a of 'Communist China today' pp. 1474, 1684, 1961
Change ( or Changes ): ( vide
Charpentier
Prof. J. on meaning and etymology of *pūjā* pp. 37
Chatre
K. L., efforts of, to introduce modern calculations in Hindu almanacs pp. 712
Chatterji
Dr S. K. on ‘Sinivalī’, criticized pp. 64
Chaudhary Radhakrishna
pp. 978
Child Marriage Restraint Act ( XIX of): fixedyears ( later raised toby the Hindu Marriage
pp. 14, 15, 1929
China : ( vide under Bagchi ):
Chinnaswami M. M.: edited
Chintamani
Prof. T. R. , (agrees with Prof. Nīlakaṇṭa Sastrī that there were three Jaiminīs) pp. 152, 1161
Choudhurī
Prof. N. N. (view of, that Indian Tantricism has its origin in Bon religion, criticized ) pp. 1033
Christianity
doctrines of original sin, of damnation of unbaptized infants, of predestination appear strange to non-christians ; A. Robertson asserts that Christian morals have never been practised and that a society would not last for a month if run on the lines of the Sermon on the Mount and Prof. Whitehead and W pp. 1594
Christianity and that European civilization is dissolving; what was Christian in
pp. 1477
Ch. largely disappeared fromA. D. acc. to C. H
pp. 1700
Christians
vide under ‘Syrian’
Cicero
did not believe in astrology pp. 550
Cirajīvin persons
eight named pp. 208
Civilization
various definitions of ; (vide under culture, Spengler, Toynbee, De pp. 1614, 1616
Civilizations
only two, viz
Clark
W. E. on ‘Hindu Arabic
Cleostratus
acc. to Pliny, formed the Zodiac pp. 566
Cognitions: according to PMS
all cognitions are intrinsically valid in themselves (svataḥ pramāṇa), but their invalidity may be established extraneously (parataḥ) ; according to Prabhakara every experience as such is valid pp. 1202, 1212
Coins
of Kaniṣka and Chandra gupta (of Gupta dynasty) pp. 186, 901
Colebrooke
essays of, (on Hindu algebra) pp. 498, 518, 582, 699, 1220
Colonial policy
British, elements and results of pp. 1659, 1660
Colson
F. H., a. of ‘The Week’ pp. 550, 677, 678
Communism (vide under ‘Chandrasekhara’
‘Lyon’
C.; universal exhibition of portraits of great Soviet leaders (some of whom were recently declared by successor leaders to be no better than murderers) proclaims the necessity of worship even in a godless society
pp. 1473, 1474
Conjectures
bold, should not be made; but if made, should be announced and treated as such ; danger that C. of past famous scholars are regarded as established conclusions by later writers ; warning of Acton ‘guard against the prestige of great names, no trusting without testing’ should always be remembered pp. 1531
Constellation
same, is given different names pp. 566
Constitution of India
referred to ; criticized pp. 1614, 1664, 1667
Coomaraswamy A.; a. of ‘Hinduism and Buddhism’; a. of
pp. 1007
Copernicus: denounced by Luther
pp. 512
Corpus Inscriptionum Indicarum:
Cosmography (see under Upanisads
Purāṇas ): Kirfel’s systematic work on C. of ancient India is based on Purāṇa material and also on Buddhist and Jaina material pp. 1523
Cosmology : 1488–1529 (vide under ‘Atomic theory’
‘Creation’, ‘God’, ‘Heaven
Countries
m. in the Upaniṣads ; m. in Purāṇas ; m. by Pāṇini ; m. in Bhīṣmaparva and nakṣatra-kūrmādhyāya of Brhat-saṁhitā ; Ptolemy's treatment of pp. 555, 1522, 1523, 1527, 1528
Cows
honoured on certain tithis called Yugādi, Yugāntya etc. ; praise of ; worship of, on Balipratipadā pp. 204, 293, 294
Cow or Bull
offered in several rites in the Vedic age, as shown in H. of Dh. vol. III pp. , flesh-eating came gradually to be looked down upon and so cow sacrifices became most abhorrent and were prohibited pp. 939, 940, 1268, 1269
Cowell
E. B., translated Śāṇdilya-bhaktisūtra pp. 957, 958
Cowper
English Poet, believed that earthquakes were caused by God as punishment for men's sins pp. 764
Craig
Catherine Taylor, a. of 'Fabric of Dreams' pp. 782
Cramer
F. C., a. of 'Astrology in Roman Law and Politics' pp. 597
Creation (and dissolution) of world or universe : (vide under 'God'
'asat', 'man', 'sattā' (reality), 'Nāsadīyasūkta', Upaniṣads), Atharvaveda has several hymns on C, but they are verbose and wanting in depth, Atharvaveda puts forward Skambha (identified with prajāpati) as pp. 1491, 1493, 1495
Cr. and dissolution of the universe in the Upaniṣads are valid only on the practical or empirical plane but from the highest metaphysical point of the Vedānta
there is no Cr. nor dissolution, the individual soul is not really in bondage ; Tai. Br. passages on creation and Prajāpati as creator ; Upaniṣads like pp. 1496, 1497, 1506
Creator: ( vide under ‘brahman’
Cūḍāmaṇi
a work on astrology mentioned by Saravali and Vasantaraja pp. 805
Cūḍāmaṇi
a Yoga pp. 249
Cullavagga
pp. 1037, 1069, 1070, 1663
Cultural Heritage of India
Vol
Culture
definitions of, and civilization sometimes used as synonyms ; difference between pp. 1614, 1616
Cunningham: a. of 'ancient Geography of India' 1528n; a. of Archaeological Survey Reports
on 'Bhilsa pp. 1046
Customs
vide under 'usages' and 'change'
Cyavana
a writer on Astrology pp. 591
Cakras)
pp. 1066
contains one of the best descriptions of God as transcendant and immanent 1462; divergence about the names
nature and attributes of ; evidence for existence of G. lies in inner personal experience, acc. to W. James, idea of the grace of G. occurs in Katha and Śvetāśvatara Up. ; idea of God's omniscience, omnipresence must be abandoned, acc. to H. G. Wells ; is one acc. to Mahābhārata and some Purāṇas and higher Indian thought ; is immanent in the Universe, acc. to Tai. Up., Chān Up., Bṛ. Up. ; is a pure mathematician, acc. to Jeans ; is supposed to take different forms for the benefit of worshippers, is transcendant and rules the universe ; most striking characteristic of Hindu religion, from Vedic times is that G. is one, though called by various names ; nature and attributes of G. on which most are agreed ; no place for G. in Sānkhya system, while in Yogaśūtra G. has a secondary one ; ontological argument for proving existence of G. ; some sages at least in Ṛgveda times had arrived at the conclusion that there was only one Principle or Spirit, though called by various names, spirit of bargaining with God in some Vedic texts illustrated ; supreme G. is called pp. 118, 961, 1217, 1402, 1403, 1483, 1484, 1486, 1487, 1492
Christians etc. 1011; Varāhamihira divided India into nine parts
each of which held to be governed by three nakṣatras and the Mārkaṇḍeya also agrees ; works and papers on ancient Geography of, proper word for I. is Bharatvarṣa or Bhārata ; no political unity for the whole of India (except perhaps under Aśoka) at any time nor of one nationality for all Hindus till the British rule began, is now a sovereign democratic Republic ; mixed economy of public and private enterprise in I. ; poor per capita income of India, problem of phenomenal growth of population ; some of the causes of political downfall of India ; was invaded by Persians, Greeks, Scythians and Huns but they and other tribes like Pāradas, Cīnas, kirātas that emigrated into I. were absorbed ; Yavanas and Kambojas referred to in Asoka's edicts ; assistance to, by U. S. A., Budget of Govt. of I. envisages vast expenditure ; no political authority that could legislate for whole of India before the British and consequent variety of laws and usages in ; peculiar and formidable difficulties of modern I. ; public debt of, at various periods ; rapid enactment of several tax laws, and their procedure and effects, States, based on purely linguistic basis undesirable ; vacillating policy of Central Govt. as to Bombay city criticized ; vast debt owed to U. S. A. and other countries , what is wanted for integration is a comprehensive code or system of beliefs and day to day conduct pp. 530, 1528, 1614, 1621, 1622, 1623, 1640, 1663, 1682, 1685
Chān. up and Br. Up. 875; reading of
prescribed for all dvija householders by Dakṣa, Upaniṣads speak of them as fifth Veda pp. 817, 819
Copernicus as a fool
pp. 512
Chinese origin
criticized pp. 844
Colebrooke said that disquisitions on Mīmāṁsā bear a certain resemblance to juridical questions
that the logic of the Mīmāṁsā is the logic of the law ; made a sweeping generalization that the whole Veda is meant for sacrifices but, though they went too far, they had some grounds for their theory, the word 'Mīmāṁsā' occurs in pp. 991, 1220
Candra M
ended with pp. 657
C. Zaehner defines it as ‘realization of unity’ in ‘Mysticism
sacred and profane’ pp. 1463, 1957
Candrikā on
states that Jaimini composed a Śārirakasūtra, the first two sūtras of which were the same as those of V. S. pp. 1174, 1175, 1216
Co. (in 1911) 878–880; Hazra concedes that N. was revised several times
that Hemādri had a more extensive N. before him ; Hazra holds that present N. is to be placed between A. D. ; listening to stories of ten avatāras ( excluding Buddha ) takes the devotee to Viṣṇu ; Matsya states that N. contained 18000 verses, while printed N contains only about verses, hence the latter is only a substitute ; present N. may be assigned to 9th century A. D. ; note on usefulness of images of gods , Tulasi story in N. indicates lateness ; whole Purāṇa is suspect and no certain conclusion about its date can be drawn pp. 400, 500, 879, 880, 881, 882, 892, 973, 1121, 3400
Conference
pp. 1186
Christian era 815; treat Vedas as authoritative and prescribe the use of Vedic mantras in many rites
two separate Purāṇa versions called Āgneya, Brāhma, Liṅga and Viṣṇu known to Ballālasena in latter half of 12th cen. A. D. ; Vāyupurāṇa named as first among P. by Matsya, Agni, Nāradīya, while several of the other P. substitute Śiva for Vāyu but Vāyu is one of the Mahāpurāṇas and not Śivapurāṇa ; Vāyupurāṇa and Śiva P. both included among P. by Ballālasena ; Vedārthasaṅgraha of Rāmānujācārya states that all Purāṇas should be so interpreted as not to be in conflict with Viṣṇupurāṇa ; Vedic mantras occurring in Purāṇas were not to be read or listened to by śūdras ; Viṣṇupurāṇa alone of all extant P. closely agrees with the definition given by Amarakōśa but it also contains several other topics ; wax eloquent as to great efficacy of vratas, śrāddha, pilgrimages, fasts, gifts, repetition of the name of God, bhakti , P. were affected by the theory of the power of mantras ; word Purāṇa occurs over a dozen times in Ṛg and means *ancient, old' ; Yāj. Smṛti holds Purāṇa as one of the sources of Vidyā and Dharma ; Purāṇas give informa-tion on Architecture, sculpture and painting pp. 18, 52, 830, 841, 854, 855, 870, 918, 919, 925
Committee and author of the
C. R. C. Report 714n ; Report of
has exahaustive alphabetical list of Hindu festivals, but no details except month, fortnight and tithi are given pp. 253, 614, 648, 649
Caraka and Suśruta
pp. 1032
Cāndrāyaṇa
pp. 1416
Y
Yogasūtrabhāṣya and Śāntiparva received Sāṅkhya system from Kapilamuni and expounded it to Paiñcaśikha
an Ā. occurs in pp. 1356, 1372, 1373
Yāj. Smṛti
pp. 825, 826, 1155
Yāj. I)
(on samuccaya of jñāna and karma), (same three verses as in Manu), cited as pp. 1217, 1391, 1404, 1416, 1419, 1438, 1439, 1440, 1442
Yoga (or Yogī) Yājñavalkya in medieval digests
not later than 7th Cent. A. D. but is not the Yogāśāstra m. in Yāj. Smṛti (III. ), reproduces in verse Yogāsūtra pp. 110, 1404, 1408
Yāj. are found in this but not in Yoga-Yāj. ed. by Mr
Yavana astrology)
(birds’ flights indicate good or bad acts of person going on journey in his former lives), (names of predecessors), (45th chap. of, on pp. 517, 519, 520, 526, 530, 531, 540, 541, 543, 547
Yāj.; why so called
pp. 1152, 1627
Yakṣarātri–; festival comprises five items spread over five days with illuminations and crackers fromth of dark half of Aśvina;
pp. 194, 195
Years of Indian Art’ (Bom.)
pp. 1656
Yoga teacher in Śalya and
Yāj. 544; set free prisoners when the king's nakṣatra was affected by evil aspects 531n; should perform all religious acts as directed by the purohita 543
sign of success is the ease or satisfaction of the king's mind ; starting on expedition should see, hear and touch maṅgala objects and listen to recitations of Veda pp. 742, 778
Yāj. and others
probably to meet Buddha’s appeal to masses ; peculiar pattern of M. prescribed for worship of a deity ; Rgveda I. . is explained in four ways pp. 39, 164, 788, 1024
Yogasūtra in Haridas S. Series
Yaj.
Viṣṇu Dh. S. pp. 825, 1314
Yantras)
Yāska and connected with
Yuktīdipikā 1354-55; teachers such as Pañcādhikaraṇa and Paurika not known before 1394; views of Garbe
Jacobi and Oldenberg on S.
yāga
though they may be śeṣin with reference to their own constituent elements, while as regards phala (reward), yāga and the per-former, they can be both Śeṣa and Śeṣin with reference to each other , sacrifi-cial auxiliaries are of two kinds, viz. those that are al-ready accomplished (such as substances) and those that are of the nature of acts, these latter being two-fold, Sanni-patyopakāraka and ārād-upa-kāraka ; word Ś. often employed in Dharma-śāstra works pp. 1253, 1254, 1308, 1309
Yāj
in Ṛgveda means ‘heat’ in some cases and ‘austerities’ in some (as in X. . 4, X. . 2 and 5 pp. 109, 154, 1415
Yoginīs
three temples of the sun established in three different places acc. to Varāhapurāṇa pp. 174, 898
Yogayātrā)
(quotes verses from Garga on week days), commentator of Bṛhajjātaka 573n–75n pp. 18, 545, 547, 554, 561, 564, 568, 577, 580, 581
Yami ( in Ṛg.X.) and
Yāmunācārya hold that Bādarāyaṇa is the a. of V. S.
while
Yogin-3n
pp. 1452, 1453
Yajeta : analysis of the notions underlying the word y. occurring in sentences like ' Svargakāmo yajeta ' ( one desiring svarga should offer a sacrifice )<sup>9</sup> ;
Yājñavalkya : three works (apart from the Smṛti and Br. Up. ) connected with the name of Yāj. viz. Vṛddha-Yāj.
Yoga-Yājñavalkya and Bṛhad-yoga ( or-gi )-Yājñavalkya and it is shown that none of these can be the Yogaśāstra mentioned in Yāj. Smṛti ( III. )<sup>10</sup> pp. 110
Yajña : ( vide under Devatā ) : sacrifice is called leaky vessel by Muṇḍaka Up.<sup>11</sup> ; gṛhyasūtras prescribe rites to be offered in gṛhya fire
seven of which are called pākayajñas<sup>12</sup> ; Jaimini's position is that in a y. the havis (offering) is the principal matter and devatā is a subordinate detail ( guṇa )<sup>13</sup> ; Kratu and Yajña, difference between<sup>14</sup> ; both words occur hundreds of times in Ṛg.<sup>15</sup> ; Y. means( acc. to Śābara ) 'giving up of a substance ( dravya ) intending it for a deity in words'<sup>16</sup> ; notion grew that nothing great can be accomplished except by tapas or Y.<sup>17</sup> ; Ṛgveda in a few places asserts that offerings of ghee and fuel sticks in Y. would yield great rewards<sup>18</sup> ; Śābara speaks of
Yājñavalkyasmṛti<sup>19</sup> 1457-9
(follows Br. Up.), (uses word Saṁsāra), (five views m. as to what causes desirable or undesirable results), (allows intermarriages between three varṇas), (on sannyāsin), (truth and non-violence basic), declares that rise and fall of kings depends on planets 544: employs word ‘vrata’ in three senses ; hardly ever refers to vratas in the sense in which Purāṇas use the word ; mentions some Sāṅkhya tenets such as guṇas ; Viśvarūpa’s com. on, is called Bālakrīḍā pp. 123, 825, 826, 1155, 1379, 1482, 1507, 1555, 1557, 1558
Yaksha
word occurs in Ṛg. and Atharvaveda pp. 1360
Yakṣakardama (unguent with five fragrant substances)
pp. 384
Yale
John, edited ‘What Vedānta means to me’—a symposium pp. 1707, 1708
Yama: smṛti of
(gāthās from Yama’s Dharmasāstra quoted by Anušāsanaparva), (verses on Sāṅkhya quoted from), y. while mentioning tattvas adds Puruṣottama as 26th tattva pp. 25, 80, 112, 949, 1257, 1381, 1382
Yama and Yamī 209
(dialogue) pp. 915, 1203
Yama
god of death, called Vaivasvata ; seven or names of, in tarpaṇa on 14th pp. 14, 692
Yamadvitīyā
see Bhartṛdvitīyā
Yamas: (vide ‘niyama’): are obligatory or paramount duties for all
acc. to Manu ; are in the nature of prohibitions ; five m. by Yogasūtra, Kūrma, Liṅga , ten mentioned by Yāj. and Vaikhānasa , the observance of Yamas by all men may be called !Vrata but there are exceptions for them, but in the case of Yogins rigorous observance without exceptions is called Mahāvrata pp. 29, 946, 1419, 1420, 1421, 1422
Yamas are based upon passages like Chān. Up. III. 17. 4 and Br. Up. V. 2. 3
which asks all men to cultivate dama, dāna and dayā pp. 1422
Yāmalas
works of Tantra class, and n; number of, varied but often given as eight pp. 736
Yamunācārya: preceptor of Rāmānuja’s teacher; ascribes Brahmasūtra to Bādarāyaṇa
pp. 1165, 1166
Yantra (geometrical diagram) or yantras (vide under cakra) 1135-1139; a characteristic in Tantra worship
sometimes called cakra ; bindus in the diagram of Śrīcakra represents Śakti or mūlaprakṛti solidified ; derivation of the word ‘Yantra’ ; described in many tantra works and. some Purāṇas ; difference between Maṇḍala and Y. ; differently enumerated in different works ; distinction between Y. and devatā is like that between body and soul, is engraved, drawn or painted on metal, stone, cloth, paper, birch leaf or other material with paste of sandalwood, camphor, musk, saffron and should be worn on head , Kulārṇavatantra and others say that the devatā is not pleased if it be worshipped without Y. ; most noted Y.. is Śrīcakra ; Prapañcasāra tantra states that by the worship of a certain Y. a sādhaka can make a woman smitten with passion for him and draw her to him , prescribed by even Śāradātilaka for destruction of one’s enemies ; Śrīcakra, described ; special ‘Yantragāyatri’ evolved by some works ; used for making holy the bed of a woman in labour ; was supposed to restrain restlessness of mind due to anger, love etc. and to induce concentration ; worship of Yantra is bahiraṅga-pūjā ( external worship of Śakti ), while antaryāga consists in taking awakened Kuṇḍalini from Mūlādhāra through all Cakras ; Zimmer on Y. in ‘Myths and symbols in Indian Art’ pp. 1047, 1105, 1135, 1136, 1137, 1138, 1139
Yāskara
king of Kashmir ( A. D. ) in whose reign Tāntricism declined pp. 939, 948, 1075
Yāśastilaka Campū ( composed in 959 A.D. ); 897n ( on several ancient Sanskrit grammars )
( refers to Dakṣiṇa and Vāma mārgas of Tantra ) pp. 1074
Yāska: ( see under Nirukta ) 23
( Aitihāsika school of Vedic interpretation ), derives nakṣatra from root ‘nakṣ’ ; flourished several centuries before Christ ; holds that Ṛgveda mantras have a meaning as they employ the same words as in ordinary Sanskrit pp. 510, 720, 855, 961, 984, 992, 1102, 1203, 1256
Yati : ( vide Sannyāsa and Sannyāsin ) : in the Ṛgveda and relation to Indra; y. in the Upaniṣads; was highly honoured and hence many persons quite unfit to lead life as Y. entered the order–
pp. 1386, 1387, 1644, 1645
Yatindramata-dipikā 960n
pp. 961
Yātudhāna ( one who employs black magic )–
pp. 1035, 1036
Yavanajātaka of Sphujidhvaja 563
( vide vṛddhayavanajātaka and Varāhamihira ) : had traditions about dreṣkāṇas different from Bṛhaj-jātaka and Sārāvali ; styled as Yāvaneśvara by Utpala pp. 573, 576, 577, 580, 581, 583, 584, 586
Yātrā : ( vide under ‘ Prasthāna ’
‘ Yoga ’ ) ; auspicious lagna ( at question time ) and auspicious
Yavananarendra or Yavanendra
work of, mentioned by Bādarāyaņa, predecessor of Varāha, (Varāha and Sārāvalī) pp. 563, 591
Yavanas
composed in Sanskrit works on astrology , described in Karņaparva as all-knowing, valiant and different from mlecchas ; generously praised by Varāhamihira for proficiency in astrology but he says hardly anything about their astronomy , generally quoted in the plural by Varāhamihira who calls them mlecchas , y. in the Yugapurāņa ; provided auspicious times for caula of a child in their astrological work ; two large works in Sanskrit composed by Sphujidhvaja and Minarāja, who describe themselves as lords of Yavanas , views of, on astrology, differed from Varāhamihira's on substantial matters, word Yavanna is the Sanskrit reproduction of the word Ionia pp. 516, 517, 563, 594, 600, 601, 606, 829
Yavanāni
meaning of word Y. changed pp. 516
Yavanīśvara q. by Utpala
(on moon's bala), (on daśās); differences of, with Varāhamihira (vide under Varāhamihira) pp. 574, 588, 591
Year: (vide Bārhaspatya cycle; Samvatsara): beginning of Indian Y. now in either Caitra or Kārtika but in different months in ancient times 659-60; Bārhaspatya year 658; Bārhaspatya year names adopted at the beginning of a year in N. India and Deccan 661; Cāndra year (pure) of 354 days 657; Egyptian year
extent of, in Vedic times ; four beginnings of Indian year, m. by Alberuni ; is said in the Brāhmaņa texts to have days and days and nights together ; length of Bārhaspatya year ; length of y. acc. to Sūryasiddhānta and modern sidereal year ; lunar y. is less than solar year by a little over days ; most ancient peoples including Indians followed Luni-solar Y. ; one human year supposed to be equal to a day of gods in Tai. Br. ; origin and information of cycle of Barhaspatya year ; sam-vatsara and varṣa used in same sense by Asoka ; Saura year defined ; Sāvana y. of days , several synonyms for, in the Veda ; sidereal year, length of ; thirteenth month recog-nized in the Ṛgveda, other Vedas and Brāhmaṇa texts ; tropical year, length of pp. 11, 360, 488, 489, 491, 493, 645, 646, 656, 657
Yeats W. B.
pp. 1393
Yeats Brown F
a. a. of ‘Bengal Lancer’ pp. 1088, 1111, 1427
Yeṣṭihas
names of certain muhū-rtas pp. 538
Yevtis
Paul, a. a. of ‘Karma and Re-incarnation’ pp. 1605
Yoga (astrological conjunction); for successful march against an enemy
pp. 819, 919
Yoga : (vide Amr̥tasiddhi
Vṛtyu-yoga, Dagdha-yoga); 4th aṅga in a pañcāṅga ; yogas are in number and make to-gether degree S, i. e. each yoga corresponds to degrees and minutes-being the sum of the longitudes of the Sun and Moon, and n; in all auspicious rites the first few ghaṭikās as specified should be avoided in the case of Viṣkam-bha, Vajra, Vyāghāta and Ati-gaṇḍa ; names of Yogas beginning with Viṣkambha that are ever recurring ; no direct astronomical phenomena correspond to it, names of nine of the yogas that are condemned astrologically ; other yogas than are m. in pañcāṅgas ; rules as to observance of fasts, vratas and religious gifts and śrāddhas when a yoga extends over two days ; special yogas when there is conjunction of certain tithis, nakṣatras and week days and of planets with rāśis and nakṣatras ; system of Y. ancient ; Vyatipāta ; Y. called Vyatipāta and Vai-dhṛti and the first half of Pari-gha and the first quarter of those the names of which are odious are inauspicious pp. 13, 20, 27, 105, 360, 704, 705, 706, 707
Yoga and Dharmaśāstra 1385-1467 : (vide under āsanas
avidyā, Buddhist, īśvara, Jai-giṣavya, Levitation, prāṇāyāma, Yoga-sūtras, Yogin) : Y. and Sāṅkhya often mentioned toge-ther in Śv. Up., Mahābhārata, Gitā, Padmapurāṇa ; aṅgas of Y. are eight, first five called bahiraṅga and last three antar-aṅga to Yoga , āsanas of two types one helpful in prāṇāyāma and medi-tation, the other helpful for physical culture and eradica-tion of diseases ; āsanas, references to figures of, concentration of mind effected by Trāṭaka ; definition of 'Yoga' in 'Yogasūtra', De-vala, Dakṣa and Viṣṇupurāṇa ; derivation of the word Y. and of Yogin, difference of views about the number of the aṅgas of yoga, and n; discipline of the mind known to Āp. Dh. S. ; doctrine of Y. dilated upon in Śānti and Aśvamedhika parvan ; eightfold Y. acc. to Śāntiparva ; first signs of the effectiveness of Y. practice acc. to Śv. Up. ; five bhūmis (conditions or stages) of citta (mind) ; five vṛttis of citta and the means for their suppression, viz. Abhyāsa and Vairāgya ; fourfold axioms of, described as resembling Buddha's four Noble Truths ; fully developed at time of Kathopaniṣad ; fundamental and peculiar characteristic of India and no other country has had a similar system of psychical and moral discipline ; fundamental idea of Y. is that individual soul is real, eternal and pure, but is immersed in the objective world and pursues transient ends and prescribes a rigorous discipline to secure the soul's isolation from avidyā ; germs of Y. can be traced back to Ṛgveda ; goal of, is Kaivalya, that is, in that state the individual soul abides isolated in its own form and is free from prakṛti and birth and death, the functions of the mind being mastered ; Hiraṇyagarbha said to be the ancient propounder of Yoga in Śāntiparva ; ideal of Y., is to be Jīvanmukta (to reject life, and Personality and to die to this world); Kleśas (hindrances) are five, avidyā, asmitā, rāga dveṣa and abhiniveśa; they are minimised by tapas and the other two, Kleśas are also called tamas, moha, mahāmoha, tāmisra and andhatāmisra , meanings of the word Y. in Ṛgveda ; mentioned in some Upaniṣads ; Muni and Yati mean the same thing in Upaniṣads ; niyamas in Y. S. are five ; no spiritual power equal to Y. acc. to Śāntiparva ; obstacles (antarāya) that cause distraction of the mind when a person is practising yoga, their companions and the means of preventing them, path of, difficult for even wise brāhmaṇas but a person of low varna or a woman can practise it , proper places for practice of yoga acc. to Śāntiparva ; practices that are preliminaries to attainment of Yoga are tapas, svādhyāya and devotion to Īśvara ; Purāṇas like Kūrma and Viṣṇu give varying accounts about the propounding of Yogaśāstra by Yaj. ; refuted in Y. S. only as to its Sāṁkhya tenets acc. to Śaṅkarācārya, but part of it is acceptable, results of continuous practice of yamas and niyamas are set out in Y. S. II. as e. g. when the aspirant is established in ahiṁsā, all men and animals give up enmity in his presence ; Samādhi, samprajñāta (or sālambana or sabīja) and asamprajñāta (or nirālambana and nirbīja) and their subdivisions) and n; Sanatkumāra connected with Yoga by Anusāsanaparva ; several Purāṇas deal with the eight aṅgas of, signs that a person engaged in Yoga is succeeding in reaching higher and higher spiritual levels mentioned in pp. 35, 45, 939, 1111, 1352, 1361, 1385, 1386, 1387, 1388
Yoga; word Yoga is used in an extended sense in the
pp. 1651
Yāj. Smṛti states that realisation of the self by means of
Y. is the highest dharma;
pp. 1459
Yāj. Smṛti says that for attaining Yoga one must learn the Āraṇyaka (that is Bṛ. Up.) and the Yogaśāstra
both proclaimed by him, but, it is a very debatable point which was the yogaśāstra composed by him, Yamas pp. 1403, 1408
Yogabhāṣya of Vyāsa who is different from Vyāsa
a. of
Yogacūḍāmaṇi
a Yoga Upaniṣad pp. 1389
Yogakṣema
meaning of, used in Ṛgveda as one word or as separate words pp. 543, 1385, 1386
Yogamīmāṁsā
Journal, ed. by
Yogaśāstra
m. by Śaṅkarācārya on V. S. II. 1. 3. pp. 1388
Yogāśāstra of Jaina ācārya Hemacandra
pp. 1441
Yogasūtra (vide āsanas
food, God, Patañjali, place, siddhis, Yoga, Yogabhāṣya, Yogin, (kleśas), and n, (and on most pages up to ), abhyāsa and Vairāgya defined and explained ; accepts and presupposes some of the sāñkhya doctrines, such as Pradhāna, guṇas, individual souls, Kaivalya ; are difficult and do not give complete explanations but are in the nature of brief notes or hints that rouse curiosity, examples ; ( Dr. ) Behanan's appraisal of Y. practices based on experiments ; commentary Rājamārtaṇḍa of Bhoja on , commentary Tattvavaiśāradī of Vācaspati on Sūtra and bhāṣya (vide Vācaspati also), commentary Yogasudhākara , commits breach of grammar ; date of, discussed by various scholars with varying conclusions, but it is not later than 3rd century A. D. ; definition of Y. does not require the japa of om or any mantra like Gāyatri, though Yāj. smṛti, Atri, Vasiṣṭha prescribe it, Dhāraṇā, Dhyāna and Samādhi are direct auxiliaries of Y. and are three successive stages (vide those words) ; Dharmameghasamādhi in Y. S. IV. , Dhyāna (vide under that word) ; editions of Yogasūtra, Bhāṣya etc. ; emphasis in Dhāraṇā, Dhyāna and Samādhi is mental, external conditions like cleanliness, tapas, sexual purity, āsanas, restrictions as to quality and quantity of food do help but are subsidiary in Y. ; fourth Pāda deals with Kaivalya which means isolation of the soul from the guṇas or as mere consciousness abiding by itself ; mentions by name no āsana, thereby indicating that no particular āsana is necessary for practice of Patañjala-Yoga, though Yogabhāṣya mention ten āsanas by name ; outline of the teachings of the Y. S. ; Prāṇāyāma-vide under that word pp. ; Pratyāhāra-the fifth anga of Yoga (vide that word) pp. ; Samādhi (vide under that word) ; Saṃyama is a technical term and stands for the three angas dhāraṇā, dhyāna and samādhi ; second pāda of Y. S. most important for Dharmaśāstra and modern students , some results of the Saṃyamas such as knowledge of seven worlds from Saṃyama on the sun specified ; statement of pp. 29, 408, 455, 471, 907, 939, 946, 1068, 1111, 1113
Yogatattvopaniṣad 1427n
pp. 1438
Yoga Upaniṣads: are late works; twenty of them are published at Adyar
pp. 1389
Yogavārtika of Vijñānabhikṣu
pp. 1396
Yogavāsiṣṭha: a late eclectic work composed between 11th and 13 centuries A. D.
though there are several views on its age, and n pp. 1408
Yogavidhi
as leading to correct knowledge of Reality occurs in Kathopaniṣad VI. and in Raghuvamśa VIII. pp. 18, 22, 1461
Yoga-Yājñavalkya
vide under Yamas; edited in T. S. S. and by Mr. P. C. Divanji 1404; is not the Yogasūtra m. in Yaj. Smṛti III. 110, 1404-1408; no evidence to hold that it was composed before 8th or 9th century A. D. 1406
Yogatārā
meaning of pp. 712
Yogayātrā of Varāhamihira : 526 (deals with Śakunas in Chap. 14)
(explains nakṣatras called ādya, karma, saṅgha-ṭikā, samudaya, vaināśika and mānasa) , (Śānti rite when nakṣatra affected), (on the gods and planets that are lords of the eight directions), (inauspicious objects), (on gra-hayajña), why so call-ed pp. 529, 530, 531, 533, 545, 574, 588, 593, 617, 618
Yoga-Yājñavalkya 18n
(q. by Smṛticandrikā on Nyāsa) pp. 954, 1122, 1421, 1426, 1436
Yogin: (vide under aparigraha
brahmacarya): belief in Śānti-parva and of Śaṅkarācārya that Y. could transfer himself to other bodies ; belief that Y. can vanish from people, see distant objects and hear in spite of great distance ; duties of Sannyāsin in Manu are applicable to Y. ; greatest emphasis laid on chas-tity in thought, word and deed for the Y. or the seeker after brahman ; has to master sleep (nidrā) also, and n; has to stick to aparigraha ; honour and disrespect should be treated by Y. as poison or nectar respectively ; if individual Yogin possesses a tolerably sound body he need not devote time to āsanās but may proceed with prāṇāyāma ; is said to repeat the Ajapā-japa by breathing in and out ; places to be resorted to for practice of Yoga by Y. and to be avoided ; proper behaviour for Y. (yogī-caryā) acc. to Mārkaṇḍeya and Viṣṇu-purāṇas ; practitioner of Yoga is asked by Gītā (VI. ) to gaze steadily at the tip of his nose ; purity of mind follows on purity of food acc. to Chān. Up. (VII. . 2) and Hārita ; rules about food to be taken or avoided by one aspiring to be yogin in Gītā, Devala etc. and n, Śāntiparva on who is a real yogin ; state of Y. in Samādhi described ; three classes of, acc. to Vaikhānasa-smārta-sūtra and their sub-divisions ; while pract-ising dhāraṇā, dhyāna, samādhi, Y. may develop certain supernormal powers, but Y. is advised to ignore them as they are hind-rances in the way of his goal (Y. S. III. ), Y. and Sannyāsins have been paid highest honours in India through centuries ; Yogin, acc. to Gītā (VI. ), is superior to Tapasvin, Jñānin and Karmin ; Y. residing in a country makes it holy if he has profound knowledge of Yoga, acc. to Dakṣa pp. 13, 26, 36, 46, 1400, 1410, 1416, 1418, 1420, 1423
Yogihṛdaya (last three chap-ters of Nityāṣoḍaśikārṇava are so called)
pp. 1144
Yoginis
temple of pp. 1046
Yoginitantra 1080n
(con-demns lunar eclipse for dīkṣā) pp. 1117, 1124
Yoh : (vide under Śam); occurs by itself three times in Ṛgveda and is often joined to Śam
pp. 719, 720
Yuan Chwang (often written as Hiouen Thsang or Hsuan Thsang) : Chinese traveller
is silent about Rājyavardhana, (about Puṣyamitra and Śaśāṅka), (about Harṣa having prohibited taking of life by threat of heavy penalties), (story how the pilgrim was to be sacrificed to Durgā but was saved by a storm) pp. 262, 1006, 1009, 1017, 1018, 1040
Yudhiṣṭhira
prevaricated and caused the death of his brāh-maṇa guru Droṇa pp. 1281
Yuga : (see Kalpa
Manvan-tara); different goals and motives in different Yugas, duration of four yugas acc. to Manu ; extent of each of four Y. was same acc. to Āryabhaṭa, four y. named ; four y. are not watertight specific periods of time but the ruler can create conditions of Kṛta age in what pp. 687, 688, 689, 696
Yuga is popularly held to be Kali 596; four years named in Brāhmaṇas are brought in close relation to the four Cāturmāsyas 487; Kautilya men-tion yuga of five years 487; length of human life and duties differed in each of four yugas 788n; length of Y. acc. to Sūryasiddhānta
the correct sidereal year ( nākṣatra Y. ) and equinoctial year ; Mahā-bhārata knows y. of five years ; yuga, means 'a period of five years' in Vedāńgajyotiṣa ; names of five years in a cycle of five years ; y. often denotes 12000 years, and n; Pītāmahasid-dhānta stated that yuga means five years and an intercalary month was added after thirty months ; some diverge-nces in the theory of yugas, manvantaras etc. ; superiority of Kaliyuga over others in certain respects ; theory of yugas, manvantaras, kalpas elaborated in Mahā-bhārata, Manusmṛti and Pu-rāṇas and concerns only Bhā-ratavarṣa ; two senses of 'yuga' prominent in the Ṛgveda, a short period and a very long one , under-lying idea of theory of Yugas and Kalpas pp. 486, 487, 488, 686, 687, 688, 692, 695, 696, 697
Yugāditithis; Akṣayya-tṛtīyā is one of them; śrā-ddha performed on Y. yields inexhaustible gratification to pitṛs
pp. 89, 386
Yugāntyatithis
pp. 386
Yugmavākya 480; ascribed to different sources by differ-ent writers 75n; cited and explained 74–75; express texts will govern where Y. not applicable or other considera-tions may apply 75; 77; many exceptions recognised to
rites for pitṛs are not governed by Y., various views about its application, rules forbidding the partaking of oil, meat or the like on the fixed tithi govern whole tithi, whether spread over two days or more pp. 75, 76, 77
Yugapurāṇa ( part of Gārgī-san-hitā ); characteristics of Kali-yuga in Y. closely resemble Vanaparva description
one half verse being same ; descrip-tion of the contents of, date of, acc. to Jayaswal ; K. H. Dhruva on Y. ; monograph of Prof. D. K. Mankad on Y. ; purely historical portion of, in lines published by K. P. Jayaswal pp. 115, 826, 827, 828
Yuktidīpikā
Com. on Sāṁkhya-kārikā, , ( puts ākalakātā 'absence of crook-edness' in place of aparigraha among yamas ) pp. 500, 700, 1132, 1354, 1355, 1359, 1377, 1421
Yuktikalpataru of Bhoja
pp. 1054
Yuktisnehaprapūraṇī; com. on Śāstradīpikā; seve-rely criticises Vārtikakāra ( i. e. Kumārila )
pp. 1194, 1283
U
Uddālaka Āruṇi
pp. 1578, 1579
Upapurāṇas)and; discarded Devipurāṇa;
pp. 867, 869, 870
Up.; doctrine that God’s grace alone saves devotee is found in Katha and Muṇḍaka
pp. 952
Upaniṣads 952; doing one’s duties of the station in life without an eye to the rewards is worship (arcana) 967; eleven modes of
acc. to Nāradabhaktisūtra, four classes of men take to the path of bhakti, of whom the 4th (jñānin) is very dear to God pp. 965, 966
Up. II. 3. 6
IV. 2.4–22, IV. 5.15, III. 7. , distinction made in Upaniṣad texts between saguṇa br. that was for prayer and worship and nirguṇa brahma ; it is impossible to define what br. is, we can only say what it is not ; is said to be endowed with all powers in VS. and by Śaṅkarācārya, passages of Upaniṣads referring to nirguṇa br. cited, are Br. Up. III. 9. , IV. 4. and , IV. 5. , Chān pp. 15, 19, 22, 26, 1045, 1498, 1504, 1505
Up. VII. 24. 1
Śv. Up. VI. , Katha IV. ; para br. is conceived as beyond space, time and causality ; real truth (pāramārthika satya) about br. is that it is one, that everything in the world (men, animals, matter) is br. ; śāstras (Vedānta texts) are sources of the correct knowledge of br. and that they are agreed that their purport is to establish that br. ; seeker after br. reaches it by the practice of truthfulness, tapas, samyag-jñāna and brahmacarya, acc. to Muṇḍaka, story of Bādhva conveying idea of br. to Bāṣkali by remaining silent ; Tai. Br. describes br. as the tree from which heaven and earth were chiselled out ; when it is said that the world is nondifferent from brahman, it is not meant that they are identical, but the meaning is that the individual selves and the world are not entirely different from brahman pp. 10, 11, 19, 1423, 1484, 1485, 1489, 1498, 1499, 1505
Upaniṣads)
came to be regarded by Hindus as avatāra before A. D., but some Purāṇas and Kumārila in 7th century pp. 1000
Umaid Bahadur Vs. Udaichand
Upaniṣads
Vedānta); a. of
Up. VI. 2
3-4); only four
Upaniṣads; ed. by Śrī
pp. 1389
Upapurāṇas) and of ‘studies in Upapurāṇas’ Vol. I) 867
admits that among the pp. 870
Upapurāṇas are works of late date and yet asserts that the age of Upapurāṇas began from the Gupta period
bestowed much labour and thought on Purāṇas in general and individual Purāṇas ; dates of the formation of U. given by Prof. H. entirety wrong for reasons pointed out ; dates assigned by Prof. H. to pp. 836, 837, 864
Upapurāṇas
puts a wrong interpretation on Śāṅkarācārya’s bhāṣya on Chān pp. 844
Up. III. 4. 1-2 about Pariplavarātris 866; remark of Prof. H. that Upapurāṇas were known to Yaj
criticized ; sees reference to Purāṇas when in fact none exists and where pp. 835
Upanisads like Chān. ( VIII. 5:3) and Kauṣitaki dilate upon the joys of heaven such as hundreds of Apsarases with garlands 1213; Viṣṇupurāṇa says h. is what produces mental happiness
Naraka is the opposite, that merit and sin are named Svarga and Naraka ; was declared to be reward for all sacrifices for which no express reward is provided by Veda pp. 1214
Upanisads; to perform five yajñas daily
pp. 865, 935
Upanisads Manu and purāṇas-9
pp. 947, 949
Upavarṣa on
pupil of Vyāsa, acc to Sāmavidhāna pp. 735, 821
Utopia' () for horrors in
pp. 1937
Umānandanātha
pupil of
Upapurāṇas are at most tentative until critical editions are prepared 872 ; deemed to be composed by Vyāsa
son of
Upaniṣads as the 5th Veda 840; Itihāsa distinguished from Purāṇa 840; Kirfel wrong in holding that the five topics (sarga etc.) alone were the constituent parts of very ancient Purāṇas 841; Kirfel and Pargiter have not clearly noticed the fact that P. divide future kings into two groups
one of Aila, Aikṣvāka
Upaniṣads; word ‘Nyāyavid’ is applied to writers on
pp. 1173
Upāśruti as method-
pp. 809, 810
Upaniṣads
discussed ; relied on Upaniṣad passages (such as 'ajām-ekām' in Śv pp. 1362, 1363
Up. IV. 5) in support of their views about Prakṛti and guṇas ; some philosophers combined S
Yoga and Parmesvara and some Mahābhārata references to S are made with reference to them , striking passages where S. doctrines and terms appear in Bhagavad-gītā 13756; teachers of, mentioned by pp. 1365, 1371
Upaniṣads; went through several phases; why so called-; works like
pp. 1353, 1363, 1377, 1378
Upanisads inculcate that S. was to give up all actions
even good ones, except living by begging till the body lasted<sup>1514</sup>; ( rules for S. and for forest hermit identical to some extent;<sup>1645</sup> ( most honoured at śrāddha dinner and competent to decide doubtful points of dharma ) pp. 1644
Uparicara Vasu and then by degrees to sages called Citraśikhaṇḍins
pp. 953
Up. 1627 ; said to be ancient dharma of 13 aspects including ahimsa
daya etc. pp. 1648
Up. ) that Asura Virocana believed that the body alone was the soul
S. in Sāṅkhya and Yoga ; Kumārila complains that the Mīmāṁsā, though not atheistic, was put forward by some as Lokāyata ; popular belief in Vedic pp. 1205, 1403
Udakāśānti
is an elaborate affair in these days and takes up about three hours ; many mantras employed in ; oldest available description is in Baudhayana gṛhyasūtra ; performed even now for securing good health, removal of diseases, mitigating unfavourable aspects. for removal of impurity on birth or death in one's house or family etc. ; procedure of ; Saṅkalpa in pp. 783, 784, 787
Udayana
a. of Lakṣaṇāvalī and Nyāyakusumāñjali pp. 1624
Uddālaka
Āruṇi, shown to be ignorant of Vaiśvānāravidyā in Chān. V. , but in Chān. VI. 8.7 ff, is shown as teaching the sublime doctrine of ‘tat tvamasi’ pp. 11, 1578
Uddeśya of Uddiśyamāna-means ‘subject of which something is to be predicated (vidheya) 1286; defined by Ślokavārtika 1286n
pp. 1341
Uddhāravibhāga (assignment of a larger share to the eldest son on partition between brothers) 1268; Tai. S. has two contradictory passages on this
but Āp. Dh. S. after quoting both Tai. S. passages holds that unequal division is prohibited by śāstras and provides that equal division among sons is the proper rule pp. 1268
Uddiyāna (a pīṭha of Tāntrik cult): situation of
discussed pp. 1039
Udhhāta (a term in Yoga) differently explained by different writers
pp. 1439
Udgītha
means ‘om’ pp. 1582
Udgīthavidyā
only one of many Upāsanās, Pravāhaṇa Jaivali taught it to two brāhmaṇas in Chān. Up. I. 8 pp. 1582, 1583
Udvāhatattva 545
pp. 610, 611, 919
Udyāpana : last rite in a vrata 120-21; if no rite of udyāpana for a vrata is expressly prescribed what should be done 121; Ud. is concluding rite in a vrata undertaken only once
while the concluding rite is called pāraṇa when a vrata is to be continued for life ( such as Ekādaśī or Janmā-ṣṭamī ) ; of Śivaratrivrata when undertaking was to ob-serve it for , or years pp. 12, 14, 24, 139, 234
Udyogaparva 27
( quotes the famous verse ‘gurorapyapra-liptasya etc.’ from a Purāṇa ), ( Kṛṣṇa and Arjuna described as drunk ), . pp. 49, 90, 126, 129, 532, 539, 743, 744, 803, 821
Ugrarathasanti
vide Sastyabda-pūrti ) 757; Procedure in Sanskrit of, 760n
Ujjvala-nīla-maṇi
of Rūpagos-vāmin pp. 980
Ulfi
story narrated by, about Siddharāja, king of Gujarat, punishing Hindus for pulling down a mosque and rebuilding it at his own expense pp. 1018
Umbeka ( about 700-750 A. D. ); a. of com. on Ślokavārtika 1359; a. of com. on Bhāvanā-viveka 1194; is probably iden-tical with Bhavabhūti 1194; is later than Maṇḍanamiśra 1194; name written in various ways 1194n; Uveyaka
q. by Kamalaśīla, is probably Umbe-ka, was a pupil of Kumārilabhatta pp. 1194, 1198
Underhill
a. of a work ‘Hindu religious year’ pp. 60
Unemployment
increasing , should be first point of attack in all plans ; United States of America, total aid to India pp. 1691, 1692, 1698
Untouchables
millions in Bharata, acc. to census of pp. 51, 1622, 1951
Untouchability
abolished by Indian Constitution ( Art. ) and an Act passed to make treating a man as untouchable in public an offence pp. 17, 1636
Untruth
speaking of, forbi-dden in Tai. S. for a sacrificer pp. 1246
Upacāras: folding the hands ( namaskāra ) was one of the U. before the Nirukta
U. in pūjā were either , or 5, nine out of U. are mentioned in Aiv. Gr. sūtra ; not absent in Vedic age ; quoted from Prapañcasā-ratantra in Dharmasastra works ; several of Up. were well known long before the grhyasūtras ; sixteen pp. 10, 16, 35, 36, 94, 1096
Up. enumerated
to be offered with the verses of pp. 16, 35
Upadeśa
meaning of, in P. M. S. pp. 1163, 1184
Upadeśo: Dharma-sindhu says that in Kaliyuga there is no dīkṣā but only U.; difference between dīkṣā and
pp. 1117
U.
pp. 1118
Upanayana: (see under muhūrta); great importance attached to astrological positions of Brhaspati (Jupiter) in U. 609; is only an ańga of the vidhi about teaching Veda inferred from Manu
Muhūrtas for Upanayana are few and far between acc. to late medieval writers, not to be performed when Venus is set or on certain tithis and on galagraha ; no rules in sūtras pp. 607, 608, 1109
U. is 8th year from conception or from birth 609; proper ages for depended on the Varṇa of the boy 608; proper months and nakṣatras for U. 607
rule laid down by Āśv. Gr. S. for U. and three other samskāras ; seasons for the U. of boys of the three higher varņas pp. 605, 607, 609
Upaniṣads: (vide under ‘brahman’
mokṣa, Royce, Vedānta)
Up. are few–; germ of fundamental doctrine of
pp. 1522, 1523
Up. is found in the Rgveda; give no name to the
pp. 1487
Up. 1500; hold that esoteric knowledge has to be imparted by a guru to a disciple or by father to son
but not to all and sundry nor in an assembly ; illustrations ( two ) to bring home to the inquiring spirit non-difference are rivers flowing into the sea and losing their names and forms and pure water poured in other pure water, most important doctrines of Up. are two (1) non-difference of individual self from supreme Self and (2) transmigration of self depends on his deeds and conduct as taught by brāhmaņa Yaj. to Janaka or by Uddālaka Āruņi to son Śvetaketu, offer very little to the common man and did not solve his problems while the Bhagavadgītā took that matter in hand, old Up. like Br. and Chān. are admitted to be earlier than Buddha ; passages of Up. fore-shadowing Sānkhya doctrines or employing technical Sānkhya words ; put the knowledge of the Highest Self as superior to the Vedas ( called aparā vidyā ) yet quote Vedic verses in support of their statements , real thought of Up. centres round the non-difference between brahman and the individual soul and the physical world, renunciation of all actions and their rewards was inculcated by Up. for a Sannyāsin who was to beg for alms till the body lasted, as even good deeds would lead to good births and put off mokṣa, several vidyās or upāsanās are described in Up. particularly in Chān. and Br. for men that are not yet far advanced on the path of brahmavidyā ; some apparent discrepancies in Up. as to what was first created and as to the order of the creation of elements, as explained by Śaṁkarācārya ; some late Up. mentioned as the basis of Śākta doctrines by late medieval works, speak of brahman, as creator, sustainer and as ultimate absorber of bhūtas ( elements or beings ) ; teach that sound moral preparation necessary before a true Vedāntic view is attained ; verse enumerating ten ancient and principal Up. ; Yoga in Up. . Upapurāņas ( vide under Hazra, Narasimhapuraṇa, Samba, Viṣṇudharma and Viṣṇudharmottara ); all chapters and even single verses of U. are suspect ; Alberuni's work shows that some U. such as Ādi, Āditya, Nanda ( Nandi!), Narasimha and Samba had been composed at least some time before A. D. ; are summaries made by sages after listening to P, began to be compiled from the 7th century and their numbers went on increasing till 13th century A. D. or even later. ; dates assigned by Prof. Hazra to Upapurāṇas not at all acceptable ; early commentaries and digests on Dharmasastra like the Mit. and Kalpataru very rarely mention U. and even the latter refers to six Up. ; Hazra (Prof.) says there are over Upapurāṇas ; Hazra admits that adherents of various sects such as Śāktas, Pāñcarātras, Sauras, interpolated chapters in Purāṇas and sometimes wrote new and independent works styled Purāṇas ; Kūrma Purāṇa mentions Brahmāṇḍa, Nāradīya Skanda, Vāmana as Up. ; Matsya names Narasimha, Nandi, Āditya and Sāmba as Up. and there is nothing to show that more than four were regarded by the Matsya as of any authority ; names of U. are set out by Devībhāgavata, Garuḍa, Kūrma, Padma, Hemādri and n; none of the U. except Devī, Narasiṁha, the Viṣṇu dharmottara, and one or two more can be held to be as old as 7th or 8th century A. D. , only a few Upapurāṇas are published and those published belie definition of Purāṇa as Pañcalakṣaṇa ; only eight U. m. by Ballalasena ; some U. bear the same names as those of principal Purāṇas, such as Skanda, Vāmana, Brahmāṇḍa and Nāradīya ; total of 4 lakhs of verses of Purāṇas excludes the verses of U. pp. 18, 100, 831, 834, 835, 836, 837, 838, 855, 870
Uparava
meaning of pp. 18
Upaticara Vasu
a king and devotee of Nārāyaṇa, dedicated his kingdom and wealth to God and worshipped acc. to Sāttvata rules pp. 95
Upasad
days of pp. 25
Upasarga (preposition) changes the meaning of the root
2
Upafṛuti (listening to words of children
or eaves-dropping near houses of washermen or cāṇḍālas and using words heard by chance as prognostications for coming events ; methods similar to U. in the ancient near East ; method of casting dūrvā grass in a book at random pp. 809, 810, 811
Upavāka
a kind of seed pp. 732
Upavarga
commentator of Jaimini , expressly mentioned by Śabara ; flourished between B. C. to A. D. ; held to be identical with Bodhāyana by Prof. Kuppuswami Sastri ; m. by Śaṅkarācārya twice on V. S. with great respect pp. 100, 735, 1186, 1187, 1197, 1205
Upavāsa: (vide under ‘fast’); another meaning
in Brāhmaṇa texts pp. 26
Upavedas
four pp. 820, 1263
Upāyas
four in politics pp. 617
Usages: (vide under ‘Sadācāra’): Baud. gr. enumerates five peculiar u. of the North and five others peculiar to the South and provides that if one belonging to South follows any usages peculiar to north or vice versa he would be guilty of sin
Manu, Yāj pp. 1258
Uśanas
a. on astrology m. by
Uśanas
Dharmaśāstra of pp. 1152
Uśanas (on Rājanīti) m. by
Uśanas (on tithi) 78n
pp. 79
Uṣas is called Apsaras and
Uṣaḥ-kāla
defined pp. 278
U. S. S. R.
vide under Russia
Utilitarianism (vide under ‘Rationalism’): criticism of this doctrine–: holds that actions are right where they tend to make for the greatest good or happiness of the greatest number etc.; is not a moral theory at all
pp. 1479
Utpala
commentator of Br. S. of Varāhamihira , (on pp. 477, 479, 520, 521, 530, 533
Utpāta: (vide under Atri)
U. 745–46; means ‘reverse of usual natural order’ 741–42; no gradation or order in setting out utpātas which are given pellmell in both epics 744; of divya kind produce evil effects in eight ways 746; one adept in knowledge of U. becomes famous and king's favourite without mathematics 769; seasonal appearances in certain seasons are not inauspicious and require no śāntis 747
three classes of u. in Atharvaveda, Garga, Parāśara, Sabhāparva, Br. S. and Matsya viz. divya (from heaven), āntarikṣa (from atmosphere) and bhauma (terrestrial), and their illustrations ; varying opinions about the effect of Śāntis pp. 745, 746, 767
Utsava
often difficult to distinguish from vrata pp. 57
Uttarādhyayanasūtra
a Jain work: , (mentions saśāntantra) pp. 1367, 1375
Uttarāyana
vasanta and grīṣma are important parts of pp. 491, 492
Utthānadvādaśī
12th tithi of Kārtika bright half pp. 112
Uttama (in which wine
coitus and mudrā alone are employed) pp. 1054
Upanisad passages )
(q. by Kulārṇava), (on defects due to ignorant men practising yoga ), (only five aṅgas of yoga ), divided like Brahmāṇḍa into four pādas, first verse (Nārāyaṇam namaskṛtya etc.) and 2nd eulogising Vyāsa not found in some mss. ; Gayāmāhātmya chapters deemed to be later ; has chapters and 10991 verses in Ānan. ed. ; makes a passing reference to Gupta Dynasty and mentions rāśis ; note on ; one of the oldest and authoritative Purāṇas and contains much Dharmaśāstra material ; Śaiva bias in several chapters but chap. and Gayāmāhatmya are full of praise of Viṣṇu ; some verses quoted by Śaṅkarācārya as from a Purāṇa or Smṛti are found in V. and n pp. 98, 113, 905, 906, 907, 931, 932, 939, 947, 974
Up. and Smṛtis and evil consequences of not knowing these–; passages in Smṛtis and Purāṇas stating that
pp. 859, 860
Upaniṣads) ; Deussen's theory that kṣatriyas were the original cheirshers of V. thought
not brāhmaṇas, stated and criticized ; doctrine of the non-difference of the individual soul and even of the inanimate world from the First Principle or Essence is one of the most characteristic features of Hinduism and India's greatest contribution to the spiritual development of man , expresses advaita in such sentences as 'aham brahmāsmī' ; 'tat-tvam-asi' ; first and foremost aspect of V. was that Ātman is the only reality and that Ātman can be only described in the words pp. 577, 586, 1482, 1625, 1631
Uṣas and Ādityas
but also in relation to Varuṇa, Brahmaṇaspati, Aditi, Aśvins, Parjanya, 7-8; some V. performed at fixed times or tithis ; some seasonal v. and some festivals like Rāmānavami and some like Sāvitrivrata and Yamadvitīya should be kept up even in these days ; spoken of as dhruva (immutably fixed) and adabdha (unassailable) in Ṛgveda, 8; spoken of as not violated by other gods 8-9; supposed to have been declared by divinities like Śiva, Kṛṣṇa or by great sages ; topic of, inextricably mixed up with pp. 54, 55, 60, 254
T
Tantra)
(s. of 'Serpent Power), published many of the Hindu and Buddhist Tantras pp. 1048, 1050, 1060, 1105, 1129, 1131
Tattvasuddhi
acc. to Umbeka pp. 1198
T. have
pp. 1103, 1104, 1115
Tantras like Guhyasamāja (that was Vajrayāna) provided an easy method by which liberation and Buddhahood could be secured in a short time and in one life and averred that Bodhisattvas and
Tantra doctrines gained curre-
Tawney
pp. 1481
Tai. (III. 1) and Chān. (III. 14) state that the creation
preservation and absorption of all bhūtas is due to brahman , various statements about C. in Śat. Br. ; Vedāntasūtra relies on Upaniṣads that brahman is the creator, sustainer and destroyer, Yaj. Smṛti pp. 1484, 1495, 1496, 1500, 1519
Topes'; on 'Indian
pp. 1026
Tāṇḍya Br. to be distributed by the yajamāna himself acc. to the method of unequal distribution set out in PMS
Madanaratna provides that to Paśubandha the unequal distribution does not apply ; Manu mentions this method of unequal distribution in the Veda and extends its principle to men working jointly on joint undertakings such as house construction, Medieval Dharmasāstra works follow the Pūrvapakṣa view of equal distribution (X. 3. ) as an equitable rule in, the case of liability of several sureties and other matters pp. 53, 1329, 1330, 1331
Tantra works for initiation into mantras
works on D. make use of the technical term pratipattikarma ; works on D. must have been composed before B. C., writers on D., conflicts of interpretation among, exemplified 13151316 pp. 500, 1118, 1231, 1232, 1265, 1267
Temple Patterson 1003
(his appreciation of Indian Art and paintings); a. of ‘In the footsteps of pp. 1499, 1503, 1504, 1654
Tantrik worship; Buddhist Tantras (some) state that certain m. can confer even
pp. 1099
Tai. Br.
Upaniṣads and Br. S. , complete lists of n. in Tai. S., Tai. Br., Kāṭhaka pp. 524, 525, 559
Tai. Br. (III. 1 ) dealt with
names of n., their sequence, deities fixed from before the Tai. S. ; names of, are mostly significant ; n. to be avoided in auspicious rites and particularly in marriage ; only a few n. mentioned in Old Testament and by ancient Greek writers like pp. 505, 509, 615
Tai. Br.; prejudice against star-gazers and astrologers in
pp. 524
Trikhāṇḍa and other mudrās-
pp. 1126, 1127
Tantrik worship)
(verses of, q. by Mahānirvāṇa-tantra), (Vedic Mantras employed in T. works exemplified), (orb of Sun is called wheel), (references that are held historical), (who went to heaven and what joys were there), (Madhvācārya claims that he is referred to in Ṛg. text I. . 1-3), (mantras full of faith in God and beati-tude), and n, (quoted often by Upaniṣads), (some doubters about Indra), Ṛg.IX.82.1 explained in Tāṇḍya), (passages where word Karman occurs), (Ṛg. VII.33.10-14 about Vasiṣṭha's two births explained), (interpretation of Ṛg. X. . 3 ), (Vaiśvā-nara ), and n, (river Sindhu), (meaning of 'Kṛṇvanto Viś-vam Āryam'), (.indications of at least three Āśramas ), (shift towards oblation of cooked food or ghee as equal to animal sacrifices); (Vasiṣṭha's prayer that sins due to wine and gambling may be for-given); prayer to bestow ten songs on newly married bride) (X. . explained ) pp. 16, 85, 141, 190, 1078, 1086, 1098, 1100, 1121, 1131
Tattvasangraha<sup>1037</sup>
<sup>1191</sup> (names Kumārila many times)
Tāntrik influence on 912n; 45
(about sūta), (Ballālasena discards parts of it), (runs down animal sacrifices or sacrifices even with kuśas and flowers), (no dharma higher-than doing good to others), (six aṅgas of Yoga), 1447n-8n pp. 49, 69, 72, 90, 92, 100, 102, 107, 112, 113
Taittiriya Araṇyaka
pp. 24, 25, 35, 185, 194, 727, 728, 785, 787, 796
Taittiriya Brāhmaṇa
(adhrigupraisa), (food is life), (has all verses of Rg. X. except one), Tai. Br. I. 5 differs from Tai. Br. III. 1 as to the names of nakṣatras and presiding deities pp. 18, 65, 129, 185, 194, 487, 492, 494, 498, 499
Taittiriya Saṃhitā
(prohibits speaking untruth), (on śūdra and theory of debts), ( word Sāyujyāta ) pp. 18, 22, 23, 25, 26, 63, 65, 66, 73, 121
Taittiriya Upaniṣad 24
(on creation), (word mimāṁsā occurs), (where Up. means secret doctrine) pp. 466, 914, 921, 1055, 1086, 1153, 1180, 1257, 1387, 1416
Takakusu
Dr. J. pp. 942, 1375, 1376
Takṣaśilā (modern Taxila)
had a university where even princes came to learn pp. 542
Tāmbūla–not to be eaten in Ekādaśīvrata 107
pp. 116
Tāṇḍya Brāhmaṇa: 511n
(explains words of Ṛg. IX. . 1) pp. 63, 659, 670, 1227, 1231, 1244, 1313, 1471, 1516
Tanḥā (tṛṣṇā
hankering) giving up of, emphasized by Upaniṣads, Mahābhārata, Buddha and Purāṇas and n pp. 939
Tantra (in P. M. S.) 1331; eleventh chap. of. P. M. S. deals with T. which means a case where one act serves the purpose of several other rites or acts
and examples pp. 1331
Tantra (or tantras
acc. to context): ; (vide under Cakrapūjā, China, guhya, guru, Kauladharma, magic, magicians, Mahānirvāṇatantra, makāras, months, nāḍis, puraścaraṇa, śakti, śāktas, Śāradātilaka, siddhis, Śrīvidyāmantra, spells, tāntrika, tattva, Tibet, Vajrayāna vāmācāra, yantra) ; aims of T. were mokṣa and attainment of siddhis, are Hindu, Buddhist and Jaina and are alike in some respects but differ in some others , are upaveda of Atharvaveda, acc. to Śukranītisāra ; Bhairavi-cakra, and tattva cakra worship and n; Buddhist T. deified important personages of Buddhism and took over other deities, Gaṇeśa, Sarasvati and others ; Buddhist T. also claimed to show the path to the attainment of all objects from success in love affairs to liberation ; Cakrapūjā, a revolting rite ; derivation of word Tantra ; differences and similarities between Buddhist and Hindu tantras ; difficulty of defining a T. ; Durgā acc. to Mahānirvāṇa T., is highest prakṛti of Paramātman, has various names ; end and aim of a few higher minds among some tantras and Tāntrikas was attainment of high spiritual powers by Yoga practices and realization of supreme Tattva, variously called Brahma, Śiva, Devī and mokṣa ; evidence of any Buddhist works on Tantras before A. D. practically none, evidence in Bāṇa's works of the prevalence of Tantrik and Śākta worship in India before 7th century A. D. ; famous Chinese travellers Fa Hien, Yuan Chwang and I-tsing do not refer to study of Buddhist T. in India. , five āmnāyas spoken of as paths to mokṣa by some T. ; five paths named in some T. and four in Sādhanamālā 1038n-1039; four named Tantras introduced in Kambuja ( Cambodia ) about A. D. ; Gāyatrī mantra of Kālī set out , great importance of guru and mantra in all Tantras , groups of , and Śaiva T. in Tantrāloka ; guru, after initiating a disciple into T. rites, was to hand over to the neophyte a bowl for drinking wine, mudrā and courtezan ; Haraprasad Sastri's view that T. practices originally came from outside India and view of A. Avalon that they came to India from Chaldea or Śakadvīpa, examined , Hindu T. try to show that they are based on the Vedas. quote Vedic mantras and claim to describe an easier and quicker path to mokṣa ; Hindu T. present two sides, one philosophical, the other popular and magical, relying on mantras, mudrās, cakras and yantras, ignore the great moral danger, involved in the persistent teaching of worship with five makāras and also ignore the advice of Gītā ( III. ), in Kaula system siddhi results from those very substances ( wine, flesh etc. ) by ( resorting to ) which men ( ordinarily ) incur sin , influenced by Sāṅkhya ; important Kashmir Tāutrik works ; Kṣetras of Devi over one hundred acc. to Devībhāgavata, Kulārṇava and other T. praise the vedas; employ vedic mantras and quote Upaniṣads and Bhagavadgītā ; list of Sanskrit works on T. with authors, dates and editions, list of works and papers on T. in English ; literature on T. was vast ; Makāras five, emphasis on, in almost all Tantra works as leading to miraculous powers and liberation, Makāras explained by later writers on T. as used not in the ordinary senses but in special esoteric senses on which the writers themselves differ ; Mantras called bīja like hrīm´ and śrīm and a list of them called Bījanighapṭu ; Mantra of ten syllables ´ hrīm śrīm krīm parameśvarī svāhā. by merely listening to which a man becomes jīvanmukta but Mahānirvāṇa adds that mantras do not confer siddhi unless five makāras are offered ; Maṇḍalas, an item in T. worship, 1131ff; Mantras are the very core of T. and T. is often called Mantraśāstra ; Mantras of Śakti do not confer perfection · unless one follows kula practices ; mantras that the followers of Vāmamārga may employ about three makāras ( wine, mudrā and coitus ) ; Mantra ‘saccidekam brahma’ is best ; mantra ‘brahmārpapam brahma’ ( Bhagavadgītā IV. ) to be recited when offering wine and other tattvas to the highest pp. 10, 18, 21, 24, 64, 650, 800, 1031, 1033, 1034
T. mention the six magic and terrible rites
śānti, vaśīkaraņa, stambhana, vidvesaņa, mārana, uccātaņa , method of referring to bija mantras like ‘hrīm’ in a round about or mystical way ; merely drinking wine or eating meat, indulging in sexual intercourse would never confer siddhi but it must be the result of strictly following the kaula path, says Kulārņava ; meaning of word T. in Ṛgveda pp. 1058, 1064, 1070, 1105, 1113, 1114
T. acc. to Yāj
Amarakosa
Tāntrik cults
Prajñopāyaviniścaya and Jñānasiddhi, are not earlier than the 8th century A. D. ; names of some published Hindu pp. 1041
Tantras are Āryamañjuśrīmūlakalpa and Guhyasamājatantra acc. to Dr. Bhaṭṭācarya
path of T. cult in its higher level was one of Upāsanā or bhakti, but it often degenerated into magic and moral and depravity ; Pārānandasūtra and some other T. works provide that drinking wine before the stage where eyeballs begin to roll or mind remains steady and having intercourse with Śakti according to the rules of the śāstra is not blamable and to drink beyond that stage is bestial and sinful ; paths in T. are three, Dakşiņa ( declared in Veda, smṛtis and Purāņas ) pp. 1050, 1056, 1090
T. says śuddhi means the offering of flesh
wine and mudrā to the devatā with the recital of three bījas pp. 1058, 1088
T. teach the repetition of mantras that have no meaning or that contain the letters of a mantra in a reversed form;
pp. 1107
T. teachers' names often end in the word Ānanda 1073n; T. topics like mantras
nyāsa, maṇḍala taken over into some Purāṇas, and dharmaśāstra works ; teaching of tāntrik texts about worship with five makāras created a debased state in society, which is reflected in some parts of pp. 1095, 1096
T. texts fall into five classes
Tantrayukti : means ‘main canons or principles of exposition of a śāstra’ acc. to Kautilya
Tāntrik Texts (Vol. I-XXII)
edited by Arthur Avalon; Vol. 1, Vol. II ; Vol pp. 1049, 1058, 1060, 1097, 1124, 1127
Tāntrikcult in Epigraphs
<sup>1</sup> paper by Mr. B. P. Desai ; T. practices prevailed in N. India long before 11th century A. D., T. literature is classified into Śrotas (that are three), Pīṭha pp. 869, 1046
Tāntrik : gurus (some) in Kashmir inth century A. D. practised incest-6; T
pp. 1075, 1076
Tapas 304-305
grand eulogy of T. in Manu pp. 1415, 1416
Tapta-mudrā-dhāraṇa-making marks of conch
discus etc., (weapons of God Viṣṇu) on limbs or parts of the body with heated copper or the like by
Tārabhaktitaraṁgiṇī
(on Śavasādhanā) pp. 977, 1072, 1109, 1142
Tāranāth (bornor
pp. 1573, 1575
Tārātantra
pp. 1142
Tarka (ratiocination) and Dharmaśāstra 1468-1482; (vide ‘Nyāya’
‘people’, ‘tolerance’, ‘Upaniṣads’) ; as an aṅga of Yoga , Buddhists and Jains were declared to be heterodox not because they resorted to T. but because they did not at all acknowledge the authority of the Veda and the sacred tradition ; Manu provides that none but he who considers the dicta of (vedic) sages, the rules of dharma (in smṛtis) and takes the help of tarka not in direct conflict with Veda and śāstras knows what Dharma is and this is the position of most orthodox Sanskrit writers about Tarka, Śaṅkarācārya’s position about T. ; Smṛtis lay down that blindly following the words of śāstra would lead to loss of Dharma and that in case of conflict between two Smṛtis reasoning should be resorted to, smṛtis and ancient Sanskrit writers have been very tolerant of differing views even on fundamental matters and brought about great changes in rituals, philosophical views, social customs, without persecution ; T. alone cannot give final answers or answers acceptable to most people on such questions as the existence of God or of the individual soul, or on what happens after death ; T. favoured by or not opposed to Śruti is acceptable to Br. Up. acc. to Śaṅkarācārya ; within the limits laid down by Śaṅkarācārya and other orthodox Sanskrit writers there was room enough for an enormous and bewildering variety of convictions, rites and practices to claim orthodoxy and examples of these ; wise man who is pure should, in deciding upon dharma and adharma, act after relying on his own' intelligence (reason) ; word 'tarka' occurs in Kaṭho-paniṣad ; Yaj. Smṛti mentions Nyāya (v. l. tarka) as one of the fourteen vidyās and one of the means of knowing dharma pp. 1149, 1419, 1468, 1469, 1470, 1471, 1475
Tarkadipikā
pp. 1486
Tarn
W. W., author of 'Greeks in Bactria and India' , (criticized) pp. 516, 656
Tarpaṇa (offering water)
of seven sons of Brahmā, acc. to Kātyāyana's Snānaśūtra, Matsya and other Purāṇas . Tātparyadarśana, com. on Āp. Gr. pp. 802, 1372
Tattva: meaning of
differs in Tāntrik works acc. as the worshipper concerned is Tāmasika (Paśu), Rājasika (vīra) and Sāttvika (divya) pp. 1082
Tattvabindu of Vācaspati
Introduction to, 1158n–1159n
Tattvaniṣṭha – parivartanavādi – parīṣad
later termed
Tattvas
twenty-five, in Sāṅkhya and in Śāntiparva pp. 1358, 1365
Tattvārthasūtra of Umāsvāti
pp. 472
Tattvasamāsa
a late work on
Tattvasaṅgraha of Śāntarakṣita (705–762 A. D.)
connects
Tattvavaiśāradī of Vācaspati
com. on Yogasūtra pp. 907
Tattvopaplava-siṁha of Jayarāśibhaṭṭa
pp. 1472
Tawney C. H. a. of ‘Acquisitive society’
pp. 1481
Taxes
recent Indian taxes, defects of pp. 1695
Tejobindu-Upaniṣad (on proper āsana )
pp. 1431
Temple : of Rāhu; of Sun m. in ‘Gupta Inscriptions’; of Sun in ancient and medieval India–; of
pp. 64, 683, 684
Testament
Old and New, both emphasize sacredness of vows pp. 28
Tevijjasutta
condemns Buddhist monks maintaining themselves by such arts as predicting pp. 627
Thibaut
a. of a work on Indian
Third Five Year Plan : total investment programme of
1084ff; total American aid from to end of Third F. P. 1691ff pp. 1951
Thomas E. J.
a. of ‘History of
Thomas
Prof. F. W. ; presentation volume pp. 757, 1104
Thompson O.
‘Reports of the
Thorndike
a of ‘History of magic and experimental science’ pp. 550
Throbbing (*spandana or sphuraṇa*) ; of arms and eyes regarded in India from ancient times as harbinger of coming events–; of right or left side of body is auspicious respectively for men and women; prognostications from–; removal of the effects of inauspicious T. brought about by gifts of gold to brāhmaṇas; results of the T. of limbs from head to soles set out
pp. 799, 800, 801
Tibet (vide Sanskrit literature ); Padmasambhava
a Tāntrik Buddhist was called from Uḍḍiyāna by a Tibetan king ( A. D. ) and settled in T., script based on an Indian alphabet was introduced in T. about A.D. pp. 640, 749, 786, 1040, 1041
Tikkānikā: a small work of Varāhamihira on Yātrā
pp. 617
Tiladhenu
gift of, on Karkasaṅkrānti pp. 218
Tilak
Lokamānya, a. of Gītārahasya ( in Marathi ) ; his explanation of Bhagavadgītā ( XIII. 4 ) not accepted ; a of 'Orion' and 'Arctic Home in the Vedas' 3, on 'Vedic Chronology' , held several conferences of Indian pañcāṅgas ; views of, on caste and urgency of independence and not mere social reform 1635n-1636n pp. 485, 498, 499, 510, 513, 644, 645, 712, 1171, 1172
Timaeus
a dialogue of Plato pp. 781, 1502, 1505
Time ( see under Kāla ); amānta reokoning 659; Buddhist Sanskrit writers like Prajñākaragupta hold that T. is not a separate entity 472; conception of
divisions of T. from nimeṣa to Kalpa given by Manu ; first among great problems of philosophy ; fundamental periods of time are day, month, year, human reokoning of T. is fourfold viz. Saura, Cāndra, Sāvana, Nākṣatra ( or Ārkṣa ) 656n-59; identified with Nārāyaṇa in Mahānārāyaṇa Up. ; indications of the existence of T. acc. to Vaiśeṣikasūtra and Praśastapāda's bhāṣya ; is a dravya, acc. to Vaiśeṣikasūtra and Caraka ; Jaina writers hold that T. is one of six padārthas ; lengthy disquisition on T. in Maitri Up. ; long disquisition on T. in Nyāyamañjarī ; Manusmṛti on, measures of T. such as Yuga, Mahāyuga, Manvantara, Kalpa, 686f; minute divisions of T. such as nimeṣa mentioned from even Vedic times, nine reokonings of, out of which only five are ordinarily employed ; Nyāyasūtra holds that time is past, present or future ; pūrṇimānta reokoning ; questions as to, some western philosophic works on T. ; some philosophers hold that time is either past or future, but that there is no present T. ; space, T. and God are one and the same acc. to Raghunātha, follower of Navyanyāya ; spoken of, in the same terms as brahman in Maitri and Tai. Up. ; sublime conception of, in Atharvaveda as ageless, as the creator of everything, including Prajāpati, truṭa (or truṭi) as the smallest unit of T. in Kauṭilya and Sūryasiddhānta , units of T. from nimeṣa to year mentioned in Br. Up. ; units of time, same verse on, in Śāntiparva and Vāyu pp. 214, 463, 464, 465, 466, 468, 469, 470, 472, 474
Tithi ( or tithis. acc. to context): ( vide under Amāvāsyā
T. is time or period required by the moon to gain twelve degrees on the sun to the east 68; long lists of acts and things forbidden on certain tithis 79-80; lords of tithis acc. to Bṛhat-saṃhitā and others 69
loss caused by eating certain things on certain tithis, most important topic in relation to vrata is t. ; motion of moon being irregular the number of ghaṭikās of a t. may be any figure from about to , Pāṇini mentions affix ‘tithas’ ( probably due to word ‘tithi’ ) and Patañjali mentions Paurṇamāsī tithi ; Pūrṇa, Sakhaṇḍa, Śuddha and Viddhā defined , purvaviddhā and paraviddhā, explained ; theory that shortening and lengthening of tithis is due to piety and sinfulness of men, t., though khaṇḍā, is to be regarded as sakalā for dharmaśāstra purposes in some cases ; unit day ( from sunrise to sunrise ) may have two tithis or even three tithis touching it or one tithi may spread to or touch three civil days ; unit day touching three tithis was regarded as holy, vedha defined ; week days, nakṣatras and tithis are means of securing merit or sin, what articles should specially be eaten or not eaten on certain tithis , what combinations of viddha tithis are generally excluded as improper ; what should be undertaken on each of the five groups of T., word tithi does not occur in the Vedic samhitās, though the idea must have been there in the Ṛgveda but occurs in Ait. Br. and the gṛhya and dharma sūtras and hence was in use at least from about B. C., word 'mahā' is prefixed to certain tithis when the Full pp. 54, 56, 62, 65, 67, 68, 70, 71, 72, 73
Madhvācārya); a more radical tolerance than what Indian people showed throughout the ages is unthinkable ; Bhagavadgītā, Bhāgavata, Śāntiparva exhibit wonderful spirit of T. when they say that worship of other deities also reaches ultimately the Highest ; germs of doctrine of T. in Ṛg.I. . , great tolerance in pp. 46, 164, 970, 971, 1076
Toleration Act ( of England in) excluded Catholics and Unitarians from its benefits<sup>2</sup>
pp. 1689
Toynbee
Prof. Arnold, in ‘East and West’ definition of civilization and culture<sup>3</sup>: points out that Christianity and Islam have been responsible for some of the cruellest atrocities that have disgraced history<sup>4</sup>; revises and corrects his own statement about Indian culture<sup>5</sup>; urges that Christianity must be purged of the beliefs that Christianity is unique and that Christians are God’s chosen people<sup>6</sup>
Traditions
though they often arise without much evidence, should not be summarily rejected, but should be tested by other available evidence<sup>7</sup>; the endeavour of leaders of thought in each generation should be to find out what is essential in tradition without believing in the infallibility of all T. and to present dogmas that will meet the demands of modern thought and conditions<sup>8</sup>
Trailokyamohana mantra
dilated upon in Prapañcasāra-tantra for accomplishing six cruel acts<sup>9</sup>
Trailokyavijayavidyā
in Agni-purāņa<sup>10</sup>
Trees
barks of five, viz. Aśvattha, udumbara, plakṣa, āmra and vaţa, to be boiled in water for bath on Amāvasyā of Dīvālī<sup>11</sup>; festival called Vṛkṣotsava<sup>12</sup>
Tridaṇḍin
as applied to Sannyāsins, meaning of<sup>13</sup>
Tridhātu
meaning of, doubtful in Ṛg.<sup>14</sup>
Trijatā
dreams of, in the Rāmāyaṇa<sup>15</sup>
Trikāṇḍamaṇḍana<sup></sup>
Trikaprasavaśānti
on birth of a son after three successive births of daughters or vice versa<sup>17</sup>
Trikoņa
meaning of<sup>18</sup>
Trimadhura ( honey
ghee and sugar are so called )<sup>19</sup>
Triśikhibrahmopanisad<sup></sup>
Tripuṇḍra
sect mark of Śāktas and Śaivas, explained<sup>21</sup>
Tṛsprśā ( one of 8 kinds of dvādaśīs )<sup></sup>
Trisama<sup></sup>
Tristhālisetu<sup></sup>
Trisugandha ( tvak i. e. cinnamon
cardamom and patraka<sup>25</sup>
Trita āptya
all bad dreams delivered to, in Ṛgveda<sup>26</sup>
Trivṛt ( milk
curds and ghee are so called )<sup>27</sup>
Tryahahspṛk ( tithi )<sup></sup>
Tucci
Prof. G, paper of, on Maṇḍalas in ‘Indo-Tibetical’<sup>29</sup>
Tukaram
saint<sup>30</sup>; asserts that life is very miserable<sup>31</sup>
Tulāpuruṣa
one of the Mahādānas<sup>32</sup>
Tulasī leaves and plants
now sacred to Vaiṣṇavas, but they do not figure in early Purāņika literature, story of, occurs in Padma IV and VI pp. 881, 882
Tulsidas (born in 1532-33 A.D.): Hindi poet and saint
was abandoned by parents because of astrological considerations ; works of, used for divination pp. 633, 812
Tulasīvivāha
pp. 307
Tup-țīkā of Kumārilabhaṭṭa
(not a regular com. but notes on chapters IV-XII of P. M. sūtras), 1214n-16n, 1226n-27n, explanations of Tup, has some commentaries but none is published pp. 1163, 1188, 1189, 1209, 1250, 1286, 1302, 1318
Turāyana-7
pp. 306, 307
Turberville
Prof. A. S. on ‘Spanish Inquisition’ pp. 933
Tuxen
Paul, a. of ‘Religions of India’ ; (does not accept Deussen's theory about Kṣatriyas being the original cherishers of Vedānta thoughts) pp. 1393, 1394, 1577
Tycho Brahe
prepared every year an astrological forecast for the king pp. 551
Tyler
a. of ‘Primitive culture pp. 1614
Tuesday and Saturday inauspicious for
pp. 604
Tāntrik elements
pp. 876
L
Lakṣmī becomes stable by illuminations on this day
long list of observances on this day, Mārgaśīrṣalī on, described, Naivedya to Bali included wine and meat ; ordinary people also should establish in their houses image of Bali with white rice grains and worship it with flowers and fruits, people even now engage in gambling on this day in some places, procedure of the worship of pp. 201, 203, 204, 205
Leadbeater on ‘Cakras’ with illustrations
pp. 1061
Literature’
pp. 1048
Louis de Wohl turned out to be untrue
pp. 552
L’Astrologie Grecque’
a work of Bouche Leclercq ( vide under Bouche Leclercq)
is same as Ekādaśinī, acc. to Kamalākara and some others, but in popular practice it is eleven times of ‘Ekādaśinī’. pp. 14, 813
Laghu–Śatātapa
pp. 706
Laghu–Viṣṇu 30
pp. 48
Laghu–Vyāsa
pp. 914
Lahiri
N. C. pp. 657
Lakāras
ten ( for tenses and moods ) in Pāṇini , all of which begin with letter ‘la’ ( as in laṭ for ‘present tense’ etc ) pp. 1235, 1236
Lakṣahomā
a Śānti, eulogy of, not to be performed by one with little wealth pp. 397, 749, 752, 754, 781
Lakṣaṇā
a function of words that gives rise to secondary sense ; difference between Lakṣaṇā and Gauṇī Vṛtti drawn by Tantravārtika pp. 293, 1293
Lakṣmī
com. on Kālāniṇpayakārikā pp. 672
Lakṣmīdhara
vide Kṛtya- pp. 30
Liang Chi Chao
Prof. a. of
Liberation (*Mukti or Mokṣa*) : (vide under Mokṣa)
pp. 1514, 1652
Liebich
Prof. B. pp. 1397
Līlāvatī
of Bhāskarācārya pp. 598
Limitation Act
Indian pp. 715
Lincoln
definition of democracy by pp. 1667
Liṅga
emblem of Śiva; *ratnas* (precious stones) should be placed on, at Makarasāṅkrānti or gold or ghee of cow's milk pp. 219
Liṅga
technical sense is 'suggestive or indicative power of a word or words' pp. 1309
Liṅgapurāṇa 41n
(on pp. 45, 52, 101, 115, 160, 179, 181, 235, 236, 238
Lakuli)
(Guru's position), (states Guru is pp. 1030, 1072
Lipsasūtra
is Jai. IV. 1. 2 in which the word 'lipsā' (meaning 'the desire to obtain') occurs pp. 1232
Liptā
sixtieth part of a degree pp. 584
List (exhaustive) of *vratas* and
Lodge
Sir Oliver, a. of 'Man and the Universe', (on image worship) pp. 1650
Lobhārīṣarika (vide under Nirājana) : a rite about horses performed from 1st to 9th tithis of *Āśvina*
pp. 184, 400
Lokapālas (guardians of worlds or the directions); names of eight L.
pp. 766
Lokas (worlds)
three or seven, denoted by the *vyāhṛtis* (*bhūḥ, bhuvaḥ* etc.), and n pp. 1528
Lokāyata or Laukāyatika : 1205n1206
Kauṭilya includes it under *Ānvīkṣikī*, along with pp. 1472
Lokāyatikas referred to as 'eke' in V. S. (III. 3. 53)
pp. 1173
Lopāmudrā 10
(in *Ṛg*. I. . 4 } pp. 179, 1124
Lotus leaf
not affected by water fallen or sprinkled on it, 10056 pp. 1367, 1585, 1587
Luck–vide under ' daiva '
Luders
Prof., on Rṣyaśṛṅga story pp. 893
Ludwig (on Ṛg. X.. 3)
pp. 55, 494
Luke (Gospel of )
pp. 677
Luther
though a rebel against
Lyon E.
a. of 'Assignment in
E
Epics and Purāṇas’
regarded as the most important or sole authority by Vaiṣṇava teachers like Vallabha pp. 898
Earth'
'pralaya'): all Dharma-śāstra writers are agreed on the existence of God and re-rely adduce arguments for that purpose, argument from design was present to the mind of the propounders of Vedānta ; Christian theo-logians have put forward various arguments for the existence of God, summarised by William James, which are mainly four and n; comparison of ancient Egyptian, Babylonian, Hebrew, Greek and Indian ideas on C. in 'Apes and Men' by H. Peak, Grousset's observation on Indian scheme of creation and dissolution of the universe compared to Ionian ideas ; Gerald Heard's remarks about the helpfulness of Sanskrit cosmology as compared with Hebrew and Christian dogmas ; originally there was no atomic theory in C., but from 4th B. C. in Greece and from Kaṇāda, the founder of the Vaiśeṣika system in India, it began to prevail ; principal questions in C. are two and the whole conception of C. has been revolutionized by developments in Geology, Biology, Physics and Astronomy during about one hundred years, . whether in the Upaniṣads or later works C. is based on geocentric theory ; works on Vedic C. pp. 1483, 1485, 1486, 1502, 1503, 1504, 1515
Eras' 648
pp. 655, 661, 685
Earth
legend of gift. of, to Kāśyapa ; three motions of pp. 89, 645
Earthquakes : described as having happened at time of the Bhārata war 764; four theories about causes of
acc. to predecessors of Br. S. ; novel cause of earthquakes acc. to Brahmapurāṇa ; regarded as punishments caused by God for men’s sins not only by ancient and medieval Indians, but by English poets like Cowper and great men like Gandhiji pp. 763, 764
Easter
pp. 662
Eclipses (solar and lunar) : (vide under gifts
) : ; bath with hot water only allowed to children, old men and persons that are ill ; common people and even some educated men hold old beliefs and believe even now that pp. 241, 243, 250
Eddington A.
a. of 'The Expanding Universe' ; Edgerton, Prof. , (edited Mīmāṁsā-nyāyaprakāśa of Āpadeva ), (criticised for his view about mere brahma knowledge being enough for attaining mokṣa ); (on meaning of culture ) pp. 67, 1199, 1250, 1434, 1502, 1514, 1615
Egypt (see 'horoscopes')
Ancient, had two calendars ; knew nothing about the Zodiac before Alexandrian age, marriage with one's sister in pp. 490, 549, 554, 565
Einstein
believed in Spinoza's idea of God and held that the main conflict between science and religion lies in the concept of a personal God pp. 1487
Eisler
Robert, a. of 'The Royal art of Astrology' pp. 552, 581
Ekabhakta
proper time for ; restriction of, as an alternative to Ekādaśīvrata ; it is an independent vrata also, apart from being an alternative to Ekādaśī pp. 100, 101, 107
Ekādaśī ( vide under 'Pāraṇā'); daśamī
observances for ; dvādaśī, observances on ; fast on e. mixed with daśamī is condemned by Nāradīya and others ; four kinds of vedhas of E. by Daśamī ; if there is Ekādaśī on two days, householders should fast on the earlier and Sannyāsins on the later ; is exception to the general definition of sampūrṇā tithi ; is sampūrṇā when it exists for two muhūrtas prior to sunrise of the day on which it exists for ghaṭikās and fast to be observed on that day ; names of the ekādaśīs of twelve lunar months and two more in the intercalary month when it occurs ; order is introduced in conflicting texts on Ekādaśī by Kālanirṇaya and Nirṇayasindhu ; question on what tithi fast should be observed when Ekādaśī is mixed with tenth or twelfth tithi would have to be decided in different ways for Vaiṣṇavas and Smārtas and is complicated ; Smārtas (i. e. all those who do not profess to be Vaiṣṇavas) have not to follow strict rules of vedha laid down for Vaiṣṇavas ; some difference in the names of Ekādaśīs and some reasons for this ; two ekādaśīs called Sāyanī ( also called Mahāikādaśī ) and Prabodhinī, on Āṣāḍha bright half and Kārtika bright half respectively , two kinds of, viz. sampūrṇā and viddhā or khaṇḍā pp. 24, 60, 99, 108, 109, 113, 114, 115, 116, 117
Ekādaśī
means reciting the Rudra mantras (Tai.S.IV. 5.1.11) eleven times; Śānti-ratna of Kamalākara identifies it with Laghurudra, Ekādaśinī and Laghurudra are very much in vogue even now pp. 813, 814
Ekādaśīvrata (vide under Cātur-māsya
dvādaśī, fast, jāgaraṇa, pāraṇa, Vaiṣṇava, vratas) ; a person above 8 years of age and less than years of whatever caste and āśrama has adhikāra for fasting on E. , brief mention of items that constitute E. ; diffe-rence (main) between mere fast on E. and Ekādaśīvrata is that in the former there is no Saṅkalpa ; early descrip-tion of E. procedure from Nāradīya ; even Śaivas and devotees of the Sun may observe E. ; exceptional cases where texts allow fast on Ekādaśī mixed with daśamī but only to Smārtas ; ex-planation of Ekabhakta, nakta, ayācita ; extends from the 10th tithi to pāraṇā ; ex-tremely exaggerated praise of the efficacy of fasting is indulged in by many purāṇas, fast on E. is of two kinds viz. adhering to the prohibition about taking food, the other is in the nature of a vrata and persons who should enter on one of these ; great rewards promised on obser-vance of E. ; is both nitya and kāmya , is obli-gatory on householders on 11th of bright half, while in both fortnights is obligatory on others ; main matters in E. are fast, worship of Viṣṇu image, Jāgara at night with songs, pāraṇā on 12th, certain restrictions as to conduct , and n; Mārkaṇḍeya-purāṇa provides four methods of observing E. viz. ekabhakta, nakta, ayācita, complete fast and dāna, the first three being allowed only if one is unable to observe complete fast ; no homa in ; pāraṇā or pāraṇa , Padma-purāṇa devotes over a thousand verses on names and legends about E., person unable to fast owing to illness should make his son or others to fast on his behalf ; person per-forming E. should miss four meals in three days ; person even in mourning has to observe E. ; procedure of, from Brāhmavaivartapurāṇa and Dharmasindhu 106-108: pronouncing mantra (om namo Nārāyaṇāya) three times after saṅkalpa ; separate obser-vances prescribed for daśamī, ekādaśī, and dvādaśī, though somewhat overlapping ; Saṅkalpa, form of, in ; Saṅkalpa for Śaivas ; res-trictions as to food, physical and mental activities to be observed from Saṅkalpa to Pāraṇā, and on fast day , some purāṇas prohibit only taking of food on 11th tithi, while others prescribe an elaborate procedure ; ten observances common to all vratas (including E.) , time for Saṅkalpa when E. is mixed up with 10th tithi at different parts of the day 106107; Vaiṣṇavas and Smārtas both observe Ekādaśīvrata ; Vaiṣṇavas have to observe fast on all Ekādaśīs, voluminous literature on ; widow to be treated on the same footing as a Yati or a Vaiṣṇava , worship of Hari with flowers etc. pp. 41, 80, 93, 95, 96, 97, 98, 99, 100, 103
Ekādaśītattva of Raghunandana 29n
99n-101n, (Mahāśveta mantra), (eight faults in vikalpa pointed out) pp. 30, 34, 48, 77, 95, 97, 106, 113, 115, 116
Ekādaśīviveka of Śūlapāṇi
pp. 95
Ekāmra
a work from Orissa; note on pp. 888
Ekavākyatā: when several sentences
each conveying its own sense, are brought together, one being principal and the others auxiliary, they form one syntactical whole, called a
Elements
five great (called mahābhūtāni) and their five qualities referred to in Upaniṣada, sometimes only three viz. tejas, water, anna (earth) are mentioned (as in Chān
Elephants (vide under ‘prognostications’) : king’s victory depends on; names of e. of eight quarters
pp. 801, 803
Eliade
Mircea, a. of ‘Yoga, immortality and freedom’ pp. 1394, 1651
Elliot
Sir Charles, a. of ‘Hinduism and Buddhism’ pp. 1650
Elliott H. M.
a. of ‘History of
Ellora caves: in a cave Śiva and
Empedocles (born about 490 B.C. in Greece)
vide under ‘Elements’; held the doctrine of
Epigraphia Indica
Vol. I. m. on (grant on Full Moon for endowing a maṭha to teach pp. 246
Equinox : cannot be accurately ascertained without scientific apparatus
pp. 511
Era (or eras acc. to context) : (Vide under Śaka
Vikrama, Kṛta years) ; Cālukya Vikrama era started in A. D., five eras named by Alberuni ; Lauḷika or Saptarṣi e. in Kashmir ; most ancient civilizations used e. late in their career and used regnal years instead of eras ; several eras that were once in vogue are not now employed, such as Vardhamāna era, Buddhanirvāṇa, Gupta, Cedi, Harṣa, six eras in Kaliyuga according to Jyotirvidābharaṇa ; use of, in India not more than about two thousand years old ; Vardhamāna e. ; variety of e. used in India ; Vikrama era under that name occurs only from the 8th century A. D. ; writers and works on Indian e. pp. 253, 647, 648, 653, 655, 656, 1076, 1077
Europeans : ignorant of decimal place value notation and symbol for zero
which were introduced to them by Arabs who borrowed them from India, slavishly followed Ptolemy's Almagest for years pp. 482, 512, 1400
European scholars : many were obsessed by two notions
viz, (1) much in India that resembled what prevailed in the West must have been borrowed from West and the (2) Indians who were governed by foreign invaders for centuries must not have been good at anything ; many of the striking theories of, are now consigned to oblivion, nurtured on the literature of Greeks and Romans and on the vaunted superiority of Greeks in philosophy, Mathematics and Arts generally assumed borrowing from Greeks by Indians, rules of common sense that should be followed by E. S. stated ; that wrote on India indulged in very disparaging remarks about Indians not only as to astronomy but generally ; theories of, about Indian Astronomy and Astrology, not acceptable for several reasons pp. 141, 281, 481, 511, 512
Evans-Wentz W. Y.; a. of ‘Tibetan book of the Dead’
of ‘Tibetan Yoga and secret doctrine’ and of ‘The Tibetan Book of the Great Liberation’ pp. 1393, 1394
Evolution: theory of
is supposed to have shattered the argument from design for proving existence of God pp. 1483
Expiations: different views viz. expiations would remove effects of sins deliberately committed or were restricted only to acts inadvertently done
pp. 1589
Education'
its aim and results pp. 1661, 1662
Ellora and Koṇārka in Orissa–
pp. 1652, 1653
Egyptian civilization’
pp. 566
Ehaviṣyat-purāṇa m. by Āpastamba with extant Bhaviṣyapurāṇa; Kirfel disagrees with Pargiter about two separate traditions (brāhmaṇa and kṣatriya) about Purāṇas being Sanskritizations of
pp. 851
English
Old High German
Emperor Harṣa's family; in India it was at the most necessary to show that doctrines put forth were not opposed directly to the dicta of the
pp. 1006
England till the first World
Ṛ
Ṛgveda
pp. 1525
Ṛgveda different Gods (such as Indra
Mitra, Prajāpati
Ṛg. X. 90. 16
that Veda expressly declares that Dharma means ‘Yāga’ pp. 1184
Ṛgveda that are cosmological
philosophical, or speculative ; most famous Buddhist pp. 983, 984
Ṛg while the words ‘Sukirti’ and ‘Sūkta’ that occur only four or five times are spoken of as new or fresh
pp. 983
Ṛgveda 294
Kauṭilya on astrological significance of, Mahābhārata knew influence of, on *nakṣatras*, but not on *rāśis* ; methods of nullifying evil influence of ; natural powerfulness of, nine P, names of, with synonyms ; nine conditions of P. ; no convincing explanation as to why certain pp. 569, 570, 577, 588, 608
Ṛgveda from cries of certain birds; drawn from tusks and movements of elephants
pp. 526, 801
Ṛgveda (vide God
Veda): 2-22, . , 726n-28n, 737n-39n, (mystic words and spells in), (Ṛg. V. . 4 deemed to refer to Kādividyā), (Ṛg. verses q. in Kularṇavatantra), (Ṛg. IV. . 5 ('Hamsaḥ' etc.) to be recited over wine and other tattvas in pp. 35, 36, 40, 47, 60, 62, 63, 87, 112, 126
Ṛg-vidhāna-
Ṛgpratiśākhya
pp. 703
Ṛg.; six rivers mentioned as very holy and connected with Himavat and six more south of Vindhya
pp. 243, 1528
Ṛtavya hymns are Ṛg. II. 36 and 37
pp. 492
Ṛg. X. 129 )
(explains Ṛg pp. 1498, 1526, 1533, 1536, 1554
Ṛgveda and Muṇḍakopaniṣad highly eulogise S.; equated with Dharma in Br. Up.
pp. 1024, 1627
Ṛgveda is called Samrāj oftener than even Indra praised in about 200 hymns
8
O
Oriental and African studies
pp. 654, 740
Ooster
Geraldine, a. of 'Yoga and Western Psychology' pp. 1394, 1427, 1455
Orector
also Kāla and Kāla ; C. is put in Upaniṣads in the distant and dim past, while in Biblical chronology it is put at B. C. following James Ussher, Archbishop of Armagh, in 17th century ; description of state before C. in Ṛg. X. ; none in reality, acc. to PMS and Śloka-vārtika, Mahābhārata, particularly Śāntiparvan, frequently states theories of C. ; purpose of the description of creation and dissolution in the pp. 129, 1209, 1210, 1483, 1493, 1495, 1506, 1517, 1518, 4004
Oceans-said in the purāṇas to be seven surrounding the dvīpas 440-441
said to be four, ( under Sāgaravrata ) pp. 445, 1524
O'Connor
N. J., a of ‘How Buddhism left India’ pp. 1003
Officials
to be maintained by king and their salaries pp. 819
Oldenberg
pp. 494
Old Testament 676-7 ; references to astrologers
stargazers and prognosticators of Babylon pp. 548
O'Leary
De Lacy, author of ‘Arabic thought and its place in world History’ pp. 483
Olmstead
pp. 646
Om
a sacred syllable, the symbol of brahma and may be called a bīja in Tantra language, importance of Om borrowed from Upaniṣads by Yogasūtra ; is called Praṇava ; is called Tāra in Tantra works, ealogy of om in Yogasūtra, and n ; identified with brahman in Tai. Up. pp. 1097, 1099, 1413, 1416, 1417
Oman R.C.
a. of ‘The Mystics, ascetics and saints of India' pp. 19, 1427
Oppenheim A. Leo
a. of ‘Inter-pretation of dreams in ancient Near East’ pp. 810
Oppert
G. editor of ‘Śukranīti-sāra’ pp. 1036
Orion
work of Lokamāṇya Tilak pp. 498, 499, 510
Option-see Vikalpa
Orissa Historical Research Journal
pp. 174
Osborne
Arthur, work of, on ‘Raman Maharshi’ pp. 1479
Owl
hooting of pp. 729
W
Whitney
pp. 512
West’
disagrees with Spengler and Toynbee pp. 1617
Weber and others are 37 but some like Kulīra
Trikona are not so held by Kern (vide under *Jīva*) ; some pp. 22, 584
Weber for holding Pauliśa-
Weber and others that Indian system of n. was borrowed from the Chinese
Babylonians or Arabs , auspicious n. for marriage, acc. to pp. 71, 506, 510
Wednesday or a mare by day
which are sometimes performed even now<sup>789-90</sup>; connected with Śakunas<sup>804</sup>; cult of Śānti extensive in medieval times as in Madanaratna<sup>736-738</sup>; definitions of,<sup>756-757</sup>; derivation of, from root 'Śam'<sup>719</sup>; efficacy of śāntis against āntarikșa and divya utpātas<sup>746</sup>; elaborate treatment of Ś. in post-vedic literature,<sup>734-35</sup>; extensive literature on Śāntis indicated<sup>734-735</sup>; for bad dreams by reciting Rg. X. , 1-5,<sup>728-729</sup>; for birth of twins to a woman or mare or cow<sup>738</sup>; for eclipses described<sup>765-766</sup>; for ten dreams m. in Ait. Ar.<sup>731</sup>; for dreams in Atharvaveda verses and in pp. 164
West )
Waddell L. H.
a. of 'Buddhism of Tibet or Lamaism' ( describes nine mudrās practised by Lamas ) pp. 1129
Wadia
Ardesar Sorabji N., a. of 'Fate and Free will' pp. 1604
W. Waerden Prof. B. L. Van Der 543
( on Babylonian Astronomy ) pp. 582, 595
Wales H. G. Quaritch
a. of 'Towards Angkor'' and 'Making of Greater India' pp. 1618, 1657
Walker
E. D., a. of 're-incarnation' pp. 1530, 1604
Walker Kenneth
a. of 'the Circle of Life' ( en metempsy chosis ) pp. 1531, 1605
Wallis
H. W. a. of 'Cosmology of the Ṛgveda' pp. 1485
Warren
a. of 'Kālasankalita' pp. 642, 644, 661
Water Clocks used in India as early as the Vedānga Jyotiṣa
pp. 542
Watkins
Harold, a. of 'Time counts : the story of the calendar' pp. 718
Watson
Prof. J. B. a. of 'Behaviourism' pp. 1414
Watters
on 'Yuan Chwang's Travels in India' pp. 1006, 1040
Wealth : Gautama and Manu lay down that the three higher varṇas should respectively acquire w. by gifts
conquest and agriculture, which became niyamas and must be held to be puruṣārtha and not kratvartha pp. 1192, 1233
Webb E. J.
a. of 'The names of the stars' pp. 550, 565, 566, 582, 595
Weber. A. a. of 'Der Vedischen Nachrichten von Der Nakṣatras'; regarded Pauliśa-siddhānta as borrowed from Paulus Alexandrinus
but was rebuked by Kern for this ; thought the religion of bhakti for Kṛṣṇa was due to Christian influence but Barth disagrees pp. 515, 952
Week : ( vide under 'day') : number of days in w. differed among different ancient people 676; w. of seven days practised among Jews
Babylonians and Incas pp. 676
Week Days : ( vide under 'horā
sabbath, calendar') : actions proper to be done on different w. according to Bṛhatsamhitā, Garga and Atharvaṇa Jyotiṣa ; arrangement of Hindu W. not based on Greek division of day into horās, but on ghaṭikās ; auspicious for all uudertakings are Monday, Wednesday; Thursday and Friday , combinations of certain tithis and W. yield all rewards ; combinations of certain W. tithis and nakṣatras bad for certain matters, derived by Indians from Chaldæans acc. to S. B. Dixit ; derived in Europe ultimately from Babylonian gods, Dio ( A. D. ) says W. originated in Egypt and were of recent introduction in his day ; for Upanayana Tuesday and Saturday inauspicious ; have no force at night in marriages ; known in Italy before A.D.; literary evidence in Sanskrit on W. ; no evidence that the Indian names of W. and the method of arriving at the order of the days is not indigenous ; not named in Bible ; not mentioned in Mahābhārata ; not borrowed en bloc by India from outside ; oldest reference to W. in Indian Inscriptions is of the Gupta year ( A.D. ) ; one of the five aṅgas of a pañcāṅga ; order of W. takes no account of the distances of planets ; origin and development of, probable that W. were known to Indians between B.C. to A.D. ; probably suggested to Indians from worship in Babylonian temples of planets on different week days ; Ptolemy makes no astrological use of W. ; Sanskrit literature concerning W. ; Sarton’s view that Greeks had nothing to do with W. but Egyptians and Babylonians developed W. ; section on, in Atharvaṇa Jyotiṣa pp. 62, 70, 71, 79, 100, 165, 200, 220, 484, 571
Welfare State implied by Art.in Constitution: ( vide under socialistic pattern of society ) ; theoretical aims of
pp. 38, 1679, 1695
Wells
H. G., s. a. of ‘You can’t be too careful’ pp. 1483
Westcott G. H.
s. a. of ‘Kabir and Kabir panth’ pp. 969
Westermarck
a. of ‘Origin and development of moral ideas’ ( on slavery ) pp. 1647
Western Writers : ( vide under ‘conjecture’ ) : on Sanskrit Literature and Indology draw positive conclusions from mere silence 858; prejudices about matters Indian 542; request to
to follow Mallinātha’s rule ; severe strictures of W. against privileges and feeding of brāhmaṇas laid down more than a thousand years ago should not rely on 19th and 20th century notions but should compare the position of brāhmaṇas with what was done by Popes, Inquisitions, monastic orders in centuries from 10th to 15th century A.D. ; similarities in institutions, usages and other matters are often attributed to Indians borrowing by W. W, without hardly any cogent or positive evidence, but merely by conjecture and prejudice pp. 481, 482, 932, 1531
Westaway F. W. : s. a. of ‘Obsessions and convictions of the human intellect’ ( 1933 )
holds that argument from design for God’s existence carries a high degree of probability pp. 1483
Whitney: 1
5, 6, W’s derivation of vrata, from ‘vṛt’ to proceed 1–5; had doubts about his theory of the derivation and meaning of ‘vrata’ owing to the verb pp. 12, 510, 512, 1491
Widow: ( see Hindu Adoption and Maintenance Act. ) : could adopt in Bengal provided husband's permission was proved <sup>5</sup>; could not adopt a son at all acc. to Dattakamimāṁsā and Vācaspati <sup>6</sup>; in Madras she could adopt with husband's permission given before his death or with the consent of the husband's agnates <sup>7</sup>; remarriage of
allowed by Parāśarasmṛti but Parāśaramādhavīya adds that that practice belonged to another yuga <sup>8</sup>; widow requires, no consent of husband nor of anyone else, provided the husband has not prohibited adoption by her, acc. to Nirnayasindhu, Vyavahāramayūkha <sup>9</sup>
Wife: ( vide under 'sacrifices' ) : exaggerated praise of chaste wife's power is a mere arthavāda <sup>10</sup>; Jaimini provides that W. not being equal to the husband in the knowledge of mantras and ignorant
is restricted to the performance of those acts only that are expressly enjoined on her such as looking at the clarified butter, observing brahmacarya and repeat a few mantras which she should learn from her father or her husband <sup>11</sup>; W. gradually lost all importance in Vedic sacrifices and came to be a mere silent spectator of weary details <sup>12</sup>; many Smṛti rules apply to W. also although the texts may employ a word in the masculine gender e. g. Manu XI. prohibiting men of three varṇas from drinking surā was held to apply to wives also <sup>13</sup> pp. 93
Wilson
Prof., translator of Viṣṇupurāṇa <sup>14</sup>, <sup>15</sup> ( gives differing lists of Upapurāṇas ), <sup>16</sup>; a. of 'Religion of the Hindus' <sup>17</sup>
Wilson J. A.
author of 'Burden of Egypt' <sup>18</sup>
Wine: drinker of
was regarded as one of five grave sinners in Chān. Up. <sup>19</sup>; high praise of W. as Tārā, as Saviour of souls in Tantras <sup>20</sup>; not offered to gods in Vedic age, was differentiated from Soma and was deemed to lead to sin <sup>21</sup>
Winlock
H. E. <sup>22</sup>
Winter Solstice: occurred on Māgha amāvāsyā in the time of the Kauṣītakī Brāhmaṇa
<sup>23</sup>
Winternitz
author of 'History of Indian Literature' ( English tr. ), <sup>24</sup>, <sup>25</sup>, <sup>26</sup> ( Hindu Tantras not borrowed ), <sup>27</sup>; Vol. I. <sup>28</sup>, <sup>29</sup> ( on authenticity of seotions and verges of Mahābhārata), a. of 'Some problems of Indian Literature' pp. 844, 1650, 1927
Wolfe
Bertram De. a. of
Women: advantages enjoyed by w. in contrast to men; could secure brahmajñāna and mokṣa by listening to the
pp. 929
War and in Switzerland even now they have none
and n.; (drastic changes in the legal status of Hindu women by Acts of to ) pp. 1664, 1674, 1954, 1956
Wood
Ernest, a of 'Yoga'; states that he once saw 'levitation' (laghimā) of an old
Woodroffe (Sir John): (vide under 'Arthur Avalon'): a of
Woods
Prof. James H.: translator of Yogasūtra, bhāṣya etc. pp. 1394
Woolf
Leonard. a. of 'Barbarians at the gate' ; a. of 'Quack, quack' pp. 1617, 1619
Woolley
Sir Leonard, a. of
World
various views about origin of, from Upaniṣad times pp. 1573, 1574
World Calendar Association; in New York founded by Miss Elisabeth Achelis; recommendations of
pp. 714
Word
has creative power and is one with God (acc. to Ṛg. X. .8) pp. 121, 1490
Words: are divided by P. M. S. into Nāmāni and Karmābdaś
also called ākhyāta ; connection between words and senses is eternal ; import of, whether Jāti (class) or Vyaki (individual) discussed in Vārtikas on Pāṇini ; import of, is śakti, acc. to Jaiminī ; mīmāṁsakas hold that the word, denotation and the relation of these two are eternal ; Pāṇini made use of both Jāti pp. 1157, 1158, 1203, 1204, 1205, 1237
Writers medieval; weakest points of
were lack of exact knowledge of history and chronology and obsession to glorify to the skies their favourite author or work<sup>7</sup>
X
X. 88. 15)
(theory that pp. 1577
X. 88. 15 )
com. of pp. 1589
X.. 1); in Śat
pp. 190, 1415
X. 98. 5 and 7 )
Yama
X.33 ) as historical personages
but the Nairuktas explained them differently ; six aṅgas ( auxiliary lores ) of, enumerated in Muṇḍakopaniṣad and Āp.Dh.S., Smṛtis sometimes say that there is no author of Veda, that Brahmā remembers it ; some pp. 478, 1203
Xerxes (B. C.-B. C. )<sup>8</sup>
pp. 486
Ī
Īśopaniṣad 1478
pp. 1704, 1707
Īśvara
in Yoga system is not creator but has a limited role pp. 1412, 1413
Īśvarapraṇidhāna
two meanings of, in Vyāsabhāṣya pp. 1412, 1414
Ş
Şaşṭitantra
of Pāñcaśikha: so called because it deals with topics and contained sixty thousand gāthās, topics (sixty) dealt with in, enume-rated by Yuktidīpikā and Rājavārtika ; topics of, in Sāṅkhyakārikā pp. 60, 1358, 1359, 1373
Şaşṭyabdapūrti śānti or Ugra-ratha śānti 757–760; perform-ed even now on completion of 60 years in the month and on Nakṣatra of birth
procedure of pp. 757, 758, 760
Ū
Ūha 1158
certain alterations and adaptations are necessary in the matter of mantras, sāmans and saṁsk-āras ; this is called ūha in PMS, though the word ordi-narily means tarka ( reasoning ) ; mantra when adapted is not to be called a mantra acc. to PMS. ; Viṣṇudhar-masūtra prescribes that in the śrāddha for the maternal grand-father and his two male ances-tors the mantra should be changed into ‘Sundhantam Mātāmahāḥ’ pp. 26, 1324, 1325, 1326