General Index of Vol. IV

Volume IV pp. 834–922

General Index of Vol. IV

( N. B. This Index deals with pages 1–727 only. As the list of tīrthas from p 730 onwards is arranged alphabetically, no entries from these pages are included in this Index, except in very rare cases for special reasonṣ When the name of a person or work occurs both in the body of the book as well as in the foot-notes on the same page, only the page is entered and nothing else ).

Abhijit, a Vedic sacrifice, as prāyaścitta, 91. 92ⁿ Abhilāṣitārthacintāmaṇi 566ⁿ Abhistut, a Vedic sacrifice deemed to remove even intentional sins 62ⁿ, 91 Ābhyudayika-śrāddha 359ⁿ, 525–529; see under Mātṛs and Nāndīśrāddha. As gr. mentions only four śrāddhas by name of which this is one 525, darbhas to be employed are straight 526, even number of brāhmaṇas to be fed 526, followers of Sāmaveda do not perform mātṛśrāddha in this rite 527, homa is made on the hand of the brāhmaṇa 526, is a modifica-tion of pūrvaṇaśrāddha 526, is made of three parts, viz mātṛśrāddha, pitṛśrāddha and mātāmahaśrāddha 528, is to be performed in the morning 526 (except on birth of a son when it is to be performed at once), is treated as synonymous with Vṛddhiśrāddha, but has wider im-port 528, performed when there is a lucky event such as the birth of a son, or the latter’s upanayana or there is a marriage or the commen-cement of pūrta acts such as the dedication of a tank or park to the public 525, piṇḍas are offered to the mātṛs, the paternal ancestors and the three maternal ancestors, while some do not offer piṇḍas in this śrāddha 527, 529, pitṛs called Nāndīmukha are invoked 526, 528; pro-cedure of 526-527, sacred thread is worn by the performer in the usual form 526, saṅkalpa of 526ⁿ; while brāhmaṇas are dining holy texts may be recited (except the mantras addressed to pitṛs, viz. Rg. X. 1-13) 527, word 'svadhā' not to be used 526, yavas are to be used in-stead of sesame 526 Ācamana, has to be performed after one sneezes 454 Actions, are of three kinds, nitya, naimittika and kāmya 60ⁿ Adābhyu, cup, used in Jyotiṣṭoma 157 Adam’s Fall 8ⁿ Adhaka, see under ‘droṇa’ Ādiparva, 51, 161, 223, 614, 615, 687 Ādipurāṇa, 215, 234, 288, 291ⁿ, 296, 299, 303ⁿ, 306, 604, 652ⁿ, 685. Ādityapurāṇa, 574ⁿ Ādityas, are twelve 490 Adopted son, conflict between Nīrṇaya-sindhu and Dharmasindhu as to his priority in being an adhikarin for Antyeṣṭi rites, in opposition to grand-son of the deceased 258ⁿ; is sup-posed by the High Courts and by the Privy Council, relying on Manu IX. 142. to become totally severed from the family of birth, but this is not quite accurate, since Nırṇayasindhu, Dharmaśindhu and the Dattaka- candrikā state that the adopted son can perform the śrāddha of his natural father if the latter has no son at the time of his death 538-539, to whom should he offer pindas 538 Adultery, prāyaścitta for a, by men and women 105, prāyaścitta for a was only half when the lapse was due to mistake 105 Afsad stone Inscription of Ādityasena 605n Aghamarsana, hymn (Rg. X. 190) as purifier from sins 45, 46n, 126, 130, 578 Aghamarsana-vrata, 130 Aghoramantra, set out 699n Agnes, Saint, was canonized primarily for her refusal to bathe 311 Āgneya-kṛcchra, means subsisting on sesame alone for 12 days 131 Agnicayana, 115, 249n Agnihotrins, even in modern times per- form their nitya-śrautahoma during āśauca 240 Agnipurāṇa, 17, 18n, 19, 25, 30, 32, 35, 42, 53n, 54, 74, 75, 76n, 80, 81, 88, 104, 107, 109, 150-51, 160, 162-63, 168, 174-75, 265n, 266, 282n, 287, 290, 293n, 300, 301n, 310, 334, 335, 370, 371n, 374-75, 389n, 445n, 448, 449n, 512-13, 531n, 562n, 566, 467a, 574n, 579, 585, 588n, 595, 597n, 599n, 600n, 601, 606n, 609, 614, 615, 617, 623, 625n, 626n, 628, 649, 651, 654n, 655n, 656n, 657n, 660, 661n, 663n, 665, 666, 667, 669, 670n, 677, 689, 705n, 710 Agnistut, a vedic sacrifice 62n, 91, 92n Āhāra, meaning of 503n Ain-I-Akbari, 605n, 627, 642 Aitareya āraṇyaka, 46n Aitareya Brāhmaṇa, 8, 57-58, 63, 100n, 146, 160, 196n, 224, 269, 274, 275n, 310, 344n, 345, 464n, 502n, 546, 550n, 558, 585, 643, 680, 681 Aiyangar, Prof K V Rangaswami 705 Aiyangar, Dr. S. Krishnaswami 712 Āyābhāgas, 357 Alberuni on India 641 Allan, James, author of ‘Catalogue of the coins of Ancient India’ 688 Altekar, Prof A. S., author of ‘History of Benares’ 618 n, 622 n, 632 n, 633, 636n, 639n, 642 Āmantraṇa, distinguished from ‘nim- antraṇa’ in some ancient works 408 Amarakaṇṭaka, mountain, whence Narmadā rises 703, 704 Amarakośa, 11n, 217n, 278n, 387, 394n, 590n, 703n, Amāśrāddha (Śrāddha with uncooled grains) 514-515; can be offered by him alone who is eligible for offer- ing pārvaṇa-śrāddha 514, is always prescribed for śūdras 514, is per- formed in the forenoon 515, to be performed when a brāhmaṇa or materials are not available or when one is on a journey or one’s wife is in her monthly illness or on the birth of a son 514 Amāvāsyā is of two kinds, sinīvāli (on which an āhitāgni should per- form śrāddha) and kuhū, on which those who have not kept śrauta fires and śūdras should offer śrāddha 369, derivation of 369n Ānanda, favourite disciple of Buddha arranged for elaborate funeral rites for his master through the Mallas o Kusinārā 234-235 Ānakulī, commentary of Haradatta on Āp. Gṛ. 354n, 357n, 426n, 433. Ancestor, only three rites for departed a, in very ancient times, viz. pinda- pitṛyajña, the mahapitṛyajña and Aṣṭakaś 349-350, 353 Anarta, country through which Nar- madā flowed acc. to Vanaparva and in which Dvārakā was situated 704n Āṅgiras, smṛti of 41, 47, 59, 75, 7 81, 83, 84, 85, 86n, 90, 95n, 9 105, 109, 123, 146n, 148, 150, 223, 262n, 263, 270n, 271, 291n, 292n, 293n, 294n, 296n, 301, 326, 331, 321n, 464n, 478, 562n, 575. Angirasas, vide Navagvas and Daśag- vas, are a class of pitṛs in the Ṛgveda, associated with Yama 341. Vairūpas are a sub-division of 192, 192n Aṅguttara-nikāya 659, 668n, 677, 697 Annals, of Bhandarkar Oriental Research Institute 182ṇ Annāśūltas (Rg I 187 and others) 494 Antyalarmadīpala, 183, 184n, 185n, 217n, 262 Antyeṣṭi, see 'funeral rites', is one of the 16 saṁskāras performed for dvijas with vedic mantras 189–190 Antyeṣṭipadhati, of Nārāyaṇabhaṭṭa 183, 184n, 185n, 217n, 262 Anūpātakas, enumerated by Viṣṇu Dh. S are treated by Manu and Yāj. as equal to or like those that are mahāpātakas 106, persons guilty of, were purified by Aśvamedha or by pilgrimages 106 Anuśāsanaparva, 54, 164, 166, 180, 185n, 223, 311, 347n, 348, 364, 371, 372–74, 380,385, 390,392, 400n, 411, 419, 423, 434n, 466, 480, 481, 535, 539n, 545, 555, 585, 586, 588n, 594n, 597, 604n, 617, 620, 649, 651, 707 Anustaraṇī, cow or goat 206, 209n Anvastakā or Anvastalya 358, acc. to Āp. gr. and Śāṇ gr, procedure of Ā. is the same as that of piṇḍapitṛ- yajña 358, explanation of the word 359n, most notable characteristic of Ā is that female ancestors are invoked and liquor, scum of boiled rice, collyrium and garlands are offered 358, 474, performed after each Aṣṭakā 360, procedure of, from Āśv. gr. 359-360; some say that Aṣṭakā is the model on which the procedure of other śrāddhas is based while others say that Aṣṭakā and Anvastakā are modelled on the monthly śrāddha 358 Apāmārga, a plant used for cleansing the performer of religious rites 250 Apāntateya, 391–392 Aparāhṇa, three views about what is 376 Aparārka, 11n, 25n, 34n, 41n, 50n, 53n, 54, 55n, 65n, 66n, 83n, 87n, 88, 89, 93, 94, 96, 97, 99n, 101n, 105n, 108, 114n, 121, 124n, 125n, 127n, 128n, 131n, 133, 139, 142, 147n, 161n, 199n, 210n, 215, 216n, 218, 220n, 221, 222n, 224–26, 227n, 237, 238n, 255n, 256n, 261n, 262n, 274n, 285n, 289n, 294, 297n, 301n, 304n, 305n, 309, 310, 312–14, 317, 322n, 323n, 324, 351n, 364, 369n, 371n, 376, 377n, 378n, 394n, 395n, 397, 399n, 400, 413n, 417n, 418n, 422n, 424, 440n, 443n, 444n, 445, 447n, 448n, 449n, 450n, 453, 455n, 456n, 457n, 471, 476n, 478, 479n, 480, 483n, 514n, 515n, 517, 518, 519n, 521, 526, 528n, 529, 530, 531n, 547n, 548n, 604, 669 Apasavyam, meaning of, 487n Āpastamba–dharmasūtra, 10–14, 17– 19, 21–23, 37n, 40, 41, 50, 54, 64, 65, 70, 71, 73, 74, 82, 88, 89, 91, 94–96, 101, 103, 104, 107, 110–112, 120, 132, 162, 175, 211, 217, 218n, 238, 282, 312, 315, 322, 329, 331, 335n, 349, 363, 370, 372, 375, 379, 384, 387, 388, 392, 394n, 401, 404, 406, 412, 422, 468, 459, 604 Āpastamba–gṛhyasūtra 353, 358, 384, 438, 469, 471, 472 Āpastambamantrapātha, 353, 357n, 438, 439, 444n, 461n, 469, 474, 476, 496n, 498 Āpastamba-smṛti (in verse) 28, 79n, 98, 114, 117, 123, 126, 131, 143, 263, 288, 314n, 323, 324n, 575 Āpastamba-śrautasūtra, 45, 184n, 312, 426n, 462n, 468n, 479, 499n, 537n, 558 Apastilharana suns, 15, 35, expiation for 118-119 Aponāptriya hymn (Rg X. 30) 558 Aprātiratha hymn, 439, 507 Archaeological Survey of Western India, reports of 678n Archaeological Survey Reports of Mysore 716n, 717 Archaeological Survey of India, reports of 683, 685, 686 Ardhabalrcchra, 131 Arghya, respectful offering of water or water with unhusked rice grains, flowers etc to gods or venerable persons 435n, 441n Arthavāda (laudatory passage), may in some cases be construed as a vidhi (injunction) 62 Āryasamāja, objects to the institution of śrāddha 339 Āśauca, vide under ‘adopted son’, ‘death,’ ‘food’, ‘Lāyasthas’, ‘men’, ‘pratiloma’, ‘sapindas’, ‘śuddhi’, ‘sūtaka’, ‘wife’, ‘women’, ‘yati’; arghya is used often as a synonym for ₹. 267-268, atikrāntāśauca 282-284, birth and death are causes of ₹ only when they become known to the person to be affected 276, brāhmaṇa who has studied the Vedas and kept Vedic fires becomes free from impurity in one day, one who has only mastered the Veda in three days, one devoid of both in ten days 270, defined by Mitākṣarā 268, derivation from the word ‘śuci’ 267, differing views in ancient times as to explanation of the origin of ₹ for ten days on birth and death 309; explanation of varying provi-sions on ₹ 288, impurity on birth 275, exceptions to rules about atikrāntāśauca 284, five classes of cases in which rules about ₹ do not operate 296, for adopted son in case natural father or adoptive father dies or for natural father and adop-tive father when the adopted son dies and for sapindas 250-281, for carrying a dead body for money 289, for father and sapindas on abortion, still-birth or after the birth of a child 275, for mother when there is abortion in the first four months of pregnancy or in later months of pregnancy or on still-birth or after birth 275, for slaves when masters die 292, form 'śūcya' is found in Devala and other smṛtis 267, general rules about ₹ 276-277, great divergence of views on ques-tion about the periods of ₹, if a sapinda’s death comes to one’s ears more than ten days after death 283, Haradatta’s definition of ₹ 268, in the case of an śūtagi or śoti-śūtagī dying in a different country whose bones even are not found and whose effigy is cremated 286, in-tensity of impurity was arranged on a descending scale in the following order viz asūtā (a freshly delivered woman), rajasvalā (a woman in monthly illness), death and birth 274, King's death required the residents of the country to observe ₹ up till the advent of the day or night next after the King's death 281-282, Manu and others mention several optional periods of impurity 270-271, 307, Manu and others urge men not to increase through laziness the number of days for which ₹ is to be observed 271, meaning of śūcasana śāta 292 f, meaning of life-long impurity 274; redica¹ brāhmaṇas attached exaggerated importance to ceremonial purity after ₹ 273, Mitākṣarā says that dicto Parāśara on periods of impurity should be discarded as opposed to several smṛtis and popular usage 272, most important subject under the head of śuddhi is ₹ 267, atikrāntāśauca for sapindas birth 283, no periods of ₹ present for pratiloma castes, but some say that they are like śudras 288, no un- animity among smṛtis as to periods of āśauca on death 277ff, on birth āśauca lasted ten days even in the Vedic period 274, on death of a child for parents and sapindas before ten days from birth or before the striking of teeth, before cūḍā or upanayana or after upanayana 277-278, on death of a person after upanayana all sapindas had to under-go āśauca for ten days and all samānodakas for three days 277, on death of a girl after three years of age and before betrothal or after betrothal but before marriage and after marriage 278, period of āśauca de- pended on several circumstances, such as the varṇa or on whether deceased was an infant or a male or a female or whether death was before or after upanayana or on the vicinity or otherwise of the deceased, the degree of relationship, the time that elapsed after birth or death 271-273, 286-287, periods of āśauca for relatives in the case of anuloma or pratiloma marriages 488, periods of āśauca for four varnas were respectively fixed at 10, 12, 15 days and a month 271, periods of āśauca of āśauca were fixed for men of all varnas by some smṛtikāras such as Aṅgiras and Śātātapa and the reason for such fixation 271, 307, period of āśauca, for less than ten days on the ground of vedic learning was such as maternal grand-father, grand-mother or maternal uncle, daughter’s son and father-in-law, mother-in-law, son-in-law, wife's brother 279-280, rules about āśauca on the death of an ācārya, his wife or son or of a guru or pupil 281, rules about āśauca apply only when times are easy and peaceful 306, rules about the period of āśauca when the knowledge of birth or death comes to a man after the periods fixed 282-284; sannipāta or sampāta of āśauca (another āśauca supervening while one is being under- gone), rules of 292-294; several printed works and mss on āśauca are in verse 272-273, ten varieties of im- purity, according to Dāḷśa 274, things that could be taken without taint from the house of one under- going āśauca though not from his hand 291-92, two characteristics of āśauca viz taking away the privilege of performing religious acts and rend- bring a person untouchable to others for some time, 268-269, two kinds of āśauca viz jananāśauca or sūtaka (arising on birth) and śavāśauca or mṛtāśauca (arising on death) 269, two varieties in each kind of āśauca viz for a short period and for a long period 269, two views as to the day from which period of āśauca is to be calculated, if a man died at night or news reached at night 287-288, usage of the country the most important in matters of āśauca 306, when calculating the period of āśauca, the day of cremation in the case of an āhitāgni and the day of death in the case of a non-āhitāgni is the first day 276, when a solemn sacrifice (like Somayāga) is begun or a marriage rite or festival in honour of mātṛs has started or the foundation or dedication of a temple or image is begun, supervening cause of āśauca does not matter 291, why birth and death should cause impurity to relations has not been discussed by most writers 269-270; woman's delivery or death at her father's or brother's house and at her husband's males a difference as to āśauca 276, 278, women of all varnas become touchable after ten days from delivery but they are not fit to take part in religious rites 30 or 40 days from birth according as a son or daughter is born 276; words like 'ahah' and 'rātriḥ' mean day and night in texts on R. 276 Āśvalāyana, attributed to Vijñāne-śvara, deals with Śauca in ten Śārdūlavikriḍita verses, 273.; text of 276, 277, 290 Āśvalāyana, attributed to Vararuci, deals with Śauca in eight Sragdharā verses 272–273. Ascetics, see under ‘Nārāyaṇabalī’, ‘yati’; general rule for, is that for eight months they must move from place to place and may spend four months of rainy season in one place, but this rule was abrogated when a entered Kāśī 611, great emphasis laid in some works on inviting them at a Śrāddha dinner 388, 399; had to tonsure the whole head when under-going prāyaścitta 123; have not to undergo the condition of preta and no ekoddiśta nor sapinḍīkarana is to be performed for them, but only pāraṇa on 11th day after death 519, is not affected by āśauca 298, mahālayāśrāddha for, is to be per-formed on 12th day of Bhādrapada dark half 533, Vasiṣṭha and others insist that an a must partake of flesh served at a śrāddha 423 Aśoka, in times of, a branch of the bodhi tree was transplanted to Ceylon 667; tradition that Aśoka dug up seven out of the eight mounds of the relics of Buddha and distributed the contents in 84000 boxes through-out India and built stūpas over them 236 ṇ Āśramavāsikaparva, 223, 451n, 534 Association, see under ‘samsarga’, even 4th or 5th in a series of persons guilty of a with one guilty of mahā-pātaka is liable to some expiation 27 Asthiśaūcajana, see under ‘sañca-yana’ Aṣṭakāśrāddhas, see Anvastakā; 353–360, cow is sacrificed acc. to Khādira-Ārghya 355, days of A. were four or three or one only 354; derivation of Aṣṭakā from aṣṭan 354n ; first among seven pākayajñas, acc. to Gautama and one of the 40 Saṁskāras 353, five A. acc to Bhaṭṭoji 361; flesh to be offered to all acc to some writers 354; great variations on almost all points connected with A. such as the number of days and the months in which they were to be performed, the deities to be worship-ped, the offerings to be made and the procedure 353, many options are given as to offerings acc. to several gṛhya-sūtras 355, meaning of A. was 8th tithi in any month after full-moon day 353, not perform-ed now 361, offerings made on the three Aṣṭakās differed in different sūtras 355, pitṛs are the deities of A according to Vārtika on Pāṇini and Kāthalagṛhya, but great divergence on the devatās, acc. to others, 355–56, procedure of, comprises three parts viz. homa, inviting brāhmaṇas for dinner and the rite called Anvastakā or Anvastakā 356; procedure of A. in several gṛhya-sūtras, but the shortest is that of Ap gr which is set out 356–358. A śrāddhas known to early Vedic literature 194n, 350n, twelve A in a year 383n, were modifications (vikṛtis) of monthly śrāddha on Amā-asyā 361–362, 434 Astrology, a brāhmaṇa subsisting by the practice of, is unfit to be invited at a śrāddha 393, Yama states that if brāhmaṇas that do not declare (or advise on) the auspicious nakṣatra, tithis or day or muhūrta and other auspicious matters eat śrāddha food, the reward is inexhaustible 400 Aśucikara, sins so called 12, 14 Asuras, like Prahlāda, Bāṇa and Bali, though good and decent, are describ-ed as fighting with gods 659, usage of, about burial of dead bodies 232 Aśvaghoṣa, author of Buddhacarita 621 Āśvalāyana (in verse) 381n Āśvalāyana-gṛhya-pariśiṣṭa 219, 262 n, 524, 526, 527, Aśvalāyanagṛhyasūtra, 46n, 58, 98, 111, 112n, 149n, 190, 194n, 199n, 200n, 203n, 204, 205, 209, 218, 238, 240, 241, 244, 245n, 262, 353, 354, 355, 356, 357n, 358, 359, 360, 384, 389, 402, 412 n, 417, 433, 460, 463, 470, 491, 493n, 496n, 506n, 525, 527n Āśvalāyana-śrauta-sūtra, 45, 57, 58, 62n, 92n, 127, 184n, 200n, 202, 203 n, 346 n, 436 n, 463, 472, 477 n, 480, 494, 498, 499, 500 n, 511, 558, 681 Aśvamedha, as a prāyaścitta 91, 92, deemed to have freed even gods from all sins, even including brāhmaṇa murder 37, 62, even a murderer of a brāhmaṇa becomes free from that sin by a bath at end of A along with the king and priests after announcing his sin and after permission 94, 131, to be performed only by a king 91, 131, verses recited at time of making crowned queen get up from dead horse 200ṇ Āśvamedhikaparva 535 Aśvapati Kekaya, a king, boasts that no drinker of madya dwelt in his kingdom 20 Atharvans, a class of pitṛs 192 Atharvaśiras, purifies from sins 45, 46n Atharvaveda, 5, 11n, 57,155, 157, 159, 174n, 182n, 184n, 192n, 194n, 198, 204, 205n, 206n, 207n, 211, 232, 233, 242, 252n, 254, 321, 342, 345, 346, 347n, 351, 353, 433n, 462n, 555, 556, 645, 680 Atheists, touch of 115 Atikṛcchra, an expiation 130, how constituted 130, purifies a man of all sins except mahāpātakas 15, 88 Atipātaka, no prāyaścitta for these except entering fire acc to Viṣṇu H D. 106 Db. S but Manu and Yāj. differ 88 Atirudra, for reversal of a disease 178 Atisantāpana, defined variously by smṛtis 130–131 Atithi, who is, at a śrāddha 396 Atri, smṛti of, 42, 48, 67n, 75, 94, 97, 124, 128, 138, 139, 141, 142, 145, 147, 149, 152, 173, 270, 271, 277, 287, 295, 298, 302, 310, 313, 324n, 392, 401n, 420, 421, 471, 545, 577, 604, 611n, 653 Audgāhamāni, 354 Aulāna, son of Śāntanu 189n Aurnavābha, 645 Auśānasasmṛti 222n, 301n, 339, 340, 386, 399, 400n, 411, 422 Avadānaśataka, 176 Avakīrṇin, see under ‘brahmacārin’, has to offer to Nirṛti an ass according to procedure of pālāyajñas 212 Avanti, is name of country and Avanti was its capital 619 Avidhavānavaśrāddha, 533-534, performed for one’s mother or other woman of one’s family who died during her husband’s lifetime, on the 9th day of Bhādrapada dark half 533 Avimukta-nirukta sāra, a work in 15 verses with commentary thereon, explaining the purport of a Jābālopaniṣad passage 610n Bahiṣpavamāna, sāman 46n Bahvṛca gṛhya-pariśiṣṭa 443n Baijavāpa, 238 Bālācārya Khuperkar, Paṇḍit of Kolhapur 717 n Bālākṛcchra, see under Śiśukṛcchra Bālambhaṭṭī, 59, 60n, 140n, 142n, 391, 398, 574n Bali, grandson of Prahlāda and a devotee of Viṣṇu 144, 659 Bāṇa, 371n, 625n (Vāmanapurāṇa exhibits similar style) Bīṇā, an asura, son of Bali, fought with Kṛṣṇa with the help of Śiva 659 Bandhus, are of three kinds 280; rules about āśauca on death of 280 Banerji, R. D. on ‘History of Orissa’ 693, 694n, 698n Barbour, author of ‘Sin and the new Psychology’ 1n Bārhaspatya-sūtra 560n, 679, 712 Barley, see under ‘ yava ’ Barua, Dr. Benimādhava, author of ‘Gayā and Buddha-Gayā’ 643, 644, 647, 649, 650, 651, 653n, 659, 664n Bath, as an easy substitute for some expiations 127, daily bath for all insisted upon by ancient and medieval Indians 311, prescribed after sexual intercourse with one’s wife, for vomiting after sunrise, after shaving, after a bad dream or foul touch 311, prescribed on touch- ing certain persons and substances such as a seller of Veda, a sacrificial post, a pațita, a dog, a cāṇḍāla 331-332 Bauddhism, touch of, required expia- tion 115 Baudhāyana-dharma-sūtra 13,14, 25n, 32, 40n, 42, 43, 45, 46n, 48, 54, 71, 75, 82, 96, 103, 106, 113, 120, 122, 123, 130, 132, 134-138, 142-145, 147, 149, 150, 229n, 231, 275, 292, 310, 312, 313n, 316, 317, 322, 325-328, 331, 339, 350, 354, 355, 358, 365, 368, 384, 385, 387, 403, 418, 443n, 448n, 450n, 463, 464n, 467, 538, 560 Baudhāyana-gṛhya-sūtra, 111, 474, 525 Baudhāyana-gṛhya śeṣasūtra, 229n, 304n, 305, 319n, 516, 542. Baudhāyana-pitṛmedhasūtra, 182, 189, 190, 191n, 199n, 200n, 204, 205n, 207n, 208n, 209n, 223, 229, 238, 240, 244, 246n, 251, 253, 254n, 255, 263, 467n, 520, 521 Baudhāyana-smṛti, 64, 217n, 261, 280n, 312, 316 Baudhāyana-śrautasūtra, 346 Beal’s ‘Buddhist Records of the western world’ 608, 612, 629, 631, 650, 683, 688, 711 Beginning, of certain acts such as a sacrifice or marriage how settled 291. Belvalkar, Dr. S. K 648n Bhagavad-gītā, 9, 46n, 68, 83n, 158, 186, 188, 236n, 265n, 335, 373, 496, 587, 611, 614, 683, some verses of, occur in V śudharmasūtra 236n Bhāgavatapurāṇa, 163, 168, 349, 560, 690, 691n, 704n, 707 Bhāktōpādhyāya, 59n Bhandarkar, Prof D R 271 Bhandarkar, Dr. R. G. 713n, 716 Bhāradvāja, 387 Bhāradvāja gṛhya sūtra, 58, 355, 476, 520, 522n Bhārasivas, an imperial dynasty in ancient India that performed Aśva- medha sacrifices 634 Bharata, author of Nāṭyaśāstra 217n Bharata Daussanti 585 Bhārgava, 79n Bhārhut stūpa, 709 Bhāśarakṣetra, is Prayāga, according to some and Konārka according to others 217n, 574n Bhaṭṭācārya, (explanation of what are mantras) 61, 268 (definition of śuddhi). Bhaṭṭoji, 262n, 361, 372n, 519n, 520n, 521, 568n, 573, 609n Bhavadeva, author of Prāyaścittapra- karaṇa 24 Bhaviṣyapurāṇa, 15, 19, 21, 39, 40, 50, 53, 54, 56, 88, 90, 91, 93, 94, 96n, 124, 129, 131, 163, 223, 361, 375, 380n, 381n, 382n, 391, 396, 402, 413n, 468n, 478, 528, 529, 530, 531, 532n, 536, 541, 586, 587 Bhaviṣyottara-purāṇa, 540n Bhīṣma, story of, who waited for Uttara- rāyaṇa as the proper time for death is eulogistic of arcirādi path and not to be taken literally 188, 189, popular belief that death in Uttarā- yaṇa is best still persists 189 Bhṛgu, smṛti of, 290n, 409, 546 Bhṛgus, a class of pitṛs 192 General Index

Birth, good or evil future b depends on good or evil conduct in this life 158 Bloch, T. Z. D. M. G vol 60, for excavations at Lauriya 234n Bloomfield, author of ‘Religion of the Veda’ 2n, 171 Body, importance of, for dharma 127 Bombay Act 35 of 1947, 320 Bombay Gazetteer volumes 303n, 571n, 686, 705n, 709, 710, 713, 714, 715, 721 Boy, whose upanayana has not been performed and who drinks madya through foolishness may undergo expiation through a pratinidhi (brother, father, friend), when he is himself unable to do so or is between the ages of 5 to 11, 98, whose upanayana was not performed was not to repeat Vedic mantras except the mantras that are required for the funeral rites and śrāddha of his father or mother 258 Brahmā, is said to have created in the beginning four classes, viz. gods, asuras, pitṛs and men 342 Brahmabandhu, six kinds of 400 Brahmacārin, had to observe āśauca for three days after he returned from his guru for all relatives that died during the period of his student- hood 298; prāyaścitta for having sexual intercourse 112–113, is styled avakīrṇin, if he has sexual intercourse 112, may carry the cor- pse of his parents, maternal grand- father, upādhyāya and ācārya and perform funeral rites for them, but if another adhīkārin is available he should not do 260, 298; on death of, sapindas had to observe āśauca 305, should not give up vedic studies and vratas even on death of parents 298 Brahmamedha, procedure of, employed only for an ācārya or śrotriya and the mantras called caturhotārāḥ were recited therein 254 Brahmāvartta, country between Sara- svatī and Dṛṣadvatī 557n Brāhmaṇa, āhitāgni may, if his wife dies, marry again and establish fresh sacred fires or remain a widower and perform his Agnihotra with an effigy of the dead wife made of gold or kuśa grass 225–226, all deities reside in b who knows the veda 488; becomes unfit for invitation at śrāddha by practising medicine, by teaching dancing or by going on the stage 14n, carrying the dead body of a person who is not a sapinda or carrying dead body of his mother's sapindas became pure after three days 289, could be liable to death as prāyaścitta for a heinous sin, though not as punishment 73; could perform as pratinidhi of women and śūdras homa in ordinary fire 78, one drinking surā inten- tionally had to undergo an expiation viz drinking boiling milk, cow- urine, water, which ended in death 96, expiation for threatening to beat or strike a b 96, fighting for saving a brāhmaṇa's life or for saving twelve cows as expiation for murder of b. 93, following the funeral procession of a brāhmaṇa, kṣatriya or vaiśya or śūdra had to undergo a bath and also āśauca and expiation in the last three cases 290, general rule that prāyaś- citta for intentional murder of b. was to end in death 88, guilty of grave sins committed unintentionally was to be banished but was allowed to take his wealth with him and if guilty of the same unintentionally to be punished with middle amerce- ment 72; guilty of theft was to go to a king with an iron club and ask him to smash his head as punish- ment 73; invited for śrāddha should not refuse and after accepting invitation if he breaks the promise incurs sin 410, killing a b. woman is upapātaka except in two cases acc to Manu and Yāj. 18, one killing one's own parent, brother, teacher of veda, or a brāhmaṇa who has studied the veda or kept vedic fires had to undergo expiation till death 94, Manu speaks of 13 prāyaścittas for murder of b. 88-93, Manu first prescribes twelve years of begging alms, carry- ing a bone in hand and on a staff 88, murder of, gravest of sins 10, not to be punished with death for any crime or sin but may be banished 31, prāyaścitta, extent of, when taken once for all for several murders of b 90, prāyaścitta for murder of a person who is a brāhmaṇa without vedic lear- ning 93, rules about a b staying in the house of one dying or partaking of food there 289, should not violate, even when a knower of brahmavidyā, the injunction against eating unclean food when there is no distress or danger to life 100, three causes of a person being called a brāhmaṇa are tapas, vedic learning and birth from brāhmaṇa parents according to the Mahābhāsya 400, twelve years vrata as prāyaścitta for uninten- tional brāhmaṇa murder 90, twenty- four years vrata for intentional b murder 90, vedic sacrifices of Aśa- medha, Gosava, Abhījit, Viśvajit or Agnistut as expiation for murder of b. 91, weeping with the family of a deceased person who is not a sapinda or who belonged to another varṇa had to undergo varying periods of aśauca and purifications which depended on the fact whether he went before or after the collec- tion of bones 290; b. whether could be killed in self-defence 19-20; who drinks surā prepared from raw sugar, flour and honey should undergo Taptakṛccha, Parāka and Cāndrāyaṇa Brāhmarṣī, defined 593n Brāhmaṇas, dinner to be given to, in all religious rites and at end of expiations 120-121, distinction has to be made between brāhmaṇas who should not be invited at a śrāddha because they are sagotras, bandhus, friends and those that are apāṅkteya or paṅktidūṣaka 391-392; hailing from the countries of Aṅga, Vaṅga, Kaliṅga, Saurāṣṭra, Gurjara, Konkaṇa, Drāviḍa, Avanti, Magadha were declared in some purāṇas to be unfit to be invited at śrāddha 395-396, high ideal as to receiving gifts kept before, viz that by frequent acceptance of gifts spiri- tual power acquired by learning is lost 116, 548-49, expiation pre- scribed by some texts for b, accept- ing gifts from kṣatriyas and men of other castes except in the case of distress 116, feeding of, as a substi- tute for expiation 128 list of apāṅkteya brāhmaṇas in Manusmṛti 392-394; not to accept gifts from kings that are parsimonious or act against śās- tra dictates 116, in distress allowed by Manu and Yāj to take food from anyone, to accept a gift from anyone or teach anyone whatever 116, scrut- iny of the learning and character of, recommended in case of rites to Gods and Manes, but not in making gifts 390, were not to sell certain things and animals such as sesame and oil of sesame, curds, salts, grapes, wine, cooked food &c. horses, bulls, ele- plants 116-117, who are apāṅkteya brāhmaṇas 391-392 Brahmasūtra, 9n Brahmavaivartapurāṇa, 163, 413, 469, 563 n, 640 Branding, in case of the first four mahāpātakas resorted to only if the guilty person did not undergo prāyaścitta 72 Bṛhadāraṇyakopaniṣad 12, 39, 53, 158, 165, 188, 189n, 335, 342n, 343, 344n, 449n, 543. 619 Bṛhad-devatā 200n, 201n Bṛhad-Viṣṇu, 79n, 80n, 132 Bṛhad-yājñavalka, 146 Bṛhad-Yama, 78, 79 n, 81, 95, 98, 111n, 113, 123, 147, 294n, 392, 461n Bṛhadyogayātrā, 376n Bṛhan-Manu 282n, 285n Bṛhan-Nāradīya-purāṇa, see Nārada- purāṇa Bṛhaspati, one of the vedic gods 352 Bṛhaspati, smṛti of 18n, 25, 52, 60, 61n, 67, 69, 74, 79, 82, 97, 99, 104, 106n, 111, 119, 225, 270, 285, 292, 310, 313, 323, 332n, 351, 367, 381, 399n, 404, 440n, 447n, 457n, 459, 469, 470, 473, 475, 480, 503n, 506n, 524n, 530, 535, 539n, 541n, 569n, 570, 668n, emphasized the importance of usages of countries 82, laid down the famous rule that no decision should be given based merely on the words of the śāstra 67 Bṛhat-Parāśara 286 304, 364, 386, 392, 425 n, 473. Bṛhat-sāma, 46n, 450 Bṛhat-saṃhitā, 16S Bṛhat-Śaunaka, 230 Budge, L. A. W. on Egyptian Heaven and Hell 170 Buddha, date of Nirvāṇa of 645, relics of, were divided into parts and dis- tributed among Ajātaśatru, the Licchavis and others, who built stūpas over them 235 Buddhacarita of Aśvaghoṣa 621, 646 Buddhists, religious rites for the dead among ancient 234 Buddhism, principles of, were first proclaimed at Benares by Śākya- muni 618 Bühler, Dr. G, author of Kashmir Report 724 Burial, child when still-born or one that had not struck teeth was on death to be buried and not cremated 227, difference of view as to the age at which burial or cremation was to be resorted to in the case of a child on its death 227-228; of dead bodies not unknown in ancient India 232; procedure on b of child 227-228, of yati 229-231, references to, in early Vedic Literature 232-233 Caine, W S., author of 'Picturesque India' 692, 712n Caitanya, great Vaiṣṇava saint, settled at Purī and lived there for 18 years till his death in 1533 A. D. 702, is said to have converted the Gajapati king Pratāparudradeva to his new faith 702, visited Vṛndāvana 692; was worshipped along with Viṣṇu at Jagannātha, being described as nārābrahma while Jagannātha was said to be dārūbrahma 702 Caitanyacandrodaya, a drama by Para- mānandadāsa 692, 700-701, 702 Caitanyacaritāmṛta, a poem by Para- mānandadāsa 692, 702 Cāland, Dr, author of 'Altindischer Ābnenkult' 57, 58 190, 231, 253n, 355, 435n, 439, 461n, 474 Cambridge History of India 619, 688 Cāṇḍāla, sixteen castes were treated as, in matters of sight, touch, and speech 115 Cāndrāyaṇa, derivation of word c. 134, divided into mukhya and gauna 136, five varieties of 135-136; is the prāyaścitta for all lapses for which no specific penance is prescri- bed in smṛtis 135; may be under- gone not as penance, but also for accumulating merit 35; prescribed as expiation for drinking any of the twelve excretions of the body or any of the several kinds of madya 99; prescribed as expiation for dining at a śrāddha on the birth of a son or at a navasrāddha 388, prescribed as expiation for incest in certain cases 103; prescribed as expiation for apātīkaraṇa and saṁkarīkaraṇa acts 118; procedure of, described in Gautama and others 137-138; rules about the size of the morsels to be taken in 137; sacrificial food to be employed in 138, sāmānya c. described 136, tonsure necessary if c. undertaken as prāyaścitta 137; two varieties of 134-135 Caraka-saṃhitā 175 Carrel, Dr Alexis, author of 'Journey to Lourdes' 561 Cārvāka, 34; views of the followers of lu Caste, exclusiveness declared that a doṣa even of bad character is to be honoured and not a śūdra though of good character 85, excommunicated a sinner if he refused to perform prāyaścitta 76, one guilty of a sin or crime had to give in some cases a dinner to men of his c 76, persons of 16 castes were treated as cāṇḍālas as regards sight, touch or speech 115 Caturhotrāh, mantras beginning with 'cittih sruk' 230, 254 Caturvarga cintāmaṇi, of Hemādri 314n, 582; vide under Hemādri Caturmīmāṁsata, 59n, 81, 85, 125n, 128, 143, 262n, 313, 361, 372n, 519n, 520n Chāgaleya, smṛti of 26, 64, 302, 525 Chandogaparisista, (same as Gobhila- smṛti) 269n Chāndogya-upaniṣad, 8, 12, 20, 30, 42, 100, 158, 186-188, 232, 333, 449n, 613n, 681 Chapekar, Mr. N G 551 Chaṭṭopādhyāya, Prof, Kṣetrezchandra 556n, 608n Chaudhuri, Dr. J. B. 574n, 583 Childe, Prof. V G, on disposal of corpses in Palcolithic, Neolithic and bronze ages 234n Child, if dead, after upanayana, was to be cremated with ordinary fire and the procedure was same as for ābhiti- gni 228, before upanayana may do as it pleases as regards behaviour, speech and eating 98, death of, before the appearance of teeth or before cūḍā entailed no āśauca except undergoing a bath 298–299, various views as to cremation or burial of a child according to age or the performance of cūḍākaraṇa or upanayana 227–228 Christ, gave model prayer to his disciples for daily bread, forgiveness of sins and deliverance from evil ⁸² Christians, held fast by burial as the mode for the disposal of a dead body till end of 19th century rely-ing upon literal interpretation of some Biblical passages and did not permit cremation 233; Roman Catho-lics allow only burial and no cremation even now 233, some early C. regarded dirt and absence of bath as one of the insigna of holy poverty 311 Cities, seven holy, enumerated as Ayodhyā, Mathurā &c. 501,678, some authorities include Kāñcī instead of Kāñcī among the seven holy cities ⁶⁷⁸, 762 Citragupta, chief assistant of Yama 160, recommends to Yama the fate that the soul of a dead man deserves 160 Clothes, purification of 330–331, purification of c extremely polluted 330, silken c. are always pure 330, white c are not defiled by the touch of anybody 330 Confession, as a means of removing the effects of sins 40–41, in Christi-anity 41 Conflict, in case of, among smṛtis and purāṇas one should follow the usage of one's country, Vedic śākhā or family 519 Conversion, see under śuddhi, to Hindu fold made by performing Vratyāstoma in ancient times 118 Converts, re-admission of Hindus forcibly made converts by Mlecchas 117 Cooking food, for oneself only, con-demned as an upapātaka 34 Corn, kinds of, recommended for use in śrāddha 413–414; cereals that were forbidden in śrāddha 414–415 Corporal punishment to be moderate 19 Corpus Inscriptionum Indicarum, vol I p. 695; vol. III p 705 Coulton, G G., author of ‘Five centuries of religion’ ⁹⁶ Country, extent of, varied from age to age ⁶⁸², what circumstances make one country distinct from another ( deśāntara ) 285–286 Cow, gift of, came to be the substitute for many expiations 127, gift of cow called Vaitaraṇī 545, gift of one cow in lieu of Prājāpatya, of two cows for Sāntapana &c 128, gold or money as a substitute for gift of cows in prāyaścitta 127–128, legend about the reason why kapilā cow is the best 545, prices of, in medieval times in India 129, procedure of gift of a cow on 2nd day after āśauca ends 545 Cremation, see under effigy ‘death,’ ‘burial’ ‘fires,’ ‘dead bodies’, ‘funeral rites,’ ‘sacrifice’, ‘tonsure,’ acc to Brahmapurāṇa great noise should be made with four kinds of musical instruments when taking a corpse for 217, at end of c relatives take a bath, offer water to deceased and on entering house touch a stone, a bull, fire, cowdung, fried barley 210, bamboo staff with a bundle of grass at its top was carried to cremation ground acc to Kṛt Sr. ²⁰⁵; bath for all relatives on mother's and father's side up to 7th degree (except for a child less than one year old ) necessary on c. 211, brahmacārin was not to carry the dead body of a person or relative except of his own parents or of guru or ācārya ²¹⁴, brahmacārin carry- ing dead body of a person other than that of a parent or guru had to undergo expiation for vratalopā ²¹⁵, carrying the dead body of a brāhmaṇa who is poor and without relatives is highly extolled as equal to a sacrifice at each step ²¹⁵; cow or goat was taken to c. ground with its left fore-foot tied with a rope, was killed and corpse covered with its body ²⁰⁶, corpse should be first bathed and then cremated but not naked ²¹⁶, dead body was not to be carried through a village when being taken for c ²¹⁶, dead body was carried to c. ground in a cart drawn by oxen acc. to Atharvaveda or by men, acc to Sat Śr. ²⁰⁵ⁿ, ²⁰⁶, ²¹², duty to carry dead body is on the sapinḍas of the deceased ²¹⁵, dvija not to carry the dead body of a śūdra ²¹⁴, fuel for the pyre was not to be carried by śūdras if deceased was dvija but if so carried the pyre should be made by the castemen only ²¹⁶, ground for c to be open on all sides ²⁰⁵, how relatives are to act and show grief after c ²¹¹; long list of persons who should not be cre- mated ²²³. Mūlśarā prescribes that if a brāhmaṇa carries a śūdra’s corpse the period of impurity for a brāhmaṇa is a month but if a śūdra has to carry the corpse of a brā- hmana the impurity is only for ten days ²¹⁵, c. of bones of āhutāgni, if he died away from home ²²³, c. of effigy if a man gone to a dis- tant land is unheard of for 12 or 15 years ²²⁵, c. of sacrificer with sacrificial implements is prātipattī- karma of the implements ²⁰⁸ⁿ, ³³⁴ⁿ; parts of the body on which the several sacrificial imple- ments are placed at time of c ^207-208, performer of c rites had to undergo tonsure as an anga (ancillary part) ²¹⁷, procedure of c in modern times follows that in Āśv. gr and in Garuḍapurāṇa ²¹², procedure of, from Antyeṣṭi- paddhati, which is now followed by Rgvedins in Western India ^212-214, procedure where a man returns alive after his effigy is cremated under the belief that he was dead ²²⁵; rites of, des- cribed frequently in Mahābhārata and sometimes in Rāmāyaṇa ²²³, rites of an effigy made with 360 palāśa leaves bound with yava flour and woollen thread, if even the bones of the deceased could not be found ²²⁴, Romans regarded c. as honourable way of the disposal of the dead body and reserved burial for murderers and those guilty of suicide ²³³, rules about periods of impurity on carrying dead body and staying with and eating the food of the family of the deceased ^215-216, rules about impurity on carrying a dead body for a fee or from an interested motive ²¹⁶, rules about selection of site for ²⁰⁴ⁿ, ²⁰⁵, rules about who were to carry the dead body to c ground ^214-215, rules for those who not being relatives carry a dead body to c. such as taking bath, touch- ing and drinking ghee ²¹⁵, sacri- ficial fires and vessels of āhutāgni are carried to c. ground ^206-208, small pieces of gold or drops of clarified butter are cast on seven vital parts of the corpse ²⁰⁷ⁿ, special rules for c. of women dying in or immediately after child- birth or while in monthly illness ²³¹, śūdras not to carry the dead body of a dvija if members of the deceased’s varṇa are avail- able ²¹⁴, to be carried out at a sacred spot or at least after invo- king the presence of tīrthas like the Ganges in the water to be used for washing dead body 217, tonsure necessary in, on first day of death and also after end of impurity acc. to Madanapārijāta, others holding that it depends upon the usage of each country 218, varying views about the distribution of leaves to represent different parts of the body when an effigy is cremated 224-225, weeping permitted when body is burning, but none after cremation is finished and water is offered 218, wife of deceased made to lie down on wood pile arranged on c. ground and then made to rise up 207, wife of śūtiāgnī dying before him had c. performed with his vedic fires and sacrificial implements 225 Cremation Act, passed in 1902 in England 233 Crusades, Gibbon's cynical references to crusaders 532, launched to free holy land of Christians from the domination of Moslems 552 Cunningham, General, on 'Mahābodhī' 643, on 'Ancient Geography of India' 683n, 696, 723, on 'Bharbut stūpa' 709 Cyavana, 18, 23, 80n Dadbhīrecchra, described 140 Dalsa, smṛti of 34n, 53, 94, 119, 122, 220n, 267, 269-271, 274, 288, 295, 306, 307, 310, 417 Dalsinā, (fee or gift) to be given to brāhmaṇas at the end of all prāya- ścittas 121, to be given towards end of śrāddha rite 446, 451, 501 Dalsināgni, homa in several śrāddhas by Agnīhotrīns performed in 461-462 Dānas, see under 'gifts', in making dānas at death Kāmastuti is to be recited 184 Dānāvilāsa, of Queen Dhīramati 553n

Dandalāranya, 745, that part of it through which the Godāvari flows is most holy 708 Dandaviveka, of Vardhamāna 71 Dandekar, Dr. R. N. 160n Daradas, placed the bodies of dead relatives on trees 234 Darbhas, sprang from the hair and perspiration of Viṣṇu in the Boar incarnation 418 Darśapūrṇamāsa, sacrifice to be offered by him who desires heaven 168 Daśagvas, a sub division of pitṛs called Angirases 192n, identified with seven sages 341 Daśahotārah, 230n Datta, Dr B. N. on 'Vedic funeral customs and Indus Valley Culture' 241 Day, divided into two, three or five or fifteen parts 376 Dāyabhāga, 22n, 366, 404, 483n, 510; theory of, about sapinda 510 Dāyātattva, 366n, 368n De, Prof S K, author of 'Vaiṣṇava faith and movement in Bengal' 692, 702, 718 Dead, bodies, disposal of, in ancient India had four stages, cremation, collecting charred bones and deposi- ting underground in an urn, Śānti- karma, erection of a monument over the urn 255, embalming of, not un- known in ancient India 233, general rule in India of cremation of, from the times of the oldest literary monuments 232, methods of disposal differed at different times and among different peoples 231-232, preserved in caves, as in Rome 232n, cult of the dead, prominent feature in primitive societies 339 Death, see under 'man', 'vratodyā- pana', 'soul', attitudes towards ḍ by men 180, generally looked upon with awe and terror 179, causes of premature 180, in Uttarāyaṇa best 187, if date of death of a man dying in a distant land not known, then certain fīlths had to be accepted as the dates of his ḍ and śrāddha performed on those dates 306, indi- cations of the immediate approach of 181; of son, pupil or wife due to corporal punishment no sin, when punishment moderate 19, man near death should be made to give gifts 182; rites after (see funeral rights); rites after first day of cremation and collection of bones begin in modern times on 10th day after ḍ 263; signs indicative of the approach of 181; sentence of death for theft, carried out by cāṇḍālas 74, times when it is best to die 187–188, to whom ḍ is happy and easy 180, terror of death was due to several causes 179, three classes of rites after death, acc. to Viṣṇupurāṇa 261, various views even among those who say there is survival after ḍ 180; was presumed after a man was unheard of for 12 or 15 or 20 years and effigy was cremated and śauca observed 225,256, d while treating a brāhmaṇa or a cow medically does not amount to sin 109, worst indications of the approach of death are not being able to hear humming sound in the ear when closed with fingers and not being able to see the light in the eye 181 Debts, see 'father', one of the funda- mental conceptions of the Hindu faith has been the idea of ḍ owed to sages Gods and pītrs 550, whoever took the estate of a man had to pay latter's ḍ 570 Decalogue, 11n Deceased, goat was carried along with the body of 196, parts of the body of, such as eye, breath were sup- posed to merge in the sun, wind 196, does not become free from condition of being a preta till navaśrāddhas are performed 263, piṇḍas offered for ten days after death built up a subtle body for the departed 263 Defamation, fines or punishment for, depended upon the caste of the offender as well as of the person defamed 81 Deśas, holy, are all mountains, all rivers, lakes, places of pilgrimage, the dwellings of sages, cowpens and temples 560 Devakṛcchra, 140-141 Devala, 11n, 24, 26, 29, 53, 55, 64, 70, 75, 77n, 78, 79n, 81n, 86, 90, 108, 115, 117, 119, 132n, 133, 138, 142, 143, 147, 149, 151, 187, 210, 215, 217n, 267, 276, 283, 284, 292, 295n, 298n, 314, 317, 318, 322, 327, 339, 352, 383n, 384n, 394n, 405, 415, 446n, 453n, 469, 478, 483, 484, 514, 535, 542n, 559, 584, 593n Devapāla, commentator of Kāṭhalā- gṛhya (or Laugākṣīgṛhya) 53n, 140n, 358n, 359n, Devāpi and Śantanu were brothers and sons of king Kuru 681 Devayājñika, commentator of Kātyāy- anaśrautasūtra 219, 568, Devayāna and pitṛyāna paths 198; described in the Gītā 188, explana- tion of the word ‘light’, ‘day’ 188, of hoary antiquity 189n, Devī-Bhāgavata 712 Devīpurāṇa, 560n, 578n, 616n, Dhāmas, four, viz. Badrināth, Jagan- nātha, Rāmeśvara and Dvārakā 678 Dey, Nandolal, author of ‘Geographical Dictionary of ancient and medieval India’ 678n, 691n, 723-724 Dhanada-kṛcchra 141 Dharma, body being the all-in-all (or only source) of ḍ, should be saved by all efforts 127; is in its pristine glory in Kṛtayuga and has four feet but loses one foot in each succeeding yuga 540n Dharma-dvaita-nirṇaya 28n Dharmapradīpa 482 Dharmaśāstra writers, very fond of divisions, sub-divisions and classifications and elaborate rules on śauca 307-308 Dharmasindhu, 219, 230, 258n, 259, 263, 275, 276, 282, 283, 284, 286, 287n, 288, 292n, 294, 298, 300, 305, 319, 533n, 711n Dhaumya 388, 473 Dhavana, meaning of, in procedure of building up of a sepulchral mound acc to Satyāsādha śrauta 252,253- 255; now followed nowhere in India 254-255 Dhruva-śrāddha, 517 Didda, cruel but energetic queen of Kashmir 571 Dikshit, S K on ‘Mother Goddesses’ 529n Dikshitar, Prof. V. R Ramchandra, author of ‘purāṇa Index’ 726 Dīpakalika, commentary on Yaj, 18n, 96n, 105n, 134n, 142n, 163, 221n, 227n, 314n, 324n, 334n, 377n, 422n, 517n Diseases, evil, were said to be eight 394n, no complete agreement among smṛtis as to what sins lead to which diseases 175, particular diseases removed by particular gifts 178; procedure of driving out disease by means of images of the sun and of the disease and offering worship to the images 178, were believed by ancient Indians and other peoples to be the consequences of sins 174-175, Divākara, a of Prāyascittamuktāvalī 15 Divodāsa and Indra in the Ṛgveda 619; founded Vārāṇasī on the northern bank of Gomati 620, ruler of Kāśīs 620, great grandson of Dhanvantari king of Kāśīs 620, Divodāsīya, 548n Divyāvadāna, 235n Doctor, incurred no sin when patient died, though proper treatment given 19 Drona, a measure of capacity, gene- rally held equal to four Pēhakaṣ 330n Dūta, (see Ekata) 11 Eclipse, eating during course of e of sun or moon forbidden, but that applies only to the brāhmaṇa who eats, but not to the giver of food, who reaps good results thereby 375 Edgerton, Prof 182n Effigy, burning of, when even bones of a person could not be found 224- 225, burning of, recommended by Vaikhānasa-smarta-sūtra as merito- rious in the case of everyone and was not restricted to cases where the dead body was not found 225 Egyptians, ideas of, about Heaven and Hell were similar to those of most ancient and medieval Indians 170 Elabhakta, an exp ation 132 Elāstakā, is the 8th tithi after full moon of month of Māgha 353-54; said to be the wife of the year 353-355 Ekata, story of 11 Ekoddișta, (see ‘navaśrāddha’, ‘nava- miśra’) 516-520, is śrāddha offered to one deceased person alone whereas in pārvaṇaśrāddha three paternal ancestors are invol ed 380, 516, is a modification of pārvaṇaśrāddha 516, place of performing (not in the house) 520, points of difference between pārvaṇaśrāddha and e 516- 517, suitable words have to be sub- stituted in mantras 517, to be per- formed every month for a deceased dvija till sapiṇdīkaraṇa 517, three kinds of, viz. nava, navamiśra and purāṇa 517, what are E. śrāddhas 520 Elliot and Dowson’s ‘History of India’ 631, 632, 692n, 699 Encyclopaedia, of Religion and Ethics 1 Enemies, of man, such as an anger 9 Ephesians, 171 Epigraphia Carnatica, 572n Epigraphia Indica, 52, 182n, 235, 572n, 580n, 634n, 636, 637, 639n, 685, 688, 689, 700, 709, 710n, 711 Eschatology, meaning of 179; subject of, is what happens to a man after bodily death 179; two aspects of, destiny of individual after death and the ultimate end of all things 179 Eween, J. author of ‘Benares, a hand-book for visitors’ 618 Excommunication (Ghatasphota), process of 105 Expiation, for acts said to be equal to mahāpātakas is half of that for the latter 29-30 Fa Hien, Chinese Traveller (399-413 A. D.) 235n, 550. Fast, vide ‘upavāsa’; all religions (except Zoroastrianism) emphasize as a discipline the necessity of 54; f. for a day is the penance for omitting rites ordained by Veda or for neglecting duties of a śūdra 53; Gautama includes f. under tapas 52, Mlecchas even think highly of f., according to Mahābhārata 51; observer of, had to give up certain actions such as chewing tāmbūla 53; Śāntiparva says that merely emaciating body by f. is not tapas 54 Father, debts of, should be paid acc. to Yaj by the sons or grandsons, even when they receive no ancestral property, but the great-grandson need not pay even the principal if he has received no ancestral property 366-367 Fergusson and Burgess, authors of 'Cave temples of India', 678n Fines, disposal by king of, imposed and recovered from one guilty of mortal sins 71 Fires, disposal of, in the case of an āhitāgni, if he became patita or committed suicide in one of various ways 227; employed in the cremation of a widower, a widow, brāhmaṇārin, unmarried girl, a boy whose upanayana was not performed or an ascetic 226; five fires are Gārhapatya, Ābavaniya, Dakṣiṇāgni, Āvasathya (or Aupāsana) and Sabhya Fire-temple, called Jvālāji near Baku 118 Fleet, Dr. 235n, 634n, 706 Flesh-eating, at śrāddhas by brāhmaṇas 424; Mitākṣarā and Kalpataru writers about 1100-1120 A. D. do not expressly say that flesh-eating is forbidden in the Kali age 424, Vasiṣṭha and Manu appear to be in two minds about 425 Food, cooked along with hair or insects (like ants) or that is polluted by contact with a woman in monthly illness should not be partaken of but if food already cooked is polluted then it should be used after purifying it with ashes, water and the like 329 Food, cooked in marriages, festivals in honour of a deity or in a sacrifice may be served through others, if an āśauca on birth or death intervenes 291; exceptions to prohibition about food 100; gift of cooked f. highly eulogised 534n, offered as sacrifice to gods and manes must be given only to a brāhmaṇa who has studied the veda and what is presented to most worthy brāhmaṇas brings greatest reward 386; one requiring inner purity should avoid forbidden f. or vomit it if he takes it through ignorance and take same prāyaścitta 100, purification of polluted f. 328-329, rules about f. in expiations 124, rules about, for relatives after the performance of funeral rites for three days and twelve days 238-239, seen by dogs, cāṇḍālas, those guilty of mahāpātakas and a woman in her monthly illness or by a sonless woman or by one suffering from white leprosy becomes unclean 379-380; unclean food even may be taken in case of distress or danger to life 100, wealthy men should not throw away polluted f. if it is more than a drona in quantity and poor men should not throw away more than an āḍhaka 330 Force, enjoyment or gift of property or a transaction brought about by, is void 118 Forest, a large f. is invoked as a deity in Ṛgveda 561; seven holy forests of Kurukṣetra 561 Francis of Assisi, saint, considered dirt as one of the signs of holy poverty 311 Fraud, consequences of, are the same as those of force in cases of gifts and other transactions 118 Fravashis of Parsi scriptures, see under pitṛs 341n Funeral monuments, erection of a last (a staff) in the Andhau Inscription of the time of Rudradāman (2nd century A D.) 255, planting of a puskaraka tree on the site of crema- tion or building of an edūka 255 Funeral rites, see under 'Agnihotrin', 'cremation', 'child', 'deceased', 'mantras', 'satī', 'water', animal in, may be killed or donated or let off acc. to Āśvalāyana-gṛhya 209n, are same for all whose upanayana has been performed except that Sautagni is cremated with the three Vedic fires, except that one who has smārta fire only is cremated with that fire and one who has neither of these with ordinary fire 210, couch on which corpse was carried was to be of udumbara wood 204, 206n, description of death and funeral rites of Gautama Buddha 234-235, differ in each Vedic Śākhā, though certain matters are common to all 190, earthenware vessel filled with water continuously and cooked rice at mid-day to be offered for the deceased's benefit 219, ethereal body was supposed to be built up by the piṇḍas offered to the deceased for ten days after death 221, for an āhitāgni in general 204-208; for one who had undergone consecration for a soma sacrifice or sattra, acc to śrauta sūtras 202-204, for ten days after death, a handful of water mix- ed with sesame was to be offered to deceased on the stone called aśmā placed on kuśas and one large piṇḍa also on kuśas every day 262, for Yati 229-231, funeral pyre is to be made of the wood of sacrificial trees 211, great importance attached to the incident of a crow seizing or eating the piṇḍa offered on the 10th day after death 264, ling to arrange for funeral rites of the deceased in the absence of all relatives 256-257, lamp fed with sesame oil to be kept burning for ten days after death 219, milk and water to be placed in space for ten nights after death for reducing tor- ments of thirst to the spirit of the deceased 340, no funeral rites for those who start in anger on the Great Journey (to the Himālayas) or who commit suicide in one of various ways 222-223, order of persons who are adhikārins for performing f r is generally the same as the adhikārins for śrāddha, but varies in different works 256-260, person who begins the funeral rites on the first day has to carry them on till the 10th day even if a nearer relative becomes available after the former has begun 221, piṇḍas to be offered to deceas- ed on day of cremation and for ten days more in addition by the son or nearest sapiṇḍa 219-221, procedure of, according to Āśv gr. 208-210, procedure of, became more elabo- rate in medieval and later times 190; procedure of offering water to deceased after cremation 218-219; procedure of what to do after returning to the house on crema- tion 237, procedure for ten days after death 262, procedure on 10th day after death 263-264; pro- cession of relatives returning after cremation arranged according to age, the elder coming first 199n; relatives after performing f r should touch dūrva tendrils, fire and bull and should offer a pinda to the de- parted 237, relatives should, for one day after rites on death, purchase or obtain food from another (house) of one kind only and without salt 238, rules of conduct to be observed by relatives (male and female) after they return from cremation and for three days after 238-239, slaves and attendants were buried with the corpses of the master in Babylon and Celtic Britain but no such practice mentioned even in early Vedic literature 256, some persons, such as the impotent, thieves of gold, women that kill their foetus or husbands, or drink sura were for- bidden to offer water to deceased relations 222; some works allow a man to perform his own antyeşṭi, while living 261, the mantra ‘asmāt- tvam' is not to be repeated in f.r when deceased had not kept śrauta fires 210-211, toes and thumbs of the corpse were tied with a white thread or the fringe of a garment in, 204, throwing of asthi into water after anointing it with oil 264, urn containing bones was supported by wooden post 201n, varied acc to the śrauta or grhya sūtra, or acc as the deceased was an ātilinga or not, or acc as the deceased was a woman or child or an ascetic or died in a distant land or by accident or committed suicide 190; verses of Ṛgveda X. 14-18 were employed by most of the sūtras, are used even now in cremation rites and occur in other Vedic samhitās 191; views differ as to the stoppage of certain actions for ten or twelve days after death by relatives 239-240, what fire cannot be used in f. r 210, what the relatives and those who carried the corpse though no relatives were to do on day of cremation and one day thereafter 238, what is stopped for ten days after death is performance of kāmyā rites, giving and accepting gifts, homa and vedic study, but nitya and naimittika acts to be per- formed in vedic and smārta fires are to be performed through another 239, women could, in default of son or male sapiṇḍas of the deceased, perform f. r of their husbands or father, father-in-law, brother but without vedic mantras, acc. to same 256-257, 259, words of condolence and comfort were to be addressed to the relatives of the deceased according to several works, after they have offered water, expatiating on the grip of Kāla on everything, on the certainty of death for every one born, on dharma alone follow- ing the soul in its wanderings and on the futility of mere lamentations 236-37. 'Gaṅgā' 589; eulogy of, in Viṣṇu- purāṇa 587-588, four different streams of G. in four directions 587, grand eulogy of, in Vanaparva chap. 85 verses 86-97, 586, G. does not forsake even the most sinful or wicked man 589, G. is equal to all the 35 millions of holy places dec- lared by Vāyu, says Kūrma 588; G. water and residence thereon are said to be superior to Vedic sacrifices, tapas, and yoga, since they yield heaven and mokṣa 588, G represents Viṣṇu who represents all gods 589; God Nārāyaṇa is the owner of the strip of land within four cubits from the flowing water of G. 590, inter- pretation of the story of Gayāsura by Mitra, O'Malley and Barua 359- 360; invocation of the clay in the bed of G. 591-592, kṣetra extends to two krośas on each bank of G. 590; mantras to be recited at the time of a bath in the Gaṅges 594; mūlamantra about G. 589, names of the seven streams of the G. 587; no tonsure on, according to Vācaspatimiśra 575, on G. all times are auspicious and all men are fit for receiving gifts 589, one thous- and names of, in Skandapurāṇa, Kāśīkhaṇḍa, chap. 29, 565, procedure of a bath in the G prescribed by Matsyapurāṇa chapter 102 for all varṇas and all students of the seve- ral Vedas, 591-594, Purāṇas contain hundreds of verses eulogising the sanctifying activity and greatness of, 585, Purāṇas say that G springs from toe nail of Viṣṇu and that Śiva let it off from his matted hair in seven streams 587; residence on the bank itself of G. is not desired 590, saṅkalpa to be made at time of bathing in G. 590n; some purāṇas say that the G is easy of access everywhere except at three places viz Gaṅgādvāra, Prayāga and where it joins the sea 588, special merit accumulated by bath in the Ganges on certain days 596, supposed to flow in heaven as Mandākinī, on the earth as Ganges and in Pātāla as Bhogavatī 587, tarpaṇa on G. after one bathes with water for the gratification of the three worlds 592, waters of, burn all bad deeds 586; waters of, are white, while those of Yamunā are dark 596n Gaṅgā kings of Orissa built magni- ficent temples at Bhuvanesvara, Koṇārka and Purī 699 Gaṅgā-bhaktitaraṅgiṇī of Gaṇapati 57Cn, 586, 587n, 588n, 592n, Gaṅgāhṛtyaviveka of Vardhamāna 585 Gaṅgāpattalaka of Gaṇeśvara 586 Gaṅgāvālyāvalī of Viśvādevī, queen of king Padmasimha of Mithilā 586, 587n, 588n, 574n, 576n, 577n, 590n, 591, 595n, 601, 609, 615n, 616n, said to have been really composed by Vidyāpati in honour of his patroness 583n Garga 398n Gārgya 373 Garuḍapurāṇa 53, 166, 168, 174, 182n, 184n, 212, 216, 218, 219, 221, 224, 225, 231, 236-38, 240, 262n, 263, 265n, 266n, 268, 302n, 304, 338n, 401, 418, 419, 440n, 445, 448, 458n, 483, 488n (verse 'apavitraḥ pavitro vā'), 517, 578, 520-22, 523n, 524n, 535, 536n, 541, 547n, 577n, 579, 580n, 588, 649, 651 (same verses as in Vāyu 110 34-60), 663n, 666n, 668n, 669n, 678n Gāthās sung by pitṛs 653 Gautama, views of, on śrāddha, 354, 511 Gautama, dharmasūtra of, 9, 14, 16n, 19, 21, 23-25, 30-32, 35, 39-42, 45, 49-52, 59n, 61, 62n, 70, 72, 74, 75, 76, 77, 79, 82, 84, 88, 89, 91, 93-97, 98, 99, 103, 107, 109, 110, 111, 113, 114, 119, 122, 125, 130, 132, 133, 135, 136, 137, 138n, 150, 161, 214, 215, 218, 222, 223, 238, 240, 246n, 256, 261, 268n, 277, 290, 292, 297, 298, 300, 301, 310, 314–15, 329, 331, 353–54, 379, 384, 387, 388, 400, 402, 410, 426n, 444, 466, 521, 606 Gautamapitṛmedhasūtra 185, 189, 204, 207n, 208n, 218n, 220n, 222, 224, 236, 240 Gautama-smṛti 174, 175 Gayāvṛti is equal to two krośas 186n Gayā, pp 643–679, see under Gayā- śiras, Viṣṇupada, Akṣayavaṭa at 661n; Akṣayavaṭa śrāddha at G and honouring Gayā brāhmaṇas esta- blished by Brahmā 666, 676, sages did not prohibit kṣaura even at Gayā but only mun- dāna 575, all sins are destroyed by performance of śrāddha at Gayā 654; ancestors to whom śrāddha is offered at G are either six, nine, or twelve 669, Anuśāsanaparva mentions three spots in Gayā that are not mentioned in Vanaparva chap 84, 649, ascetic has to offer no śrāddha, but should put down his staff on Viṣṇupada 655, bath of Gadādhara with pañcāmṛta explained 664, bath- ing of Gadādhara with pañcāmṛta is obligatory in Pañcatīrthī rites and the rest may be done according to one's ability 675, Brahmā, it is stated by Vāyupurāṇa and Agni, bestowed upon G brāhmaṇas 55 villages, Gayātīrtha, well-appointed houses &c. but he enjoined on them not to beg or accept gifts from others, but they being greedy officiated at a sacrifice of Dharma and begged of him fees whereupon Brahmā cursed them and deprived them of everything and when they bewailed he pitied them and told them to maintain themselves at Gayātīrtha 55, 579, 657, by perform- ing śrāddha and offering piṇḍas on Viṣṇupada pilgrim saves one thousand families and takes them and himself to the world of Viṣṇu 665, comprehended, when Buddhism waned, all the tract from Pretśilā to Mahābodhi tree 650, conduct of modern Gayā brāhmaṇas 405, descri- ption of rites performed for seven days after entering Gayā 662–668, Dhāminas are a special but lower class of priests at, 668; Dharmāraṇya was founded by Asūrtarayas, says Rāmāyaṇa 653n, enumeration of the principal holy rivers, peaks and hills, bathing places, sacred sites and trees in G. 660–664, expenses on Gayāśrāddha to be on a profuse scale 404–405, full pilgrimage at Gayā lasts for seven days 662; Gadālola, why so called, 665n; Gadālola, śrāddha at 676, Gayā is not a demon in Ṛgveda 59n, G. named after Ling Gayā who is mentioned in even Buddhist and Jaina works 646, Gayā- kṣetra has an extent of five krośas 677, Gayāśiras is the centre of Gayā, the most holy spot and smaller than Gayā 665n, 677, Gayāśiras and Gayā were well-known places in Buddha's days 668, 677, Gayāyātrā described in Vāyu 110, 661–662, Gayāls or Gayāwals are priests who make profit from Gayā pilgrimage their business 580, great divergence of views as to the ancestors to whom śrāddha is to be offered at Gayā 668–669, if one out of many sons goes to G. and performs śrāddha, the pitṛs secure mukti 539, great divergence of views among modern scholars about the antiquity of the Gayāmāhātmya 644, hill called Mundapṛṣṭha 658, if pilgrim unable to perform all details of Gayā- śrāddha at Phalgu, Pretśilā and other spots he may offer only piṇḍas 671, 673, in whose soever name a piṇḍa is offered at Gayā that person if in hell goes to heaven and if in heaven secures release from sam- sāra 665, 670, is spoken of as pitṛtīrtha 654, king Gayā, son of Amūrtarāyas, performed a sacrifice in which food and fees were distri- buted in plenty 653, Krañcapāda is the hill Mundaprṣṭha 665, literature on the History and Antiquities of 643, Mahābodhi tree, verses addressed to 664, 667, mahānadi in Vāyupurāṇa on Gayā generally means Phalgu 676, māhātmya of G in Vāyupurāṇa is a patchwork made between 7th and 10th centuries 951–952, mango tree at G, famous verse about 661n, mātrṣodaśī described by Raghu- nandana with 16 mantras which do not occur in Vāyu 677, most important work on G relied upon in medieval digests is the Gayā- māhātmya i. e. Vāyupurāṇa chapters 105–112, 644, not a spot in G. that is not a tīrtha 656, numerous sub-tīrthas of G. are mentioned in Vanaparva chapters 77 and 82, occupies a unique place in the hearts of all pious Hindus even now 643, on entering G pilgrim bathes in Phalgu river, performs tarpana and śrāddha and on same day performs śrāddha on Preta-śilā and offers piṇḍas whereby the per- sons for whom this is done become free from the position of preta 662– 663, one may offer piṇḍa to oneself but without sesame 670, one may offer to pitṛs at G piṇḍas of pāyāsa, boiled rice, barley flour, fruits, roots, sesame Cake, jaggery or honey 653², order in which several tīrthas at G are to be visited 652ff, padas (stone slabs with foot-prints thereon) at G and śrāddhas at them 661n, 676, pañcatīrthī (five tīrthas) of Gayā and rites there 663n, 675, passed through several vicissitudes 650, pilgrim should gratify the Gayā brāhmaṇas 656, Pretaśilā adjoins the west bank of Phalgu river and is to the north of Gayā 671, procedure of offering a piṇḍa to oneself while living 670, procedure of śrāddha, acc. to Vāyu- purāṇa 653-656, procedure of Gayā śrāddha acc. to Raghunandana 671-677, Rāmatīrtha (1 e Prabhā- sabrahmā), bath, śrāddha and piṇḍas at, free pitṛs of pilgrim from condi- tion of being preta 674, references to Gayā from Ṛgveda downwards 645- 647, rites from the first to the seventh day of entering Gayā described 672-676, river Vaitaraṇī in G, 656, rules of conduct to be observed while one is in Gayā 655-656, Samarohaṇa, meaning of, in Aurnavṛbha's ex- planation of the three padas of Viṣṇu 647, saṅkalpa acc to Raghu- nandana, before a bath in Phalgu 671n, seven gotras to whom śrāddha may be offered at G 662, siā Gayās that confer mukti by worship and piṇḍadāna at them, enumerated 667; size of piṇḍas to be offered at Gayā- śrāddha 662, Śodaśīśarma at G des- cribed 672-673, special characteris- tics of śrāddhas at G 669-670, śrāddha may be performed at G, at all times, even in an intercalary month, even when Jupiter and Venus are invisible 370, 655, śrāddha at G, is made without arghya and ārāhana 661, śrāddha at Pretaśilā is the first and that at Alsajavata is the last and the rest of the śrāddhas should be performed in the order set out in Vāyupurāṇa or, if one does not know it, in any order 666, story of Gayāsura 656-657, story of the mace manufactured from the bones of an asura called Gada 660, story of Śīlā, that was placed on the head of Gayāsura 657-658, story of Viśālā, a sonless king and of a per- son who offered one-sixth of his property to a trader and who was saved from remaining preta 666, tarpaṇa of ancestors at G. 671n; tax was levied on Kashmirians per- forming śrāddha at Gayā 571, unmanifest forms (such as hills like Prabhāsa) and manifest forms (such as image of Ādi-Gadādhara) of Viṣṇu 660-661; though there are numerous tīrthas at Gayā, visit to three alone is absolutely necessary viz. to Phalgu river, Visnupada and Alsayavata 666; Uttaramanasa tank 650- 651, 653, Vedīs, at which the leisured pilgrim may offer pīndas in G. are forty-five 667, very sublime formula repeated at the time of offering pīnda and water at, 550, Viṣṇupada is Ādi-Gadādhara himself 665, Viṣṇupada is deemed to be the foot-print of God Viṣṇu 667, was named according to Agni and Vāyu after Gayā who performed a sacrifice there 654, was all emptiness and desolation in Fa Hien’s time, while in Hiouen Thsang’s time it was a flourishing town with 1000 brāhmaṇa families 650; why Hari is Ādi-Gadā- dhara at G. 657, 660, works dealing with procedure of śrāddha at G 670- 671, Yājñavalkya says that whatever a man gives in Gayā leads to in- exhaustible rewards 653 Gayāls or Gayāwals are notorious for their indolence, ignorance and are a dying race 644; function of, at Alsayavata in Gayā 580, 668, have become a guild or close corpora- tion and resent the intrusion of a stranger 580, have got books in which they enter the names and addresses of pilgrims who are asked to sign themselves and recommend to their descendants to honour them when the descendants might come to Gayā 581; Nārāyaṇabhaṭṭa limited the injunction about honouring Gayā- ways alone to śrāddha at Aksaya- vata 670, pilgrims to Gayā must honour Gayāls alone and not other brāhmaṇas however learned they may be 670; profess the Vaisnava faith established by Mādhva 644, referred to in a copperplate grant of Lakṣmaṇasena in 1183 A. D. 580; strange practice among them of adopting the same person in several families at the same time and yet allowing the son so adopted to retain his rights in the family of birth 580-581, the number of, is being gradually reduced 581 Gayāśīras, extent of, according to Nārada-purāṇa 647, is the Brahma- yoṇī hill according to some modern scholars, while Dr. Mitra holds it is not 646n; named in the Vanaparva, in several Purāṇas and in ancient Buddhist works such as the Mahā- vagga 646 Gayāśrāddhapaddhati of Raghunan- dāna 583 Gayāśrāddhapaddhati of Raghunātha 671 Gayāśrāddhapaddhati of Vācaspati 670 Gāyatrī, inaudible japa of, highly eulogised 47, repeating of, as secret expiation for sins 126-127, repeating of, in śrāddhas 507, 543, to be recited while performing expiation 120 Ghaṭajāṭaka 658 Ghoṣaśānti 178 Ghoṣe, Dr J.C on ‘Antiquity of Gayā’, criticized 643 Gibbon, author of ‘Decline and fall of the Roman Empire’ 129n, 552 Gifts, see ‘dakṣiṇā,’ ‘food’, acceptance of gifts from kings is terrible in its consequences 549; as removers of the consequences of sins 51-52, one or more of ten g should be made by a dying man 182, of gold, cow, clothes, horse, land, clarified butter and food destroy sin 51, of all wealth or of a large portion as expiation of brāhmaṇa murder 92 Goat was carried with the dead body 195n Gobbūlagṛhya, 53, 64, 346, 354, 348n, 355, 358, 417, 525, 526 IV] Gobhila-smṛti (often cited as Chand- ogapariśiṣṭa of Kātyāyana) 149n, 182, 207n, 218n, 223, 224, 225, 226, 237, 239n, 240, 269, 297, 321, 355, 356, 361, 417, 418, 440n, 441n, 443n, 455n, 464n, 473, 475n, 476, 477, 480, 482, 487n, 513, 517n, 518, 521, 524, 529, 537; quotes some verses of Yājñavalkyasmṛti and a verse from Mahābhārata 237 Godāvarī (or Gautamī) 707-711, see 'Daṇḍakāraṇya', bath in G when Jupiter enters Leo highly regarded even up to the present day 711, Brahmapurāṇa, chapters 70-175 laud Godāvarī and about 100 sub- tīrthas at great length 707-708, Ganges is called Gautamī in the south and Bhāgīrathī in the north 707, Gautama brought Ganges from Śiva's matted hair to Brahmagiri where he had his hermitage 708, G. is said to be 200 yojanas long and to have 35 millions of tīrthas on it 707-708, G. is pre-eminently a place for per- forming śrāddha 708, holiest spot in Nāsik is Rāmakunda 710, Govar- dhana (6 miles to west of Nāsik), history of 710, Nāsik on G, history of, from 200 B C 709, Pañcavaṭī on G.709-710, referred to generally as Gautamī in the Brahmapurāṇa 707, story of Bāvarī who resided on the Godāvarī and sent several disciples to Buddha, acc to Suttanipāta 707, Tryambakeśvara is the hill on which Gautama had his hermitage 708, two epics and purāṇas contain nu- merous references to it 707, Vana- parva speaks of it as a holy river in the south 707, verse occurring in several purāṇas says that G is on the Sahya mountain and the country through which G. flows is the most charming in the world 708 Gods, see under pitṛs, Gods like Mitra and Varuṇa are implored to confer immortality 156; of Vedic pantheon described as guardians and promo- ters of ṛta 3, distinction drawn in Sat. Br. about what is done for g. and for pitṛs 249n Gomatīvidyā, an expiation for go- vadha, 108-109 Gomūtralṛcchra 134 Gopalan R, author of 'History of the Pallavas of Kāñcī' 712 Gopatha-brāhmaṇa 618 Gosava a strange Vedic rite 62n, 434, deemed by Vasiṣṭha to be a des- troyer of sin 62n Gosthiśrāddha 381-382 Govadha is at the head of all upapātakas 107, different prāyaścittas for, in different smṛtis 107-109, expiation for, is same as one for killing a vai- śya or śūdra 107, four expiations prescribed for by Yaj 107, was no sin, if a cow or bull died while be- ing medically treated 109 Govindacandra, emperor of Kanoj 634n, 636, 637, 639 Govindānanda, commentator of Prāya- ścittaviveka 39n, 86n, 88, 92, 222n, 265 Govindarāja, a commentator of Manu- smṛti 481 Govrata, as prāyaścitta 134 Grants, Bṛhaspati's rules about g. of land 52, of land and villages state that they are made for the in- crease of the merit of donor and his parents 52 Graves, or sepulchral mounds 246-250, at Lauriya Nandangarh resemble in many respects the mounds described in Śrauta sūtras 254, clods or baked bricks were employed in building mounds over charred bones of deceased persons 254, difference between g of godly people and of asuras 247-248, ground of, should not be visible from the village 248, height of, depended on the varṇa of persons whose ashes were to be buried 250, pegs of different kinds of trees are fixed in different directions of these 250; performer of rites about graves return to their houses holding the tail of an ox 250. placing of bricks silently without mantras 249-250. procedure of the erection of a mound with dhavana and without dhavana including dialogue, dancing and singing acc. to Śat śrauta 251-252. procedure for making sepulchral mounds for those who had performed agnicayana 248-251, proper time for making 247-248, shape of, should be four cornered and not round (which is practised by Asuras and Eastern people) 247-248. not too large, but broader behind and on north side 218, should not be erected near certain plants and trees 248; size of, should be just the size of the man whose bones were to be deposited 248; size of mounds differed among 'devadarsins' and Śaunas¹²³ ins 253, various measurements in the sūtras provided for constructing a mound over the charred bones deposited in a pit 253; verses were recited while piling up layers of clay or bricks, which refer to pillars and posts 254. were in ancient India generally quadrangular, but sometimes also round 254 Greece, some ancient writers in, held theory of transmigration of souls 180 Grhastbaraināśara 25n, 48n, 226n Grhyagniśāgara, of Nārāyanabhatta Ārde 360n Grhya-kārikās 286 Grhya-pariśista 219, 221, 516 Growse, F. S. on 'Mathura' 688, 692 Guild, brāhmaṇa who is a member of ag. or who officiates at a sacrifice on behalf of g is unfit to be invited at a śrāddha 393, 394 Gunas, in Sāñkhya philosophy 9 Gupta Inscriptions 16n, 605n, 634n, 646n, 712 Guru, eleven males so called 24, mean- ing of 24 Gurvangaṇāgama, (sexual intercourse with guru's wife), see under 'incest', a mahāpātaka 23–25, 103, prāya- ścitta for 103-104, sexual intercourse with maiden of higher varṇa, with friend's wife, sister, son's or sagotra's wife or with antyaja woman equal to g. 103 Hades, the Greek word for Hebrew Sheol 170 Haj and Hajj 552n Halāyudha, commentator of Śrāddha- sūtra of Kātyāyana, 443n, 450n, 455n, 470n, 484n, 516n Hall, Dr Fitz-Edward 623n Haracaritacintāmaṇi, 724 Haradatta, 11n, 46n, 49n, 50n, 53, 59n, 62n, 64n, 71, 79n, 90, 93n, 96, 108n, 111, 114n, 124, 126, 130, 135, 136, 138n, 144n, 149n, 150, 161n, 218, 222n, 223, 268, 271, 275n, 278n, 289, 292, 293n, 301, 305n, 335n, 349, 353, 360n, 384, 392n, 394n, 397n, 402n, 404, 406, 410n, 437n, 444, 482 Hāralatā, 215, 216, 321n, 222n, 234, 240, 241n, 267n, 269n, 270n, 271, 273, 274n, 276n, 288, 291n, 293n, 295n, 297n, 298n, 299, 300, 305n, 306, 307, 310, 315n Haraprasad, Shastri, M. M 458, 542n, 572n, 697n, Harihara, commentator of Āśaucada- śāka, mss of which are dated 1482-83 and 1522-23 A D, 273, 460 Hariṇi, verses from Atharvaveda 242 Hārīta, 16, 40, 60, 83, 88, 106, 114, 119, 124, 126, 143, 173, 175, 215, 224, 270, 333, 338, 514, 515n, 523n, 536-537, 546, 548, 604 Hārīta-saṃhitā (on medicine) 176 Harivaṁśa 117, 350, 445n, 620, 690 Harsacarita, 371n Harshe, Dr R. G 181 Hastings, Encyclopaedia of Religion and Ethics by. 1 Havell, E B, author of 'Benares, the sacred city,' 618n, 631, 632n, Havisya, food, what is 149n, 412, 414n IV] Hayasirṣa-pañcarātra, 319n Heaven, see under ‘Hell’, ‘karma’, ‘Yama’, ‘worlds’, ‘svarga’; ancient machinery of Heaven and Hell has largely failed to keep people moral in these days 172n, cal- culating and bargaining spirit of smṛtis and purāṇas about actions that lead to, 166; descriptions of the pleasures of, 163–166, glowing des- criptions of, in Mahābhārata and purāṇas 165, generous donor or wor- shipper goes to it and mixes among gods 156, history of idea of 154–158, idea that it is a place or state of eternal bliss to which the spirits of the religious or of warriors go is common to many ancient peoples 158, idea of heaven in post-vedic litera- ture 161–164, in heaven, acc. to Atharvaveda, there are bevies of women, ponds of ghee, streams of milk and honey, wine flows like water and there is no disease 157, is devoid of fear of old age, or hunger or thirst or sorrow acc. to Upaniṣads 158, is placed in the north by Śatapūrva, in which there is no hunger or thirst or old age or sin 166; life in it is said in Ṛgveda to be full of joys and delights 156; pious dead become united in it with their iṣṭāpūrta and their forefathers 156; theory of, came to be modified by the doctrine of karma and punarjanma 158, said to be the abode of Yama in the Ṛgveda and full of music and song 156 theory that pleasures of it have a time limit 167; three heavens men- tioned in Ṛgveda 156, warriors killed in battle were supposed even in the Ṛgveda and generally in the Gītā and later to ascend to it and there had the society of beautiful damsels 158 Hell, see ‘Naraka’, ‘Yama’ and ‘Citragupta’, Buddhists took over the idea of hell 164; it called pur 161. clear references in Atharvaveda to, 155; description of the torments of 167–168, different views about whether it is a place 161; different numbers of hells 162–164, eighteen evil actions which lead to it 173, four hells named in Taittirīya Āraṇ- yaka 155; is a man’s lot when he transgresses his dharma 162, names of hells 162–163, no clear or express references in Ṛgveda to it 154, in Jain literature 163, land of everlast- ing fire for the devil and his my- rmidons 170, no mention of tortures of hell in Ṛgveda 155, periods for which several sinners undergo torments of 164, Quranic ideas of 171n, seven hells, acc. to Vedāntasūtra and Viṣṇupurāṇa 162, some Purāṇas state that the number of hells is crores 164; twenty-one hells mentioned by several works 162, torments in, described 167–168, task before modern Indian leaders is how to build up virtues of toler- ance and respect for life apart from ideas of heaven and hell 172 Hemādri 59, 77, 115, 147, 148, 151, 304, 309n, 343, 351n, 352n, 361n, 376, 378n, 385, 386, 388, 389, 390n, 392n, 394n, 395n, 396, 397, 398n, 399n, 400n, 403n, 407n, 408, 409, 411, 413, 414n, 415n, 416, 418n, 422n, 424, 433n, 441n, 442n, 444n, 445, 449n, 450n, 453, 455n, 457, 458, 459n, 460, 463, 466, 467n, 468, 471, 472n, 475, 476, 477n, 479, 480n, 481n, 482, 484, 507n, 508n, 513n, 514, 523n, 528, 530n, 536, 542, 543, 582n, 669, 717 Hemāśrāddha (śrāddha with gold i.e., money) 515, if the person who has to perform a śrāddha cannot offer even śrāddha, he should per- form it 515, occasions when it is allowed 515 Herodotus 180 Hibbert Journal, 1n, 8n HIMALAYA, all parts of, said to be holy in the Purāṇas 560; mentioned in the Atharvaveda 559, spoken of as 'Garatātmā' by Kālidāsa 560, vide list of tīrthas Hinduism, spread of, in Java, Bali and other countries of south-east Asia 118 Hiosen Thsang 608, 629, 631, 653, 658, 711, 766 Hiraṇyakeśī-gṛhya-sūtra 58, 353, 354, 355, 361, 384, 385, 439, 471, 474, 559, 619 Hiraṇyakeśī-pitṛ-medha-sūtra 135 History of Dharmaśāstra, vol I—582, 556, 610n, 651n, 721n; vol II—11, 13n, 19, 24n, 36n, 42, 46n, 47, 48n, 52, 54, 62n, 76, 82, 85, 91n, 92n, 93n, 111, 112, 115, 117, 118, 120n, 192n, 200n, 207n, 222n, 229n, 230n, 231, 239n, 249n, 275n, 302, 309, 311, 327n, 331, 332, 349n, 357n, 359n, 369, 384, 397, 412, 415, 417, 422, 425, 434n, 435n, 440n, 442n, 443n, 501n, 510, 529, 536n, 543n, 553n, 554, 555n, 558n, 571n, 592n, 593n, 604, 605, 676n, 722n, 734, vol. III—11, 13n, 19, 21, 25, 51n, 69, 74, 76, 80, 82, 89n, 92, 100n, 105, 106, 118, 129, 164n, 257, 258, 271, 275n, 280n, 286, 302, 330n, 331, 364, 380n, 424, 425, 439, 453n, 454, 473n, 510, 525, 538, 540n, 550n, 590n, 604, 608, 628 Holy cities, seven enumerated 678 Holy places, what are 55n, 553 Homa, as a means of removing consequences of sins 43-44; could be per-formed in ordinary fire 78n, for women and śūdras to be performed through a brāhmaṇa as a pratinidhi acc to śūlga-sūtras 78n; general pro-cedure of 543n, number of oblations of clarified butter is either 28, 108 or 1008, 543, one lakh of homas with sesame accompanied by Gāyatrī recitation as substitute for heavy expiations 128, should be perform-ed in all expiations 120 House, see under 'purity,' 'purifica-tion', constructed with burnt bricks is purified by wind and the Sun 323-24 Hunter, W. W., author of work on 'Orissa,' 692, 695n, 696, 697, 698, 699, 702, 750. Image, see under 'purification,' 'purity,' 'temple' Impurity, see 'Āśauca', observed by man for ten days, when he performs his own śrāddha while living 544, some persons are free from, not at all times, but only when they are engaged in some peculiar actions such as sacrifices while engaged in sacrifice 298 Incest, see under 'gurvaṅganāgama', prāyaścittas for, acc to Parāśara 104, punishment and prāyaścitta for, are same viz excision of testicles 72 Indian Antiquary, 271, 451n, 572n, 612n, 642, 650, 702, 716, 726, 765 Indian mind revels in divisions and classifications 344 Indische Studien 449n Indian Historical Quarterly 610n, 716n Indra, consigned yatis to śalāvṛhas 63, invoked to strike down evil-doers 154 Indradyumna, a cakravartin, men-tioned in Maitrāyaṇyupaniṣad 695 Inheritance, close connection between the right to perform funeral rites and taking i 257; mitākṣarā and Dāya-bhāga doctrines on 257, whoever takes i has to offer piṇḍa to the deceased 257 Inscriptions, see 'Epigraphia Indica', Andhau Inscription 255, in a fire temple at Baku on the Caspian sea 118, of Hoysala king granting revenues of a village for meeting taxes levied on pilgrims to Benares 572; recording gifts of lands and houses, coins and gold as prāyaścitta for benefit of deceased 182n Intercalary month 546-547, all śrād- dhas that come after Sapinḍana were not to be performed in 546, is called by various names such as Ambhasas- pati, Adhimāsa, Malamāsa, Malim- lūca, Samsarpa 546, is to be dis- carded for all rites in honour of gods and pitṛs 546, purāṇas call it Puruṣottamāmasa 546, the saṃvat- sarika-śrāddha of one who dies in an intercalary month may be per- formed in the same intercalary month, but if there be no 1 m of that name, then in ordinary month of same name 446-447, thirteenth month and vendor of soma were condemned as pāpa (sinful) 546, was known even in the times of the Ṛgveda 546, what religious actions could be done in 546 Īśvāsiyopanisad 606 Israelites, ancient, customs of, con- cerning the relatives of the dead 309 Iṣṭāśraddha is Karmāṅgaśrāddha, 9th among twelve classes of śrāddhas 457n Jābāla, smṛti of 60n, 61, 136, 140, 146, 147, 152 Jābāli, smṛti of 64, 121, 134, 139, 142 Jābālopaniṣad, 610n, 625 Jaimini, a of Pūrvamīmāṃsāsūtra 9n, 20n, 24, 27n, 40n, 45, 53, 58, 61-63, 66n, 89n, 92, 112, 137n, 168n, 169, 208n, 310n, 353, 373, 419, 439, 440n, 442n, 447, 453, 454, 481n, 554n, 602n, 670, 672n, 687 Jaimini-gṛhya 355, 418 Jaiminīya-saṃhitā, of Sāmaveda 46n Jains, accept the doctrine of tapas as a destroyer of sins 43, though they emphasized ‘ahiṃsā’, they encourag- ed religious suicide called Sallekhanā under certain circumstances 612 Jalākṛcchra, see ‘Toyaḥkṛcchra’ 138 Jamadagni, smṛti of 43, 94, 163n, 461n

James, Prof, E O in ‘Christian Myth and Ritual’ 234n James, William, author of ‘Varieties of religious experience’ 171n Janasthāna (in Daṇḍakāraṇya), said to be four yojanas in extent and Pañca- vaṭī was part of it and it was so called after Janaka 710 Japa, a means of removing consequ- ences of sin 44-51, distinguished from stuti 45, demands three things 46, food on which one should sub- sist, when engaged in 49, is expia- tion for sins unintentionally com- mitted 46-47, original idea of, spiri- tual 46, of mantras, a hundred times where no particular number is speci- fied 47, three kinds of 44-45, super- iority of, over Vedic sacrifices and prāyaścāyas 47, upāṃśu is described and praised 45, way in which śūdras and women were to engage in 49 Jātibhraṃśakara sins 15, 35, expiation for, is Sāṃtapana and Prājāpatya 118 Jātūkarṇya, smṛti of 98, 182n, 190, 206n, 209n, 225, 389n, 390, 469, 512, 531n Jayaswal, K P author of ‘History of India’ (150-350 A D ) 634, 689n, 762 Jerusalem, holiest place for Christians 552 Jesus, miraculously cured a blind man 174n Jīhana, 80n Jīvat-śrāddha or Jīvasrāddha 542-545, effigy representing a human figure is to be made of threads and palāśa stalks on which the performer sleeps, then rises up and on the 4th day it is burnt 543-544, one cannot perform one’s Sapinḍana 544, performed by a man himself while alive for the benefit of his soul after death once every month up to 12 years and then he stops 544, procedure of, accord- ing to Baudhyāna-gṛhyaśāsūtra 542-544, procedure of acc to Liṅga- purāṇa, is substantially different 544; this śrāddha is a perversion of the ancient idea of śrāddha 545, water and pinda are offered to himself with a mantra 544, word 'preta' is not to be used in this rite 544 Job, book of, in Old Testament 170 John, epistle of 41n John, Gospel of St 233 Jolly, Dr 540n Journal Asiatique 176n Journal, of American Oriental Society 154n Journal, of Asiatic Society of Bengal 643, 644, 659, 664n, 688n Journal, of Benaręs Hindu University 160n Journal, of Bihar and Orissa Research Society 643 Journal, of Bombay Branch of Royal Asiatic Society 376n, 678n, 687n, 707, 745 Journal, of Department of Letters, Calcutta University 556n, 610n, 726 Journal, of Ganganath Jha Research Institute 736, 738 Journal, of Oriental Research, Madras 698 Journal, of Royal Asiatic Society of Great Britain 176, 235n, 636, 696, 706, 730, 767 Journal, of U. P. Historical Research Society 608n, 720n, 746, 760 Judicial function, separated early from the executive function of the king 69 Jyotisastra 46n, 384, 386, 450 Jyotirlingas, twelve, names and loca- tions of 678-679, divergence of views about identifications of some J 678n, each J has an Upalinga 678n Jyotistoma, 157 cups (grahas) used in, were to be cleansed with a strainer of wool, but not the camasas 310, one who offers the Adābhya cup in, goes to heaven while still living 157 Kadalīvana, 178 Kailāsa, temple at Ellora is not one of the twelve Jyotirlingas 678n Kālapī, value of 129 Kalanos, an Indian Gymnosophist from Taxila, accompanied Alexander and burnt himself to death at the age of 70, 612 Kāla, see under Time Kālidāsa ṭ60, 605, 691, 706 Kālīpurāṇa, 467 Kalivarjya acts 65, 271, 302, 424, 425, 608 Kalpa, 164 Kalpataru, 21, 98, 108, (prāyaścitta), 131, 136, 148, 181 (mokṣakāṇḍa) 187n (mokṣakāṇḍa), 222n, 238n, 270n, 273, 274n, 289, 292n, 293n, 297, 305n, 315n (śrāddha), 334 ( śrāddha ), 339 (śrāddha), 368n, 371n (on śrāddha), 377n (śrāddha), 378 (śrāddha), 380n, 381n, 383, 385, 386, 391, 392, 396n, 398n, 400n, 401n, 424, 441n, 442n, 445n, 457n, 458n, 463n, 468n, 469n, 471n, 473, 475, 477, 479, 481, 512, 514n, 517n, 518, 523n, 524n, 528, 529, 531, 532n, 536n, 537, 538n, 542, 555n, 559n, 560n, 561n, 569n, 610n (on āśauca), 623n, held that an anupanīta boy and unmarried girl incurred no sin by drinking surā 21, 98, its date 624n; verses quoted by it from Skandapurāṇa are not found in the printed purāṇa, but are found in the Lingapurāṇa 624n Kāmasūtri, repeated 10 many cerem- ones such as marriage, adoption, gifts made on approach of death 184n, repeated when making a gift of a cow on 2nd day after āśauca ends 545 Kāmya rites should be undertaken only when one is able to perform all parts of them 373 Kāñci, 711-712, famous temples of 712; history and antiquity of 711-12; Kāśī and K are the two eyes of Śiva and K is a famous Vaiṣṇavakṣetra 712, one of the seven holy cities of India and one of the most ancient towns in south India 678, 711 ; regions around K were frequented by Buddha, acc. to Hiouen Thsang and K. had a stūpa 100 feet high built by Aśoka 711 Kane Festschrift, 618n Kāntipurī, one of the seven holy cities acc to some 678, 762, divergent views about its location 678 Kama, 26n, 544 Kapadia, Dr on ‘Hindu Kinship’ 36S Kāpardiñ, 392n, 482 Karkabhāṣya, 447n, 482, 507n, 508n Karma, see under ‘birth,’ ‘soul’, basis of, 39, doctrine of, is inextricably mixed up with that of puṇarjanma 38–39; doctrine of, appears to be in conflict with that of śrāddha 335, doctrine of, is opposed to the theory of the transference of merit (puṇya) from one man to another 66n, doctrine that there is no final release from the cycle of births and deaths by performance of meritorious deeds alone 167, doctrine of, illustrated in the Jain Uttarādhyayanasūtra by the story of brothers 445n, knowledge (true) destroys all k. 68, 611, main propositions of the doctrine of 38–39 and 612–613, modified by the theory of expiations for sins 40 three kinds of viz sañcita, prārabdha and kriyamana and their explanation 612–613, whether good or evil does not perish without bringing forth its consequences 39 Karmāngasrāddha, 382 Karmavipāka, (fruition of evil deeds), see under ‘sins’, ‘disease’, ‘actions’, Āpastamba-dharmasūtra says that a dvija who murders a brāhmaṇa is born after undergoing torments of hell as cāṇḍāla, paulkasa and other sinners are born as animals 175; doctrine of, was well-known to Buddhist philosopher Nāgārjuna 176; doctrine of, is not, acc to some writers, to be taken literally but is an arthavāda 177, diseases arising H, D. 109 from sinful acts subside by recitation of vedic texts, homa, gifts 173; physical marks indicative of sins committed in previous lives dis- appear on repentance and on under- going expiation 173, residual conse- quences of sinful deeds in the form of deformed bodies or bodies with con- demned signs or diseases 173, human beings alone are subject to doctrine of 176-177, smṛtis and purāṇas state into what animals, trees and creepers sinners are born after undergoing hell torments 173–174, some smṛtis say that the murderer of a brāhmaṇa in a later life suffers from leprosy, while others say that he suffers from pthisis 175, Yogasūtra says K. is of three kinds viz. birth (as a worm or animal), life (short), and experiencing torments of hell 176; treatment of K. is the longest in Prayaścittasāra 176, teaching of works on, comes to this that no man however sinful need despair 177; women guilty of theft and other sins become the wives of men guilty of same offences 177 Kārṣṇājini, 484 Kāśī (Vārāṇasī, Banaras) 618–642, see under ‘Sārnāth’, ‘sins’, ‘onlāra’ ‘liṅgas’, ‘ascetics’, Adikeśava-ghāt 636, after repairing to K one should smash one’s feet with a stone so that one may not be tempted to go to another place 566-567, Alberuni expressly states that Mahmud Gaznavī had not reached Banaras 623n, almost all Hindu temples at Kāśī were demolished by Moslem rulers from 1194 to 1670 A.D. 631, ancient history of Banaras from the Sat, Br, the Gopatha Br., the Upa- niṣads, epics and purāṇas and Bud- dhist works 618-623, Avimukta is said by some to be that part of the holy place which is represented by a radius of 200 dhanus (I, c. 800 hastas) in all directions from the shrine of Viśveśvara 628, a´yatanas, fourteen named 640, belief that dying in Banaras freed one from saṃsāra, led the old and decrepit to crowd in K. and persons about to die were remov- ed to the banks of the Ganges 626, called Jīvarī by traders 621, construc- tion and endowment of mathas at K. highly eulogised 639, conclusions drawn from the stories in the Epic and Purāṇas that Banaras was once a centre of non-Aryan worship cri- ticized 622-623; Daśa´svamedha- ghāt famed for centuries 634- 635, derivation and significance of the name Kāśī 625; eulogies of greatness and uniqueness of K. cover thousands of verses 629, famed for the qualities of its cloth in the second century B. C. 619, first called Ānandakānana and then Avimukta 624; five questions' about K. asked by sages to Bhrigu in the Padmapurāṇa 623; for devotees of Śiva there is no other remedy even in great calamities or incurable diseases than touching the water of the feet of the image of God 641, Ganeśas are 56 at K. 638; ghāts in Banaras for at least a thousand years 634-637, hardly any other city in the world can claim greater anti- quity, greater continuity and greater popular veneration than Banaras 618; hyperbolic descriptions of the results of bathing and dying in Kāśī in the Purāṇas 629-630, in the times of Buddha, Banaras was a great and famous city like Rājagr .ha, Sāketa, Śrāvastī 621, individual tīrthas in K. described 632-640; it is said that mere residence in K. till death not only frees a man from such sins as brāhmaṇa-murder, but also frees him from the cycle of births and deaths 566, is called Ānandakānana because it gives joy to Śiva 626, Jābalopa- nisad gives an esoteric meaning to Avimukta, Varaṇā and Nāśī 625-626; Jain works like the Kalpasūtra say that Arhat Pārśva was born in Banaras 621, Jñānavapāī, origin and importance of 638; Kapālamocana- ghāt at K., is ancient 639; Kāśīkhanda, a part of Skandapurāṇa, devotes 15000 verses to Banaras and sub- tīrthas 623, known under five names from ancient times viz. Vārāṇasī, Kāśī, Avimukta, Ānandakānana and Śmaśāna or Mahāśmaśāna 624; lauded and described at great length in several Purāṇas 623; lingas and tīrthas at K. mentioned in some purāṇas are numerous 639-40; Lolārka is one of the twelve shrines of the Sun in K. 633n, 634; Mani- karṇikā pool is the most holy among tīrthas at K. 635, mantras recited when contemplating Maṇikarṇikā 633, Mlecchas, insects, birds, beasts, wormsafter death in K.find happiness 630, by identifying Asī and Varaṇā with Idā and other nāḍis mystic fla- vour is imparted to those names 631; name Avimukta, derived and explain- ed in two ways 626, name Śmaśāna or Mahāśmaśāna due to various causes 626-627, name Vārāṇasī is derived from the two rivers Varaṇā (modern Bārṇā) and Asī, which are respec- tively the northern and southern boundaries of the modern city 625, name was spelt as Benares up to recent times, but now it is spelt as Banaras 618, Nāradīyapurāṇa says that Banaras was at first the city of Mādhava, but later on became a Śaiva-kṣetra 622n, Nārāyaṇabhatta says that in the case of Viśveśvara- liṇga there is no blemish due to the touch of the untouchable 633, one should not commit the slightest sin in K. as punishment is relatively far heavier 638, Pañcagaṇgā-ghāt, so called because five rivers, Kiraṇā Dhūtapāpā, Gaṅgā, Yamunā and Sarasvatī are supposed to meet there 636, Pañcakrośī pilgrimage by road is held the most meritorious of all and is described in detail 637, Pañ- catīrthī (five essential tīrthas) named and described 633-634, present temple of Viśvanātha was built by Ahalyabai Holkar 633, questions about Banaras asked in the Skanda- purāṇa 624; residents of K must repair to the river every day, take a bath in Maṇikarṇikā and visit Viś- veśvara 640, rules of conduct (parti- cularly moral) for those who dwell in K 638-639, results of sins com- mitted outside K but sinner dying in K, and of sins committed in K by one who dies outside K 640-41, several images of Keśava existed at K. 636n, śrāddha should be per- formed at K 639, stotra of Durgā called Vajrapañjara 638, sub-tīrthas at K. are numerous 638, temple of Bhairavanātha, supposed to be kotwal of K., who wields a thick stone cudgel 638, temple of Durgā at K very popular and much frequented 638, temple of Sākṣī-Vināyaka 637, temple of Tārakeśvara near Maṇi- karṇikā 635, temple of Viśvanātha re-established by Nārāyaṇabhaṭṭa about 1585 A. D. was desecrated by Aurangzeb 631-32, there are about 1500 temples in K built during the last 225 years, 632, there is in Kāśī a holy place at every step and there is not even as much space as a sesamum grain which has not a liṅga 631, there were one hundred temples in K. in Hiouen Thsang's time and in one of them there was a copper image of Mahādeva about 100 feet high 631, though cremation of corpses is continually going on, yet Banaras, owing to the Ganges, is held purest 626, though Kāśī, Vārā- ṇasī and Avimukta are generally used as synonyms, sometimes a distinction is made in their extent 627-629, traditions of great learning associated with K as vouched for by Kāśīkhaṇḍa, Alberuni and Ain-i- Akbarī 641-642, Vācaspati held that Avimukteśvara-liṅga is the same as Viśvanātha, but the Skandapurāṇa treats them as distinct 633, Vana- parva states that by visiting Avi- mukta and by a bath there pilgrim be- comes free from the sin of brāhmaṇa murder and by dying there secures mokṣa 629, Vārāṇasī was burnt by Nikumbha, a gaṇa of Śiva and was re-established by Divodāsa 620, Viṣṇu is said by Kāśīkhaṇḍa to have assigned a place called Dharmakṣetra to the north of Kāśī and stayed there in the form of Buddha 641, Viśve- śvara or Viśvanātha is the tutelary deity of Banaras and the principal temple in it and every resident is required every day to take a bath in the Gaṅgā and visit Viśveśvara 692, was burnt by Kṛṣṇa with his cakra in pursuit of a kṛtyā 622, was the capital of Brahmadatta kings accord- ing to the Jātakas and Purāṇas 621, was the capital of the Kāśis 619, was the name of a country long be- fore the Sat Br. was composed 619, yātrās of great liṅgas should be celebrated every month from the first tithi onwards 640 Kāśikā, coṃ on Pāṇini 162 Kāśīkhaṇḍa, part of Skandapurāṇa, which see Kāśīmṛtimokṣavicāra of Sureśvarācārya 583, 612, 613n Kāśīnātha Upādhyāya 721 Kāśyapa 75, 94 Kāṭhaka-gṛhya-sūtra 53, 354, 355, 358, 461n, 463, 479n, 523n, 539 Kāṭhakasaṁhitā, 10, 11n, 20, 63, 160n, 343, 419n, 461n, 479n, 522n, 523n, 546 Kāṭhakasūtra 225, 371n, Kathopaniṣad 39, 155, 158, 162n, 165, 180, 350, 384ṇ Kātyāyana 104, 149, 259n, 263, 513n, 514, 517, 530n, 569, divided sins into five classes 15, on prices of cows, calves etc. 129 prescribes half fine for women 80, smṛti of, on steya 22, smṛti of, on govadha 109 Kātyāyana author of Chandogapariśiṣṭa or Gobhilasmṛti 297–298, 454, author of śrāddhasūtra (which see), 426 Kātyāyanasrauta-sūtra 37n, 63n, 203–204, 206n, 207n, 208n, 209n, 223, 224, 226, 246, 248, 249n, 250n, 255, 346n, 432, 433n, 511, 558, 681 Kauśika, smṛti of 67, 241 Kauśika-sūtra 53, 54, 58, 182, 198, 204, 206n, 107n, 208n, 238, 240, 242, 247n, 252n, 253n, 345, 346n, 355, 474, 479n Kauṣītaki-brāhmaṇa 57, 155–156 Kauṣītaki-brāhmaṇopaniṣad 8, 9n, 158, 165, 619 Kauṣītakigṛhya 354, 402, 516, 520, 521, 525, 539 Kauṭilya, 74, 75 Kautsa, 354 Kautsa hymn 48n Kavara, story of 558–559 Kavīndracandrodaya, edited by Dr. Sharma and Dr. Patkar 572 Kavīndrācārya, pleaded with Shah Jehan for remission of taxes on Hindu pilgrims at Prayāga and Kāśī and was given the title of ‘Sarvavidyā-nidhāna’ and was felicitated by people throughout India 571–572 Kāvya verse is Rg., X. 14 3, 503n Kāyasthas, of Bengal, still observe āśauca for a month owing to social tyranny 271 Kielhorn, Dr. 643, 645, 650 Keith, Prof. A. B., a of ‘Religion and philosophy of the Veda’ 2n,38, 154n Kenopaniṣad, 756 Khādiragṛhyasūtra, 53, 54, 112n, 346n, 354, 355, 358, 476, 487n, 574n Khare, Mr. G. H., on ‘Śrīvīthala and Pandharpur’ in Marāthī 716n, 717, 719n, 720 Khoh, copperplate 16n Kīkaṭa, same as Magadha, supposed to be beyond pale of Aryanism 187n King, vide ‘fine’, ‘prāyaścitta’, had not to observe periods of impurity 297, had jurisdiction to punish sinners, if they refused to undergo prāyaścitta prescribed by pariṣad 70–71, had to make good from his treasury or from officers stolen property if it could not be recovered from thief 74, had to be informed in carrying out expiations for govadha or sins higher than 70–71; helped in carrying out prāyaścittas prescribed by pariṣad 70, not to appropriate to himself fine recovered from one guilty of heavy guilt 71, neglect of penances was included among prātmāka matters by Nārada which were solely dependent on the king 70, was to inflict branding and fine on those guilty of one of the first four mahā-pātakas and that did not undergo expiation for same 71, was the ultimate heir and also performer of śrāddha for a person who has no relatives left 369 Kirste, Dr 361 Kratu, smṛti of 226, 291n Kṛcchra, means Prājāpatya 132, expiation for theft 101, method of per-forming described 120; general term for several expiations 132, 132–133 Kṛcchra-saṃvatsara 133 Kṛcchrātikṛcchra, 133–134 Krośa, measure of distance 590n Kṛṣṇa, meditation on, is the highest means for removing sins 50–51 Kṛṣṇa, Dr, of Mysore Archaeological Survey 717 Kṛtyaratnākara, 149n, 321n, 352n, 371n, 374n, 375n, 419 Kṣatriya, alone could perform Aśvamedha 131, killing of, when amounted to brāhmaṇa murder 18 Kṣetraja son, defined 536n, to whom and in what order he offers piṇḍas in a śrāddha 536, 537 Kṣetras, eight, each of Viṣṇu, Śiva and Śakti 679n Kṣīrasvāmin, commentator of Amara-kośa 112n Kullūka, commentator on Manu-smṛti 88, 90, 91, 93, 104n, 106, 131, 163, 271n, 276n, 305n, 330n, 461n, 464n, 481n, 537n, 606n Kuṇḍapāyinām ayana, rule of 136 Kumāra, a. of smṛti 79, 98n Kumāragupta, king of Magadha, entered the fire of cowdung cakes at Prayāga 605 Kumārasambhava, of Kālidāsa 560 Kūrmapurāṇa 55, 186, 210n, 216, 220, 222n, 224n, 241, 274n, 276, 277, 283, 288, 290, 291n, 292, 293n, 298, 300, 301, 351, 370, 372, 374, 375, 377, 380, 381, 385, 387, 392, 395, 398, 402, 403, 404n, 409, 410, 411n, 419, 423, 448, 455, 466n, 468, 469n, 480, 483, 560, 566, 567n, 568, 570, 576, 586, 588, 594n, 597, 598n, 599n, 600n, 601, 605n, 606n, 607, 614, 615, 617, 623, 625n, 639n, 640, 653n, 654, 659, 683, 685n, 691, 695, 703, 704n, 705, 708 Kurujāṅgala 682 Kurukṣetra, (25 miles east of Ambala) 680–686, see under ‘Vināśana’, ‘Samantapañcaka’, ‘Pṛthūdaka’, all beings in K are freed from all sins and also those that say ‘I shall go to K’ 684, Asthipura is a sub-tīrtha 685, boundaries of, in Tai. Ā 681, called Brahmāvarta 682, country south of Sarasvatī and north of Dṛṣadvatī was included in K. 682; eulogy of the greatness and sanctity of Kurukṣetra in the Epic and purāṇas 684, exhaustive list of tīrthas in K. 686n, explanation of the word K, occurring in the Jābālopaniṣad 610n; extent of, was five yojanas in radius 683, fanciful derivation of K 684n, history of, from Ṛgveda onwards 680–681, in the times of the Brāhmaṇas, Sarasvatī flowed through Kurukṣetra 682; is so called after king Kuru who ploughed the land with a golden plough for seven krośas all round 682n, lake Brahma-saras or Pavanahrada in K 684–685, is referred to under several names 683, limits of, described in a somewhat corrupt verse 683, said to have been the vedi of Brahmā 682, seven holy forests of 561n, 686, sub-tīrthas of 684–686, those dying in K. do not come to the earth again 566, 682n, 683, 684, Vyāsasthalī (modern Basthal, 17 miles south west of Thanesar) is a sub-tīrtha where Vyāsa resolved to die on the loss of his son 685, was called Samantapañcaka and then Kurukṣetra 682, was called Sannihātī or Sannihātyā 686, was centre of Vedic culture in Brāhmaṇa period and was called Dharmakṣetra 610, 683–684 Kūṣmāṇḍa-homa, as a remover of sins 43, procedure of 43–44 Kūṣmāṇḍa mantras 43, 46n, as purifiers from sins 45, employed in Vṛṣotsarga 540 Kuṭapa, meanings of 376–377, derivation of 376 Laghu-Āśvalāyana 221n, 225, 284, 285n, 287, 303, 421n, 480, 487n Laghu-Atri 292n Laghu-Hārīta 19n, 44, 45n, 79n, 98, 214, 288, 293n, 294n, 306, 313n, 316n, 411 Laghu-kṛcchra, as prāyaścitta 150, same as Śiśukṛcchra 150 Laghu-Saṅkha 19n, 401n, 411n, 518n, 539n Laghu-Śātātapa 104, 146n, 326n, 376n, 386, 464n Laghu-Viṣṇu 79n, 148n, 291n Lasmanasena, king of Bengal, men- tions in a grant a Gayãl brāhmaṇa 580 Laksmanasāstri, Pandit, of Wai 717n Lahiavīstara 650 Lãtyãyana-śrauta-sūtra 62n, 681 Laugãkṣī-grhya 121, 130, 132, 140n, 147, 228, 518 Laulyãtikas, touch of 115 Lauriya Nandangarh, excavations at are supposed to show Vedic burial mounds 254 Law, Dr B C 164, 685n, 726, 736, 749 Lefever, Dr. Henry, author of 'Vedic idea of sin' 2n Legge's translation of Fa Hien's work 619, 650 Lepabhãjah or lepabhujah-see under śrāddha Leviticus 309, 327n Likhitasmrti 266n, 411, 518, 654 Lilãvatī 129 Linga-purāṇa 51, 124, 181, 261, 298, 310, 325, 542, 544, 566n, 608, 623, 626, 628, 629n, 630n, 631, 639, 640 Lingas, numerous in Kāśī, 640, two lists of 12 great 1 in Kāśīkhaṇḍa 640, 36 principal 1 referred to in Kāśī- khaṇḍa 640 Lodge, Sir Oliver, in 'Christian Doc- trine' 1n, 5n Lourdes (in France), miraculous cure of diseases at 561, 651 Luke, Gospel of 38n, 41n, 171, 233 Ma-Asir-i-Alamgir 632, 692n MacDonell, Prof A A 154n, 157 MacDonell and Keith, authors of 'Vedic Index' 726 Madãla-pãñjī, Oriya chronicle 698 Madana-pārijāta 10, 23, 24, 27n, 30n, 45n, 60n, 68n, 70n, 73, 76n, 78, 79n, 91, 97, 98n, 101, 103, 106n, 108, 119n, 121, 122, 126n, 127n, 133n, 134, 136, 137n, 139, 140, 142n, 143n, 145n, 147, 149n, 150, 151, 152, 162, 163n, 164, 175, 216n, 217n, 218, 221n, 258n, 259n, 261n, 262n, 270, 275, 280n, 288, 291n, 293n, 294n, 295n, 314n, 374n, 375, 381n, 408n, 425n, 441n, 443n, 445, 457n, 463n, 471, 514, 519, 520, 528n, 532, 536, 547n Madanaratna, a work 52n, 82 Madhubrãhmaņa is same as Madhu vidyã, which see, 449n Madhumatī verses 46n, 437, 496, 497, 507, 524 Madhūnī, texts called, as purifiers from sins 45 Madhuvidyã, stated in Br Up and Chãn Up 4-9n Madhva, conflict about the dates of the birth and death of, 64 4n, wrote Mahābhārata tātparyanirṇaya in galakalı 4300, 64n Madhyadeśa, boundaries of 557-558n Madhyamãngiras 88n Madya (intoxicant), see under 'sura', and 'brãhmaņa', forbidden to brãh- manas at all stages of life 21, ten kinds of 21 Magas buried their dead underground 234 Mãghyāvarṣa rite 360-361, doubt about the real name 360, two views about the time of its performance 360, probably the precursor of the later Mahãlayaśrãddha 361 Mahābhārata 164, 180, 181, 187, 188, 223, 237, 363, 371n, 450 (should be recited in Pārvaṇaśrãddha as it is dear to pitrs), 561, 562, 585, 607, 608, 649, 652, 703, 709 Mahãbharani śrāddha performed in Bhãdrapada dark half when the moon is in Bharaṇī naksatra and is equal to Gayãśrãddha 533 Mahãbhãṣya, of Patañjalī 16n, 22n, 58, 295a, 400n, 408, 449n, 619, 621, 687, 706, 709, 711, 746, 756, 758, 763, 768 Mahãdivãkiriya, sãman 46n Mahākassapa, disciple of Buddha 235 Mahālayāśrāddha, see 'ascetics'; follows procedure of pārvaṇaśrāddha 532, is so called because it is the abode (ālaya) of the maha (festival for pitṛs) 531, is the most eminent among all śrāddhas 532, latter half of Bhādrapada when the sun is in Kanyā is called Mahālaya and Gajacchāyā 532, to be performed in the dark half of Bhādrapada when the sun is in the zodiacal sign Kanyā or Tulā 530-531, is performed not only for benefit of paternal and maternal ancestors, but also for several deceased rela- tives together with their wives (such as son, uncles, aunts, sisters, father- in-law, friend, pupil) 533, various views as to the exact date on which M should be performed 532, when the sun enters the sign of scorpion and no śrāddha is performed the pitṛs lose hope, pronounce a curse on their descendant and return to their abode 531 Mahānāmāi, verses, as purifiers from sins 45n, 46n Mahāparinibbāna-sutta 234, 235n, 552, 621 Mahāpātakas, see 'brāhmaṇa murder', first among them is brāhmaṇa mur- der 88, Śaṅkha prescribes prāyaścitta of twelve years for one guilty of one of the m 87-88 Mahāpitṛyajña, performed in the Cātur- māsya called Śālamedha 350, 426- 27 Mahāraurava, Pāṇini teaches accent of 162 Mahārudra 178 Mahāprasthānika-parva of the Mahā- bhārata 607 Mahārṇava, 133n, 134n Mahārṇavakarmanīpika, a work, 43, 121, 146n, 172n, 175, 178 (brief analysis of contents of) Mahārnṇavaprakāśa, 460, 479 Mahāśāntapana, an expiation 147 Mahāsudassana-sutta 721 Mahā-taptakṛcchra, 147 Mahāvagga, 668n, 677 Mahāvairāja, sāman 46n Mahāyajñas, five daily, prescribed for each householder of which sacrifice to the pitṛs was one 369 Maheśvara kṛcchra, 148 Mahīdhara, commentator of Vājas- aneyi-saṃhitā 433n Māhiṣmatī, capital of Anūpa on the bank of the Revā 703, about the exact location of which scholars differ 706-707 Maitrakṛcchra 148 Maitrāyaṇī-saṃhitā, 230, 426n, 427n, 428n, 433, 680 Maitrayaṇī Upaniṣad 695 Maitrāyaṇīya-sūtra, 468, 478 Majjhima, 687 Malāvaha sins 15-16, 35, expiation for 118-119 Man, see under 'death', entertains a belief even in the Upaniṣads that the thoughts that dying man has at time of death determine what will happ- en to his soul 185-186, dying man taking saṁnyāsa was supposed to be free from the cycle of births and deaths 185, dying man should be made to give one or more of ten gifts 182, dying man, after one or more out of ten gifts, should donate a cow with calf and another cow called Vaitaraṇī 183, dying man, should repeat such mantras as 'Om namo bhagavate Vāsudevāya' or listen to Vedic texts or sāmans or the Gītā and other works 185, dying near Sāla- grāma reaches highest abode of Viṣṇu or Vaikuṇṭha even though he be a mleccha 187, dying in a garden of Tulasī (basil) plants or with a basil leaf in his mouth attains mokṣa even if guilty of crores of sins 187, enemies of, according to Śānti- parva 9, how ṃ incurs sin 10, m on whose death no piṇḍa was offered or the sixteen śrāddhas were not performed remained for long in the condition of a piśāca 265-266; if man dying is a knower of brahma, in his ear should be utter-ed Tat Up II. 1 and III 1, 185, practice of taking down from the bedstead a dying m and placing on a bed of kuśa grass or of sand on the earth 182, polluted by certain actions 51. sarvapraỹaścitta for dying man 184, son or other relative of dying m should perform or make him perform vratodyāpana, sarva prā-yaścitta and gift of ten dānas 183, should, when dying, be taken near a holy place (like the Ganges) 186, various views about the fate of the departed m in Upaniṣad times 155

Manasvatī verses are Rg X 57 3-5, 499

Mānava-gṛhya sūtra 46n, 53, 354

Maṇdalabrāhmaṇa is an Upaniṣad 149n

Māndhātṛ, author of Mahārṇava-karma-vipāka 172n, 178

Māndhātṛ, legendary king who was instructed by Indra 364

Man Mohan Chakravarti 698

Maṇimelhalai 712

Mantra, mūla ṃ of Śiva 699, of five letters (namah Śivāya) 51, of eight letters (om namo Nārāyaṇāya) 51, 700, of twelve letters (om namo bhagavate Vāsudevāya) 51, 700, to be recited at the commencement and completion of expiations 124-125 Mantras, see under Japa, from the several Vedas become powerful purifiers when accompanied by tapas 49, meaning of, need not be understood in smārta rites 51, of two kinds, Vaidika and Āgamokta 51, same mantras often occur in different Vedic sambitās 433, to be repeated at the time of making gifts for a dying man 183, to be repeated on entering a house and touching śāmi

leaves, fire and stone (aśmā) 238 Manu, as the promulgator of śrāddha rites and styled Śrāddhadeva 349 Manu, as father of mankind in the Ṛgveda 349 Manu, (smṛti of) 10, 11n, 14n, 15, 16, 18-25, 30-32, 34, 35, 40-44, 46, 47, 50, 52-54, 60n, 61-66, 71, 72, 74-78, 82-84, 88, 90-107, 110, 111, 113-116, 118-120, 123 (not in printed text), 124-125, 129, 130, 132, 134, 135-138, 141, 142, 145, 147, 149,150, 153,161, 163, 173, 176, 190, 214-216,222, 225, 227, 228, 238, 240, 258, 261,267-269, 271, 275, 276n, 277, 278n, 281, 282n, 283, 286-288, 290, 292, 296-298, 300, 301, 305, 307, 309, 311, 312, 314, 316, 317, 321, 322, 325, 326, 327n, 328-331, 334, 339, 340, 343, 344, 348, 352, 358, 360, 361, 365, 366, 369, 370, 371, 375, 377, 379, 381, 383, 385, 387, 389, 390, 391n, 392, 394, 398n, 401. 403, 406, 407n, 408-410, 412, 413, 422n, 423, 424, 425, 434n, 435n, 437n, 439, 443-447, 447, 449n, 450n, 453, 454, 456, 461, 463, 464, 466, 468-470, 473n, 477n, 479-481, 483, 484, 487n, 497n, 509n, 510, 511n, 512, 517, 524, 525, 536n, 537, 538, 540n, 549, 557n, 587, 604, 606, 683

Manvādi tuthis 375

Manvantara 164

Marīci, smṛti of 275n, 292, 306, 322, 351, 478, 514ṇ

Mārjana, (splashing water on head and other limbs with kuśas dipped in water) 120, 133

Mark, Gospel of 41n, 233 Marks branded on the forehead of one guilty of first four mahāpātakas 72

Mārkaṇḍeyapurāṇa, 39, 127n, 134, 143, 146, 148, 151, 163, 164, 177, 181, 256, 261, 265n, 266, 312, 322, 335, 336, 337n, 338, 340n, 342, 350n, 352, 371-372, 374, 379, 380, 388, 392, 396, 409, 411, 415, 420, 448, 462, 463n, 470n, 483, 517, 518n, 521, 523n, 524, 528, 532, 521, 535n, 708n Marshall, Sir John, on Mohenjo-daro 234 Maslarin, a. of bhāṣya on Gautama- dhurmasūtra 45n, 46n, 59n, 273 (ṃ in coṃ on Āśaucistala) Mātāmaharāddha or Dauhitra-prati- pat-śrāddha 533 Matthew, Gospel of, 38n, 41n, 171, 233 Mathurā, (or Madhurā) 686-692; antiquity of, discussed 687-689; esoteric interpretation on Kṛṣṇa, Gopīs, Kālīndī 691n, established by Śatrughna 688, eulogy of M. in the purāṇas 690, Govardhana hill 691, Gokula or Vraja or Mahāvana 691, inscription of Kharāvala refers to 688, inscriptions of Kuṣāṇa rulers that refer to it 689, Kṛṣṇa left M. owing to the constant attacks of Jarā- sandha and established the Yādavas in Dvārakā 688, Megasthenes knew its connection with Heracles (Hari-Kṛṣṇa) 687, nine Nāga kings that ruled over M 689, old temples of Mathurā were destroyed at Aurangzeb’s order 692, Pāṇini includes it in Varāṇadī-gaṇa 687, Ptolemy calls it ‘Modoura of the gods’ 687n, spoken of, as Śauryapura in Jaina works 687, twelve vanas (forests) of M 690– 691, Vallabhācārya founded new Gokula 692, Vṛndāvana, highly eulogised in Purāṇas and by Kāli- dāsa, 691-92, centre of Caitanya’s movement 692, Vṛṣṇis and Andhakas left M. through the fear of Kālaya- vana, acc. to Brahmapurāṇa 688 Matsyapurāṇa, 19, 23, 55, 72, 102, 129, 166, 176, 221, 271, 310, 335, 336, 338, 340, 344, 374, 375, 381, 385, 387, 389, 390, 392, 396, 403, 407, 410, 413, 414, 418, 420, 421, 422n, 423, 440n, 446n, 447, 448, 450n, 464n, 468, 470, 478, 480, 482, 184, 497n, 519, 533, 535, 539n, 540n, 560n, 561n, 564, 565n, 566, 567, 568n, 574n, 576, 582, 585, 587, 589, 594n, 597, 601, 602n, 605, 606n, 611, 613, 614, 615, 617n, 621, 623, 624n, 625n, 626n, 627, 629, 630n, 638, 639n, 641n, 653n, 654, 691, 703, 706, 708n Mausalaparva, 223 Max Muller 8 Maxims, see under ‘nyāyas’, ‘caturdhā- karana’ 670, ‘Daṇḍavat prāyaścittāni bhavantī’ 75-76, 81, of the power of an authoritative śruti or smṛti text 66n, 67, of Kuṇḍapāyinām- ayana 136, 137n, of niṣāda-sthāpati 24, of ‘phalavat-sannidhau aphalam tadangam’ 481, of ‘Rātrisattra’ 62- 63, 602n, of sarvaśākhā-pratyaya 89-90, 453-455; of visaya-vyavasthā 87 McCrindle, Mr J. W., on ‘Invasion of India by Alexander the Great’ 612; on ‘Megasthenes and Arrian’ 687n, and ‘Ancient India as described by Ptolemy’ 187n Measures of capacity, such as āḍhaka and droṇa 330 Measures of length or distance: 590n Medhātithi, commentator of Manu, 10, 16n, 52, 63, 75, 93, 102, 103, 124, 286, 316, 325, 326n, 327n, 362n, 365, 377, 386, 391, 394n, 401n, 416n, 444, 453, 464, 477, 483, 604, 606n, 611n Meghadūta 619 Men, in case of ṃ, guilty of suicide by fire, poison or the like, or who are patita, no cremation, no offering of water and no āśauca are prescribed by Manu, Yāj, 301, water and piṇḍa offered to men who die in angry fights with cāṇḍālas or with a brah- mana or a snake, from animals or lightning do not reach them and perish in mid air, but this does not apply to those who die from inadvertence in this manner 301 Meru mountain 169 Mettasutta 550n H. D, 110 Mimāṃsā, see 'Jaiminī', 'maxim', 'Pūrvamīmāṃsā', 136, 481 Mitākṣarā discards the dicta of smṛtis and of Parāśara on periods of śauca as contradictory and as opposed to popular usage 272, rules of M. as to aśauca became unacceptable in 500 years to Nirnayasindhu 272, theory of, about sapiṇḍa relationship 510 Mitākṣarā, (coṃ on Yājñavalkya-smṛti) 10, 11^[1], 16-19, 21-24, 25^[2], 26, 28^[3], 30^[4], 32, 35, 42, 43^[5], 44, 49, 50, 60, 61^[6], 63^[7], 65, 66, 68^[8], 72-71, 77^[9], 78^[10], 79-81, 83, 86^[11], 89, 90, 93^[12], 91–98, 101, 102^[13], 103, 104, 105^[14], 106^[15], 108^[16], 109^[17], 111, 114^[18], 117, 119, 122^[19], 125–127^[20], 128, 130, 131, 134, 136–138, 141–143, 146, 148, 149, 151, 152, 174, 175, 177, 210^[21], 215, 216, 217^[22], 218, 219, 220^[23], 221^[24], 223^[25], 227^[26], 228, 231, 237, 238^[27], 239, 240, 262^[28], 268, 270, 271, 275^[29], 276^[30], 280, 282^[31], 283, 284, 285^[32], 288, 289^[33], 291^[34], 292–294, 295^[35], 298, 292^[36], 301–303, 305^[37], 316, 317, 322^[38], 375, 381, 387, 394^[39], 402^[40], 407^[41], 408, 411, 414^[42], 422^[43], 423^[44], 424, 440^[45], 441^[46], 442^[47], 443^[48], 444, 445^[49], 448^[50], 449^[51], 453, 457, 461, 510, 512, 516^[52], 518^[53], 519, 520, 521^[54], 523^[55], 524, 525, 528, 537^[56], 574, 575, 604 Mitra, Dr. Rajendralal on ‘Buddha-gayā’ 643, 644, 646^[57], 650, 659, on ‘Antiquities of Orissa’ 693, 695, 696, 697, 698, 699, 750, 751 Mleccha, divergence of views about meaning of 117, how Sagara dealt with Śakas, Yavanas Kāmbōjas and other Mlecchas, as to dress and hair 117; M. country is one in which the system of four varṇas is not established 378 Mohenjo-daro, date of ruins of, not certain 234; funeral customs at 247^[58] Mokṣa, results from correct knowledge of the supreme Reality 613; results in four ways viz. by knowledge of brahma, by śrāddha at Gayā, on death in a fight for preventing seizure of cows and by residence in Kurukṣetra 566, 654 Monasteries, founding of, in Europe, for atonement of the sins of the founder and his progenitors 52^[59] Moral order in the world is upheld by the king and the profoundly learned brāhmaṇa 70 Mortmain, statnie of, in England, to prevent accumulation of large estates with the Church 52^[59] Mother Goddesses, worship of, is oldest and most widely spread form of religion 529^[60] Mountains, see under 'Parvata'; are included among holy localities and as destroyers of sin 560, Bhāgavata-purāṇa names 27 holy ṃ and Brahmāṇḍa thirty 560, held by most ancient people to be the abodes of gods 559, Ṛgveda holds valleys of m and confluences of rivers holy 559, seven great ṃ called ‘Kula-parvatas’ of India (Bhāratavarṣa) 560^[61] Mūlakṛcchra 148 Muṇḍaka-Upaniṣad 42, 613^[62] Muṇḍana (shaving the hair on the head as well as the moustache and beard) 575, no ṃ on the Ganges except at Prayāga 575^[63] Munshi, Diamond Jubilee Volume 181 Murder of brāhmaṇa regarded as gra-vest of sins in early Vedic times 10, of bhrūṇa, worse than even murder of brāhmaṇa 11, of kṣatriya amounted to brāhmaṇa murder in certain cases 18, of women placed on same footing as murder of kṣatriya, vaiśya or śūdra males, except in the cases of an Ātreyī or a pregnant woman etc. 96; terrible secret expiation prescribed by Gautama for brāhmaṇa ṃ 126 Musical instruments, four classes of 217^[22] Nāciketa fire 384ⁿ Nāciketas, dialogue of, with Yama, in the Kathopaniṣad 180 Nādapit, 585 Nādistuti hymn is Ṛg X 75 Nāgarjuna, a Buddhist philosopher who well knew the doctrine of karmavipāka 176 Nagna, people defined as n should not be allowed to see a śrāddha 395 Nagnapracchādana-śrāddha 220 Naimiśa, the best tīrtha on the earth acc to Vanaparva 565 Nairañjanā, river on the banks of which the future Buddha dwelt for some time 646 Namaskāravati verse is Ṛg X. 15 2, 502 Nanda-paṇḍita, commentator of Śadāśiti 268 Nandipurāṇa 343 Nāndiśrāddha, same as Vṛddhiśrāddha 527, procedure of 528 Nandā tithis are 1st, 6th and 11th, 373 Nārada, smṛti of 19, 31, 66ⁿ, 67, 70, 72, 74, 76, 162, 540ⁿ Nāradapurāṇa, 95ⁿ, 123ⁿ, 163, 392, 407, 411, 419, 424, 425, 449ⁿ, 456, 459ⁿ, 463, 555ⁿ, 560ⁿ, 561ⁿ, 570ⁿ, 573ⁿ, 574ⁿ, 575ⁿ, 576ⁿ, 585, 586, 588, 589, 592ⁿ, 594ⁿ, 595, 601ⁿ, 604, 605ⁿ, 606ⁿ, 607, 615ⁿ, 616ⁿ, 617, 623, 626ⁿ, 628, 629ⁿ, 635ⁿ, 636, 647, 649, 651, 653, 655ⁿ, 660, 661ⁿ, 665, 666, 667ⁿ, 668ⁿ, 670ⁿ, 677, 678ⁿ, 682ⁿ, 683ⁿ, 684, 685, 686, 690, 691, 695ⁿ, 696ⁿ, 699ⁿ, 700ⁿ, 701ⁿ, 703, 704ⁿ, 705, 710 Naraka, see under 'hell', meaning of 161. nārakaloka is mentioned in Atharvaveda 155, supposed to be a place below the earth 168 Narasimhapurāṇa, 600 Nārāyaṇa, commentator of Aśv. gr 58, 205ⁿ, 245ⁿ, 402ⁿ, 412ⁿ, 435ⁿ, 436ⁿ, 437ⁿ, commentator of Aśv. śr, 58 Nārāyaṇa, author of Antyeṣṭipaddhati 185ⁿ, 212, 296ⁿ; author of Tristha-liśetu 633, 638 Nārāyaṇabali, described in Sholapur District Gazetteer 303ⁿ, procedure of, from different works 302-305; procedure of, when performed on 12th day after death for ascetics 304, should be offered one year after the death of those who commit suicide in any way not sanctioned by śāstra and thereafter śrāddhas may be performed for such persons 30–, 525 Narmadā, (Namados of Ptolemy) 703-707; Amarakanta dispels all sins 706; Bhṛgutīrtha on N 10 miles to the east of Broach a bath in which leads to heaven and death at which to mokṣa 706; earliest inscriptional reference is of 484-85 A D 705; is said to be holy everywhere and to purify the sinner by its very sight 704; is said to be 100 yojanas in length and two yojanas in breadth 705; Jāmadagnya-tīrtha where N. joins the sea and where Janārdana secured perfection 706, Kalpataru quotes only about 70 verses from Matsyapurāṇa (and from no other work) on N 703, Maheśvara (i e Omkāra) is a famous tīrtha on N. whence Rudra burnt the cities of Bāṇāsura 706, mantra addressed to N frees one from danger of snakes 705, most sacred rivers after the Ganges are Narmadā and Godāvarī 703; most important place on N. is Māhiśmati 706-7, one who commits suicide by fire or water or fast at soma tīrtha on N or on Amaraian-tala does not return to saṁsāra 705, Purāṇas, such as Matsya, Kūrma and Padma deal at length with the greatness of N. and say that there are crores of tīrthas on it 703; Revā is a synonym of N. but the Bhāgavata and Vimāna-purāṇa seem to hold that they are distinct 703-704: rises from Amarakaṇṭaka which is the abode of Śiva and is said to have started from Śiva’s body 704-705; several rivers such as Kapilā, Eraṇḍi, Kāveri join N. 705; Śuklatīrtha, where Rājarṣi Cāṇakya attained perfection 706, Viṣṇu- dharmasūtra includes all places on banks of N as eminently fit for śrāddha 704 Nasik, Antiquity and temples of 709- 710; cave inscriptions 710; twenty five temples were destroyed by the Viceroy of Aurangzeb in 1680, 709 Nāṭyaśāstra of Bharata 690n, prefers dialect of Śūrasena for dramas 690n Navagraha-yajña 178 Navagvas, a sub-division of pitṛs called Aṅgirasas 192n; sometimes identified with seven sages 341 Navamīśrā-śrāddhas 262, 517 Navarāddhas 262-263, 517; chara- cteristics of 519-520, one should not partake of food at n but if one does one must undergo prāyaścitta 263 Navya-Vardhamāna, 296n Nayapāladeva, Pāla king of Bengal who died in 1045 A. D. 643 New Indian Antiquary 610n Nighantu 352 Nīlakaṇṭha, contradiction between his Vyavahāramayūkha and his Prāyaś- citta-mayūkha 78n Nīlakaṇṭha, commentator of Mahā- bhārata 565n, 570n, 608, 649n, 684n Nīlamapurāṇa 560n, 724 Nīlambaradāsa, author of 'Deul-tola' 701 Nimi, dead body of, being covered with oil and fragrant substances was not decomposed for long 234 Nirgranthas, called heretics by Hiouen Thsang dwelt in Kāñcī in the time of the Chinese pilgrim 711 Nirṇayasindhu 29, 190, 230, 231, 238n, 243, 256n, 258, 259, 261n, 262n, 263, 272, 282, 293, 294, 298, 301, 302n, 304, 318, 319n, 338n, 381n, 382n, 388, 398n, 405, 408, 425n, 473n, 482n, 493n, 512, 514n, 519, 521, 524, 534, 536, 538n, 541, 546n, 547n, 548n Nirukta, 2n, 7n, 10, 48n, 161, 187n, 191n, 192n, 193n, 194n, 198, 200n, 342, 344n, 345, 351, 554, 557n, 561, 645, 681 Niṣka as a substitute for prāyaścittas 127-128, is gold weighing 32 raktikās 129, value of, 128n, 129 Nitya (obligatory) acts (such as Agni- hotra., Darśapūrṇamāsa) must be performed even though one may be unable to perform a subsidiary part thereof 373 Nītyācārapaddhati 51, 149n, 240 Nityopavāsa-kṛcchra 141 Nivāsapura (modern Newasa on the Pravarā) 709. Jñāneśvara wrote his great commentary on the Gītā here 709n Niyamas; meaning of 124, to be observed while undergoing expiation 121, 124, śauca as one of the, in Yoga 311 Non-Aryar peoples like Śakas 117 Nṛsiṁhapurāṇa, 43n, 51, 391, 565, Numbers 309 Nyāyas, 75n, 'sarvāṅgopasaṁhāṛaṇyāya' 373n, 'yathā kanyā tathā haviḥ' 397, yathāśaktinyāya 373n Oldenberg, 193n, 245, 260 O'Malley, L. S. S. in 'District Gazetteer of Gayā,' 643, 644, 659, 664n, Om, employed before reciting a Vedic verse 50; expresses the idea of God 50 mystic syllable, said to be the door to heaven 50, repetition of, leads to concentration of mind 50, 69 Omkāra, and other liṅgas at Kāśī 639n Ordeal, of fire, mentioned in Tāṇḍya Brāhmaṇa Osiris, Egyptian legend of, resembles Yama 342n Ownership, private, none in forests, holy mountains, holy places, temples 377 Pādakṛcchra, 143 Padārthādarśa 319n Padmapurāṇa, 163, 221n, 263, 266, 310, 338n, 344, 348, 361n, 372, 374, 375, 376n, 401, 403, 404, 407, 410n, 413n, 414, 418, 420, 423, 445n, 447n, 448, 449n, 468n, 480, 483n, 484n, 497n, 518, 521, 528, 530, 535, 536, 539n, 548, 549, 555n, 560, 561n, 562n, 563, 564, 565n, 566n, 567, 573, 576, 578n, 582, 585, 588, 591n, 594n, 597, 598n, 599, 600, 601, 603n, 605, 606n, 608, 614, 615, 616n, 617, 623, 625n, 626, 627, 628, 630n, 639 (dozens of verses are the same as those in Kūrma), 640, 648n (borrows from Vanaparva), 649, 651, 653, 659, 661n, 664n, 682n, 683n, 685, 690, 691, 703, 707, 713 Pādonakṛcchra, 143; is ⅛ths of Prājāpatya 143 Paingya 272n Pauthinasī 17, 71, 110, 218, 239, 240, 276, 284, 291, 484, 519, 577n, 578 Paitṛka mantras are Ṛg X, 15. 1–13 Pākayajñas or Mahāyajñas, five in number 47n Pākayajñas are seven acc. to gṛhyasūtras and dharma-sūtras 112n Pakṣadhara-miśra 59 Pala, quantity of 139n Palāśa leaves, number of, used in making an effigy of a person for cremation 224-225 Pana, is copper weighing 80 raktikās 129 Pañcagavya, could be taken by a śūdra without mantras in medieval times though forbidden in early works 143, to be taken at the end of each prāyaścitta 121; ingredients of 141; materials of, taken with separate mantras 146, same as Brahmakūrca acc to some smṛtis 147, to be offered into fire with mantras and drunk for the removal of several sins of a petty nature 141 Pāñcāgnividyā 188 Pañcajanāḥ, meaning of 344–345 Pāñcāla, country of, was divided into north and south 682 Pañcavimśa Brāhmaṇa 602 Pandharpur 712–722, all attendants in Viṭhobā’s temple, except Bāḍves, are called sevādhāris, who have hereditary duties to perform and are of seven sorts viz Pujārī, Benāṛī, Pārīcāṛaka, Haridās, Ḍiṅgre, Divṭe and Daṅge 714; chief temple in P is that of Viṭhobā and behind it is the temple of Rakhumai 713, derivation of name Viṭhala 721, description of Viṭhobā’s image in Skandapurāṇa agrees with the present image and in the description by Tukārām are mixed up actual, legendary and ideal elements 720; description of the image of Viṭhobā at P. 714-715, 720; had risen in sanctity and importance in the 15th century follows from the fact that both Caitanya and Vallabhācārya visited it 718; image of Viṭhobā was the same before Hemādri as it is now 718; image of Viṭhobā is neither Buddhist nor Jain 722, is called Pauṇḍarīkakṣetra on Bhīmarathī in an inscription of 1249 A. D., Pāṇḍuraṅgapura in another of 1270 A. D., Pāṇḍarage in an inscription in the Viṭhobā temple itself of 1237 A D., where god Viṭṭhaladeva and Puṇḍarīka are both referred to and Pāṇḍaraṅgapallī 716-717, large staff of priests and attendants in temple of Viṭhobā, the chief of whom are the Bāḍves who are held to be trustees and guardians of the temple by the Bombay High Court 713; modern P. lies along the right bank of the Bhīmā river 713, one of the most popular places of pilgrimage in the the Bombay State 712, ordinary and special services in the Vithobā temple treat the image as if it were some high personage requiring bath, dress, food, songs, sleep &c, 714, P. cannot claim great antiquity 713, Padmapurāṇa mentions the image of Vīththala Viṣṇu on the Bhīmarathi 713, pilgrims to P. may be divided into two classes, regular visitors and occasional visitors and the first class comprises those called Vārkarīs 722, pilgrims formerly used to embrace the image of Vīthobā and also touched the feet, but since about 1873 the feet alone are allowed to be touched 715, 721, priests of the goddess Rakhumāī are known as utpāts 714, river Bhīmā is called Candrabhāgā within Pandharpur limits and its water is believed to possess sin-purifying powers 716, scheme of management for Vīthobā temple at P. 713n, several controversial questions arise as to Vīthobā's temple viz. date of the installation of the image, whether it is an old one, the ancient name of P and derivation of the word Vīṭṭhala 716, story of Puṇḍlīk 715, temple of Puṇḍlīk, who is not a god but a devotee of Vīthobā, is in the bed of the Bhīmā river about 500 yards east of Vīthobā's temple 715, temples at P are numerous and are described in Bombay Gazetteer, vol. 20 pp. 434-468, 716, tradition that the image of Vīthobā was removed several times by the Badves and brought back 719, Vārkarī cult, characteristics of 722; Vīthobā's image is variously called viz. Pāṇḍurañga, Pandhari, Vītthal, Vīṭṭhalanātha 721 Pāṇḍurañga-māhātmya, 717n Pāṇini, 10, 16n, 22n, 58, 86n, 134, 360n, 384n, 391n, 400n, 408, 410n, 460n, 555, 561n, 619, 681, 703, 706, 707, 709n, 711, 731, 736, 743, 746, 756, 757, 765, 768 Pāṇḍulenā caves at Nāsik 710n Paṅktipāvana, (those who sanctify by their presence a company of diners) 384-386, 389, long lists of paṅktipāvana brāhmaṇas in Anuśāsana-parva and some purāṇas and in Saṅkhabīlita and other works 385-386, qualifications of, acc to Hārīta, are that he must be born in a good family, must be endowed with vedic learning, good character and decent conduct 385-386, 389, yogins are specially p at śrāddha 388 Pāradārya (adultery with another's wife), expiation for 110, is a minor sin 110, excludes Guruptāpagamana 110 Parāka-is called Kṛcchra by some 132, removes all sins 142 Parāśara, smṛti of 22n, 24, 26, 40, 55, 70, 71, 74, 78, 84-86, 95, 97, 107, 109, 110, 112, 114n, 115n, 117, 121, 123, 127, 130, 136-139, 142, 143, 147, 208n, 214, 215, 227, 267, 270, 271, 275, 287, 289, 292, 295, 298, 299, 306, 307, 313, 323, 324, 326n, 327-329, 331, 332, 575 Parāśara, an ancient astronomer that preceded Varāhamihira 168 Parāśara-mādhavīya 26, 28, 39n, 53, 55n, 59, 60, 61n, 64, 66, 67, 70, 75, 76n, 80, 81, 84, 85, 86n, 87n, 88n, 90n, 94, 95n, 98, 99n, 109n, 111n, 113, 114, 121, 123, 124n, 125n, 126n, 127n, 128n, 131n, 132, 134, 139, 140, 141n, 142, 143, 144n, 147n, 149, 152, 153n, 173, 175, 177, 210n, 214, 215, 217n, 218n, 227, 237, 238n, 256n, 257n, 258n, 261n, 274n, 280n, 284n, 290, 291n, 292n, 293n, 294n, 298n, 299n, 302n, 306, 326, 334n, 373, 375, 377n, 380n, 383n, 519n, 548, 575 Pāraskara 287n Pāraskara-gṛhyasūtra 46n, 57n, 113, 210, 220, 221, 227, 238, 239, 277, 282n, 283, 300, 313, 354, 355, 358, 361, 539, 574n Pārāvartana, see under śuddhi 118 Parekh, Mr., Manilal C, author of ‘Vallabhācārya’ 692 Pargiter, translator of Mārkaṇḍeya- purāṇa 726, 745 Paridhīlarma 244–246 Pārijāta 296n Parinah, in Kurukṣetra 558, 681 Parisaraka 558–559, 680 Parisad, vide under prāyaścitta, details of constitution of 85, even a learned man, when guilty of a sin should approach a p, of learned brāhmaṇas and after declaring his guilt ask them to prescribe penance 84, had juris- diction to decide what expiation should be prescribed and the king did not probably interfere 69–70, duty of p to take compassion on the weak, boys and old men 86, incurred sin if through affection, greed or ignorance expiation was reduced 86, not to prescribe expiation that would end in death 76,126–127, of a number of brāhmaṇas proficient in Dharmaśā- stra alone entitled to reduce expiation through compassion and not one man alone 86, of learned brāhmaṇas knowing proper expiation and not declaring it incurred sin, 86, pro- cedure before p 84–85, unanimous decision to be given by p as far as possible 86 Parṇalūrca, an expiation 142 Parsi scriptures on Yima (i e Yama) 192n Pāraṇa-śrāddha, see under 'piṇḍas', ācamanī required in six items at, 459, agnihotra in śp. gr. 436, 438, agnihotrin cannot perform p, except on amāvāsyā, acc. to Manu 462; apātraka-pāranaśrāddha in Mithilā explained 486–486, Āśv. gr. omits several details of p found in some smṛtis 438n; brāhmaṇa is the āhavanīya fire in, 444n, conflict of views about the ancestors to whom piṇḍas are to be offered at śrāddha on amāvāsyā 472–476, dakṣiṇā was to be given to brāhmaṇas in p according to the ability of the performer, 446, 451, 501, darbhas are double-folded in p 434, 441, 505, details of p vary in modern times according to the country, the veda or śākhā of the performer or acc, to the eminent writer the performer follows or according as he is a Śaiva or Vaiṣṇava 485; difference of views as to the stage at which piṇḍas were to be offered in p 470– 472, different manuals on śrāddha have been followed in medieval and modern times 486, divergence of views from very early times as to the number of śrutis in p, as to the deities, as to the order of naming the deities and the form of words to be used 462–463, eleven brāhmaṇas are invited in Mithilā villages even by poor men, but it is often difficult to secure a very learned man (called pātra or mahāpātra) to officiate 483; epigraphic evidence about gifts of land made at p. and other śrāddhas 451n, feeding of daiva or vaiśvadeva brāhmaṇas at p. not mentioned in Āśv. gr though men- tioned by Manu, Vaṣ and Yāj 435n, food offered on the hand of brā- hmaṇas was to be mixed with the food served in the plates placed before them and then eaten by them 443n, food served to the brāhmaṇas in p should be rich and steaming hot and should be silently eaten by them and its good qualities should not be declared by them while they are eating 465, formula of presenta- tion if the performer does not know the names of his ancestors 477; gradual addition of details to p. from ancient vedic times to modern times illustrated 485, great divergence of views from the sūtras onwards as regards mantras, details and order of items in p. 426, holy texts should be repeated while brāhmaṇas are engaged in dining at p. 439, 449-50, holy texts to be repeated varied from writer to writer 444-445; if gotra of ancestors be not known, the performer should employ the gotra name Kaśyapa 477; if holy texts to be repeated not known to performer he should recite Gāyatrī mantra 450n, if one is unable to perform p every month, Śrāddha-tattva recommends that one should perform it thrice a year or at least once a year when the sun is in the sign of Kanyā 510, if performer has no smārta fire he is to offer homa food on the hand of the brāhmaṇas invited at p. 436-437, 443n, 461, important differences of other sūtras from Aśv. gr. on p. 438, in all cases where a question is to be put or permission taken, the performer addresses the most eminent among the brāhmaṇas invited or all of them together, 442n, 505, in southern and western India brāhmaṇas invited at śrāddha are worshipped, while in Bengal effigies made of darbhas are worshipped 458, is the pattern or norm of other śrāddhas 425, Kātyāyana and some others say that everyone has to follow his own sūtra as to the words 'svāhā' and 'svadhā namaḥ', as to the mode of wearing the sacred thread, as to the number of āhutis and as to the stage at which piṇḍas are to be offered 426, 462, 471, larger the number of brāhmaṇas invited for p the greater the fruit or reward acc. to Aśv. gr. 434, Mahābhārata was among the texts to be recited when brāhmaṇas were engaged in dinner at p. 453; mantras for invoking Viśve-devas in p 458. ⁹ mantras at moistening of piṇḍas given by Āpastamba-mantra-pāṭha differ from those in Bauḍ gr. and Vaikhānasa gr. 438, mantras to be recited at the time of offering each of the piṇḍas in p. differs from ancient times 476-477; method of padārthanusamaya is the rule, but sometimes that of kāṇḍānuṣa-maya has to be followed 442n, most of the fundamental conceptions and items of p as performed in modern times are clearly brought out even in the Śatapatha Brāhmaṇa 431-432, names and gotras of the ancestors should be mentioned in offering pādya, arghya, gandha, pūja etc. 443n, 449, 451, number of āhūtis in agnikaraṇa differs in different works 462; order in which the brāhmaṇas invited at p are to be dismissed at the end 447, performer of p and brāhmaṇas invited at t should abstain from sexual intercourse on the night of the śrāddha-day 448, performer collects portions from all kinds of food cooked for śrāddha, puts water over them and spreads them on darbhas for the benefit of various deceased persons 450-51, performer has to refer to ancestors in a certain order about his relationship to them, their names and gotras and the procedure used 459, piṇḍa is offered to each ancestor after mentioning his gotra, his relationship to performer and name (all in vocative) 470; p mas should be offered to male ancestors near the remains of the food eaten by the brāhmaṇas and the procedure mentioned in piṇḍapitri yajña is to be separately offered to mother's paternal ancestors 473; procedure ##IV ] of p. acc. to Asv. gr 434–438. procedure of p. acc to Srāddhasūtra of Kātyāyana 439; procedure of p acc to Yājñavalkya-smṛti 440–448; procedure of p acc. to Padmapurāṇa 448–452; procedure of p. in modern Bengal for Sāmavedins, Yajurvedins and Ṛgvedins is respectively that laid down in the paddhatis of Bhavadeva, Pasupati and Kāleśi 486, procedure of pratiśāmvatsarikaśrāddha (which differs very little from p) for Ṛgvedins in Western India 487–503, procedure for maternal ancestors is the same as that for paternal ancestors 446, procedure of p. for Yajurvedins of the Mādhyandina Śākhā in Bengal set out in Yajurvediśrāddhatattva is based on Śrāddhasūtra of Kātyāyana 504, ṛtus (seasons) are identified with śi-ancestors and offered salutation 450ⁿ, 479; rules about making mandalas in front of performer’s house for receiving daiva and pitṛya brāhmaṇas 456–457; rules of etiquette about serving food and eating śrāddha dinner and related matters 463–464, rules of piṇḍapitṛ-yajña are extended to p. acc to Aśv. gr and Śrāddhasūtra of Kātyāyana 434, 505, saṁsthāpana 494, saṅkalpa in pratiśaṁvatsarikaśrāddha in Western India in modern times 387ⁿ, several options about the number of brāhmaṇas to be invited if three paternal and three maternal ancestors are to be invoked in p, 440ⁿ, several purāṇas add details not included in sūtras, Manu and Yāj. 456, several purāṇas contain detailed description of p 448, some hold that śrāddha for maternal ancestors is to be performed separately while others say that śrāddha is to be offered at the same time for paternal and maternal ancestors 473, some smṛtis emphasize the participation of the wives of paternal ancestors in p, 475, some verses from the purāṇas are to be recited, while brāhmaṇas are engaged in dinner at p 445; some writers proposed that nine piṇḍas should be offered, three to pitṛvarga, three to mātṛvarga and three to mātāmahavarga 508ⁿ; three āhutis are to be offered according to some and two according to others in Dakṣiṇāgni or smārta fire or on brāhmaṇas' hand 443ⁿ; three piṇḍas are prescribed for paternal ancestors and three for mothers' paternal ancestors by Kātyāyana and Gobhila 472–473; thumbs of brāhmaṇas invited for śrāddha in p should be moved in the food served in the plates 444, 467; tila water offered in the midst of mango trees serves two purposes 449ⁿ, vaiśvadeva brāhmaṇas are to be seated facing east and pitṛya ones facing north 458; vaiśvadeva brāhmaṇas have precedence in all items except two viz. in washing the hand smeared with remnants of food and the final send-off at the end of śrāddha 458, Vedic works refer generally to the three paternal ancestors as the devatās of p. and not to any other relatives, male or female, 380, 472, verses called saptavyādha are to be recited at p while brāhmaṇas are dining 445, Viśvedevas Purūrava or Purūravas and Ārdrava are the two to be invoked in p 457, water is offered to pitṛs in p with the Pitṛtīrtha 435ⁿ, when the wives of ancestors came to be associated with them in p cannot be satisfactorily solved, but they had certainly become associated in the sūtra period 474–476; where paternal ancestors are honoured there maternal ancestors must be honoured acc. to Dhaumya and others 473, where yavas are employed in the daiva part of the p, H, D. 111 rite, sesame are to be employed for all purposes in the pitrya part 442n, whether daily vaiśvadeva and balihoma should be performed before or after p. 452, wives of paternal ancestors i e the mother, paternal grand-mother and paternal great-grand-mother were not associated with their husbands in the times of the Vedas (except probably in one passage of Vāj S) and Brāhmaṇas and in almost all sūtras 472 Parvata, is a dual duty with Indra in the Ṛgveda 559; rivers Vipāś (Beas) and Śutudrī are described in the Ṛgveda as issuing from the lap of mountains 559 Pāśupatas, touch of required bath with clothes on and they were not to be invited for śrāddha dinner 395 Paśus, (animals) of two kinds, grāmya and āraṇya 110 Pātaka, derivation of 10 Pātañjalī meaning of 10; sins called 12-13 Pātañjalī, author of Mahābhāṣya on Pāṇini's Aṣṭādhyāyī 16n Pathai, Prof. K. B. 716 Patil, Dr D. R. on ‘Cultural History of Vāyupurāṇa’ 558n Patita, son of, was Condemned, but not daughter 106 Patīvratā, miraculous power of, extolled 237 Patrakṛcchra-same as Parṇakṛrca, but a title less severe 142 Paundarīka-māhātmya 717n Pavamānaśukta 330 Pāvamānī verses (Rg. IX. 1. 1-10) as purifiers 45, 244, verses to be repealed in śrāddha 444 Pavitravatī verses 120, 133 (beginning with ‘pavamānah suvarjanaḥ’) Pavitrestī, prescribed for one desirous of śuddhi 312 Penal Code, Indian 17 Penances, in Europe 129n Persons, cremating patitas through affection or offering water or śrāddha to them had to undergo prāyaścitta 301, declared by express texts as not able to observe āśauca 305, that should be abandoned for certain actions of theirs 32n; that do not cause impurity to others while performing certain services to the community (such as physicians, barbers, craftsmen), although they may themselves be in āśauca 299–300; (persons) to whom some taint attaches (such as those who kill themselves by starting on the great journey to the Himālaya or by fast) do not cause periods of āśauca 300 Phalalakṛcchra 146 Pilgrimage, vide under Tīrthayātrā; as purification for anupatākas 106; merit of, may be collected vicari-ously such as by some one dipping an effigy made with luśas in holy water or by engaging a man to go to a tīrtha for money 577–578, p. to a place supposed to be holy for the curing of diseases is not rare even in these days 561; to Benares is the only superior expiation for all sins 55: was prescribed in some cases as expiation by the Peshwas for brāhmaṇa murder 55 Pindas, middle one of three was to be eaten by the performer's wife, if she desired a son 480, 500n, materials from which they were to be made 478, 498n, paurāṇic mantra to be repeated when p are placed on line drawn on the ground or altar 479; rules about size of 478, were to be placed on darbhas spread on the ground or on an altar 478 Pindar 160 Pindapītryajña (performed on amā-vāsyā of each month by an Ṛitāgnī) was known to early Vedic Litera-ture 349, 358, is a śrāddha 349n not performed by agnihotris in the Deccan or performed only once a year, 362. description of, in Tai- ttiriya Brāhmaṇa 427–28, descrip- tion of, from Śatapatha Brāhmaṇa 429–431, rules about, are set out in Āśv. Śr. S. 435n Pīpilīkā-madhya, variety of Candrā- yana 135 Pīprahava vase, Inscription, the oldest found up to date (375 B. C.) 235n, seven hundred articles found in the vase were not relics of Buddha, acc to Fleet, but of his kinsmen 236n Pitryākarma, described 203n Pitṛbhakti of Śridatta, 334n, 335n, 412, 447n, 486 Pitṛdayitā, 182, 210, 261, 526, 527, 541 Pitṛgāthās, 388n, 405, 539 Pitṛmedha in Satyāṣāḍha-śrautasūtra 254 Pitrs, see under 'soul', 'yama', afternoon is the proper time for 345; ancient Vedic texts and practice sharply distinguish between gods and p. 345, are sometimes identified in the Rg. with seven sages 341, are identified with Vasus, Rudras and Ādityas 334, 335, 337, 339, belief that p. move about as birds 339, belief that p assume an aerial form and enter the brāhmaṇas invited for dinner at śrāddha 340; called Agnisvātta and Barhisad in Ṛgveda 195, 201, called aśrumukha and nāndimukha 528, created by Brahmā along with gods, asuras and human beings 342; derive sustenance and water when a bull let loose digs up earth or drinks at a pool 541; differences in the procedure of the rites for gods and p. (such as wearing the sacred thread, the direc- tion to be faced, circumambulation, use of svāhā for gods and svadhā for pitrs) 345–6, different classes of, are Kavyas, Añgirases, Rlvans, Vairūpas, Atharvans, Bhrgus, Nava- gnas and Daśagvas 192, 341, 593, division of pitṛs into Somavantah, Barhisadah and Agniṣvāttah 343; earlier and later p. 341, element of the fear of pitṛs is not wanting even in the Ṛgveda 347, enjoy delight in the company of Yama 193, fire is supposed to take the spirit of a cremated person to the pitṛs 342, Fravashis of Parsi scriptures correspond to pitṛs of ancient Indian works 341n, idea of, is Indo-Iranian 341n, identified with Rtuṣ (seasons) in Taittirīya Brāhmaṇa and Manu 428, 430, 450n, interpretation of the word p. by the Āryasamāja 339, in many passages of the vedic literature pitṛs mean three deceased male ancestors 347, invocation of, in Ṛgveda X, 15, 194-195; invocation of, after mentioning their gotra and names 348, invoked for conferring various boons such as happiness, wealth and heroic sons even in the Ṛgveda, 346, in Vṛddhi-śrāddha are called Nāndimukha 359n, love soma drink due to p by offering water mixed with sesame, by letting loose a bull and by lighting lamps in the rainy season 541; Manu says gods sprang from p 344, meanings of the word P. are two, viz a man's three immediate male ancestors and the ancient ancestors of the human race supposed to reside in a separate world 340–41, names of the pitṛs of brāhmaṇas and the other varṇas 343–44, number of classes of, changed in later times 348, of him who does not offer śrāddha on amāvāsyā even with water or vegetables go away after cursing him 351, of three grades in the Ṛgveda, lower, midd- ling and higher 341, presentation formula in Sat. Br differs from that of Tai S. 347-348, regale themselves in the company of gods, particularly of Yama 341–42, several classes of, named by Manu who connects them with varnas 344; seven classes of acc. to some Purāṇas 344, 348. Skandapurāṇa speaks of nine classes of, 344; spoken of as mortal by Sat, Br. while gods are spoken of as immortal 346, sometimes sages are said to be distinct from pitṛs 347, supposed power of p. to benefit or harm the living led to the cult of the dead in ancient societies 339, three classes of p. 348, three male ancestors of a man are called p and identified with the deities Vasus, Rudras and Ādityas 335; took the south 345, twelve groups of pitṛs mentioned by Sātātapa 344, water is offered to pitṛs like Angiras, Kratu, and Kaśyapa while pindas are offered to three male immediate ancestors 347, Vāyu and other purāṇas distinguish between p who are above and p. who are laukika viz. father, grand-father and great-grandfather 348, were in a class-apart from the gods 344-345, were supposed to have some divine characteristics though they are placed in a class apart from gods 346; when gratified by śrāddha bestow on their descendants long life, progeny, wealth, learning, all happiness, heaven, and mokṣa 335, 337 Pitṛtirtha, part of the hand between the thumb and forefinger 435n Pitṛyajña, the word occurs even in the Ṛgveda X 16 10 and in Sat Br 201, 369, means tarpaṇa, acc. to Manu 369 Pitṛya verses are Rg X. 15, 1-3, 503n Planets, Navagrahaśānti, in which each planet is assigned a country and a gotra 178 Plato 180 Pollution, see purity, purification, śuddhi, excreta, urine, semen, blood, fat, marrow, intoxicants were held to be causes of great p. while dogs, village swine, cats, wax from ear, nails, phlegm, discharge from eyes and perspiration were the causes of insignificant p 316, three kinds of soil when polluted, viz. amedhyā (impure), dustā (soiled), malinā (dirty) with illustrations and means of purification 317–18 Prabhākara, mīmāṁsā school 170 Prabandhacintāmaṇi 571n Pracetas, smṛti of, 216n, 218, 219, 276, 409, 413, 521 Prācīnāvitin, meaning of 487n Prahlāda, a devout asura, fought with Nṛsimha 659 Prajāpati 95n, 295, 374, 376, 386, 407, 409, 411, 413, 417, 419, 420, 465, 531n, 532, 533n, 669 Prajāpati, a God 345, 352, is the devatā of all rites where none is specified 357n Prajāpatya kṛcchra 103, 132, 145–146; expiation for sin of gurvanganağama by mistake 103, for jātibhraṁśakara acts if done unintentionally 118, substitutes for several varieties of p. 127–128, 145, kṛcchra if used without qualification means p 145 Pralaranaapachika, of Sālikānātha, a Mīmāṁsā work 170 Prakīrṇaka, sins called 36, expiation for 119 Prāṇāhuti mantras 138 Praṇavānanda, Swāmi 760 Prāṇāyāma, as a means of removing the consequences of sins 42, as substitute for other severe expiations 127 Praṇīta water 209, 501 Praśna-upaniṣad 186 Prasṛti-yāvaka (or Prasṛta-yāvaka) 143–145, results of drinking the gruel in pr. for 6, 7, 11, or 21 days, 145 Pratiloma castes, are for purposes of aśauca like śūdras acc to some, while the Mit says that there are no periods of aśauca for them 288–289, saṁskāras like upanayana were not to be performed for, 50, to be treated as śūdras 50n Pratisamvatsarika or Pratyabdiha śrāddha 487-503, 529-530, no pr in intercalary month 530, partakes of the character of pārvaṇa in the case of one's parents but of ekoddiṣṭa in the case of other relatives 530, to be performed every year on the day of death 529 Pratyāmnāyas, meaning of 127, various p for prāyaścittas 127-128 Pratyavasita, meaning of 113, nine kinds of 95, 113 Pravarādhyāya, 537 Pravaramañjarī 538n Prayāga, see 'suicide at P', 'tīrtha,' 'śrāddha', 596-617, Agnitīrtha, a subtīrtha 615, Akṣaya-vaṭa is the most famous sub-tīrtha at P death at the foot of which or suicide from which was believed to lead to highest worlds 614, at the very sight of P or by taking its name or by applying its clay to the body a man becomes free from sins 597, bath in month of Māgha at P highly praised 617, Bhogavatī, vedī of Prajāpati, sub-tīrtha of P 614, boundaries of P. 599, confluence of three rivers at P. came to be associated with om and with Pradyumna, Saṅkarṣaṇa, Hari 601, Daśāśvame-dhaka, a sub-tīrtha of P. 614, derivation of the word Prayāga in various ways 598, distinction between Pra-yāga-mandala, Prayāga and Veṇī or Triveni, each subsequent one being smaller in extent but holier than each preceding one 598-599, gift of kapilā cow and the marriage of a daughter in ārṣa form at P. highly eulogised 600, gifts made according to one's ability at P, in Kurukṣetra, on Gaṅgā, at Puṣkara, Setubandha, Gaṅgādvāra, Naimiṣa produce in-exhaustible results 600-601, greatest holiness in, 586, greatness of the confluence of Gaṅgā and Yamunā occurs in a khila verse 596-597, greatness of, described in the Mahā-bhārata and some Purāṇas 597, is called Tīrtharāja in some Purāṇas 597; is said to be the middle vedī for Brahmā and is called Prajāpati-kṣetra 597, is known as Triveṇī; is not destroyed at the end of a kalpa and Brahmā, Viṣṇu (as Veṇī-mādhava) and Rudra as the sacred Vaṭa stay there at the end of kalpa 600, Kalpataru quotes on P only Vanaparva and Matsya and no other Purāṇa 601; mantra to be recited when women offer their cut hair at P 603, meaning of the statement 'those who die at P are not born again' discussed 611-614, officers were appointed in Kashmir for supervising suicide by fast 605, one dying at P becomes immortal 547; one dying on the way to P. reaps great benefit even without reaching it 615, practice of suicide at P has great antiquity 612, procedure pres-cribed by Tristhālisetu for a man committing religious suicide at P. 610,611, Pratiṣṭhāna or Sāmudrakūpa, a sub-tīrtha of P. 614, reference to a bath at P. in the purāṇas generally means a bath at the confluence of the two rivers 599, removal of sin is the only result of tonsure at P 602, sub-tīrthas under Prayāga 614-615, śrāddha has to be performed at most famous tīrthas 616, theory of medi-eval writers was that at the time of death in Prayāga or Vārāṇasī the Lord Himself whispers in the ears of the dying man higher knowledge or the Tāraka mantra and that mokṣa does not result directly by dying at a tīrtha, 612-613, three rivers, Gaṅgā, Yamunā and Sarasvatī (bet-ween the other two) are believed to meet at 597, tonsure at P. discussed and great importance attached to it by digests 601-602, Urdvaśipulna, a sub-tīrtha of P. 614-615, Veṇīkṣetra is within the limits of P. and is twenty bows in length 599; waters of the . Ganges are white, while those of the Yamunā are dark at P. 596n, whether suicide at P. and other tīrthas would involve no sin 603-611, widows have to tonsure their head at P. but women whose husbands are liv- ing are to cut off only two finger- breadths of tresses according to most writers and all boys whose cūḍā ceremony has been performed are subjected to tonsure 602, word P. generally means the Veṇī or con- fluence of the rivers in all passages except where there are express words to the contrary 603n Prāyaścitta (expiation), see under brāhmaṇa, caste, cāndrāyaṇa, incest, mahāpātakas, pātaka, pen- ance, punishment, sinners, theft, tonsure, touch, adhikārin for 77 ff, all persons including even cāṇḍālas are liable to 77-78, amusing examples of mishaps for which p is provided in Brāhmaṇa texts 58, p. and punishment were same for some misdeeds, such as incest 72, baths with ashes, clay, cowdung, pañca- gavya in 124. boy over five and less than eleven years had not to under- go p. personally but through father, brother or the like 78-79; branding on forehead, if p for the first four mahāpātakas not undergone 72; called Sāntapana 118, cases in which both p and punishment were given 72, caste of sinner and of the person sinned against made a differ- ence in p. and punishment 80-81, child less than five years is not liable for any crime or liable to p. accord- ing to some 79, conventional mean- ing of, acc. to the Mitākṣarā 60; consequences of not performing p, for sins 153-154; derivation of the word p 59-60, destroys sins un- intentionally committed 61, discr- iminatory treatment about p, depend- ing on caste gradually became obsolete 82, does not destroy sin intentionally committed but makes the sinner fit for association with others 63. easier p came to be prescribed in course of time 127, ending in death destroys sin 64, ending in death is forbidden in Kali age acc. to digests 65, for adultery 43, 111, for brāhmaṇa murder by kṣatriya, vaiśya or śūdra 91, 95, for eating the flesh of certain birds and certain fish was fast for one day or three days 101, for grave sins there was difficult p and easy p. for trivial lapses 84, for guru tatpa- gamanã 103-105, for intention- ally committed sin is double of that for unintentional sin 64, 80, 83, for killing any animal other than a cow or bull 110, for particular sins 87-116, for persons kidnapped by mlecchas or raiders, sold or treated as slaves, made to kill cows or eat forbidden food and returning to their own country depended on the caste of the person so treated 117-118, for prakīrṇaka (miscellane- ous) lapses 119, for pratyavasita (ascetic reverting to the life of an householder) 113, for surāpāna 96-98, for theft of brāhmaṇa's gold of a certain weight or of non- brāhmaṇa's gold 101-102, for unintentional brāhmaṇa murder 92, for thefts of various articles were different 102, for touching certain men, certain unclean objects like bones, women in monthly illness or recently delivered, animals like dogs or crows 114, for upapātakas 84, 107, for woman guilty of adultery 104-105, gift of one, two, three or four cows to be made at the end of each p, acc to the karma of the sinner 121, homa to be performed in all p. 120, if not performed for one year, then double p. to be prescribed 75, in cases of sins described as equal to brahmahatyā or surāpāna p, is half of what is prescribed for latter 95; in medieval times came to be gifts and dinner to brāhmaṇas 128, is either kratvartha or puruṣārtha 58, is hardly ever performed now except in the form of gifts of cows or money to brāhmaṇas, pilgrimages, recitation of vedic texts or japa of the names of a deity 87, Kṛcchra, Atikṛcchra and Cāndrāyaṇa are p prescribed for all sins 84, king's position as to punishment and p in ancient times 71-72, liability to p depended on usages of countries 82, lesser p for abettor or inciter of brāhmaṇa murder than the actual murderer 90 ; Literature on 77, many p prescribed for grave sins were terrible and were to be self-inflicted 76 ; man- tras to be recited in p. and in beginning and at the completion 124-125; matters to be considered in prescribing p or punishments were the same, viz intention or its absence, first lapse or repeated lapse, time, place, age, caste, learning, wealth, āśrama 75-83, may be administered to śūdra but without japa and homa 78; meaning of 57, means also doing something to get rid of the fault arising from some accidental happening or mishap 57, p mentioned in śrauta works are passed over in this volume 58-59, Mīmāṁsā solution of conflict about efficacy of p 65, sinner not to ignore pariṣad and not to prescribe p himself 71. numerous prāyaścittas prescribed for same sin in smṛtis 87. pañcagavya to be taken in each p 121, p. partakes of the character of nai- mittika and kāmya actions, 60-61, Pātimokkha meetings of Buddhists 165, pariṣad may prescribe p for lapses for which no particular expiation is prescribed 84; person drinking through ignorance intoxi- cants, human urine and the like had to undergo p of Tapta-kṛcchra and also punarupunapayana if he was dvija 97, persons of different āśramas were prescribed different p, 83, persons over 80 years old and boys less than 16, women and diseased men are liable to only half of ordinary p 79-80, persons who were to resort to secret p. 125, prescribing the giving of cows by Ap, Baud, Manu and Yaj on killing kṣatriya, vaiśya or śūdra explained 71; procedure as prescribed for taking p. after consulting pariṣad has varied in details from time to time 119-121, proper times for performing p 119; purposes of, as conceived by the smṛtis are purging of sin, satisfaction of sinner's mind, admission to intercourse with others 63-64, rahasya (secret) p., rules about 125-126, reason why it should be conceded that sins are destroyed by p 68; recitation of the Gāyatrī verse ten thousand times is p for all sins, acc to Parāśara 84, relation of p to punishment. 69, 71, role of king, king's officers, learned men and sinner in relation to 70-71, same vrata for striking a brāhmaṇa with intention to kill as for brahmāhatyā though victim recovers 95, rules as to food and other matters to be observ- ed in p. 124, severity of, depended on whether the lapse was the first one or was repeated 82-83, should be sought from pariṣad at once after a sinful act 119, slight p could be carried out without informing king 70, smṛtis provide that if a sinner died in the midst of the period for which p. was prescribed he became free from sin here and in next world 83; smṛtis prescribed some terrible p. 126, stages (four) in the matter of expiation 85, śūdras had to take p. without mantras and homa 146, to be moulded on the lines of punishment 75; thirteen p for brāhmaṇa murder 88-93; p. for twelve years had a sliding scale of substitutes in medieval times 128, two forms of the word p. 57, two kinds of, acc to Śabara, in śruti texts 58, two mean-ings of the word in old Vedic texts 57, varied according to rules for śauca laid down for the several āśramas 83, various kinds of p. prescribed by smṛtis for eating and drinking what ought not be eaten or drunk or for drinking from a cāṇḍāla’s pot 99. Vedic indications in support of view that even sins intentionally committed are destroyed by p 52–64, were of two kinds, viz, those under-gone openly and those that were undergone secretly 125, when a man attempts suicide by fire, water, poison or the like and is saved or recovers p. is for three years 95, when no specific p prescribed for a lapse, then recitation of vedic texts, tapas, fast and gifts may be resorted to 84, when one is bitten by a harlot, a dog, monkey, ass, jackal or the like p is prāṇāyāma 110; whether rules on p were made earlier than the rules about punishments, where the same act is liable to both 69–70, while undergoing p the sinner has to observe certain rules such as ahiṁsā, truthfulness 120–121, 124, women had to take p. without vedic mantras 146

Prāyaścittamayūkha, 24, 25, 30n, 59n, 67n, 78n, 83n, 84n, 86n, 121, 122, 123n, 128n, 129, 130, 137n, 142, 146n, 150n Prāyaścitta-muktāvalī (ms ) 15, 65,112, 113, 117n, 128n, 150 Prāyaścitta prākaraṇa, 21n, 23,24, 25n, 26, 28, 59n, 74n, 75n, 79n, 80n, 81n, 82, 94, 95, 96n, 97, 98, 106, 109, 114, 132, 134, 142n, 149 Prāyaścittapradīpa, (part of Vīramitro-daya, ms ) 16n, 21, 22, 25n, 26, 27n, 28n, 41n, 45n, 47n, 51n, 52n, 56, 60n,

61, 64n, 65n, 67n, 70n, 78n, 84n, 85, 87n, 88n, 90, 91, 95n, 98, 104n, 107, 108n, 116n, 121, 122, 124, 128n, 131, 132, 134n, 136, 137, 138, 139, 140, 141, 146, 148, 149, 150n, 151, 152 Prāyaścitta-śira, 65n, 70n, 78n, 84, 86n, 94n, 101, 106, 113n, 121, 123n, 125n, 127n, 128n, 129, 130, 131n, 132n, 134, 139, 140, 143n, 147, 148, 149n, 150, 152, 176, 177 Prāyaścitta-tattva, 17n, 28, 40, 50n, 51, 60, 67, 75, 79n, 84n, 86n, 90, 108, 109, 117, 119, 121, 122, 123n, 127n, 129, 131, 132n, 217n, 576n, 577n, 578, 589n, 590,594, 602n, 603 Prāyaścittaviveka, 10, 17, 18n, 19n,21, 22n, 23–26, 28, 32, 40, 41, 50, 55n, 59n, 60, 61n, 63n, 75n, 77n, 79n, 80n, 81n, 83n, 85, 87n, 88, 90n, 94, 95, 97, 98, 99n, 101, 103, 104n, 105n, 106, 108, 111n, 114, 115n, 121, 123n, 125n, 129, 131, 132n, 134n, 142n, 146n, 148n, 150n, 153n, 162, 163n, 265n, 313n Prāyaścittenduśekhara of Nāgojibhaṭṭa 77, 119, 121, 129, 152 Predestination, doctrine of 9 Pretakaśrāddhas, 262n ; eighteen details omitted in 262n Priyolkar, Mr. A. K. 715n, 721 Pringle-Pattison, author of 'Idea of immortality' 171n Pṛthūdaka (modern Pehova) is called Brahmayonitīrtha 685, is the holiest of tīrthas, acc to Vanaparva 566, 685, religious suicide at, mentioned by Vanaparva 608, 685 Ptolemy 765 Pṛthivīcandrodaya 351n, 406a, 424n, 425n, 459n, 464n, 503n, 513n, 515n, 520n, 529n, 535, 547, 555n, 574n, 578n, 580n, 616n, 652a Puckle, Bertram S., author of 'Funeral customs,' describing funeral customs of England, France, Jews and peoples of Europe 191n, 232n Pūjāratnākara, 187 Tulasīya, 351n, 424, 481 IV] Panañhstoma, a śrauta sacrifice which removes sine 62 Punaryanma, doctrine of, apparently conflicts with the theory of śrāddha 335, doctrine of, very succinctly put forth in Br Up and Bhagavadgītā 335 Punarupanayana, details that are done or omitted from those of upanayana 98 Punishment, and expiation for certain acts are the same 31, 72, based on considerations of the castes of the offender and the person aggrieved had ceased to be operative by about 12th century A.D 82, by king with a fine of the first or second kind can offenders allow to associate with other members of the society, but not those awarded the highest fine 67, 76, by king was deemed in some cases to have purged a man of sin 73, depended on the caste of offender and person aggrieved acc to smṛtis 81, for incest viz excision of testicles and death was for non-brāhmaṇa offenders 72, for many acts was light in India as compared with wes-tern countries probably owing to the liability of the perpetrator to under-go expiation 68, of brāhmaṇas guilty of one of the first four mahāpātakas 72, of persons other than brāhmaṇas guilty of the first four mahā-pātakas 72, some acts not liable to be punished by the king or State made the authors liable to prāyaścitta 68; some acts punishable by the king entailed no prāyaścitta 69 Puṇpuṇ, sacred river where orthodox pilgrims get shaved before proceed-ing to Gayā and perform śrāddha also 580-581 purāṇa, a coin equal to sixteen panas in value 129 Purāṇas 243, 272, 302, abound in stories that appear to modern minds absurd and puerile 659, contain thousands of verses on śrāddha 262; H, D. 112 contain stories that may be divided into several classes and many of them were meant to satisfy the cravings of the human mind for the marvellous, the unusual and the horrible 622-623, closely follow gṛhyasūtras, Manu and Yāj. and contain numerous verses that are identical with those of Yāj. and often employ the same mantras and formulæ 448, 452, often describe the quarrels and bickerings among high gods and sages 623, procedure for śrāddha is the same in all purāṇas 448 ; pro-posed an easy way for all to remove consequences of sins, viz remembering the name of Nārāyaṇa 50, several p devote considerable space to āśauca 272, state that gods like Indra and Kṛṣṇa fought, that Gaṇeśa’s tooth was shattered by Paraśurāma who wanted to fight with Rāma and that sages cursed Viṣṇu, Indra and Dharma 623, state that even gods like Viṣṇu, sages like Vasiṣṭha and great kings attained their positions by pilgrimages 56 Purāṇa, śrāddhas 262 Purification, see under ‘food’, of things, (dravyas) 312-333, divergence of views about p of various objects 316, five to seven means of p. of land, acc. to Vasiṣṭha, Yāj. and others 317, general rule for p of large quantities of corn, clothes and many other articles is that sprinkling with water suffices but if quantity small then washing with water necessary 329, of house when polluted, by sweeping or cowdunging, but far more p necessary if a dog, a śūdra, mleccha, cāṇḍāla or patita dies in it or cāṇḍāla stays in it 321-322; of gold and silver by water or fire (if pollution slight) 325, of cloth and yarn 330, means of purification of metallic things, earthenware, wooden things, of cloth, bones, iron 315, none for infants up to the time of anna- prāśana (taking cooked food for the first time), or up to one year or up to upanayana 312; matters to be considered in prescribing p. of polluted things are time, place, the body, the thing to be purified, the purpose for which the thing is to be used, origin of defilement, condition (of the thing) 316, of metals and precious stones 325-326, of idols or images made of iron or other metal or of stone 318-319; of temples when polluted 318-319; of water 322-323, of body by ācamana, bath etc 331-332, of small quantities of liquids (oil, ghee etc.) by two kusas dipped in water and of large quantities by sprinkling water 330; of substances depended on many circumstances such as being metallic or not, solid or liquid, being large or small in quantity 331; of polluted corn and cooked food 328, procedure of p. of images polluted in various ways 319- 320, procedure of p. of a well in which the dead body of an animal with five nails (man or beast) is found or it is extremely polluted 323, some birds or animals were always pure or deemed to be pure as to certain parts of the body such as a cow except as to its mouth, goats and horses as to their mouths 312-313, sprinkling with water is the mode of p. when large quantities of corn or clothes are polluted 314, substances that bring about p. of all polluted things are water, clay, paste of soap berries, bilva fruit, rice, mustard cake, salts, cow’s urine and dung 314, of vessels and pots when slightly or extremely polluted 326-327, of ves- self and implements used in Vedic sacrifices 327-328, water deemed even in the Ṛgveda to be a means of p 321, water and earth are to be em- ployed for p. of things or bodies smeared with foul matter till the foul odour is removed 314, ways of p of ground 316-317, what things do not need p. and are always pure 312-14 Purity, see under ‘bath,’ ‘śauca,’ ‘śuddhi’, causes of, are time, fire, religious rites, clay, wind, mind, spiritual knowledge, expiations, water, repentance and fast 315, extremely exaggerated importance attached by medieval brāhmaṇas to ceremonial p. on births and death and led to such prescriptions as the one that if a śūdra, patita or mleccha died in a brāhmaṇa’s house, the latter became impure for months 273, 282; great care taken for the purity or cleanliness of vessels used in sacri- fices and of offerings in early vedic times 310, great emphasis laid by ancient and medieval Indians on p of mind, body, place where they resided or performed religious rites, of food 332, ground in a brāhmaṇa’s house, in a temple and in cowpens is held to be endowed with p, unless it has been polluted 322, inner p. and the food that one eats 100, 332- 333, Manu declares that mental purity is the highest of all kinds of p. 311, of the body effected by various means such as rinsing the mouth, bath 311, of sacrificer’s body in śrauta rites was effected by the adhvaryu priest rubbing the sacrifi- cer’s body twice with three bunches of seven darbhas each 311 Puroṇuvālya (invitatory prayer) 543 {in Jīvat-śrāddha), is recited by the hotṛ priest while seated 543n Puruşagāti, a sāman 46a Puruşasūkta (Ṛg X 90), is deemed to be a hymn that purifies one of sins 45, 48, 304, 320, is of 18 verses in Vāj. S and Tai. Ā 543, to be repeat- ed at pārvana-śrāddha 439, 444, 449n, 488, 507, to be repeated in Vṛşot- sarga 540 Puruşottama-tīrtha (Jagannātha Purī) 692-703, see ‘Caitanya’, army of attendants at temple of Jagannātha divided into 36 orders and 97 classes 699; Brahma and Nāradīya purāṇas deal exhaustively with P 693. Caitanya settled at Purī in 1515 and died there in 1533 A D, 702, con- flict of views about the builder of the great temple at, 698, description of the car festival of Jagannātha which is the most important of the 24 high festivals at Purī 697-698, five important tīrthas at 699, Guṇḍi- cā-yātrā for seven days 700-701, indications showing that P was a place of Buddhist sanctuary 695-696, legend of Indradyumna who establish- ed wooden images of Kṛṣṇa, Bala- rāma and Subhadrā 694-695, Mitra surmises three periods in history of P viz. early Hindu period, Buddhist period and Vaiṣṇava period 695, not described by Kalpataru on tīrthas 693, no truth in the stories about suicide by falling before the car of Jagannātha 698, one of the four most important tīrthas in Orissa, the other three being Bhuvanesvara, Koṇārka and Jājpur (Yayātipura) 693, peculiar features of P. are that no distinction of caste is observed, holy cooked rice, car festival 697, pool called after Indradyumna 694-695, 700, pool of Mārkaṇḍeya, story of 699, P was probably called Nīlācala in ancient times, Kṛṣṇa worship was introduced from northern India and three images of wood were est- ablished early 695, religious suicide at, recommended to dvijas by Brahmapurāṇa 608, regrettable fea- ture of Jagannātha temple is the existence of obscene sculptures on the walls 702, Ṛgveda X 155 3 is supposed by Sāyaṇa to refer to P, 693, sacred enclosure of Jagannātha with 120 temples and the pagoda of Jagannātha in four chambers des- cribed 696-697, sacred vata at P 699-700; story of Jagannātha in the Brahmapurāṇa 694-695, three images described by Hunter and Mitra which are supposed to correspond to Buddha, Dharma and Saṅgha 695n, 696, veśyās (dancing girls) at temple of, referred to in Brahma- purāṇa 702-703, works on 692-693 Purusottamākṣetratattva of Raghu- nandana 583, 693, Pūrvamīmāṁsā, see under ‘Mīmāṁsā’ Pūṣan, protects cattle and hands over the departed to pitṛs 198, worshipped in Vṛsotsarga rite 540 Puṣkara, all ten thousand crores of tīrthas are present in, 565 Puṣpakṛcchra, 143 Puṣṭiśrāddha 282 Putra (son), all three descendants of a man were deemed to confer equally great spiritual benefit upon him 366. Manu says that by the birth of a son man wins the worlds, secures immortality by a grandson and reaches the abode of the sun by a great-grandson 366, Mitākṣarā included the great-grandson also in the extended meaning of the word 367-368, who deserves to be called p. 365 Putrikāputra, 473, 474, 536n, to whom does he offer piṇḍas in a śrāddha and in what order 537 Quack, liable to be punished, if person treated by him died as a result 19 Rāghavan, Dr V 701n Rāghavānanda, commentator of Manu 93 Raghunandana, author of Śrāddha- tattva, Gajāsrāddhapaddhati and Tīrtha cintāmaṇi of Vācaspati in his Tīrthayātrātattva 671 Raghunātha, commentator of Triṁśat- ślokī 255n, 276n, Raghuvamśa 158, 596n, 688, 691, 703, 706, Rājata, a sāman 46n Rājātaraṅgiṇī 52, 571, 605, 724 Rājvede, Khanda 56n Rākṣoghna hymns (Rg. IV. 4 1-5 etc.), 439, 449n, 450n, 497, 507 Raktikā, weight of 129 Rāma, performed sacrifices accom- panied by a golden image of Sītā 226, when an exile in Dandaka forest gratified his pitrs by offering inguda, badara and bilva fruit 416 Rāmāyaṇa, 214, 223, 233, 237, 416, 534, 597, 647n, 653n, 688, 707, 710 Rāmālāpaniya-upaniṣad 614 Ramprasad Chanda 247n Rathanṭara, a sāman 46n, 450 Ratnāvalī, of Nāgārjuna 176 Rātrisattra, see under ‘maxim’, mean- ing of 62-63 Rauhina, a sāman 46n Raurava, a sāman 133 Raurava, a hell supposed to be below the earth 168 Rāyamukuṭa, 117n Raychaudhuri, Dr Hemcandra 726 Repentance, as a means of removing the consequences of sins 41-42, by itself not sufficient to destroy effects of sins, acc. to some digests 42 Report on the ‘Doctrine of the Church of England’ 171 Reynolds, Reginald, author of ‘Cleanliness and godliness’ 311 Ṛgveda, 2, 6, 10, 11n, 20, 34, 36, 37, 42, 43n, 45, 46n, 48, 49, 98, 100n, 112n, 120, 126, 127, 133, 140, 141, 144n, 145, 146, 154, 156, 159, 162n, 165, 182n, 185n, 187n, 189n, 191- 201 (translation of Rg X 14-18 with notes), 192n, 193n, 194n, 196n, 198n, 203, 205n, 206, 214, 227, 229, 230, 231, 232, 241-246, 249n, 250, 254, 266, 267, 269n, 304, 307, 320, 321, 341-344, 346, 347, 349, 351, 376, 384, 429n, 434, 435n, 437, 439, 441, 442, 444, 446n, 447n, 448, 449, 450n, 452, 457, 458, 460, 468, 487n, 488-496, 499, 500, 501, 502, 503, 507, 523, 524, 527, 540, 543, 544, 554, 555, 556, 558, 559, 561, 578, 585, 603n, 607n, 619, 643, 645, 680, 681, 693n, occult powers came to be attributed to the words of 49 Rgvidhāna, prescribes numerous hy- mns and verses of the Ṛgveda for the removal of sins and diseases and the destruction of enemies 49, pro- vides that one should repeat at the time of death the sūkta ‘nānānam’ (Rg IX 112), 185 Rhys Davids, Mr 235, 236n, 628 Rivers, invoked and named in the Ṛgveda and other Vedas 555-558, said to be ninety-nine in some passages of the Ṛgveda 556, falling into the sea are holy 560, some great rivers are said to be specially holy at certain times 560n, some great rivers are seen by most Indians in two aspects, physical and spiritual or divine 585, three principal r of three groups of seven each are Sarasvati, Sarayū and Sindhu 556, what are the seven r. of the Ṛgveda 557 Rkvans, a class of pitrs associated with Bṛhaspati, Viṣṇu, Soma and other gods 192n Ṛṣicāndrāyaṇa 132 Ṛṣyaśṛṅga 221, 547n Ṛta, different from sacrifice 3, dis- tinguished from satya 4, had a three- fold aspect 2, meaning of, in the Ṛgveda 2, moral imperative is 4 Rudradāman 255 Rudradhara, author of Śuddhīviveka 269 Rudrākādaśinī 178 Rudras, anuvākas of Tai. S called r. as purifiers 45, 46n, are eleven 490, are employed in Vṛṣotsarga rite 540 Rudraskanda, commentator of Khādira gṛ 359n Śabara, author of bhāṣya on Jaimini’s Pūrvamīmāṁsāsūtra, 9n, 24n, 27n, 40n, 45n, 53n, 58, 62n, 66n, 89n, 112n, 137n, 168n, 169, 170, 208n, 310n, 353, 419n, 440n, 453n, 454n, 481n, 687n Sabdakalpadruma 87 Sabhāparva, 622, 688, 692 Sacrifices, Vedic, are supposed by some European writers to be magic 38, implements used in, were burnt with the body of the sacrificer on his death except those of copper, iron and clay 197n, 207-208, in smārta s animals are not killed now but only māsa grains are used 362, some āhuñgnis also do not offer meat but only piṣṭapaśu (flour effigy of animal) 362, were originally propitiatory 44 Sacred Books of the East Series 8, 37, 43, vol. IV, 192n, 231n, 341n, vol. VI, 171n, 552n, vol. VII, 707n, vol. IX, 171n, vol. X 176, 707, vol. XI, 204, 235, 552, 621, 742, vol. XII, 321, 574n, vol. XIII, 165, 621, 64n5, 646, 665n, 677, 752, vol. XIV, 170, 403n, vol. XV, 621, vol. XXI, 176, vol. XXII, 241n, vol. XXVI, 559n, 680, 744, vol. XXIX, 215n, 277, 360, 574n, vol. XXXI, 310n, 559, 619, vol. XXXIII, 69, vol. XLIV, 680, 703, vol. XLV, 165, 646, 687, 749, vol. XLIX, 621, 646 Saddharmapuṇḍarīka 176 Sadaśīva, a work on āśauca in S6 Anu-stubh verses by Kauśikāditya 268, 270n, 274n, 285, 293, 294, 295, com-mentary on, called Śuddhicandrikā by Nandapaṇḍita 273 Sādhanā, by Tagore 852n Sadyahśauca, see under ‘ascetic’. ‘brahmacārin’, ‘ling’, meaning of 295–296, occasions of (where one becomes pure by a mere bath on a relative’s death) 297–299 Sages, of the Ṛgveda had some faint glimmerings of a dark pit for wicked persons 154–155, prayed to Varuṇa, Ādityas and Agni to free them from sin 36; say that they violated the dharmas and vratas of gods and implore forgiveness 36–37 Sāhasa, divided into three kinds (when meaning fine for offences)—76, divided into four kinds (when meaning offences) 81n Sākas 117 Sakalahomaṣ 48 Sākamedha, one of the Cāturmāsyas, piṇḍapitṛyajñā performed in 201 Sākapuṇī 645 Śakuntalā, an Apsaras, is said in a gāthā in Sat. Br. to have con-ceived Bharata at Nādapīṭa 595 Saletore, Prof. B. A. 716n Śālīkanātha, author of Prakaraṇa-pāñcikā 170 Salt, manufactured, condemned for use in śrāddha but natural salt from a lake allowed 416; was not to be directly served to dining brāhmaṇas in a śrāddha 466 Śalyaparva, 237, 582, 683n, 684n, 685, 686, 710 Sāmans, as purifiers of sin 45; should be repeated from 10 to 100 times for removal of sins as expiation 49 Samantapañcaka, represents the five pools of kṣatriya blood that Paraśu-rāma collected in revenge for his father’s murder, subsequently turned into holy pools 682 Sāmaveda, 46n, 110, 116, 133n, 203n, 307 Sāmavidhāna Brāhmaṇa 18, 23, 49, 60, 95, 96, 100, 107, 110, 116, 130, 132, 133 Saṁsarga, a mahāpātaka, when 25–29, 105–106, expiation for association with one guilty of mahāpātaka was not death but an observance extend-ing over years 106; extension of, in medieval works 27; half expiation if s was due to ignorance 106, nine kinds of 25–26, results of, in the four yugas 26, three kinds of 26 Saṁskāraratnamālā of Gopinātha, 452, 509 Saṁskāras, all were once performed for women also but without Vedic mantras except at marriage 190; are performed for Śūdras but without Vedic mantras 190; two mantras, viz. at birth and at death are absolutely necessary for all 190. Saṁskārakāra, author of bhāṣya on Saṁskāratattva 106n

Smṛtyartha sāgara of, 19n, 23, 24, 40, 41, 51, 74, 88, 97, 101, 107, 102-111, 115, 123, 127, 222n, 235, 240, 276n, 327

Smṛtimakarandaṭīkā, 633

Śaivana¹⁰⁴ (collection of the charred bones of a person cremated) 230 244, bones of a male are collected in an urn without protuberances and of a woman in an urn with protuberances 241, collected charred bones should be cast into the Ganges or some holy river or into the sea, since the deceased would remain in heaven as long as even a particle of the bones remains in the Ganges 241; of the dead are cast at Prayāga 243; even in modern times, particularly in towns and cities, the collection of charred bones is done immediately after cremation 242; four modes of the disposal of charred bones, acc. to Sat. S. 246n, great divergence of views about the day on which this is to be done, but many works lay down 4th day after cremation 240-241, Kauśika-sūtra and Satyāṣāḍha śrautasūtra differ in details, the most important being that the urn is deposited at the root of a tree 242; men and women (but not mixed up together) may collect 241; no S. for one whose upanayana has not been performed 241; procedure of, in Āśv. gṛhya-sūtra 241; procedure of, acc to Antyeṣṭi-paddhati 242-243; rattling noise should not be made in collecting 241; relatives return to house without looking back, bathe and offer śrāddha to deceased alone 241;

rite of casting ashes into the Ganges described 243-244, some smṛtis made the day of S depend on the varṇa of the person deceased 241; some prescribed certain tithis and nakṣatras for S. 241, some sūtras prescribe a śānti rite called paridhi-karma after S while others do so after śaucā ends 240, urn (in which bones are collected) to be put in a pit 241

Sandhyā, though Gobhila prohibits performance of S during days of impurity, Mī. says that a man in days of impurity may offer water to the Sun in worship and that mantras (except those of prāṇāyāma) may be resolved in the mind 240

Sandhyā, smṛtis of 243n

Sandhyavidyā 186

Saṅghaṭāśrāddha 547, meaning of 547; when several people die at the same time on the same day, the order in which the śrāddhas are to be performed is determined by the nearness of relationship to the performer 517

Saṅgraha, a work on Dharmaśāstra 217n, 268, 155n, 541n

Saṅkalpa for taking expiation should be made on 14th tithi and actual expiation may be done on amāvāsyā, 119

Saṅkarācārya, 20n, 53n, 66n, 67n, 68, 100n, 138, 162n, 165, 186n, 188, 189, 344n, 354n, 481

Saṅkarīkaraṇa sins 15, 35, expiation for 118-119

Saṅkhā, smṛti of 10, 11n, 24, 32, 42, 47n, 48, 74, 78, 79n, 83, 84, 87, 93, 94, 99, 108, 121, 123, 126, 127n, 130, 132, 138-140, 142, 145-149, 151, 175, 220, 237, 238, 256, 271, 277, 281, 282n, 283, 286, 287, 292, 293, 294n, 312, 313n, 314, 322, 325, 326, 328, 330, 350n, 377, 378, 381, 403, 414n, 415, 416, 441n, 466, 470, 514, 519, 560n, 562n, 653 Sankha-Likhita 99, 116n, 142, 150, 162, 163n, 221, 243n, 297, 300, 314, 368, 386, 463, 467, 578n Sāṅkhāyana-brāhmaṇa 45, 345, 354, 559n Sāṅkhāyana-gṛhya-sūtra 54, 354, 355, 357n, 358, 359n, 360, 362, 384, 402, 463, 470, 474, 516, 521, 525, 539, 574n Sāṅkhāyanaśrautasūtra 57, 127, 200n, 203, 204, 205n, 207n, 208n, 209n, 224, 225n, 238, 240, 244, 267, 271, 463, 511n, 537 Sāṅkhya philosophy, tenets of 9 Sannavātiśrāddha of Raghunātha 381n, 382, of Śivabhatta, son of Govinda 382 Sannyāsin, reverting to the life of a householder is to be treated as a cāṇḍāla even after undergoing pen- ance and his children born after his lapse are to dwell among cāṇḍālas 113 Sāntapana, is expiation for acts called Jātubhramśakāra 118; is same as Brahmalūrca, according to some digests 147 Sāntīla chapter is Vāj S 36 10 ff. 151 Śāntiparva 9, 10, 25, 54, 74, 100n, 104, 164, 166, 170, 181, 185n, 187, 237, 349, 350, 364, 387n, 534, 540n, 570, 685n Śānti rite, after sañcayona 244-246, at the end of āśauca 306-307; mantras in, for followers of different Vedas 307 Sapiṇḍa, two meanings of 510 Sapiṇḍa relationship extends to seven generations 483 Sapiṇḍas, had to observe no āśauca, but only sadyaḥ-śauca for those who met death in defence of cows or brāhmaṇas, or met death through king's wrath, or for those that were killed in battle 305 Sapiṇḍīkaraṇa or Sapiṇḍana śrāddha 520-525, conflict of views about mother's ṣ 524; could be performed at the end of a year after death or at the end of four, six or eleven months or three fortnights or on 12th day after death or on the happening of a lucky event (birth of a son or marriage) 520, different times after death prescribed for this śrāddha in ancient works 520ff, even if s be performed within one year, still for one year food and a jar of water should be given to a brāhmaṇa 521, four piṇḍas are to be prepared, one for the preta and three for his deceased paternal ancestors and then the performer divides the preta- piṇḍa into three parts and puts each third into each of the three piṇḍas with the two mantras 'ye samānā' 522, mantras differ in different works 523-524, means the reception of a deceased person into the com- munity of pitṛs to whom piṇḍas are offered 523, navaśrāddhas, 16 śrād- dhas and s must be performed by one heir alone, though there be many heirs, but after a year śrāddha may be performed by each heir separately 526; no auspicious rite like marriage can be performed until sapiṇḍana of a deceased family mem- ber has been performed 525, no sapiṇḍana for a person unless he had upanayana performed 524-525, no sapiṇḍana for those who left off their faith or committed suicide or became ascetics or were born of mixed unions, or for patita wo- men 525; number of brāhmaṇas to be invited 522, on completion of s the preta ceases to be so and becomes one of the pitṛs 523, of woman who became a satī or was made a putrikā or was married in the āsura form 524, partakes of both ekoddiṣṭa (applying to preta) and pārvaṇa (applying to three ancestors) 523, procedure of, described 522 ff, saṅkalpa in s 521n, this śrāddha and ekoddiṣṭa-śrāddha are performed for women also 524; to be performed in the afternoon 523; twelfth day is generally commended for several reasons 520-521, twelfth day after death is the only day for s for śūdras, acc. to some 521, two meanings of the word preta 523, was to be performed after the sixteen śrāddhas 520, 521, widow dying sonless has no s performed for her, but only ekoddiṣṭa 524 Saptārcis mantra 450n, 458n, 459 Saralā, a tīrtha on Sarasvatī 559 Sarasvatyatasattras, described 556-559, 681, the country between Vināśana and Plakṣa Prasravana was the proper locality for 558, three S. 557-558 Sarasvata-tīrthas 559, 681 Sarasvatī, see under 'Sindhu', described in some purāṇas as springing from Plakṣa tree, as flowing through Kurukṣetra and Dvaitavana 556n, 686. Alberuni's account of an-other S that falls into the sea near Somanātha 686, description of in the Ṛgveda 556-557, disappeared in the desert sands in the times of the Brāhmaṇa texts 557, following the course of, from the sea to its source was an expiation 93, has a two-fold character as a river and as a divinity 198n, is now identified with Sarasutī which is lost in the desert sands near Bhatnair 557, question whether S is the same as Sindhu discussed 556n, seven Sarasvatīs that encompass the world 686, seven very holy rivers connected with S. 686; the dīkṣā of the Sārasvata sattṛas was to be performed on the south bank of the dry bed of S. 557, three hymns are addressed to S. as a deity in the Ṛgveda 556, Vāj S. says that five rivers fall into the S 557 Sarasvatīvilāsa, a work 82 Sarayū, river 556

Sārnāth, about five miles north of Banaras where Buddha delivered his first sermon 641 Sarvādhāna, method of Agnihotra 461 Sarvajñā-Nārāyaṇa, commentator of Manu 93, 362n, Sarvānukrama 619 Sarvaprayaścitta, for dying man 184 Sarvarājñāh (rcah) 203n Śatapatha-Brāhmaṇa 8, 10, 20, 37, 39 44, 54, 57, 58, 62n, 70, 117, 155, 157, 168, 189n, 194n, 196n, 203n, 204n, 205n, 206n, 207n, 208, 209n, 210, 223, 225n, 246, 248, 249n, 266, 321, 339, 343, 345-348, 353, 369, 376, 383n, 402n, 417, 418, 429, 462, 472, 476, 477n, 559n, 574n, 585, 606, 618, 680, 703 Śātātapa, smṛti of 40, 108, 115, 172, 174, 178, 220, 280n, 295n, 305, 311, 324n, 325, 332n, 344, 348, 399, 475, 515n, 519n, 528, on Karmavipāka 172n Satī, see under 'wife', wife burning herself on her husband's funeral pyre or burning herself some time after her husband's death 237, 604ff, brāhmaṇa woman was to burn herself along with her hus-band's body, but not after its cremation, but women of other classes could do so 237, Nārada-purāṇa does not allow a woman to burn herself if she has a young child or if she is pregnant or if she has not attained puberty or she is in her monthly illness 237, 604-605, practice of, was common to all women including cāṇḍāla women 237, Ṛgveda X. 18. 7 slightly changed was recited at the burning of, 199n Sat-triṁśan-mata, 18n, 102n, 114, 128n, 293, 332n, 364, 414, 541n, 548n Satyavāda, title under rta Satyāṣāḍha-śrauta-sūtra, 191n, 204, 206n, 207n, 208n, 211, 212, 218, 224, 225, 226n, 233, 240, 242, 244, 245n, 246, 248, 251-254, 361 Satyavrata, 419n Satya¹²³rāyan 383n Śauca, see under 'purity', 'śuddhi', consists in avoiding abhakṣya (what ought not to be eaten), by associa- tion with those only who are uncondemned, and firmly abiding by one's prescribed duties 310, four kinds of, acc. to a smṛti viz. mone- tary, mental, bodily and of speech 310, is one of the five nīyamas of Yoga 311, means removal by means of clay, water, cowdung and the like of the besmearing, the oli- ness and odour of a thing that causes impurity 314, mental attitude is the highest thing in, acc. to Padmapurāṇa 310, of two kinds, bāhya (of the body) and ābhyan- tara, the latter being superior to the former 310, Vanaparva speaks of three kinds of, viz. in speech, actions and that brought about by water 310 Śaumyakṛcchra 152 Śaunaka, 243, 540n, 544, condemned the begetting of a son by a dvija from śūdra woman 14n, procedure of Nārāyaṇabalī from, 304 Śaunakātharvaṇasrāddha-kalpa 479 Saurapurāṇa, 51, 371n, 375, 388, 392, 396, 443n, 456n, 471n, 514 Sāvitrī, (Gāyatrī verse), as purifier of sins 45 Savyam, meaning of 487n Sāyana, 193n, 194n, 197n, 228n, bhā- sya of, on Ṛgveda 556, 559n, 693n, bhāṣya of, on Sāmavidhānabrāhmaṇa 59n, bhāṣya of, on Tai. Br. 427n, 462n; bhāṣya of, on Tai. Ā. 39n, bhāṣya of, on Tai. S. 426n Sea, every, is holy 560 Sea voyage, a brāhmaṇa, who under- takes sea voyages, is unfit to be in- cited at śrāddha 393

Setu, 55, 94; pilgrimage to, as an ex- piation for the murder of a brāhmaṇa who has studied four Vedas 94 Sewel, on image of Jagannātha 696 Sheol, was the name the Hebrews gave to the gloomy abode of the dead 170 Sherring, M. A., author of 'The sacred city of the Hindus' 618n, 631, 632 Siddhāntasekhara, 319n Siddharāja, king of Apahilavād-Vide under Somanātha Śilappadhikāram 767 Silver, said to be produced from the eye of Śiva and therefore dear to pitṛs 420 Sin, apātrikaraṇa 15, 35, Aśvamedha deemed to free from all 37; confes- sion of, supposed to remove effects of 37, how ṣ arises has been a difficult problem 8-9; idea of, bound up with conception of ṛta in the Ṛgveda 2, idea of original ṣ not accepted by many people 8n, idea of, varies at different ages, in different coun- tries and different religions 1, is difficult to define 1, is transferred from man to man by sitting or sleep- ing together, by dining in same row or by using same conveyance 26; means of removing consequences of 37, 40, 41-56, most frequent words in the Ṛgveda for sin are āgas and enas 5, murder of brāhmaṇa, gravests 10, potentialities and conse- quences of, are two-fold 65, Ṛgvedic sages acutely conscious of 5, seven kinds of, named in the Nirukta 10, source of, is the Devil, acc. to Christianity 8n, water was supposed to remove 37, what is ṣ 1, words for s in Ṛgveda, discussed 5-8 Sindhu, question whether Sarasvatī is really Sindhu 556n, seven Sindhus spoken of in some passages of Ṛgveda and Atharvaveda, 556 Sinners, see under 'karmavipāka', enumerated in Tai. Br. 11, had to undergo three burdens 76, guilty of mahāpātakas may become pure by Aśvamedha or by visiting all tīrthas 91-92; three classes of, acc. to Vasiṣṭha 13; who feel no repentance and do not perform prāyaścitta fall into terrible Hells and after under- going tortures in hells are born again as men suffering from deformities or diseases or as animals, insects, trees and shrubs 153, 154, 172 Sins, are removed not by prāyaścitta alone but also by confession to others, gifts, meditation on God 50; bodily sins 173; difference in punishments or expiation based on intention or absence of it or on repetition 17; divergence among sūtras as to classification of 12; five classes of, acc. to Kṛtyāyana 14, i.e. enumerated in Chāndogya Upaniṣad 12,16; homas and mantras may purify a man from sins that have not become public 125; many ṣ are punishable by the king as crimes, though penances are provided for them 68; mental sins 173; nine classes of, acc. to Viṣṇu Dh. S 15, redemption of, by monetary payments or bequests of property to churches in Christian belief 52a; supposed to be centred in the hair 122, 574; three classes of, acc to Bauḍ Dh. S. 13; three classes of, acc to Manu 173, three kinds of, viz. bodily, in words and mental 173; classes of, acc to Ap. Dh. S. 12, two kinds of, viz. inten- tionally committed and uninten- tionally committed 61; unintention- ally committed ṣ are destroyed by repeating Vedic texts 63; views differed as to whether all sins com- mitted in past lives are destroyed by entering Kāśī or whether only those of the present life 638; vocal sins 173; which diseases arise as the results of which sins 173 Syūkat, Dr. D. C. 698 406n, 407n, 409n, 412, 415n, 416, 417n, 419n, 420, 421n, 422n, 423n, 443n, 444n, 446n, 455n, 457, 458, 459n, 460, 462n, 463, 464, 468n, 469n, 473n, 475n, 477n, 478, 481, 484n, 514n, 520, 523n, 524, 531n, 532n, 546n, 547n, 569n, 578n, 591n, 651, 652n Smṛtimuktāphala of Vaidyanātha 18a, 22n, 29, 60n, 67, 90n, 94, 95n, 101, 107, 148, 164n, 220, 240, 268n, 269, 273, 282, 288, 290, 296, 302n, 383n, 399n, 486 (followed by Madras smārta brāhmaṇas on śrāddha), 532, 546n Smṛtisāgara 119n Smṛtiratnāvalī 670n Smṛtisamuccaya 574 Smṛtisāra 296n, Smṛtyarthasāra 27, 56, 91, 92, 95n, 101, 129, 175, 177, 229, 230, 257, 272n, 286, 289, 291n, 304, 316, 318, 325, 365, 374n, 375, 416, 459n, 473n, 508n, 521, 526, 532n, 668n, 669 Snakes, supposed to subsist on wind 335 Soma, camasas filled with ṣ, can be drunk by priests one after another without incurring any blemish 328; distinguished from surā 20, extent of period of s sacrifice 96, is food only of brāhmaṇas 196n, is king of brāhmaṇas 196n; throws in a pit those who do not observe Soma’s ordinances 154 Somanātha, tax on pilgrims going to, was levied by Siddhārāja, king of Aṇahilavād, but was later remitted at the intercession of his mother 571 Somāyana, an expiation 151–152 Son, of palita was condemned and ex- cluded from inheritance 106; saved father from hell called पुत् 161; what makes a son a real son 654n Sons, one should desire to have many sons, so that at least one may visit Gayā 652–653, twelve kinds of, re- cognized in ancient times, of whom the kṣetrajā, the putrikāputra and dattaka most important 536 Soul, at time of death of one body enters into another new one 335; eight qualities of, mentioned in Gautama and others 310; śauca, one of the eight qualities of the soul 310; was supposed to become, after death of body, associated with Yama and pitrs 342 Souls, see under ‘funeral rites’, ‘piṇḍas’; after the death of the body are supposed to assume a body called ātivāhika, that such a body is secur- ed by human beings alone and not by other beings 265; bodies that ṣ secure after death are called ātivā- hika by some and yātanīya by others 266, of departed persons who offered sacrifices when living become shin- ing stars in the firmament 157, 166; supposed to take on a new bright body on cremation in Ṛgveda 193, 342; survival of, after death of body, is emphatically asserted in Tai. Br. 157 South Indian Inscriptions 712n Śrāddha, is addressed as a deity in the Rg. 351, 496–497; various defini- tions of 352 Śrāddha, see ūmāśrāddha, aparāhna, Āryasamājā, brāhmaṇas, corn, ecli- pse, food, hemaśrāddha, jīvat- śrāddha, kuṭapa, Māghyavarṣa, paṅktipāvana, pārvanaśrāddha, piṇda-pitryajña, piṇḍas, pitṛs, putra, salt, soul, śrāddha, after- noon preferred for ś., except for Vṛddhi-śrāddha and Amāśrāddha 370, agnaukarana, discussion about 461–462, āhitāgni should not per- form ś. on any day except darśa, acc. to Manu 371n, among the brāhmaṇas invited at ś., two are meant for gods (and are called daiva or vaiśvadeva brāhmaṇas) and three for pitṛs 403, 407; an atithi must be fed at a. 404; ancestors upwards from 4th vir. father, grandfather, great-grand-father of the performer's great-grand-father, are entitled only to the lepa (wipings of the particles of food sticking to the hand of the perfor-mer) 482-483; brāhmaṇas alone are to be invited for dinner at ṣ 383; brāhmaṇas should pronounce bless-ings at s after they dine and sip water, 468, brāhmaṇas who are panktipāvana should be invited at ṣ 385-386; called anuvāhūrya perform-ed formerly on the same day after piṇḍapitṛyajña, but not now 362; child whose upanayana has not been performed is not eligible to repeat Vedic mantras and cannot perform ṣ but an exception is made in the case of a son as to funeral rites for a parent 365; classification of śrāddhas, 380-381, confers long life, happiness, fame, prosperity, sons, and heaven on the performer, 350; consequences that follow from disposal of the pindas in śrāddha in each of the several modes of disposal 481; daily s prescribed by Manu for all householders to be performed with food or water or milk, or fruits and roots 369, daksinā has to be given profusely towards the end of each ṣ and it is supposed that whatever may be wanting in mantras or the proper time or pro-cedure is cured and made perfect by it 534-535, dark half of a month preferred for, 370, definitions of s by Brahmapurāṇa, Mitākṣarā and others emphasize its connection with śrāddha 334, 351, denotes, accord-ing to some, three things viz homa, offering of pinda and gratification of brāhmaṇas invited to dinner, 335, derivation of word ṣ from śrāddha 351-52; description of pitṛs as Vasus, Rudras and Ādityas is only for purposes of contemplation, 348, Devala recommends that an elaborate s should be performed only once a year, 383; differences in many details of ṣ had arisen in the days of the Purāṇas, 363, differences among sūtras whether young or old learned brāhmaṇas were to be invited 388; digests on s, utilized in this volume, 363, discussion of the ques-tion what Hindus of the 20th century should do about śrāddhas 549-551; discussion whether a performer of s should perform the rite strictly in accordance with the gṛhyasūtra of his own Veda or Śākhā or may include details found in other works, 452-455; discussion whether per-former of s studying one recension of the Veda must invite brāhmaṇas studying the same recension or could invite one who had studied any of the three Vedas, 397-398, discussion whether the daily Vaiśvadeva is to be performed before the starting of s rites or after they are finished 483-484, divergent views as to the stage when āvāhana of pitṛs is to be made and about the mantras to be employed at s, 460-461, doctrine of, carried to excess 383, 513, doctrine of offering balls of cooked rice to ancestors at ṣ presupposes or requires that the ancestors are even after 50 or 100 years from their deaths cap-able of enjoying in an ethereal body the flavour or essence of the balls wafted by the wind 335, doctrine underlying the conception of s ¹²³ is apparently opposed to the dogma of karma and punarjanma, 335, eight matters to be avoided by brāhmaṇas invited at s, 411, emphasis on invit-ing very learned brāhmaṇas became practically nugatory by the rules of some smṛtis that one should not partake of śrāddha for three years after sapiṇḍana and that laid down various prāyaścittas for dining at śrāddha in the first, second or third IV ] year after Sapindana 548, enu- meration of 96 śrāddhas to be performed in a year 382-383, even in modern times learned brā- hmaṇas are unwilling to dine at a ś, particularly within a few years of death 387, 548, examination of the explanation of the doctrine of ś offered by Purāṇas and medieval digests 338-339, exclusiveness and pride of sub-castes even among brā- hmaṇas go so far that Bālambhaṭṭi recommends that Mahārāṣṭra brā- hmaṇas should not invite for ś. brā- hmaṇas of other castes even if very learned and particularly Konkanas- thus and that men of one's own sub- caste should be preferred even if they are of blemished character 398, explanation how masīśrāddha came to be called the prakṛti (the norm) of all śrāddhas 258; explanation given by Purāṇas and digests how food offered into fire or eaten by brāhmaṇa invitees at ś is enjoyed by the departed whatever form they might have attained after death (such as a god or daitya, beast, or snake or grass) 335-337, five classes of, acc. to Bṛhaspati and others 381, flowers allowed and condemned for employment in ś. 416, food offered in ś is believed to be enjoyed by departed spirits in the world of pitṛs 340; frugal or poor dinner not to be offered in certain śrāddhas and on certain occasions 406, gift of bed- stead used by the deceased to a brā- hmaṇa and his wife with appropriate mantra and other details recom- mended by some purāṇas but severely condemned by the Padmapurāṇa 535-536, gifts of wealth, lands and houses on death of kings and great warriors and eulogies of such gifts and particularly of cooked food 534, guests coming by chance, while ś. rites are in progress, should be honoured, since yogins wander over the earth for the good of people in various forms 396, if a brāhmaṇa, who is panktipāvana and fulfills the conditions laid down in Manu III 132-146 be not available, one may invite as the next best course even a bandhu, father-in-law, son-in law, one's teacher of the Veda or pupil, daughter's son, wife's brother, a sagotra or even a brother 387, if a performer can afford to invite at ś. only one brāhmaṇa, then he should prefer a chanter of the whole of Sāma- veda 399, if it is not possible to per- form all śrāddhas (except Sapindi- karaṇa) according to detailed pro- cedure, they may be performed by the procedure called ‘sankalpavidhi’ 532, if no brāhmaṇa be available on śrāddha day, effigies with darbhas should be made, śrāddha offered and fees and materials may be given later to other brāhmaṇas 406, 514; if primary procedure for a rite as laid down in śruti or smṛti cannot be carried out, then one may resort to some substituted procedure 513- 514, in eclipses the appropriate time for ś is sparśakāla 372, inquiry into the learning and qualities of brāhmaṇas to be invited at ś. was allowed but not as to those who came by chance uninvited 391, in ś. on the birth of a son or in ś. offered by even a good śūdra there is no feeding of brāhmaṇas 482, insti- tution of, had a hoary antiquity even at the time of the Āp. Dharmasūtra 349, inviting Bauddhas, Nirgranthas or Pāśupata or Kāpālika doctrines forbidden 395, kāmya ś, examples of, 373; kuśas to be used in ś, rules about 417-418, leavings of food in the plates of the invited brāhmaṇas and the vikira on darbhas were the share or lot of persons of the family dying young and the leavings fallen on the ground were the lot of deceas- ed slaves of the family 470n, 500, leavings of food in the plates of brā-hmanas should not be removed or swept away till sunset, as the spirits of those that were offered no water regale themselves with them 468, leavings of food cooked for śrāddha dinner should not be given to a person inferior in qualities or to a śūdra 468, literature on ś, is enor-mous in extent 362–363 ; long lists of persons not to be allowed near a ś. 380, Mahālayāśrāddha 530–533, main underlying conception of śrāddha viz. a tender and affectionate regard for one’s relatives, is admirable 550, mantra to be repeated at the beginning and end of all śrāddhas 458, mantras at āvāhana in ś. 460, mantras repeated in ś. are deemed to carry food to the pitṛs that are invoked by their names and gotras and as accompanied by Vasus, Rudras and Ādityas 338 ; many works disapprove of extravagance in inviting a large number of brāhmaṇas at ś, since a large company affects five desiderata, viz. respectful treatment of brāhmaṇas, securing a proper place, proper time, purity and meritorious brāhmaṇas 403–404, 550, māsa preparations highly recommended in ś. 421–422, may be performed on any day, if particularly appropriate materials or holy brāhmaṇas are available or the performer is near a sacred place 370, meant originally a sacrifice for the pitṛs on amāvāsyā 369, method of giving invitations to brāhmaṇas for a ś. 406–409, milk, which was allowed and which was condemned for use in ś. 315, mokṣa results from performance of ś. 350; monthly ś. on amāvāsyā was the prakṛti (norm or model) of which Astalā and other śrāddhas were modifications 361–362; nan-muttika ś. 373, 381, non-Aryans (called dasyus in the Mahābhārata) like Yavanas, Mlecchas, Kirātas, Śakas, Cīnas may perform śrāddhas 364, no legal machinery exists to enforce the liability to perform śrāddha of the deceased whose wealth was inherited by an heir 510, no piṇḍadāna on certain śrāddhas, such as āmaśrāddha and on yugādi days 481, no scrutiny should be made about a brāhmaṇa of whom nothing is known, since siddhas roam on the earth as brāhmaṇas 389 ; no ś. to be offered to father or mother if he or she became a mleccha (by forcible or voluntary conversion) and the piṇḍa to be offered to him or her should be offered to Viṣṇu 483, no ś. for deceased ascetics except pārvaṇa on the 11th day after death and every year afterwards 519 ; not to be performed on 14th of the dark half of a month for anyone except for those killed by poison or snakes or beasts or in battle or by brāhmaṇa’s wrath 370n; number of brāhmaṇas to be invited did not depend on the means of the inviter, but on whether he could honour them all well 403, number of brāhmaṇas to be invited differed acc. to the views of different authors and works 402–404, observances for inviter and invitee 410–412; offer-ings at ś., acc. to some Purāṇas, become transformed into that kind of food that the pitṛs require in the new bodies they might have assumed acc. to doctrine of karma and offer-ingsdue to wealth acquired by unjust means gratify pitṛs that are born as cāṇḍālas 352, on amāvāsyā is nitya (obligatory) 426n, on 11th day after death, two views about 519; on thirteenth day of dark half of Bhādrapada highly eulogised 360, one can offer piṇḍas only to three ancestors be-ginning with one’s father and not to 4th, 5th or 6th ancestor even if one or more of the first three ancestors be alive, 365, 511, one knowing only the Gāyatri verse but leading a well-regulated life was to be preferred at ś. to one who knows the three Vedas but whose conduct is not well-regulated 389, order of preference among invitees at ś. viz, first ascetics, then a brāhmaṇa who has studied the four Vedas and itihāsa and so on 389, origin of the institution of ś. from Manu or from the Boar in- carnation 349, pārvana ś. 431-514, performance of ś. at night or twilight or when the sun has just risen is forbidden (except in eclipses) 375; performed at a holy place and on yugādi or manvādis tithis yields inexhaustible gratification to the pitṛs 374, performer of ś. calls the pitṛs to be present at the rite after taking permission of the invited brāhmaṇas for the invocation 348, performer of, should as a rule invite a brāhmaṇa who has studied some recension of the Veda and who is not of same gotra as the performer, who is not connected by marriage or who is not a teacher or a pupil or a friend, though some exceptions were recognized 385, performer of, should not observe a fast on śrāddha day, but should partake of the food left after being served to the invited brāhmaṇas or should at least smell it 469-470; performer of, should wash house floor, should cowdung it, should wash the clothes and cleanse vessels the previous day 409; persons (of over 50 kinds) to be shunned at a ś. according to Gau- tama, some of whom could be invited at a rite for gods according to others 400-401, persons and animals that should be ejected from the place of ś. or should not be allowed to look at it or disturb it 379-380, piṇḍas are made by the performer or by his wife with the food that remains after agñaukarana and mixed with sesame, honey and ghee and are offered by the pitṛ-tīrtha 498n; piṇḍas offered to the great-grand- father, the grand-father and father are declared to be identical respec- tively with Vāsudeva, Saṅkarṣaṇa and Pradyumna and the offered of piṇḍas with Aniruddha 350-351; piṇḍas of cooked rice or flour were not to be offered in śrāddha per- formed on equinoctial days, on saṅ- krānti, on solstitial days, on ekādaśī or trayodaśī or on Maghā and Kṛttikā nakṣatras 481, pitṛs assuming aerial forms were supposed to hover round and enter the brāhmaṇas invited at ś. 390, 401, 407, pitṛya verses are each repeated loudly with āhāva at the end of ś. rite 502, place that is full of insects or is arid or burnt by fire or terrific in aspect or gives out painful sounds or fetid smell is unfit for ś. 379, points in which modern Madras manuals differ from those used in Western India 504; polluted by asuras is purified by sesame and by tying a goat near the place 419; poor man may offer, instead of sumptuous food, uncooked corn, or some vegetables or some slight fee or a few grains of sesame to a brāhmaṇa with water or may offer grass to a cow or raise his arms and repeat loudly that he has nothing 425–426, practice of presenting the clothes, ornaments, bedstead, the horse and the like used by the deceased to the brāhmaṇa invited for śrāddha and also of donating an umbrella and sandals on the completion of śrāddha 535, praise of the importance and benefits of, 349-351, pratiśāmvatsa- rīla or pratyābdika ś. 529-530, prāyaścittas prescribed by smṛtis for dining at a pārvanaśrāddha, or vṛddhiśrāddha, sapiṇḍana and other śrāddhas 387-388, 548; prāyaścittas prescribed for partaking of food at Navaśrāddhas, monthly śrāddhas and yearly ones 548; principal act in ś. rites is the feeding of brāhmaṇas 349; procedure if only one brāhmaṇa could be invited or was available 403, 513 ; procedure applicable to śrāddha by one whose father was alive was extended by Viṣṇu to one's mother's paternal ancestors 513; procedure if the performance of a śrāddha on a particular day is rend- ered impossible by an obstacle such as āśauca 547–548, proper places for the performance of 377–379; qualifications of brāhmaṇas to be invited were few in the gṛhyasūtras, but smṛtis and purāṇas add many more and enlarge the lists of those that should not be invited 384–390, question how śrāddha was to be per- formed if one or more of the three paternal ancestors were alive was discussed from ancient times and opinions varied 511–513; rewards for performance of śrāddha in an eclipse 375, rewards for performing ś. on 28 naksatras from Kṛttikā to Bharaṇī (including Abhijit) 374, re- wards for performing ś on the several week-days 373–374; rewards for per- forming ś from the first to the 15th tithi of the dark half 372, rewards for performing ś on even tithis and even naksatras and uneven tithis and naksatras 370, rewards of piṇḍa- dāna 503, right to inherit is based under the Dāyabhāga on the capa- city to offer piṇḍas to the deceas- ed owner and not on actually offer- ing them 510, rules as to the day (tithi) on which sāmvatsarika śrāddha is to be performed if the day or month of death or both are not known 530 rules for testing the brāhmaṇas to be invited at a ś 390–391, rules of conduct for the performer of ś 401–402, rules on removal of particles of food left in plates from which brāhmaṇas dined 468–469, sapiṇḍī-karaṇa, 520–525, several views about the final disposal (pratipatti) of piṇḍas 480–481; should be begun on Kuṭapa (8th out of 15 muhūrtas of the day) and should not extend beyond Rauhina (12th muhūrta of the day) 376, should be performed when one dreams an evil dream or when evil planets affect the naḷsatra on which a man was born 372, should not be performed in mleccha localities 378, should not be performed in the Triśaṅku country and in the countries of Kārakara, Kaliṅga and others and in countries to the north of the Sindhu river 378–379, should not be performed on Nandā tithis, on Friday, on 13th of the dark half, on the naksatra of one's birth 373, sixteen śrāddhas are laid down by numerous works as necessary to free the spirit of a deceased person from the condition of being preta and piśāca 518, sixteen śrāddhas, divergence of views about what they are and particularly whether sapiṇḍī- karaṇa is included therein or not 518–519, sixteen śrāddhas were and are now performed on the 11th day after death 520, some authori- ties allow anyone to perform śrāddhas (except sapiṇḍīkaraṇa) for any relative, particularly at Gayā 364–365, some Purāṇas condemn scrutiny into the character and learning of brāhmaṇas to be invited but digests explain away such passages as referring to śrāddhas at tīrthas 391, some purāṇas inculcate the performance of śrāddha on a profuse scale, particularly at Gayā 404–405, some smṛtis laid down very strict rules about the qualifica- tions of brāhmaṇas for a ś 399–400, some smṛtis recommend lavish expenditure on ś, Bṛhaspati requir- ing an heir to spend on ś half the property inherited by him 404; some writers hold that m ś. agnankarana, piṇḍadāna and feeding of brāhmaṇas are all principal 482, some works lay great emphasis on inviting ascetics or yogins at ś and say that a yogin is superior to a hundred brāhmaṇas 388; some works state that rites for pitṛs deserve pre-eminence over those for the gods 483-484, specific times most proper for performing ś 371, spot chosen for ś should be clean, should slope towards the south, should be cowdunged, covered on all sides and should be unfrequented and not owned by another person 377; śrāddha is the mainspring or root of, 351, ś may be separately offered to the mother in the Anvaṣṭalā rites, in Vṛddhiśrāddha, at Gayā and on the anniversary of the day of death, but in other cases it is performed along with her husband 475, 662, śrāddhādhikārin, general rule about, was that husband should not offer piṇḍa to his wife, nor father to his son, nor elder brother to younger one, but exceptions to this were recognized 364-365, substances and utensils proper for being used at śrāddha and those not proper 412- 413, śuddhi (purity) should be specially secured in seven matters in ś viz, the body (of the performer), the materials, the wife, the place (of performance), the mind, the mantras and the brāhmaṇas 413, sugar is sacred and may be employed in sacrifices to gods and manes 414; texts support both views, viz that food is offered direct to the deceased ancestors in ś, and also that Vasus, Rudras and Ādityas are the pitṛs and devatās of ś 339, three classes of, viz, nitya, naimittika and kāmya 369-370, three sanctifying things in ś are dauhitra, a Nepal blanket and sesame 413, three views as to what is the principal item in ś, whether feeding of brāhmaṇas, or offering of piṇḍas or both 481-482, tilas (sesame), great importance of, in ś 418-419; times for performing ś, 360, 369-377, times on which ś. was obligatory (nitya) according to Viṣṇu Dh S. 372, times proper for kāmya ś are eclipses, days of solstice, equinoctial days, Vyatipāta, saṅkrānti and śrāddhas performed on them give infinite pleasure to pitṛs 372, times for which pitṛs are gratified by the offering of the flesh of several animals 422-424, tīrtha- śrāddha, see under Tīrtha; treated under five heads viz, how, where, when, by whom and with what materials 340, to whom should the sons of two fathers, such as kṣetraja, putrikāputra and dattaka offer piṇḍas 536-538, twelve kinds of, according to Viśvāmitra 381-382, two classes of, viz., ekoddiṣṭa and pārvaṇa 380; use of flesh in ś, great divergence of views on 422-425, use of plantain leaves as plates was allowed by some and forbidden by others 421, use of wealth obtained by bribery or from patita persons, or arising from bride-price or declared unlawful is condemned 412, Vaiśvadeva is to be performed before piṇḍadāna in such śrāddhas as Navaśrāddha and after piṇḍadāna in yearly śrāddha, in ma- hālya acc to some, while Hemādri gives more elaborate rules depend- ing upon whether the performer was an āhitagni or one who had no śrauta fires 471-72, 484, variation in the names of Viśve-devas 457n, vedic benediction finely worded and comprehensive to be uttered by brāhmaṇas on accepting an invita- tion for ś 409; vegetables, fruits and roots recommended and con- demned for use in ś, 415-416, vessels of iron condemned for use in ś, 421, vessels of metals, particularly of silver, should be used in śrāddha, 420; vessels to be used in offering arghya water, for cooking śrāddha food, for dining and for serving 419–421; vessels to be used in ś. may be made from sacrificial wood or from palāśa or from a sea product (conch-shell) 420, views differed as to whether mother included step mother in Pārvaṇa 475; Viṣṇu is to be regarded as dwelling in the three piṇḍas for the father, grand father and the great-grand-father 349, 351, Viśve-devas are generally men- tioned in Manu and Yāj., but later smṛtis enumerated ten of them, two of them being assigned to each of five classes of śrāddhas 457; Vṛddhiśrāddha, meaning of, 359n, and it is same as Nāndīśrāddha 527, was offered to three immediate ancestors, father, grandfather, great- grandfather 365, water, quality of, to be employed in ś. 415; what food is of the nature of haviṣ and fit for ś. 412, what men and women should engage in cooking ś. food 462–466; when ś. is performed at a tīrtha the piṇḍas should be cast into the sacred water, otherwise they may be cast into fire or water or handed over to a brāhmaṇa or may be allowed to be eaten by a cow or goat 480–481; who are entitled to offer śrāddha (śrāddhādhikārin) 364– 365, who are lepabhājak or lepabhāginaḥ 483, who are the deities of ś., the three male ancestors or Vasus, Rudras and Ādityas 348; whoever took the wealth of the deceased had to offer śrāddha and piṇḍas to the deceased even under the mitākṣarā system 364, 510; who should be invited for śrāddha dinner according to the gṛhya and dharma sūtras 384–385, who was the real recipient of the offering made in śrāddha viz, the brāhmaṇas or pitṛs 460, women and śūdras should get ś. performed through a priest or they may themselves perform ś. without mantras but only mention the name and gotra of the deceased 365, word śrāddha does not occur in any authentic and ancient vedic work, but only in the Kathopaniṣad 349–50, worship of ṛtus (seasons) in ś. provided for in some digests 433ṇ Śrāddhacandrikā of Divākara-bhaṭṭa 363 Śrāddhakāhlā, 381n, 412, 459n Śrāddhakalpa of Śrīdatta for sāma-vedins 486 Śrāddhakalpalatā of Nandapaṇḍita, 334n, 336, 337, 371n, 381n, 382n, 387n, 398n, 403n, 409, 481, 483, 531n, 533, 535n, 540n, 541n Śrāddhakriyākaumudī, 266n, 334n, 376n, 380n, 407n, 408, 409n, 410n, 417n, 418n, 455n, 457n, 473n, 476n, 512, 514n, 518n, 519n, 520n, 523n, 524n, 531n, 532n, 546n, 547n, 548n Śrāddhamayūkha, 544 Śrāddhaprakāśa, 261, 269n, 334, 343n, 349n, 350, 351n, 377n, 378, 379n, 386n, 388n, 389n, 391n, 398n, 399n, 401n, 408, 409, 410n, 411, 414n, 421, 457n, 458n, 460, 463, 467n, 471, 473n, 475n, 476n, 477n, 478n, 479, 529, 542, 544, 569n Śrāddharatna of Lalṣmīpati 486, 535n Śrāddhasangraha, 459n Śrāddhasāra 335n, 336n, 350, 471, 532, 533 Śrāddhasaukhya (part of Todarā- nanda) 455n, 457n, 475, 476n Śrāddhasūtra of Kātyāyana 352, 408, 409, 411, 419, 423, 424, 435n, 439, 442n 466, 470, 472, 478, 486, 504, 516, 521, 525 Śrāddhatattva of Raghunandans 263, 336n, 351n, 352n, 370n, 380n, 406, 407n, 408, 409n, 443, 446n, 450n, 457n, 458, 464n, 475n, 476n, 479n, 486, 510, 516n, 520n, 527, 530n, 546n Śrāddhaviveka of Rudradhara 334, 380n, 381, 396 (one of the longest lists of persons unfit to be invited at śrāddha ), 406, 416, 486 (description of apātraka pūrvanaśrāddha), 524n, 526n, 540n, 541, 545n, 548n Śridatta, author of Pitṛbhakti 335n, 447n, 460, 486 Śriśūlta, 444 Śrotriya, meaning of 384n Srughna, modern Sugh on the old Jumnā about 40 miles from Thane-sar 631n St John, Gospel of, 174n Stein, Sir Aurel, translator of the Rājataraṅgiṇī, 725, 755, 759 Steya (theft), becomes mahāpātaka only when brāhmaṇa's gold of a certain quantity is stolen 22–23, 101, meaning of, acc. to Āp 22, none in certain cases, even if one appropriates without owner's consent 23, of two kinds, viz. accompanied with force (such as robbery or dacoity) and effected clandestinely 101, prāyaścitta for theft of brāhmaṇa's gold weighing 80 raktikās or more was death for all offenders except brāhmaṇas 101, prāyaścitta for brāhmaṇa guilty of the mahāpātala steya same as for surā of flour 101, prāyaścitta for, depended on various circumstances 101 Story, of Ajīgarta, who agreed to slay his own son when famished 100, of Bharadvāja, who, when famished, accepted many cows from Bṛbu, a carpenter 100, of Ekata, Dvita and Tṛta, 11, 11n, of the birth of Yama and Yamī from Vivasvat 198, of Indradyumna, 694–695; of Kavasa and Sarasvatī 558–559, 680, of Naciketas 384n, of Nimi who performed śrāddha for his predeceased son 364; of Paundraka Vāsudeva, who challenged Kṛṣṇa with the help of king of Kāśī 622, of Sagara's sons reduced to ashes by the wrath of Kapila 595, of 'saptavyādhas' 445n, of Śunaḥśepa 274, of ten Viśve-devas to be invoked in five classes of śrāddhas 457n, of Tulādhāra and Jajāli 570; of Usasti Cākrāyaṇa and his partaking of forbidden food 100, 681, of Vāmadeva, who desired to eat dog-flesh when famished 100, of Viśvāmitra, who proceeded to take the haunch of a dog from the hands of a Cāṇḍāla, 100, of Vyāsa, who, when on the point of cursing Kāśī, was ordered by Śiva who had assumed the form of an householder not to enter Kāśī except on the 8th and 14tn tithis, 638–639 Strīparva 223 Sudarsana, commentator of Āp gr 472 Śuddhi (re-conversion) modern movement of, for taking back those converted by force, fraud or otherwise, 118 Śuddhi, see under 'aśauca', 'purity,' 'śauca', āśauca most important subject under 267, comprehensive term including purification after āśauca, purification of a person after contact with an impure object or person or certain evil occurrences and purification of food, pots, wells, temples &c after they are deemed to be polluted 267, emphasis on, laid as early as Ṛgveda 310, is an attribute, acc to Śuddhiviveka, that confers a capacity or privilege for the performance of all dharmas 269; literature on, is very extensive 270; Manu divides it into two, viz. śuddhi after death (pretaśuddhi) and of things (dravyaśuddhi) 267, 309, means of purification 315–316, of dravya, is of two kinds, viz. purification of the body and of an external object 309; one desirous of, should perform Pavitreṣṭi 312; smṛtis contain extremely contradictory dicta, particularly on periods of impurity, with the result that the Mit remarks that the usages in its day were altogether different from those in the smṛtis 270 Śuddhitattvam, coṃ on Sadāśiti 270, by Vināyaka alias Nandapaṇḍita 273, 276n, 295n Śuddhikaumudī of Govindānanda 212n, 264n, 267, 269n, 270n, 273, 277, 296, 306, 313n, 317n, 318n, 322n, 323n, 324n, 326n, 328n, 332n Śuddhimayūkha of Nīlakaṇṭha 273 Śuddhipañjī, 296n Śuddhiprakāśa (part of Vīramitrodaya) 182, 183, 185n, 187n, 212n, 217, 218, 219n, 222n, 224, 225, 226n, 227, 229, 237, 252n, 263, 267n, 273, 275n, 278n, 282n, 284, 285n, 290n, 291n, 292n, 293n, 294n, 296, 299, 300n, 301, 304n, 311, 313n, 317n, 322n, 323n, 324n, 326, 327n, 330, 332n, 348, 540n, 541 Śuddhisrāddha 382 Śuddhitattva of Raghunandana, 186n, 187n, 238, 256n, 262n, 273, 282, 290n, 295, 296n, 299, 305 Śuddhiviveka of Rudradhara 269, 285, 306n, 319n Śūdra, see under ‘saṁskāras’, could drink any kind of intoxicant without incurring sin 21, could not drink pañcagavya in early times, though allowed to drink without mantras in medieval works 142, disability of a śūdra who does not wait upon or serve a dvija 50, how to perform japa for removal of sin 49; homa could be performed for, in ordinary fire through a brāhmaṇa, acc. to some digests 78, prāyaścitta for killing a crow, haṁsa, dog or the like same as for killing a śūdra 110, prāyaścitta for, was only 1/4th of that for a brāhmaṇa sinner, except as to offences of violence against a dvija 81

Śūdrakamalākara 142, 364n, 477n Sugatīsopāna of Pratīhastaka 486 Suicide, 604-613, see under ‘satī’. Alberuni’s remarks on religious ṣ 610, by starting on the Great Journey (mahāprasthānagamana) or by fall- ing in fire or from a precipice for- bidden in Kali age 302, 308. Dharmaśāstra writers generally condemn ṣ as a great sin 604, divergent views of Hārīta and Manu as to allowing s as a prāyaścitta for grave sins like incest 604, every kind of ṣ was not condemned by the ancient smṛtis 525, exceptions to the condemnation of suicide are found in the epics, smṛtis and purāṇas 302, 525, 604-605, five meritorious kinds of suicide mentioned in Ain-i-Alburi 605n, gradually there was a revulsion of feeling against suicide at Prayāg or other tīrthas and against starting on the Great Journey in the Himā- laya 608; great poets like Kālidāsa believed that those who killed them- selves at Prayāga or Vata became free from the cycle of births and deaths even though they had not correct knowledge of the Supreme Reality 608, historical examples of kings committing religious suicide at holy places 608, householder was allowed to commit ṣ even if all his life’s work was done, or if he does not desire the pleasures of life and is a Vedāntin 604, important verse found in Vanaparva and some purāṇas relied upon for the approval of religious suicide at Prayāga 608, later purāṇas recommends four modes of religious s and promise residence in heaven for thousands of years 607, an old man or a man unable to observe a rules of bodily purifi-cation or a man so ill as to be beyond medi- cal skill was allowed by some smṛtis to kill himself b, jumping from a precipice precipice or by fire or by drowning or fasting or jumping from Vata tree at Prayāga 604, one who, knowingly or unknowingly, wilfully or unintention- ally, dies in the Ganges, secures on death heaven and mokṣa (according to Padma) 607, psychology behind religious s 611, religious suicide at Purusottama is referred to in Brah- mapurāņa 701, religious suicide was allowed at Prayāga or at the Vata there or at some other tīrthas 604, 608, some medieval digests allowed religious s to all varņas while tīrtha- prakāśa restricts it to members of castes other than the first 609, some smṛtis, the Mahābhārata and some purāṇas do recommend religious ṣ at Prayāga and other holy places 607-608, some writers of medieval times combat the view that religious s is permitted 608-609, Tristhalīsetu refuses authority to commit ṣ at Prayāga to any person abandoning his old parents, young wife and children and to women who are pregnant or have young children or have no permission from husband 609, wife was allowed to die on her husband's death by sahagamana or anumaraņa 604 Śūlapāṇi 104n Sumantu 18n, 80, 258, 350, 415, 616n Surā, kṣatriyas and vaiśyas incurred no sin by drinking any intoxicant other than surā prepared from flour 97, meaning of, 20-21; sharply dis- tinguished from Soma 20, śūdra in- curred no sin by drinking even surā prepared from flour 97-98, unmarri- ed boys and unmarried girls had to undergo {th prāyaścitta (i e 3 years) for drinking surā and, if intentionally done, for six years 98, word, occurs in the Ṛgveda 20 Surācāņdrāyaṇa 151 Surāpāna (drinking of surā) 20-22, a mahāpātaka, when 20, alternative prāyaścitta for 96-97, forbidden to boys whose upanayana has not been performed and to unmarried girls 21; means taking surā down the gullet and not merely touching it with the lips 22, prāyaścitta for kṣatriya or vaiśya guilty of 97, twelve years' prāyaścitta for, is meant for one who drinks surā (from flour) through ignorance or force 97 Sūrasena, country, the capital of which was Mathurā 682n Sūreśvara, author of Kāśmīrtīmokṣa- vicāra 614 Suśruta 415n Sūtaka, employed in the Ait Br 269; three meanings of, in smṛtis, viz (1) impurity on birth, (2) impurity on death alone, (3) impurity on both birth and death 269 Suttanīpāta 176, 550n, 707 Suvarņa, meaning of 23, 129, 139n Suvarņakṛcchra 151 Suvāstu (modern Swat), a river men- tioned in the Ṛgveda 534 Svarga, actions that lead to, enumer- ated in Anuśāsanaparva 166, an- cient astronomical works located svarga thousands of yojanas above earth 168, description of the plea- sures of 165-166⋅ definition of svarga in an oft quoted verse 169- 170, great drawback is that no new merit is accumulated there and that when the store of merit is exhausted one has to fall down from heaven and to be born again 166, is a place for those who die in battle 165; is not directly seen by any one, but one has to believe in its existence 170, means unsurpassed joy in another life, according to Śabara, Kumārila and a few others 169, vary- ing views about what is meant by 168-170, Vedas, smṛtis and purāṇas hold view that ṣ is a place above the earth 168 Svargārohaņa-parva 164 Sven Hedin 760 Svastakrt 357n Sutanas, customs of, about impurity on death 309 Tabus (or taboos), most important in all ancient and modern primitive societies are those concerning the dead, women in child-birth and women in monthly illness 309 Tagore 552n Taittirīya āraṇyaka 43, 45n, 112, 113, 146, 155, 184n, 191n, 200n, 211, 212, 227n, 230, 242, 245n, 246, 252, 304, 369, 384n, 441, 469n, 488, 496n, 540, 543, 681, 736, 768 Taittirīya brāhmaṇa 11, 37n, 38, 40, 62n, 69, 122, 133, 137, 157, 184n, 189n, 230, 254, 266, 275, 329, 342, 343, 345, 365, 384n, 394n, 409n, 426n, 427, 428, 433, 434n, 446n, 462n, 472, 543, 680 Taittirīya-Pratisakhya 45 Taittirīya saṃhitā 10, 20, 37, 43n, 44n, 45n, 46n, 48, 52, 57, 62n, 63, 69, 110n, 124n, 133, 145, 155n, 157, 159, 160, 168n, 197n, 201, 229, 230, 266, 309, 342, 347n, 348, 352, 353, 365, 384, 409n, 419, 426, 428n, 433, 435n, 439, 441, 442, 444, 447, 450n, 452, 460, 466n, 468, 472, 476, 477n, 497n, 499n, 539n, 540, 543, 546, 550n, 554, 555, 593n, 607n Taittirīya-upaniṣad 8, 158, 614 Tandya-brāhmaṇa, 62n, 69, 557, 768 Tantra, meaning of, 440n Tantravartika, 20n, 387n, 453n, 687n Tapas, see fast, as a means of removing consequences of sins 42–43, means ‘niyamas’ (restraint or strict observances) 400n; periods for which it is to be practised 43, what constitutes 42, 54 Taptakrcchra, expiation for brahmans for selling things and animals that should not be sold by them 117, great divergence of views about 138-139

Taraka, mantra variously explained as om or the mantra ‘Śri-Rama-Rama-Rāmeti’ 613n, 614, 635 Tarpana (satiating with water) 120, 133, if one cannot perform an elaborate t, one may offer three handfuls of water with sesame and kusas and the three mantras from Vāyupurāṇa 120, 592n, is either principal or subsidiary (anga), the first being performed every day by a dvija householder for gods, sages and pitrs and the second as part of snana or of brahmayajna 592n, sannyasin has not to do it but a widow has to perform it for her husband and his relatives 592n, must be done, even if day be not auspicious, at a tirths, in Gayā, in the dark half of Bhadrapada with water mixed with sesame 592n; one whose father is living has not to perform tarpana 592n, was called pitryajna by Manu 369; water is poured with both hands in t. 592n Tattvarthakaumudi, coṃ on Praya-ścitta-viveka 266n Tatparyadarsana, coṃ on Ap gr 354n Taulval, views of, on śrāddha 511 Teacher, a brāhmaṇa who is t for hire or who is taught by a hired t, or whose teacher is a śūdra is unfit to be invited at a śrāddha 393 Temples, see under ‘polluted’, ‘purification’, ‘purity’, are holy 560, throwing open of, to all people held to be untouchable, by Legisla- tive action in Bombay and C. P. 320-321 Text, nothing too heavy for a text 66n Theft, see ‘steya’, punishment for, was death in some cases 69; misappropriation of deposit was theft. and misappropriator was punished as a thief and had to return deposit or its price 72, person guilty of, had to restore thing stolen or its price 74, 102, person guilty of, approached king with club 73, 101; prāyaścitta for, was to be double if the thief could not restore thing stolen or its price 102, prāyaścitta and punishment for, were same in some cases 73-74 Thomas, Dr F. W., editor of Bārhas- patya sūtra 679, volume of Indian and Eastern studies presented to, 648n Tilas, four kinds of, 419, great import- ance of the use of, in śrāddha 418- 419, supposed to have sprung from body of Viṣṇu 419 Tilak, author of 'Arctic Home in the Vedas' 192n, far-fetched explana- tion of Navagvas and Daśagvas by, 192n Time, for any religious act is of two kinds, mukhya (principal or proper) and gauṇa (inferior) 377, in conflict between proper time for a religious act and the complete means or materials for it the former should be preferred 377 Tīrthacintāmaṇi of Vācaspati, 563n, 566n, 567n, 56¹²⁵, 570, 572n, 573n, 574, 576, 577n, 579, 582, 584, 586n, 587n, 588n, 589n, 590n, 595, 596n, 601n, 602, 609, 616n, 628n, 629, 631n, 633n, 648n, 652n, 662n, 667n, 668n, 672-673n, 674n, 675n, 699n, 700, 701n Tīrthakalpataru of Lakṣmīdhara, 561n, 562n, 563n, 565, 566n, 567n, 570n, 572n, 573, 575, 577n, 578n, 579, 582, 584, 587n, 589n, 599, 601, 607n, 608, 613n, 616n, 629n, 630n, 637 (takes no notice of Pañcakrośī pilgri- mage at Kāśī), 639n, 641n, 651, 653n, 668n, 683n, 684n, 685n Tīrtha-prakāśa, 10, 560n, 561n, 562n, 565n, 567, 569, 570, 572n, 573n, 574, 575, 576, 577n, 578n, 579, 582, 595, 596n, 601, 609n, 612, 627n, 628n, 633, 655n, 662n, 683, 684n Tīrtharatnākara of Anantabhaṭṭa, pro- bably the largest work on tīrthas, is yet in Mṣ at Bikaner, 582 Tīrthas, forests, mountains, holy rivers and t. have no owner and cannot be possessed by a person as owner 590, do not occupy a prominent place in the sūtras, in Manu and Yāj, but are highly lauded in Mahā- bhārata and Purāṇas and declared superior to sacrifices in several res- pects 561-562, Literature on t., is far more extensive than on any other topic of Dharmaśāstra 581-582 Tīrthaśāra (part of Nṛsimhaprasāda ) deals mostly with tīrthas in the Deccan and Southern India, 565,582, 707, 717n, 718 Tīrthasaukhya, part of Todarānanda, 582 Tīrthatattva of Raghunandana 582 Tīrthenduśekhara of Nāgeśa, 575, 582 Tīrthayātrā (pilgrimage to holy places) 552-722; see 'Gayā', 'tīrtha', 'woman', 'tonsure', advantages of t to the com- munity and to the individual pilgrim 553, all religions lay great emphasis on the sanctity of certain places and enjoin pilgrimages to them 552; ancient Dharmaśāstra works lay em- phasis on visits to tīrtha because of the benefits derived therefrom 553; as a means of removing the conse- quences of sins, 55-56; brāhmaṇa born and bred at a tīrtha like Mathurā or Gayā should be prefer- red to a stranger, though the latter may have mastered all the Vedas 579, brāhmaṇa should wander about tīrthas acc to Brahmapurāṇa after his capacity to perform yajñas has come to an end 570, classification of tīrthas into four, viz daiva, (established by gods), Āsura (asso- ciated with asuras like Gayā), ārṣa (established by sages such as Prabhāsa) and Mānuṣa (established by kings like Manu, Kuru) 567, dharmas common to all men include truthfulness, restraint of mind, charity, ahiṁsā and t. 553-554; digests on tīrthas follow a process of selection, i.e. each describes only a few tīrthas known to it 565; digests have a tendency to make every religious act more elaborate and harder 573, fast at a tīrtha is optional according to Kalpataru but if observed it confers special rewards 473, 554; five classes of people do not reap the rewards of pilgrimage 563; four places of pilgrimage for Buddhists 552; fourteen acts which a pilgrim had to give up after reaching the Ganges or other tīrtha 578; held superior to Veḍc sacrifices in several respects by the Mahābhārata and purāṇas 561-562; honouring the pitrs at the time of starting on t is specially obligatory on rich men 574; house-holder whose wife is chaste must go on a pilgrimage with her, otherwise he would not reap the fruit of t. 568; idea in the Mahābhārata and some purāṇas was that t may help those who have no high moral qualities in removing their sins while those that possess moral qualities gain a great store of merit by t. 562-563, Kīrpati-rasa on t. 573; large rivers, mountains and forests have always been venerated in India as sacred and as the abodes of gods 552; literature on, is more extensive than on any other single topic of Dharmaśāstra 550-552; Mahābhārata lays the greatest emphasis on the cultivation of high moral and spiritual qualities if the full reward of t, is to be reaped 562; Mahābhārata and some purāṇas emphasize that a pure mind is the real tīrtha and that it is better to stay at home and perform one's duties including performance of vedic sacrifices than undertaking t, 570; Mahābhārata and purāṇas con-tain at least 40000 verses on t. 550; meaning of tīrthas in the Ṛgveda and other vedas is either ‘road’ or ‘ford’ and rarely a holy place 554; meaning of tīrtha in this section 555; meaning of tīrtha is sometimes extended to places where Agnikuṇḍa and Śrāddha are performed, to temples, to house where Vedas is being studied, to cowpens, parks, where an aśvattha tree exists, where a teacher stands or a chaste woman dwells 564; mode of travel, use of convey-ances, horses, bullock carts, wearing of shoes, rules about these in purāṇas and digests 576-577; Rāmāyaṇas and āśramas distinguished 575; not only men of all varnas but also women and even śūdras have adhikāra for t. 567-568; number of tīrthas declared by Vāyu, according to Matsya, Padma, Nāradīya and other purāṇas, is 3 millions in the sky, the aerial regions and the earth 564; number of tīrthas, acc. to Varahapurana, is 60 thousand crores 554; one should not enter upon an examination of the worth of brāhmaṇas at a tīrtha 578-579; one who wants to under-take t. should pay off his three debts, should provide means of maintenance for his sons and consign his wife to their care 571; rewards promised for baths at tīrthas 727; rites to be performed when a person undertakes a t. 570-73, 583; rivers in general, certain named rivers and waters are referred to with great veneration as early as Ṛgveda 555; sacred places for Moslems 552; saṅkalpa to be made at starting on t. 577; Shah Jahan, emperor, remitted the tax levied on pilgrims at Prayāga and Kāśī owing to eloquent pleading of Kavīndracārya 571; six rivers lying their sources in the Himālaya and six in the south of Vindhya are declared to be most holy devatīrthas by Brahmapurāṇa 567, some digests state that a pilgrim has to wear the kārpati dress at all tīrthas when he is actually travelling, while others say that he has to do so only at Gayā 573, some purāṇas say that some virtues may be called mental tīrthas and purity of mind is the highest tīrtha 563, some say that tonsure and fast are necessary at all tīrthas except at Kurukṣetra, Viśālā, Virajā and Gayā 574; śrāddha has to be performed at most famous tīrthas, but from the procedure of śrāddha are omitted arghya, āvāhana, entering the thumb of the invited brāhmaṇa in the food served, the question about being satiated and vīkṣa 616, śrāddha may be performed at any time after a pilgrim reaches the tīrtha 616, śrāddha at tīrthas consists, if the whole procedure cannot be followed, in offer ing piṇḍas of barley meal or rice cooked in milk, cake of sesame or jaggery and one should offer a single piṇḍa to all relatives after pārvaṇaśrāddha and another piṇḍa for servants, slaves, cattle, trees etc, 616-617, tended to foster the idea of the fundamental unity of India and Indian culture 553, tended to level up all men by bringing them together to the same holy rivers and shrines 553; three grounds on which tīrthas are said to be holy 554-555, tonsure and fast are not obligatory but only kāmya according to kalpataru but otherwise according to others 573-575, t , sacrifices and various gifts are the means of clean sing the mind 563, t yields full fruit only if performed bare-footed 576, t yields fruit to men of all varṇas and āśramas 563, use of bullock-cart condemned in Matsyapurāṇa as leading to hell and of other conveyances (not drawn by bulls) as fruitless, but Kūrma recommends to those who are unable to walk conveyances drawn by mules, horses or men 576, use of a conveyance is according to Kalpataru condemned only in pilgrimage to Prayāga 576, use of a vessel allowed 577, view that the institu tion of t was first started by Buddhists and Jains is wrong 558; was deemed very early to be a way of redemption of sins for men and women 569, was favoured by writers on Dharmaśāstra by prescribing that no money was to be demanded by a ferryman or a toll officer from a pilgrim, from a pregnant woman, from a vedic student, forest hermit or ascetic, but this was not followed even by Hindu kings 571, whether tonsure at the time of starting on a pilgrimage is obligatory 573, who are eligible for or have adhikāra for t 567-571, widows, ascetics and śūdras have to cut all hair on pilgrimage 575, women could not undertake t without husband's permission 569, works on, repel by their over-statements and exaggera tions, when they state that pilgrimage to a particular tīrtha will yield all one's desires in this world and the next, that even gods secured perfection at Puṣkara, that Pṛthūdaka is the holiest of tīrthas etc. 565-566 ence between muṇḍana and kṣaura 575, differed according to extent of expiation 123, forbidden in the case of one whose wife was pregnant 122-123, in prāyaścittas, 122-124, in case of married women whose husbands were alive was restricted to cutting off two finger-breadths of hair 123, 574, 575, may take place on 2nd, 3rd or other day up till śrāddha on 11th day after death 217, mode of, in daiva form declared in Tai Br 122, mode of daiva t prescribed for ādhāna, iṣṭi and soma sacrifices 122, necessary because sins were supposed to resort to the hair of those that became pilgrims 574, not insisted upon in expiations for lying, prince or learned brāhmaṇas, but then they had to undergo double the usual penance 123, no tonsure in cāndrā- yana performed solely for accumulating merit 135; no tonsure if cremation took place at night 217; none at Gayā 669, occasions when t. should be undergone 122, 574, of performer of cremation rites 217, three kinds of, asura, daiva and mānuṣa, of which only the last two are allowed 122, religious occasions for tonsure 573-575, restricted to hair on the head and lips generally (the top knot, hair on eye- brows and on the trunk being excepted) but in expiations the exception was not enforced 122-123, seven cases where t is obligatory 217, 574, unnecessary acc to some, in expiations other than cāndrā- yana 124, whether obligatory when starting on a pilgrimage 573-74, widows, śūdras, and ascetics had to submit to t of all hair in prā- yaścitta and tīrthayātrā 123, 575 Touching, prāyaścitta for t. certain men, women in certain conditions, animals &c 114; included indirect touching also for purposes of prāya-

ścitta 114, t cāṇḍālas, mlecchas, bhillas and Pārasikas, entails a bath with clothes on 114, t Bauddhas, Pāśupatas, Laukāyatikas and atheists required expiation by bath with clothes on 115, t shoemaker, washer- man, fisherman, hunter, dog, nata and several others requires sipping water as purification 115 Toyakṛcchra (also called Varuṇa- kṛcchra), a prāyaścitta, described 140. Traikakuda, a peak of the Himālaya, from which an eye salve was brought 559 Triṇḍamandanā, 226, 311, 377, 399n Trimadhu, 384, 449n, Triṁśat śloki 255n, 273, 276n, 281n, 286n, 290, 292, 300, com on, by Raghunātha 273, 285n, 286n, 296n Trita, see 'Ekata' Triṁśatkalah, explanations of 384n Triśanku, boundaries of the country of 378-379 Tristhalī, means the three holy places of Prayāga, Kāśī and Gayā 596 Tristhalīsetu of Nārāyaṇabhaṭṭa 365n, 405, 565, 577, 582, 596, 598, 599, 600n, 601n, 602, 603, 607n, 609, 613n, 614, 615n, 617, 624n, 625n, 626n, 627n, 628n, 631n, 632, 633, 635, 638, 639n, 640n, 648n, 652n, 654n, 655n, 657n, 661, 662n, 663n, 666, 667, 668n, 669, 670, 673n, 676n, 677n Tristhalīsetusārasangraha, 568n, 582, 609n, 616n Trisuparṇa, explanations of 384n, 449n Tulāpuruṣa, an expiation 139 Tulasī, leaves should be avoided in śrāddha acc. to Smṛtyarthaśāstra, but others allow them 416-417 Tup t.kā of Kumārila on Jaimini's Pūrvamīmāṁsāsūtra 169 Turusha (Turk), treated as low as cāṇḍāla 115 Turuska-danda, means, in Gāhadvala inscriptions, money levies imposed by Moslem rulers and raiders 572ⁿ Tylor, author of ‘Primitive culture’ 555 Uddālaka-vrata, described 111, ex- piation for vrātyatā 111 Udyogaparva, 704ⁿ, 707 Ūha, substituting another word or words in place of a part of a mantra or the like 514-515, 517 Untouchability, no question of, arises when bathiṅ in holy waters, in marriages, in religious festivals, in a battle, in case of invasion, when a town or village is on fire 569-570 Untouchables, no purification required even for dvijas for touch of, on certain occasions such as battle, fire, religious festivals and marriage pro- cessions 115, 332 Unvala, Dr J M, 118 Upācāra, meaning of, 489, 5 and 16 upacāras in worship 583ⁿ, 676 Upahavya, a sacrifice 63ⁿ upaniṣad texts, tapa of, as purifier from sins 45, repeating or uttering into the ear of a dying man Up texts 185, speak of the soul proceeding by the path of arcis, day, etc, 265 Upapātakas, derivation of word upa- pātaka 35, expiation for all u is same as for govadha or it is Cāndrā- yana, Parāka, Gosava or subsisting on milk for a month 107, fifty-one u. enumerated by Yaj set out 33-34, go- vadha stands at the head of all u 107, if a brāhmaṇa killed a kṣatriya, vaiśya or śūdra, it was an upapātaka, unless the kṣatriya or vaiśya was engaged in soma sacrifice 95, if re- peatedly committed, make a man patita 35, number of, varies from smṛti to smṛti and from time to time and was very large 32, 106, purifi- cation for, by repeatiṅ Veda thrice while fasting 107, what are u acc to Baud Dh S 14

Upavāsa (fasting), as a means of re- moviṅ sins 52-54; meaniṅ of, 52 Upavitin, meaniṅ of, 487ⁿ Usages, of countries, marryiṅ a mater- nal uncle's daughter prevalent in Deccan and Southern India but con- demned by Manu and Baudhāyana 82, to be considered in giviṅ deci- sions 82 Uśanas, smṛti of, see Auśanasa smṛti; 323ⁿ, 409, 470ⁿ, 519ⁿ, 521, 524ⁿ Usurer, a brāhmaṇa who is u is unfit to be invited at śrāddha 393 Utpala, commentator of the works of Varāhamihira 168 Uttarādhyanasūtra 43, 165, 445ⁿ (story of seven brothers), 646, 687 Uttararāmacarita 601 Uttarāyaṇa, those who die in, proceed by the Devayāna and do not return 188, waiting for, on the part of Bhīṣma explained 188-189 Utthāpinīyah, verses 200ⁿ, 242 Uvaṭa, commentator of Vājasaneya saṃhitā 433ⁿ Vācaspati, on dharmaśāstra 282ⁿ, 575; author of bhāṣya on Yogaśūtra 22, 50ⁿ (different from preceding) Vācaspati, author of Candradhenu- dīpāna 542ⁿ Vaidhṛti-yogas, 13 in a year, 383ⁿ Vaidya, Mr M V. 646ⁿ Vaidya, Dr P. L. 176ⁿ Vaidīkasrāvabhauma’s works on Pūrva and apara kriyās, followed by Vaiṣṇavas in Madras 486 Vaijayantī, com on Satyāṣādha-śrauta- sūtra 265ⁿ, 253ⁿ, 254, com on Viṣṇu- dharmasūtra Vaikhānasasmṛtasūtra 112ⁿ, 223, 225, 227, 231, 240, 241, 304, 355, 474, 491ⁿ Vaikhānasa-śrautasūtra 57ⁿ, 191ⁿ, 233, 365ⁿ Vai-navāmṛta, a work 167ⁿ Vaiṣṇavi ṛk is Rg. I, 22 17 (idam Viṣṇur-vi-cakrame), 466ⁿ Vaisnavi yajus 1s Tai S. I I 31 (Visno havyaṁ raisasva), 466n Vajasaneyasamhita 20, 37n, 38, 43–44, 46n, 48, 57, 69, 124n, 137, 138, 146, 155, 182, 197n, 209–211, 229, 240, 248–251, 296, 298n, 300n, 306, 317, 346, 348, 352, 357n, 384, 409n, 419, 426n, 427n, 429, 430, 432, 433, 435n, 439, 441, 442, 443n, 444, 447, 449, 450n, 452, 460, 464, 466n, 468, 472, 477n, 479, 480, 486, 497n, 498, 502, 505, 506, 507, 508, 509, 515, 522, 540, 543, 546, 554, 557, 559n, 606 Vaisvadeva 144 Vaitarani, river in the nether world, full of foul smell and blood 163n Vajra, a prāyaścitta 149 Vajrapanjara, a Durgastotra in Kāśī- khanda 638 Valyabheda, fault of 226 Vāmadevyagāna 307 Vāmadevya verses 307 Vāmanapurāņa 240, 296, 298n, 302n, 306, 317, 324n, 325, 535n, 556n, 560n, 564 (fine rūpala about the soul being a river full of the water of control), 565n, 566n, 568, 625n, 626, 655n, 659, 682, 683, 684, 685, 686, 704n, 712, chapter 12 of, is called Karmavipaka 177 Vanaparva 165, 166, 310, 371n, 559n, 561, 562, 565, 567, 582, 589n, 595, 598, 601, 603n, 606n, 608, 614, 629, 647, 649, 651, 653, 682, 685, 704, 707 Vanaprastha (forest hermit), has to observe no aśauca on a relative's death (except bath) 298; no aśauca for relatives on death of 305, three daily baths prescribed for 311 Vapana, see 'tonsure' Varāha (coin) was equal to five rūpakas 151 Varāhapurāna, 160, 212, 348, 360, 371, 374, 385, 387, 388, 392, 396, 399, 401, 405, 409, 425, 445, 448, 456, 458, 460, 463, 473, 480, 482, 483, 484, 564n, 579, 582, 587, 589. 594n, 666n, 690, 691, 708, 711 Varāhamihira (see Brhat-saṃhitā) 168, 376n Varanasi, see under Kāśī Varāruka (cowrie) 129 Vartakhandi 354 Vartilas, on Pāṇini 354n, 619, 687, 703, 707, 745 Varuna, as lord of waters even in the Ṛgveda 140, called ling in the Ṛgveda 193 Varunalrecra, a prāyaścitta 140 Varunapraghāsa, one of the caturmās- yas 37–38, was a rite in which the sacrificer's wife had to confess directly or indirectly whether she had a lover 40 Vasisthadharmasūtra, 13, 14, 16, 18, 21, 22n, 23, 25, 32, 35, 40, 42, 44, 46n, 47, 48, 51, 54, 61, 62n, 68, 72, 73n, 74, 75, 77, 83, 88, 91, 93, 95, 96, 97, 99, 103–107, 110–112, 121, 122, 125, 128, 130, 135, 138, 142, 145, 150, 172n, 174, 175, 214, 218, 219, 223, 239, 258n, 281, 297n, 314n, 315, 316n, 317, 325, 327, 360, 365, 366, 368, 370, 392, 394n, 398, 401, 403, 410, 411n, 413, 423, 425 435n, 440, 454, 464n, 467, 468, 524, 536n, 560, 606, 653 Vasus, are eight 490 Vāyupurāṇa, 181, 339, 343n, 344, 345n, 348, 349, 364, 368n, 372,373n, 374, 378, 380, 385, 388n, 390, 392, 395n, 396n, 397, 399, 404, 405, 411, 412, 414–416, 417n, 418–420, 423, 446n, 449n, 458, 464, 479, 481, 484n, 519n, 539n, 541n, 545, 550n, 560, 563, 566n, 573, 579, 590n, 592n, 607n, 617, 620, 622, 644, 649–651, 653–656, 660, 661, 662, 668–676, 683, 688, 689, 704, 708n Vāyavya-kṛcchra, 150 Vedāngas, six 386 Vedāntasūtra, 20n, 53n, 66n, 67, 68, 100, 158, 161, 165, 186n, 188, 189, 265, 344, 481n, 613 Vedānta texts, japa of, as purifier from sin 45-46 Vedas, japa of the saṁhitās of all, as purifier from sin 45-46, 128, japa of single verses or prose passages of, efficacious to remove sins, acc to some smṛtis 48, study of, consumes all guilt 47; views differ as to stopping of Veda study and performance of śrauta rites by relatives during days of impurity 240, 300 Vedis, five, of Brahmā are Samantapañcaka (northern), Prayāga (middle), Gayāśiras (eastern), Virajā (southern) and Puṣkara (western) 682n Vendidād (Parsi scriptures) 192n, 231n Vidyāpati, author of or helper of the author, queen Viśvāsadevī, of Gāṅgā-vākyāvalī 583n Vidyānīvasa, author of Dvādaśāyatṛā-prayogapramāṇa 697n Vidyāsūkta, 444 Vijñāneśvara, author of Mitākṣarā 129, 368 Vināśana, place where river Sarasvatī disappeared in the sands, was holy 682, 684 Vināyaka-śānti 178 Virajā or Virajā 574n Virajākṣetra, extends a little beyond Jajpur in Orissa 694n Virāsana, a posture 148 Viśālā, is Ujjayanī or Badarīkā 574 Viśvasārāddhas 263 Viṣṇu 544, 574; explanation of the Ṛgveda verse stating that V. took three steps 645, repeating one thousand names of, as a means of driving away a disease 178, repeating one thousand names of Viṣṇu in the car of one dying 185n Viṣṇudharmasūtra, the commentator states that it is the hāthalīya-śrāddhaprayoga that the sūtra sets out in chap 73, 461n, some verses of, are same as Bhagavad-

Gītā 236n; 9n, 15, 16, 19, 25, 27n, 30-32, 35, 40-42, 46n, 47, 48, 51, 53, 55, 66, 70, 72, 74, 75, 79n, 83, 84, 88, 96, 99, 101, 102, 104, 107, 110, 111, 116, 118, 119, 121n, 125, 126, 128, 130, 131, 133-143, 144n, 145, 147-151, 153, 154, 161, 162, 164, 166, 173, 174, 214, 218, 219n, 220, 227, 236, 238, 240, 241, 243, 244, 256, 257, 258n, 271, 278, 281, 287, 288, 290, 291, 292, 297n, 298, 300, 303, 306, 311, 312, 314-317, 321, 323-331, 339, 340, 348, 358, 360, 364, 365, 366, 372, 375, 378, 380, 386,388,390,392, 401, 414, 416, 418, 420, 421, 423, 424, 447, 450n, 460, 463, 464n, 466-469, 470, 472, 477, 479, 482, 483, 497n, 512, 517, 519, 521, 523, 533, 539, 560n, 571, 646, 653 Viṣṇudharmottara-purāṇa 47, 76n, 117, 131, 140, 141, 149, 150, 153, 164, 177, 265, 344, 349, 350, 378n, 397, 411, 418, 422n, 423, 441n, 447, 448, 452, 453, 458n, 459, 461, 463, 466, 480, 481, 482, 521, 528, 539n, 540n, 541n, 553n, 561n, 563, 576n, 578 Viṣṇupada, hill of this name existed near Delhi at Meharautī 646n, occurs in the Nirukta and Viṣṇudharma-sūtra 645, 653, south of river Vipāśā 647n Viṣṇupurāṇa, 41, 50, 51, 84n, 122, 153, 162, 163, 168, 170, 216, 234, 238n, 235n, 241, 256, 261, 296, 302, 349, 350, 353, 368, 372, 374, 380, 387, 392, 395, 396n, 403, 404, 405n, 409, 413n, 414, 415, 419, 423, 425, 440n, 445, 448, 460n, 473, 482, 516, 520, 521, 528, 534, 576, 587, 595, 622, 623, 641n, 659, 682n, 688, 689, 690, 691, 705 Viśvajit, a Vedic sacrifice, as prāyaś-citta for brāhmaṇa murder 91, 92n Viśvāmitra, smṛti of 23, 75, 108 Viśvarūpa, commentator of Yājñavalkya-smṛti, 10, 18, 19n, 23, 32, 33, 35, 66n, 75n, 90, 107n, 108n, 111n, Vittalabhūsaṇa of Gopālācārya 717–718 Vitthala-ra-mantra-sāra-bhāṣya of Kāśinātha Upādhyāya 721 Vivāgasuyam (Vipāla-śrutam) 176 Vivasvat, marriage of, with daughter of Tvastṛ 198, Yama and Yami are children of, 198 Vrata, three ways of observing v on Darśa-pūrṇamāsa 1ṣṭṛ 52 Vratodyāpana, description of, at time of a man's death 183–184 Vrātya, is one whose upanayana has not been performed at proper time 111; prāyaścitta for being a, 111–112 Vrātyastoma, a Vedic sacrifice 62, prescribed in the case of him whose upanayana was not performed at the proper time 62n, used for bringing into āryan fold persons not born into it 118 Vṛddha-Atri 292n Vṛddha-Bṛhaspati 25n Vṛddha-Gautama 112n, 137, 174, 386, 389, 392 Vṛddha-Hārīta 15, 32, 36, 65n, 75, 123, 164, 216, 225, 226, 204, 575 Vṛddha-or Vṛddhī-kṛcchra 150 Vṛddha-Manu 222n, 285n, 371n, 390, 532 Vṛddha-Parāśara 113, 503n Vṛddha-Śātātapa 441n Vṛddha-Vasiṣṭha 263, 383, 372, 470, 529, 547 Vṛddha-Viṣṇu 80 Vṛddha-Yājñavalkya 114n, 210n, 302, 509n 525 Vṛddhiśrāddha-see Nāndimukha-śrāddha, mātṛśrāddha is a part of it and if a sufficient number of brāhmaṇas is not available then women who have a son and whose husbands are alive may be invited for groups of mātṛs and mātāmahis 529 Vulliamy, C. E., author of ‘Immortal man’ 180, 232n, 342n, 347n Visotsarga (letting loose a bull) 539–542, if a bull be not available on 11th day after death an effigy of a bull made of darbhas and flour or clay may be employed 541, great importance of, 541, none for a woman, but a cow together with its calf may be donated for her benefit 542, procedure of Viśnudharmottara closely follows that of Viśnudharma-sūtra 541n, procedure of, according to Viśnudharmaśūtra 539–541, quali-ties of the bull to be let loose for the benefit of pitṛs 539–540, under-lying idea of this rite 542 Vyāghra 59n, 75, 517, 520 Vyāghrapāda 477n Vyāhṛtihoma, should be of 28 or 108 oblations 121 Vyāhṛtis (mystic syllables ‘bhūr, bhuvaḥ, svaḥ’) 121, 490 Vyāsa 22, 28, 54, 80, 83n, 105n, 106, 187n, 369n, 469, 514, 520, 546 Vyāsakṛcchra, same as Maitrakṛcchra 150 Vyatipāta, defined 171n, thirteen v yogas in a year 383n Vyavahārācintāmaṇi 119n Vyavahāraramayūkha 257n, 280, 535n, 538n, 569 Vyavahāranirṇaya 280n Water, all deities are centred in waters 553, at a prapā or from a jar placed near a well or from a leather bag, should not ordinarily be drunk except in distress 325, difference of opinion as to the number of handfuls of water to be offered after crema-tion, viz, 10, 55 or 100, 218–219; duty of sapiṇḍas and samānodakas to offer water to deceased 221, held to be a great purifier even so early as the Ṛgveda 321, hymns and verses in the Ṛgveda addressed to waters as divinities 321, 555, in-voked for carrying off sin 7, 555. mixed with gold over which the Gāyatrī verse had been recited employed as purification of cooked food 328, no pollution recognized in large reservoirs 324, number of handfuls of water to be offered to deceased depended upon the usage of the country or on caste 219, offered to a deceased person after cremation by any or all sapindas 218–220, of a flowing river, spring and deep tank is always pure 322–323, w. and mud on roads, though trodden by low castes, dogs and crows become pure by the wind and sun 323–324, person could, if he chose, offer water to his deceased married sister or daughter or to a friend, to father-in-law on their death 221, procedure of offering water to deceased 219, purification of 322–323, purification of, is brought about by the sun, moon and wind and by means of the urine and dung of cows 324, rain water deemed to be impure for ten days 324, symbolic dialogue between person offering water to deceased and that person’s relatives or brother-in-law or with a king’s officer, 221–222, should be sipped or touched when a man engaged in religious rites hears a mantra addressed to pitrs, scratches his body, looks at a low caste man, or allows wind to escape from his abdomen, laughs loudly or utters an untruth, touches a cat or a mouse, uses harsh words or has a fit of anger 321, what water is deemed to be pure 322–23 Well, purification of static water in wells and small reservoirs is same 324, when a well or a reservoir with a dam is constructed by men of the lowest class no prāyaścitta is prescribed for bathing or for drinking that water 324, when deemed to be extremely polluted 323 Wife, see under pativratā; even a kṣatriya wife of a brāhmaṇa āhitāgni, if she died before him, was to be cremated with his sacred fires, acc. to Viśvarūpa 226, husband had to observe a brief āśauca on the death of a wife who had left him or had inter-course with another of the same or higher varṇa, but had to observe no āśauca if she lived with one of lower varṇa 290, of āhitāgni was cremated with his sacred fires and sacrificial implements if she died before him 225, of āhitāgni dying after him was to be cremated with nirmānthya fire 226, of brāhmaṇa, even of the śūdra caste, was not to drink surā 22, of dvija was forbidden the drink-ing of surā 21, of deceased dvija was made to lie on the wooden pile in cremation ground and then made to get up, acc. to sūtras 207, of sacrificer in Varuṇapraghāsa had to confess whether she had a lover 37–38, 40, virtuous w¹²³ alone was cremated with śrānta or smārta fire 226, was given only two alternatives by Viṣṇudharma-sūtra and others on husband’s death, viz¹²⁴ becoming a satī or leading a life of perfect celibacy 256, was authorised to per-form funeral rites and yearly and other śrāddhas for her husband with Vedic mantras by some late works, though some purāṇas were against this 259 Wilson, translator of Viṣṇupurāṇa 726, 763 Winternitz, Dr M¹²⁵, author of ‘History of Sanskrit Literature’ 646n Witness, bearing false w. was like drinking surā 72, is promised heaven if he tells the truth but hell if he lies 161, w telling a falsehood for saving a man from death penalty had to offer a rice oblation to Sarasvati¹²⁶ 44 Woman, even a patita woman w¹²⁷ was to be given bare maintenance and was not to be cast on the street 105, how to perform japa for removal of sins ⁹³; Hindu w. succeeding as heir to her husband has a qualified owner-ship over inherited property, she could alienate vāhali; a small part of her deceased husbands' estate on pilgrimages to Gayā, Pandharpur and some other tīrthas ⁵⁶⁹; no expiation for killing a woman intentionally, acc to Viśvarūpa ⁶²; whatever a woman does relating to benefits to be derived by her after death with-out the permission of her husband or husband's father or her son be-comes fruitless ⁵⁶⁹; who became patita and did not undergo expiation could be excommunicated by process called Ghaṭasphoṭa ¹⁰⁵ Women, āśauca for married w in the case of the death of parents or brother or in case they hear of it beyond ten days, within a year or after a year from death or of death of grandfather ^278-279, in case of married w. if they were delivered or died at father's house then only the father has to observe āśauca for one or three days, but none other-wise, acc. to Viṣṇu ²⁷⁸; four classes of, that were to be altogether abandoned and not given even starving maintenance ¹⁰⁵, guilty of offence liable to death sentence are to be punished with cutting off a limb 80, married w. had to observe āśauca for three days for death of parents or step-mother if ten days had not elapsed from death or for the remaining days out of ten ²⁷⁸, may perform prāyaścramas and give gifts as penances in secret ¹²⁵, of dvija classes guilty of adultery with a śūdra could be purified by a penance if they do not give birth to a child of the intercourse ¹⁰⁵, of all varṇas were allowed to drink pañcagavya as remover of sins ¹⁴², three acts specially condemned in women, viz. sexual intercourse with a man of lower varṇa, causing abortion, killing husband ¹⁰⁵, rules about uncleanliness for women in monthly illness are older than TaiS ³⁰⁹, that have adopted heterodox views and practices, that are thieves of gold and the like, that attempt to kill husbands, that are unchaste, that drink liquor or attempt suicide should not be offered water on death and no śauca should be observed for them ³⁰¹; tonsure of entire head prescribed for all women at Prayāga by Raghunandana, though others did not agree ⁶⁰³; were regarded as unclean on child birth, the duration of impurity depending on the sex of the child ³⁰⁹ Worlds, of Indra, Prajāpati, Varuna, Vāyu and other gods promised in the Upaniṣads ¹⁶⁵; three w. ^{165,342, 343}, three lokas of devas, pitṛs and of worms and creeping beings in the Upaniṣads ¹⁸⁵ 370n, 371, 372, 374, 375, 377, 381, 385, 387, 392, 393, 407n, 408, 410, 411, 414n, 419, 420, 422n, 423, 435n, 439, 440, 446n, 447n, 448, 449n, 456, 457, 458, 460, 461, 463, 467, 469, 470, 471. 473n, 478, 480, 502, 506n, 512, 516, 519, 521, 523n, 524, 525, 527, 528, 537, 549, 574, 575, 604 Yajñāyudhas (implements of sacrifice) are ten 168n Yājñikādeva, commentator of Kātyā-yana-śrautasūtra 206n Yajñopavīta, the prācīnāvīta mode of wearing 407 Yajñopavītin, explained 487n Yajurvedī-śrāddhatattva of Raghunan-dāna 486, 504, 509n, 516 Yājyā (offering prayer), 543 (in jīvat-śrāddha) Yama, called king in Ṛgveda 193, 343, Citragupta, chief assistant of, 160, descriptions of the abode of Yama and his assistants in the Purāṇas 160, fierce servants of, drag sinners to various tormenting hells 167, gradually came to be looked upon as a dreadful punished of men for evil deeds 160, 343, heaven as abode of, in Ṛgveda 156, 342, identified with Mṛtyu even in the Ṛgveda 159, Y in the Veda 159-160, in jīvat-śrā-ddha Y and his servants are gratified 543, 544; is at least Indo-Iranian deity 159, is lord of men and drinks Soma with gods 159, is really a god of the middle region 342, is supposed to allow departed souls and pitṛs to visit the world of men at time of śrāddha 401, is styled king in the Ṛgveda and the gatherer of people 159, 342, is said to have been the first mortal and to have made a way to Heaven 159, 192n, mentioned as a god by himself in Ṛg X. 135, 343, names of Yama 593, 594n, pitṛs are said to enjoy delight in the company of Y. in Ṛgveda 160, pitṛs called Angirases are particular-ly associated with him 341, son of Vivasvat, the sun and brother of Yamī 159, 192n, 198, soul of depart-ed man was supposed in the Ṛg. to become associated with Yama and pitṛs 342, though Y. is a beneficent god in Ṛgveda and Atharvaveda, there is still an element of fear 159; two dogs of, that are sons of Saramā, guard the way and mark the doings of men 159, 193 Yama, smṛti of, 19n, 40, 44, 64, 65n, 95, 108, 113, 119, 121, 124, 125n, 131, 133, 139, 140, 142, 147, 148n, 150, 164, 175, 216, 219, 227, 228, 240, 266n, 289n, 313, 324n, 350, 368, 377, 386, 400n, 401, 408, 444, 464, 477, 479, 518n, 525, 575, 590, 669 Yamagāthās, what are, 227n Yamasūkta, Ṛg X. 14 Yamas, meaning of 121, 124, to be observed while undergoing expiation 121 Yāmī verse in Ṛg. X 14 4 Yāmya, a prāyaścitta 149 Yaudhājapa, a Sāman 132-133 Yava, boiled and offered to Varuṇa, deemed to be destroyer of taint due to partaking of the food of guilds, harlots, śūdras and others and of other sins 141 Yavamadhya, variety of Cāndrāyaṇa 135 Yāvanas, 117 Yāvaka, a prāyaścitta 149 Yati (ascetic) burial of, from ancient times to modern times 229-231, disposal of the bodies of four kinds of, 229, no cremation is done, nor water offered nor āśauca observed by sons and sapindas on death of, 230, 305; on death of, his sapindas have simply to undergo a bath and nothing more and a yati and brahmacārin have to observe no āśauca {except a bath} in all cases and at all times 281, 298, paraphernalia of, 229n, procedure of rites on death of, 229-230, procedure added by the Nīrṇayasindhu and Dharmaśindhu 230, reason why yatis were buried and not cremated 231 Yatićandrāyana 149 Yatisantapana 149 Year, beginning of, in very ancient times 354 Yama (Yama) in Parsi scriptures 192n Yogas, 27 in a month, 383n Yogasūtra, 22, 50, 176, 311, 352, bhāṣya on 352 Yogayajñavalkya or Yogī-Yāj. 134n, 140n, 243n, 324, 473n

Yogin, superior to 100 brāhmaṇas and so should be invited at a śrāddha for dinner 388, 398–399 Yojana, extent of 92, 286, 590n, 628 Yuga 164 Yugādi tithis, what are 374, 636n Zoroastrianism, idea of hells in 165, regards burial of a human body in the earth as a grave sin 231n Zoroastrians, disposed of the dead by exposure of dead bodies to vultures and other birds 231n