Chapter I. Vrata in the Rigveda

## Kaivalya does not occur in the principal or older Upaniṣads but the word Kevala occurs in Śv. Up. IV

and VI

## Karma and Punarjanma 1530-1612: (vide under Christianity

Empedocles, Heaven, Herodotus, Plato, Pythagoras, Prof. Ranade, 'reincarnation,' Vedanta, Upanisads) : antecedent supposition to belief in K. and P. are four ; Ap. Dh. S. and Gautama on ; belief had arisen in times of Sat. Br. that one who does evil deeds in one life has to suffer for them in a later life from that being which he harmed ; belief that punishment by the king for a bad deed relieved the doer of the sin ; Brahmana works (such as Sat. XII. 9. 1. 1) give details about the rewards of good works and the retribution for evil deeds ; Br. Up. IV. 4. 5-7 is the leading and the oldest Upanisad passage on K. and P. and so is Br. Up. III. 3. , confession of sins was in certain cases held to purify a person as in Varupa-praghāsa Cāturmāsya and necessary in prāyaścittas for some sins ; clear statement of the doctrine of K. and P. is absent from the Rgveda though it refers to two births of Vasistha ; difficulty of reconciling the doctrine of K. with the system of Sraddhas for ancestors ; doctrine of Karma leads on to doctrine of punarjanma ; doctrine of, extends the inexorable physical law of causality to the mental and moral sphere ; doctrine of, has attracted many minds from the West and there is now a voluminous literature on it in the West, doctrine of, modified doctrine of Heaven and Hell ; doctrine of Karma, instead of being a gospel of hope and an urge to effort, became in the minds of many Indians confused with fatalism ; doctrine of K. permeated the whole of society, poets and others ; doctrine of K. not pessimistic or fatalist if rightly understood but emphasizes all-out effort in this life ; doctrine of, received almost unanimous support from all darśanas (except Cārvāka) that severely criticize each other's doctrines ; doctrine of, touched upon by the Bhagavadgītā in many passages ; doctrine of, a unique characteristic of Hindu culture, effects of evil deeds done by a man can be got rid of only by expiations, or by suffering them in another life or by realization of Absolute brahman ; efforts made by a man on the path of Yoga are not altogether lost, but become steps on the path of perfection ; four kinds of, viz. krsna, sukla etc. ; idea of K. was prevalent among Jewish people in the time of Jesus (vide St. John IX. 2) ; idea of punar-mṛtyu in Śat. Br. and Tai. Br., Br. Up. and Kauṣ. Br. ; influenced Indian thought from at least Upaniṣad times and all Hindus, Buddhists and Jains ; is an endeavour to answer the question, what happens to men after death of body ; law of Karma, laid down by Upaniṣads, was inexorable that fruits of all actions, good or bad, must be experienced, but some exceptions were made, the first being that actions done after a person has realized brahman but before the body falls do not produce results ; little is said in the Ṛgveda about the fate of evil-doers ; McTaggart, L. P. Jacks, Wordsworth and some other Western writers favour the doctrine of K. ; Mahābhārata in some passages avers that the consequences of the evil deeds of a man are suffered by the man’s son or grandsons (and not by himself), Manu prescribes Japa of certain Vedic hymns for removal of even mortal sins and highly praises Aghamarṣaṇa hymn, men guilty of grave sins may, acc. to Chān. Up., Kathā Up., Manusmṛti become beasts, or even tree trunks but theosophists and some modern men say that once the state of a human body is reached there is no regre-ssion to a lower stage ; objections against doctrine of K. stated and replied ; objection that doctrine of K. leaves no scope for Free will, dealt with ; once prāyaścittas were admitted as removing effects of sins, other ways were prescribed in early times for the same purpose such as Japa (recitation of holy texts), homa, tapas, fast, gifts, pilgrimages ; passages in Manu, Yāj. and other Smṛtis that a guest when not properly honoured gives his demerit to the householder and takes away latter’s all puṇya or stating that if a witness deposes falsely all his merit in many lives will go to the party who lost that suit are mere arthavādas ; popular idea of last thought at death leading to a new birth appropriate to it is an interference with the law of K. ; Prāṇāyāma, practice of, for removal of effects of sins, Purāṇas emphasize the importance of good or evil deeds, that one has to reap the fruits of one’s actions, that Karma does not come to end even after many lives unless the results thereof are undergone ; Purāṇas went so far as to prescribe mere remembrance of the name of Kṛṣṇa or Nārāyaṇa, particularly for śūdras and pratiloma castes, for removal of effects of sins ; Ramayaṇa, on doctrine of K. ; Ṛgveda contains some prayers for wealth and heroic sons, but it was immortality and joys of heaven that were most valued ; Śatapatha Br. had arrived at the idea that man's will governs what he will reach after death ; Śatapatha Br. has a passage on the powers conferred in yonder world by sacrifices performed in this life such as Darśapūrṇamāsa, Cāturmāsya ; some features of our present life can be more satisfactorily explained on the theory of Karma than on any other ; strict doctrine of K. would require that one man's good or bad Karma cannot be transferred to another, but in Ṛg. fear is expressed that one may have to suffer for others’ deeds and modifications were introduced such as the king getting 1/6 in the merit or demerit of his subjects ; three classes of Karma, *sañcita*, *prārabdha* and *kriyamāṇa* (or '*sañcīyamāna*') explained ; three regular treatises in Sanskrit on K. mentioned and described ; Vedāntasūtra on K. and P. ; very few regular treatises in Sanskrit on the law of K. ; word Karma in some passages of Ṛg. means ‘exploits’, ‘valiant deeds’ and in some ‘religious works’ such as sacrifices and gifts, works and conduct done in this life fashion a man's future life and that the present existence of a man depends on his actions and conduct in a past life or lives — this is the gist of the grand passages of Bṛ. Up. IV. 4, 5-7 and III. 2, which are illumined by the illustrations of the caterpillar and the snake's slough, works in English on K.

## Mahābhārata

and Sāṅkhya ; called Jaya by itself and other works , claims that it is superior to all Vedas ; contains no pas-sage giving the position of planets in relation to rāśis ; critical edition of, at Poonā ; date of ; describes itself as Dharmaśāstra, Arthaśāstra, Kāmaśāstra and Kārṣṇaveda ; dilates upon all four puruṣārthas and should be listened to by one desiring Mokṣa ; discussion in, on daiva and puruṣakāra ; emphasizes often that there is only one God and that there is no difference between Śiva and Viṣṇu ; enjoins (in Bhīṣma 5. ) that incompre-hensible matters should not be tried to be solved by Tarka ; many passages in M. where planets in relation to Nakṣatras are stated to fore-bode misfortune to people in general or to individuals ; Nīlakaṇṭha, commentator of, stated to contain the substance of the Veda and a better means of the education of the common people including Śūdras, women etc. ; words ‘ahiṁsā paramo dhar-maḥ’ o cur frequently in M. ; (spiritual or religi-ous debts ), (about sonless man )

## Prabhākara : (vide under Kumārila): called ‘Our Guru’ by Śālikanāthā

a. of com. called Bṛhatī on P. M. Sūtra ; flourished between A. D., inscriptions and other evidence establish that P. held an eminent position in Karṇāṭaka and Marātha countries in 11th century A. D. ; held the view that no word was significant in isolation but became significant when joined with a word or words in a sentence ; Jaiminīya-nyāya–mālā–vistāra cites points of difference between P. and Kumārila ; later than Kumārila, though no substantial evidence (except tradition) for holding that P. was a pupil of Kumārila ; quotes Kirātārjunīya

'avrata

apavrata', 'anyavrata', meaning of 'sacred vow or observance' ; meaning of, came to be restricted to

'sacred vows' and 'rules of conduct

' ; meaning of, as compared with ṛta and dharma ; meanings of, two, generally in Saṁhitās other than Ṛgveda, in Brāhmaṇas and Upaniṣads ; meanings of, two, secondary in Brāhmaṇa times viz. 'a proper pattern of conduct'

*homa*

and *dāna* ), 1325n-26, 1328n-29n, 1634n-36n, 1638n-1640, Vol. III. — (on pp.) , ( on Manu II. 7 ) , and n, ( discussion on valid customs and usages ), ( Kumārila's explanations of transgressions by great men of antiquity ), ( adoption by Hindu widow ), 1469n-70, Vol IV3, 40n-41, 673n-4n, ( meaning of

*stobhas* )

( meaning of ' *brahmaloka* ' in VIII. 3. 2 ), ( VIII. has the idea of *pratyāhāra* of Y. S., though not the word ), ( uses the word ' *dhyāna* ' ), ( on Karma and *punarjanma* ), ( four mortal sins ), (*salokatā*, *sārṣṭitā* and *sāyujya*), ( on *cāṇḍālas* ), ( on

- Śruti

technical meaning of, in PMS III. 3.

Abhiṣeka

procedure of, in tantra cult, resembles Christian Baptism ; sprinkling of disciple by guru with water to the accompaniment of mantras, is the main part, at the end guru gives a name to disciple ending in Ānandanātha

Addhātālayaḥ

( in Ṛg. X. . ), meaning of

Alberuni

a. of a work on ‘India’ composed in A.D., (on Harṣa era), (names Manus), (furnishes two lists of Purāṇas), (mixes up Purāṇas and Upapurāṇas in his list and gives details about contents of some Purāṇas), (collected with the help of Hindu Pandits vast materials)

Alekhana

mentioned in P. M. S., is quoted at least times in Āp. Śr. Sūtra, his views being frequently in conflict with Āśmarathya's

Annals of Bhandarkar Oriental Institute; 3

(on a modern Siddha Śivayogin ), (on Bhavadāsa ), (on Gītā .4 ), (present author's paper on ‘Brief sketch of the PMS’), (pre-sent author's paper ‘Pūrva-mīmāṁsā’), (Śaṅkha-dharmasūtra )

Apte

Prof. V. M., on derivation and meaning of vrata, 2, 4, 6, 8, 9n

Asat

meaning of, in Ṛg. X. . 2, Chān. Up. III. . 1, Bṛ. Up. I. 4. 7, Tai. Up. II. 7

Atharvaveda

(verses of, used in Śāntis on dreams), (on Utpātas), (abhaya-mantras), (two interpretations of X. 8. 9), (magic spells in), (spells for softening the heart and for destroying worms), (on dīkṣā), (on joys of heaven), (aṣṭakāmantra

Aśmarathya

quoted by both P. M. S and V. S. and is quoted at least times by Āp. Śr. sūtra, his views being often in conflict with Ālekhana’s

Aśoka 493; Ahiṁsā of A. was qualified 1015; appointed officers called Mahāmātras to look after Buddhist Saṅgha

Brāhmaṇas, Ājīvikas and all other sects ; 12th Rock edict of, requires honour to be shown to all beliefs and sects , edict of, shows that he sent missionaries to five kings of the Near East about B. C.; edicts 2 and 5 refer to Yāvanas (Yona) ; emphasized moral endeavour, disliked sacrifices, believed in gods and desired that people should strive for heaven ; employs regal years in his edicts ; forbids festival meetings (samāja) ; his regulations about not killing birds and animals and about the sale of fish must have caused great hardships to poor people, in later life appears to gloat over the fact that gods worshipped as divinities in

Aśvalāyana-śrauta-sūtra

Balabaladhikaraṇa

is PMS III. 3. ; Dharmaśāstra works employ it

Bauddhas

of Vijñānavādī school rely on Br. Up. IV. 5. as supporting them, acc. to Śabara ; heterodox hypotheses of B.acc. to Kumārila sprang from the arthavāda passages of the Upaniṣads and serve the purpose of inducing people to give up extreme attachment to sensual pleasures and are useful in their own way

Brahmapurāṇa 43

(on nyāsa), ( on Sāṅkhya ), (on creation), chapters containing verses deal with tīrthas, com-posed between 10th and 12th

Brāhmaṇa or Brāhmaṇas (vide under gifts

pātra, priests); all brāhmaṇas were not priests, are not priests in modern times and all temple priests are not always brāhmaṇas ; every b. was not a proper recipient for gifts in ancient Indian times ; difference of view on killing an ātatāyin b. ; gifts (religious) to be made acc. to śāstras, Manu and other Smṛtis only to pātra (deserving) br. who has learning, character and tapas, gifts made to brāhmaṇa not learned in Veda or who is avaricious or deceitful were deemed fruitless by Manu and to lead donor to hell ; had no power to raise taxes like tithes nor was there a regularly paid hierarchy of priests and bishops as in England, high ideal placed before br. of plain living, of giving up active pursuit of riches, of devotion to study, pp. , how importance of birth as a brāhmaṇa arose ; lores to be studied by a learned brāhmaṇa, acc. to Gautama Dh. S. ; maintaining themselves by practising astrology were unfit for being invited to perform rites for gods or for śrāddha dinner acc. to Manu ; Manu and others provided that in rites for pitṛs the learning and character of b. should be carefully scrutinized, but Purāṇas did away with this, particularly at Gayā ; of Mathurā are like gods, says Varāhapurāṇa ; Mahābhārata emphasizes that good character makes a brāhmaṇa ; milk is vrata of, most Br. studied only one Veda or a part of it, only br. were entitled to drink Soma beverage in Vedic sacrifices ; performed solemn Vedic sacrifices like Vājapeya ; reasons or basis of the veneration paid to brāhmaṇas for over three thousand years, result of threatening or striking or injuring (with blood from wound) a brāhmaṇa declared in Tai. S., which is interpreted in two ways by different writers, substantial sources of income were only three, viz. teaching, officiating as priests at sacrifices of others and receiving gifts made voluntarily which were fitful, variable and precarious, to learn vidyā from a kṣatriya was unnatural or unusual in Upaniṣad times, to be fed in all vratas, tribute paid in passing to the ancient brāhmaṇa ideal by Pandit Jawaharlal Nehru ; vast Vedic and classical literature was cultivated, preserved and propagated mostly by brāhmaṇas with arduous labour and the Ṛgveda was preserved by them with unparalleled care, were asked to study Veda and subsidiary lores without any eye to motives of profit as a duty and to understand it, to teach the Veda without demanding a fee beforehand, to perform sacrifices and to make gifts, who is not a Vaiṣṇava is declared as a heretic by Padmapurāṇa and Vṛddha-Hārīta ; Yāj. provides that even a learned br. should refuse gifts and that the king should donate to learned brāhmaṇas, land, houses and marriage expenses or br. should approach a king or rich person for their 'Yogakṣema'

Buddhism held forth by a restatement of Hindu religion

philosophy and practices , ten topics of, according to Bhāgavata ; topics of tīrtha, dāna, śrāddha and vrata cover about one lakh of verses in the extant P. ; total number of ślokas in

Bṛhadāraṇyakopaniṣad

( on dreams ), ( emphasis on dayā ), ( on last thought ), ( explains Rg. VI. . ), ( on 72000 nāḍīs ), ( eulogy of Gāyatrī ), ( mandala of the Sun ), ( derivation of Puruṣa ), ( Yājñavalkya expounds brahman to Janaka and answers angry brāhmaṇas in his court ), ( vamśas ), ( prāṇa as symbol of brahman ), ( 'mantaryyaḥ' implies tarka ), ( frequently has the words 'apa punarmṛtyum jayati' ), ( I. 4. quotes Rg. IV. . 1 ), ( Free will and Determinism ), ( noblest prayer in ), ( sāyujya and salokatā occur ), ( on āśramas )

Child Marriage Restraint Act ( XIX of): fixedyears ( later raised toby the Hindu Marriage

Christian era 815; treat Vedas as authoritative and prescribe the use of Vedic mantras in many rites

two separate Purāṇa versions called Āgneya, Brāhma, Liṅga and Viṣṇu known to Ballālasena in latter half of 12th cen. A. D. ; Vāyupurāṇa named as first among P. by Matsya, Agni, Nāradīya, while several of the other P. substitute Śiva for Vāyu but Vāyu is one of the Mahāpurāṇas and not Śivapurāṇa ; Vāyupurāṇa and Śiva P. both included among P. by Ballālasena ; Vedārthasaṅgraha of Rāmānujācārya states that all Purāṇas should be so interpreted as not to be in conflict with Viṣṇupurāṇa ; Vedic mantras occurring in Purāṇas were not to be read or listened to by śūdras ; Viṣṇupurāṇa alone of all extant P. closely agrees with the definition given by Amarakōśa but it also contains several other topics ; wax eloquent as to great efficacy of vratas, śrāddha, pilgrimages, fasts, gifts, repetition of the name of God, bhakti , P. were affected by the theory of the power of mantras ; word Purāṇa occurs over a dozen times in Ṛg and means *ancient, old' ; Yāj. Smṛti holds Purāṇa as one of the sources of Vidyā and Dharma ; Purāṇas give informa-tion on Architecture, sculpture and painting

Dattatreya Vs. Govind

I. L. R. . Bom.

Devayāna and Pityrāņa Paths— (vide under Paths): described in Br. Up. VI. 2 and Chān. Up. V. 10 and brought in relation to the doctrine of transmigra-tion described in Br. Up. IV. 4. 5-7 and III. 3. 13

men that have to go by D. and P. paths , men-tioned in Rg. X. 2 7 and X. . 1

Devibhāgavata

(states that Matsya is first out of Purāņas), (mnemonic verse containing first letters of Purāņas), (note on), (verse 'gurur-brahmā' etc), (on cakras and sahasrāra), (states nyāsa should be part of Sandhyā worship), (Khecarī-mudrā), (on mudrās)

Dharma

three important words in the Ṛgveda are *ṛta, vrata* and *dharma*, that were transformed into other meanings later on, is not immutable, but liable to change and is subject to country and time ; roots of ( Dharmamūla ), four or five, acc. to Dharmasūtras ( ancient ) and Yāj. , several classifications, one into śrauta ( based on Veda ) and smārta ( based on smṛtis ), another into six ( named and illustrated )

Dharman

meaning of

Dhātupāṭha

Durgotsava

(vide under Durgā, Saptaśatī) : also called Navarātra, all men and women of all castes and even those beyond the pale of the caste system such as Mlecchas have adhikāra for, animals that may be sacrificed in honour of Durgā, animals are offered principally on the 9th tithi, but no female of any species is to be sacrificed, Bhadrakālī, described as having arms in Kālikāpurāṇa 163²⁶; bilva twig to be brought and Durgā is to be invoked to abide in it, bodhana (rousing from sleep) of Devi on different days , brief statement of what is to be done from the 2nd to the 5th tithi of Aśvina or to the 9th, Caṇḍīgāyatrī in, 179²⁷; celebrated all over India from 1st to 9th tithi of Aśvina-śukla in some form or other, but it is celebrated in a grand way in Bengal, Bihar. and Kāmarūpa, contemplation on form of Devī ; description of Durgotsava from 1st day to 10th, description of the form of Devī, long and finely worded, in Matsya and Kālikā-purāṇas, Devī ( Durgā ) got different weapons from several gods, Devī may be worshipped in her shrine, on mountain Vindhya, in all places, towns and villages, forests, in a liṅga, in a book, in water etc., Durgā is said to go to sleep on 8th of Āṣāḍha-śukla and hence some works provide for rousing her ( bodhana ) on different dates

Durgāṣṭamīvrata in Kalpataru and Hemādri 185 ; elaborate ritual about offering the blood and head of a bali

prescribed in Durgārcanapaddhati, rites and mantras differing according to the bali offered, 166ff; establishment of the image of Durgā on a seat, the bundle of nine plants to its right and placing the bilva twig near the image and performance of prāṇapratiṣṭhā ; even now many high caste people of Bengal including brāhmaṇas offer goats and rarely buffaloes to Durgā, though some brāhmaṇa families offer only fruits and vegetables in lieu of animals, family members, and guests sit together after each day’s pūjā in Navarātra and persons present partake of prasāda, ghaṭa (a jar with a peculiar shape ) is to be established and filled with water, twigs of mango and other auspicious plants to be placed thereon and worship of Durgā thereon, on 7th tithi with , or 5 upacāras, goats and buffaloes alone sacrificed usually in D. ; Guggulu incense, favourite of Durgā, homa is performed after pūjā in fire called ' Balada', with a mantra preceded by ‘ om ’ and followed by svāhā, horses honoured in, by kings and those who possess them, if an animal was killed as bali, what was offered was only the blood or head, if brāhmaṇa offered his own blood to Devī, he would be guilty of suicide and go to hell, in place of wine one should offer cocoanut water in a vessel of bell metal or honey in a copper vessel, in Navarātra the performer has to listen to the recitation of the Vedas and from the 1st tithi to the 9th he should mutter Caṇḍīpāṭha or engage a person to do so, it was believed in the Vedic times and also by Manusmṛti that animals killed in sacrifices to gods and pitṛs went to heaven and those who offered them did not incur sin, image of Durgā with four or ten arms to be made from certain substances only or a picture is to be used, image of Durga with lion and Mahisasura and images of Lakshmi and Ganesa and of Sarasvati and Kārtikeya to be shown on her two sides ; is nitya as well as a Kāmya rite, Jāpaka was to be engaged for reciting the mūlamantra a hundred thousand times, besides the reader of Satacandi, Kālikā-purāna details the different periods of time for which Durga becomes gratified by the offering of the blood of different animals, Mahā-navami rites (of 9th day) described, Mahā-stami rites (on 8th day) described, including a fast to be observed by one having no son, Mantra of Durgā to be repeated after sankalpa for japa and homa is either the Jayantīmantra or the mantra of nine syllables , naivedya of various kinds to be offered to Durgā, offering of devotee's own blood and the flesh of a he-buffalo and goats pleases Durgā most, offering of wine in D. relates to ages other than Kali, says Prāyascittatattva, pranapratisthā of images of Durgā, Ganesa and other deities, principal items in Durgāpūjā are snāpana (bath), pūjā, offering of bali and homa, reciting of Devīmāhātmya in, also rewards of so doing, revelry and abuse indulged in, on last day of Durgā-pūjā, revulsion of feeling against killing animals arose and Kālikāpurāna provides substitution of Kūsmānda (pumpkin), sugarcane stalks etc. ; sankalpa (a short period viz. last ghatikā of the mahāstami and the first part of Mahānavami), pūjā of Durgā on, with Yoginīs, is deemed to be the holiest of pūjās, sankalpa, different forms of, sankalpa, at time of giving daksinā, sapta-sati is the best of stavas (lauds) ; several alternatives for the beginning and duration of D. suggested by Tithi-tattva, most of which find support in Kālikā and other Purānas, some works provide that D. must be celebrated in Sarad (Asvina) and also in Vasanta (Caitra), Svastika used in D., explained, three-fold character of Candikā, three times for Durgāpūjā, the principal one being at night and varying views, tilaka mark with blood of the bali made on forehead of devotee, tithi more important than nakṣatra in D. ; twigs of nine plants bound together in a sheaf with a separate mantra for each plant and worship of sheaf, Upacāras in D. are slightly different from the offered to other gods, Veda recitation in D. ; voluminous literature on D., worship of maidens

Gautama-dharma-sūtra

1544n–45

God ( vide under creation

Einstein, Ṛgveda, Vāk, cosmology ; arguments for the existence of G. ( vide under cosmology ) ; Bhagavadgita ( XIII. )

Herodotus

(Greaks borrowed from Babylonians two kinds of sun-dials and division of day into parts) ; refers to peculiar practice of Egyptians to regard each month and day as sacred to some god ; states some Greeks had made the doctrine of punarjanma their own and that Egyptians were the first to teach it ; states that India constituted the 20th province of Persian empire and paid tribute

History of Dharmaśāstra : Vol. I

on pp , vol. II on pp. , 31n-33n, 218n-9n, 674n-5n. , . , 1096n-97, 1217n-18, ( for Madhuparka ), ( for Sautrāmaṇi ), ( Upanayana for women ), ( marrying a maternal uncle's daughter and gift or sale of horses ), ( distinction between *yāga*

Holākādhikaraṇa—Jaim. I. 3.-are so called because the first example in Śabara's bhāṣya is

I. 179.6 adopted in Agnipūrāņa as mantra for arghya to

story of A., Indra and Maruts, Vedic sage

I. 3 M. means probably the work of Jaimini in 12 chapters

many writers like Mādhavācārya speak of two mīmāṁsās, Pūrva ( chap of Jaimini) and Uttara (four chapters forming the Vedānta-sūtra) ; meaning of the word M. long before the Upaniṣads ; not concerned with legislation by the king or bheda , rule that the singular includes the plural is a general one and so is the rule that a word importing a male includes a female ; rule that a doubt about the exact meaning of a part of a passage may be removed by relying on the remaining part of the passage , rule about understanding words in the Veda and in Jai. in the same sense as in popular usage as far as possible ; rule that words are to be taken in the primary and not in a secondary sense ; rule that the same word must not be used in two senses in the same sentence, rule that where words like yava, varāha, and vetasa have two meanings the meaning that the

Indian General Clauses Act (X of 1897)

Sec. lays down that the singular includes the plural and words of masouline gender include females, unless the subject or context is repugnant

Indian Historical Quarterly 30

(Pargiter criticized), . , (Inscription of Rajaraja in A. D in which Mimāṁsāśāstra is said to have Chap.), (problem of 'Taduktam' sūtras), (paper on 'Vṛttikāras of Pūrvamīmāṁsā-sūtra'), (Prof. Renou criticized)

Indra and Prajāpati 1497–8; exploits of

paramour of Ahalyā (night), relation to Yatis, in Ṛgveda ; said to be a killer of 'ahi'

Itikartavyatā-means procedure of sacrifices

Kalpa is the same as i. ; word occurs in P. M. S. III. 3.

IV. 4. 5-7)

(holds that Ṛg. I. . has nothing to do with Devayāna

Iṣu-yāga

a magic rite referred to in P. M. S. VII. 1. , to which details are transferred from Śyena-yāga

Janaka

king of Mithilā, a pupil of Pañcaśikha acc. to Śāntiparva, had reached a position of unconcern about worldly goods and power , dialogue between J. and Sulabhā and her scathing remarks against J. ; learned from Pañca-śikha the whole doctrine of mokṣa as based on Upaniṣad passages acc. to Śāntiparva, learnt from Yājña-valkya the doctrine of brahmaṇa acc. to Br. Up. , offered to become slave of Yājñavalkya

Kalikāpurāṇa 34

158n-60n, ( on Upacāras of Devī, on animals to be offered ), ( Yoginis named and numerous balis to Devī ), Śābarotsava in Durgā pūjā ), ( pūjā of Devī three times in the day ), ( nīrājana ), ( many chapters on mantras, mudrās, nyāsa etc. ), ( mātṛkānyāsa ), ( three verses q. by Kalpataru ) ; devotes considerable space to Durgā and her worship, describes mudrās like Dhenu, Yoni, and states there are mudrās, for general worship and for special occasions ; Note on ; three separate recensions of, acc. to Dr. V. Rāghavan ; to be placed before A. D.

Kalpasūtras : Jaimini ( I. 3 11-14 ) has a separate adhikaraṇa on them 1274; Kumārila distinguishes between Kalpa ( ritual of Vedic sacrifices ) and Kalpa-sūtras and names eight of the last

and n ; Śabara mentions three K. by name ; various interpretations by Kumārila of P. M. Sūtras I. 3.

Karandikar

Mr. J. S.: a. of Gītātattvamañjarī (in Marathi); relies on Ṛg. X. . 8, X. . 3 and 5, X. . 6 for his view that the doctrine of Trans-migration is as old as Ṛgveda ; view of, examined and held to be wrong

Karṣa

a weight equal to *māṣas* of eighty *raktikās*

Kauśikāsūtra (of the Atharva-veda )

729n–30n, ( *Keśava’s paddhati* on ), ( on *Āyuṣya mantras* ); *Kauśikās* of chapter deal with *adbhutas* and the *Śāntis* therefor ; *mantras* m. in K. on *Śāntis* appear to have formed an independent collection and Atharvaveda mantras play a secondary role ; *Śāntis* in K. are spoken of as *prāyaścittas*

Kāmya (for securing some object in this life or next life or both 55; most v. are for both men and women 51; V. of gods

violated by human beings that are punished by gods for this 9; passages where the words ‘tava vrate’ occur ; regarded as tapas or niyama also ; several V. prescribed for women alone ; spoken of, not only in relation to Agni

Kārtika-śukla first is one of three most auspicious days in the year 201; Kārtika-śukla first if it has Svātinakṣatra is most commended 201; lights in temples of Viṣṇu

Śiva and other gods, in monasteries, rooms for implements, on caityas, stables, not a festival in honour of a single god as Navarātra is, oil bath necessary on all three days from 14th, of lights, and fireworks, is most joyful of festivals and observed throughout India, though the observances differ in detail from age to age and from country to country ; on evenings of 14th dark half and Amāvāsyā men with firebrands show the way to pitṛs ; origin of, not certain ; rites on Amāvāsyā in, rites performed on the 14th of dark half of Aśvina ( or Kārtika according to pūrṇimānta reckoning ), second tithi of Kārtikaśukla is called Bhrātṛdvitīyā ; tarpaṇa on 14th of Yama with seven names or names, and n; three days, viz. 14th, Amāvāsyā and Kārtika śukla first constitute Kaumudī festival , usage of eating kinds of vegetables on 14th in Divali

Kṛṣṇa 152; brief description of

from Agnipuraṇa ; celebrated on 14th of Bhādrapadaśukla ; consists mainly in the worship of Hari as Ananta and in wearing on the right hand of men and left hand of women a holy strap of thread dyed with saffron, made of cotton or silk ; description of, in Hemādri ; description of, in Vratārka ; doraka dyed with saffron and knots ; not mentioned in K. K. V. (ou vrata ), salt forbidden in this vrata ; varying views of eminent writers about the exact time and tithi for this when third is mixed with another tithi

Laghuruḍra

is same as Ekādaśinī, acc. to Kamalākara and some others, but in popular practice it is eleven times of ‘Ekādaśinī’.

M. 1107; differing interpretations of Rg. IV. 58. 3 (catvāri śṛṅgā etc.) by Nirukta and others

examples of short mantras of 5, 6, 8, syllables from Smṛtis

M. ‘Om Man'padme hūm’ discussed and results supposed to be derived from it

most sacred Vedic M. is Gāyatrī (Rg. III. . ) called Vedamātā in Atharvaveda ; no difference of meaning in the words used in

Mahābhārata and Purāṇas) that are concerned with Dharma and Mokṣa have the Veda as their source

while Smṛti parts concerned with artha and kāma are based on worldly practices, acc. to Tantravārtika, while episodes and tales in the epic and Purāṇas are arthavādas ; Yaj. (II. ) and Nārada propose that when two smṛtis are in conflict, reasoning based on the practices of elders was of greater force, what those who advocate the historical method or approach towards S. mean ; when Smṛtis were in conflict with each other, various devices were employed instead of allowing an option, viz. different smṛtis prevailed in the different yugas or that Manu should be followed, or the opinion of the majority be followed

Mandalas : an item in Tantrik worship which is also a feature of orthodox Hindu practices in medieval and modern times 1131-34 ; M. and Cakra said to be synonymous by Jñānāravatantra 1133 ; Buddhist tantras like Mañjuśrīmūlakalpa describe M. 1133 ; drawn with powders of five colours

acc. to Matsyapurāṇa and also figures of a lotus with 8 or petals drawn with saffron, or red sandalwood paste or in various colours ; eight maṇḍalas, Sarvatobhadra and others, referred to in Agnipurāṇa ; four characteristic items in Maṇḍala rites specified, in Puṣyasnāna a Maṇḍala with different coloured powders was to be drawn ; meaning of the word in Tai. S., Śat. Br. and Bṛ. Up. is 'circular form' and 'orb of the Sun,' and later any figure or diagram (generally circular) drawn on an altar ; means 'circle' in Śulba sūtras and reference to the squaring of a circle (maṇḍala) ; references in several purāṇas to invocation of the Sun on the figure of a lotus and also of Nārāyaṇa, and to images or paintings of Lakṣmī and Nārāyaṇa and to Maṇḍalas called Sarvatobhadra etc. ; several Maṇḍalas described in Jñānārṇava, Śāradātilaka and other tantras ; several M drawn in Ṛgveda-brahma-karma-samuccaya (Nirṇ. ed.) ; Smṛtikaustubha mentions several names of M. ; twenty-six M. described in chapters of Niṣpaṇṇayogāvalī

Marriage

(vide Candrabala, child marriage Restraint Act, Gorajas, Gurvāditya, Kūṭas, Simhastha, Tārābala); anuloma marriages allowed by most Smṛtis but medieval writers changed all that by Kalivarjya ; auspicious ages for the marriage of maidens and of bridegrooms ; auspicious times, months and nakṣatras for, auspicious nakṣatras for M., different views on, calculation on tallying the horoscopes of both bride and bridegroom in regard to eight matters, called 'ghāṭita-guṇa-vicāra' or 'vadhū-vara-melaka-vicāra' ; Cantrabala and Tārābala in M. ; comparative astrological strength of tithi, week-day, nakṣatra, Sun, Moon in m. ; great importance of gaṇa and nāḍī among brāhmaṇas even now, intricate astrological rules for, Jupiter, auspicious and inauspicious positions of, in m. ; Moon, importance of the auspicious position of, in m. ; not disapproved in simhastha Guru when performed north of the Ganges and South of the Godāvari ; proper lagna rāśis at time of m. ; Rājamārtanda devotes verses to astrological requirements of m. ; Ṛgveda X. is marriage hymn, rule of 'godhūli' or gorajas muhūrta in m. ; rules about simhastha Guru observed even now ; rules about the sameness of rāśi or nakṣatra of bride and bridegroom in m. ; Śaiva marriage acc. to Mahānirvāṇatantra in which no question of caste arises ; Śanti for inauspiciousness of Jupiter ; tithis proper and inauspicious for m. ; usages of countries to be followed about month proper for m. ; Venus, position of, in m. ; week days proper for m. ; when a maiden is very grown -up, no waiting for an auspicious time but one should consider only the lagna and the moon's position at m. ; Yama and Yami dialogue (Ṛg. X. ) wrongly considered by some Western scholars as referring to marriage of brother and sister ; ban against intercaste marriages removed by legislation .; futile legislation as to dowry in m. . Mars, statements about position of, in Mahābhārata are irreconcilable . Marshall, Sir John, editor of three volumes on Sanchi n; a. of 'Taxila' (three vol.,) and Guide to Taxila Martin E. W. editor of 'In Search of Faith', a symposium by several writers , . Marx: meaning of 'I am not a marxist' . Maskarin, means (a wandering ascetic), acc. to Pāṇini and Mahābhāṣya . Mātharavṛtti, com. on Sāṅkhya-kārikā not later than A. D., furnishes names of Sāṅkhya teachers between Pañcaśikha and Īśvarakṛṣṇa ; on the same Saṣṭi-tantra

Mesopotamia.

Mudranighaṇṭu: names and defi-nes nine Mudrās ( āvāhanī and others ) that may be employed in the worship of any god

then enumerates M. appro-priate to Viṣṇu worship, ten appropriate to Śiva worship, seven to Gaṇeśa worship, one to the Sun ( called Padma ) and Mudrās of Śakti, Agni, Tripurā and other deities, and n; Śāradātilaka names and defines only nine Mudrās, while Viṣṇu Saṃhitā states that Mudrās are numberless but names and defines about thirty and Jayā-khyasaṃhitā has about Mud-rās ; some Dharma-śāstra works from 13th century onwards dilate at some length on Mudrās, such as Hemādri, Smṛticandrikā ; Some Purāṇas like Brahmā, Nāradīya

Muhūrta : (vide under Upanayana

marriage, week day): ff; called Brāhma , called Jaya ; called Kutapa ; called Maitra ; called Yeṣṭiha in Kauṣītakī Up. ; concurrence of four elements, viz. tithi, nakṣatra, Karaṇa and M. required for success in a rite or act , Coronation of the king, m. for ; derivation of the word ; difference in the length of a M. of day and of night according to the seasons , equal to two nāḍis or ghațis ; fifteen M. in the day and also in the night in the Śat. Br. and other ancient works , for religious rites 604ff; for secular matters such as purchase of merchandise, animals, for oil bath ; known by the names of the deities presiding over M. ; Literature on, is extensive ; loud declaration by brāhmaṇas enough in case of urgency ; meanings of , meaning ‘time fit for performance of auspicious acts' ; names of set out in Brhadyogayātrā ( not in Brhatsaṁhitā) ; names of fifteen m. by day and of night acc. to Vāyupurāṇa ; names of m. differed in the Brāhmanas and Smṛtis ; names of m. acc. to Atharvaṇa jyotiṣa and Muhūrtadarśana ; names of the deities, presiding over the m. of day and night ; new garments, M for wearing for first time ; no need to consider auspiciousness of days, of Jupiter and Venus in times of distress ; M. (word) occurs twice in Ṛgveda ; the Muhūrtamuktāvalī provides for an auspicious time for thieving ; performance of auspicious rite in the month of Jyeṣṭha for the eldest boy or girl not allowed ; position of Jupiter to be considered for, Purity of mind superior to all m. acc. to Matsya, Varāhamihira, Ratnamālā ; rules (general) about auspicious conditions for all undertakings ; seven auspicious M. out of M. of the day ; simple rule in Āśv. gr. for M. in Upanayana, caula, marriage , stages in the naming of muhūrtas, three, understanding of M. in the sense of auspicious time requi-res some knowledge of planets, nakṣatras, rāśis, bhāvas (places in horoscope ), 543ff; what should be done on the m. of the day acc. to Ātharvaṇa-jyotiṣa

Murarji Vs. Nenbai

I. L. R. Bom.

Mātrs ( Mother Goddesses ) 1046 ( in Gupta Inscriptions ) ; gene-rally said to be eight

but , are also mentioned, and n; referred to in Kumārasambhava and Bṛhat-saṁhitā

Nanda )

( story of Purūravas and Urvaśī ), ( adopts Upaniṣad passages ), ( vidyāsthānas ), 92829, 957n-59, ( on

Nimitta

portent, Puṣyasnāna): , description of

Nirukta

(vide ‘Vedic interpretation’ and ‘Yaska’ ), (two interpretations of several Ṛgveda Mantras), (discussion whether Vedic Mantras have meanings), (explains Ṛg. I. . ), (PMS agrees with many conclusions of N ), (on Vaiśvānara ), (word jāti occurs), (story of Devāpi and Śantanu)

Number

prominent in Mahābhārata

Oman R.C.

a. of ‘The Mystics, ascetics and saints of India'

Pañcāṅga (calendar) ; (see week day

Yoga) : five important parts in P. are tithi, weekday, nakṣatra, Yoga and Karaṇa ; fourth aṅga of p. is Yoga ; generally prepared for each year ; must be prepared for every town or place more than or miles away from Bombay or Madras or Calcutta where p. are at present prepared, if accuracy as to tithi, nakṣatra is required ; numerous p. in use now in India ; necessity of p. for all Hindus, samples of pages from a Pañcāṅga of śaka ( A. D. ) and from another years earlier facing pp. ; varieties of, in South India, such as

Prajāprakāśa (part of Viramitradaya) 37

(dwells upon several nyāsas) , (prescribes that āvāhana in Viṣṇu worship should be made with ‘Sahasraśīrṣā,’ (Rg. X. . 1, and mudrās should be shown) ; (defines in all mudrās)

Puruṣārthas (goals of human life); (vide mokṣa

sannyāsa): are four, Dharma (actions prescribed by Śāstra, doing one’s duties), Artha (economics, politics, civics), Kāma (enjoyment of pleasures and aesthetics) and Mokṣa (liberation), the last being the highest to be attained only by a few, Bhagavadgītā demands a life dedicated to active work and regards doing one’s duty as worship ; enjoyment of sexual life and pleasures not in conflict with Dharma is not condemned by Manu and other śāstras and in the Gītā (VII. ) Kṛṣṇa identifies himself with Kāma not in conflict with Dharma ; Mahābhārata is the śāstra of all p. acc. to Mārkaṇḍeya ; Manu s'ates conclusion that there are three p. for all men and condemns premature Sannyāsa resorted to before fulfilling one’s duties (one’s three debts) ; Ṛgveda contains prayers for health, happiness and a life of hundred years

Purāṇas and Līlāvatī 698; from one to ten

hundred, thousand and ten thousand, several times occur in Ṛg. ; Greeks appear to have had no single word for million ; larger numbers are sometimes mentioned in the Ṛgveda before smaller numbers ; list of the word for orders of n. ; list of Sanskrit words suggesting numbers from one onwards ; method of using a group of words for the place of units, tens etc. acc. to

Purāṇas in

matters that do not affect a vrata, particularly where performer is a woman, child or one in extreme pain, mlecchas authorised to perform ; meaning in which it is used in this section of H. of Dh, meaning of, in Yājñavalkya Smṛti ; meanings of, in all passages of Ṛgveda are command or ordinance, religious or moral practices or worship, or vows 8, meaning of 'command' or 'law' quite appropriate in more than half the Ṛgveda passages where the word occurs, meaning of 'mode of worship or ethical practices' in words like

Purāṇas on 913-1002; later digests on D. adopt prāṇapratiṣṭhā mantra evolved by Śāradatilaka

a tāntrik work, medieval works on D. make a distinction between Smṛtis based on Veda and those based on perceptible motives, mentioned by śānti and Anuśāsana parvans ; profoundly influenced by Jātaka and Śākha, refused to follow mīmāṁsā rules in regard to vratas, smṛtis were called D. by Manu ( II. ), Tai. Up. provides the usage of learned brāhmaṇas of high character as source of decision in case of doubt, were known to

Purāṇācaraṇa (of a mantra); 1107-1112; (vide under ‘Mantrā’); five are minimum constituents of P. viz. pūjā

japa, tarpana, homa, dinner to brāhmaṇas, 1107n-9; mantra to be repeated , or or , or 8 times; if any one of five constituents cannot be carried out, japa of mantra twice as many times as prescribed or dinner to brāhmaṇas may be substituted, in P. mantra is to be repeated times if no express direction about number, meaning of, places where P. is to be practised ; signs that indicate perfection in mantra, terrible way to secure perfection in mantra in a single night by going to cemetery, securing the corpse of a cāṇḍāla, or one killed with a sword, or of a young warrior, wash it, worship it and Durgā-this being called Śavasādhanavidhi, various modes of P. ; way-of, suggested by Rāghavabhatta

Purūravas and Urvaśī in Matsya (Chap. 24) and drama Vikramorvaśīya agree closely 900–901

though there are one or two points of difference. Matsyendranātha, called Luipā in Tibet , . Mattavilāsaprahasana of Pallava king Mahendravikramavarman . Mauryas, being greedy of gold, manufactured images of gods for sale . Mausalaparva , (dreams), (on Abhiras). Maxims (some Nyāyas), generally of Mīmāṁsā—vide pp. ); about nindā (condemnation) being meant to prescribe the opposite of what is condemned , Anyāyāścaneka-thatvam, explained , Anūpādhi-karaṇa or Anūpanyāya , ‘dṛṣṭe satyādṛṣṭakal-panā anyāyyā—if a seen result or purpose can be found for an act, it is improper to assign an unseen reward for it, and n, grahaikatvanyāya, explained , hetuvan-ni-gadādhikaraṇa, Holākādhikaraṇa , prādhānyena vyapā-deśā bhavanti ; rātri-sattranyāya , Rathakāra-dhikaraṇa , Sā-marthādhikaraṇa , Saṁyoga-pṛthaktva, explained and applied , Sarvaśākhāpratyaya-nyāya , (explained) or śākhā-ntarādhikaraṇanyāya ; Sthālīpulakanyāya , Udbhid-nyāya , yāvad-vacanam vāca-nikam , . Max-Müller, his date (hypotheti-cal) for the Vedic period, his date for Amara-kośa ; remarks against his dating for Veda ; a. of ‘Six Systems of Indian Phi-losophy’ , wrong translation by, . Maxwell on Interpretation of Statutes, . Maya, astrological writer m. by Varāhamihira . Maya, king of Yavanas, to whom Jyotiṣa was imparted by the Sun-god . Māyā ; Bādarāyaṇa (V. S. II. 2. ) and Śaṁkara are agreed that the ordinary physical world is different from dreams; Śaṁkarācārya employs the word Māyā to express the idea of mystery as to how the finite arises from the Infinite ; proper language for most men is not to speak about the world as Māyā (illusion) ; Upaniṣad passages like Katha II. 4. 2, Praśna I. , Chān. VIII. 3. 1–2 and Bṛ. Up. I. 3. may suggest the doct-rine of M., word M. used in V. S. III. 3. 3 has been differently interpreted by ācāyas ; word occurs in Rg. in connection with Indra about his Śakti or Śaktis

Puṣyasnāna (or Bārhaspatyasnāna): (vide Nakṣatrasnāna) 793-797 ; all utpātas destroyed by Śānti in P. 793 ; Bṛhaspati is presiding deity of Puṣya 798 ; clay collected from several places such as mountain top and king's head and other limbs rubbed with it in P.

leaves of plants to be cast in jars filled with water ; Maṇḍala drawn with powders of different colours in, many Purāṇik mantras along with Vedic ones prescribed by the Matsya, Br. S. and Hemādri ; part of lakṣahoma, acc. to Matsya ; release of prisoners jailed for offences at the end of, procedure of P.employed in the case of king's elephants and horses to free them from diseases, proper time, procedure and duration for performing P. acc. to Viṣṇudharmottara ; reward and results of P.

Pāṇini

5, (knew Naṭasūtras of Śīlālin and Kṛśāśva), (explains ‘Mīmāṁsate’), (mentions Kāśyapa to show respect), (charge that Pāṇini violates his own rules), (distinguishes between the author of a work and expositor or tran-mitter of it), (does not observe his own rules), called Śālāturiya by Bhāmaha and other medieval writers ; date of, hailed from Northwest India ; in P.'s times there were mendicant ascetics (bhikṣus) who studied the Bhikṣusūtra of Parāśarya and that of Karmāṇḍa and were called 'Pārāśariṇo bhikṣavaḥ' . ; names of countries and places expressly mentioned by P. ; papers on geographical details in, teaches formation of words like Takṣaśila ; was acquainted with the whole of India from the extreme northwest of India to Kalinga ( Orissa ), Āśmaka ( country near Ajaṇṭā and Paithan) and modern Kutch , (Sindhu as the name of a country ), (word jāti occurs ), ( on Brāhma-ṇaka ), (names at least ten predecessors and shows that before him there was considerable secular litera-ture ). of teachers ending in 'Ānanda', speaks of three mārgas (paths) viz. Dakṣiṇa, Vāma, Uttara, speaks of jīvanmukti and quotes Upaniṣads ; (well known verse 'pitvā pitvā ' etc. esoterically explained )

Pūtikās as substitute and nothing else

though it be more similar to Soma ; is called ‘ Vṛṣavrata ’ in Ṛgveda, is called Lord of plants and king of brāhmaṇas in Śat

Ramlinga

M, I. A. at

Royce

J., a. of ‘the world and the individual,’ expounds Chān. Up. III. and VI. 2–15 and Bṛ. Up. ; quotes from a mystic work ‘who knows Him is silent’

Rṣiputra

a. of a work on astrology, (Bṛ. S. quotes verses of his), (Bṛ. S. summarises its views)

Sarasvati m

as holy rivers for establishing Agni in Ṛg, eighteen or rivers are mentioned in order from Ganges in the east to Kubhā (Kabul river), Gomati and Krumu (Kurram) in the west ; many rivers m, in Anuśāsanaparva ; several Purāṇas mention rivers as flowing from the principal mountains ; seven Sindhus mentioned in

Sattras (sacrifices of long duration to be performed by brāhmaṇas alone ); Jaimini deals with them in PMS VI. 6.–and elsewhere and neither

Saurapurāņa 104n

(names Purāņas, Vayu being 4th and Brahmanda last)

Saṁ.

Mait. Saṁ. and Atharvaveda ; countries governed by n. acc. to Br. S. 14th chap. , deemed parts (or limbs) of Time looked upon as a Puruṣa ; different n. associated with eight kinds of *dvādaśīs* ; different n. were called male in different ages ; divided into three classes viz. auspicious, inauspicious and neutral ; enumerated from Kṛttikā to Bharaṇī in Vedic literature, Vedāṅgajyotiṣa and Yaj. ; enumerated from Aśvinī to Revati in works from 3rd or 4th century

Saṃvatsarikasattra

observances in

Saṅkalpa in V. to be made in the morning 81; Saṅkalpa of v.

formula of ; some rules about times when to begin V ; some vratas not to be begun when Jupiter and Venus are invisible or during some days before and after their setting , this volume speaks only of such Vratas as are mentioned in works on Dharmaśāstra and does not attempt to include all vratas performed by usage ; to be performed in the evening or night have to be performed on the tithi existing in the evening or night even though it may be mixed with another tithi ; Udyāpana, absence of, renders vrata fruitless ; verbal forms of root ‘mi’ or ‘mi’ often used in Ṛgveda in relation to, virtues to be cultivated by one undergoing V. ; what acts to be avoided by one observing

Sāmrājyalakṣmī-pīṭhikā

observances in

Taittiriya Brāhmaṇa

(adhrigupraisa), (food is life), (has all verses of Rg. X. except one), Tai. Br. I. 5 differs from Tai. Br. III. 1 as to the names of nakṣatras and presiding deities

Taittiriya Saṃhitā

(prohibits speaking untruth), (on śūdra and theory of debts), ( word Sāyujyāta )

Tantra (or tantras

acc. to context): ; (vide under Cakrapūjā, China, guhya, guru, Kauladharma, magic, magicians, Mahānirvāṇatantra, makāras, months, nāḍis, puraścaraṇa, śakti, śāktas, Śāradātilaka, siddhis, Śrīvidyāmantra, spells, tāntrika, tattva, Tibet, Vajrayāna vāmācāra, yantra) ; aims of T. were mokṣa and attainment of siddhis, are Hindu, Buddhist and Jaina and are alike in some respects but differ in some others , are upaveda of Atharvaveda, acc. to Śukranītisāra ; Bhairavi-cakra, and tattva cakra worship and n; Buddhist T. deified important personages of Buddhism and took over other deities, Gaṇeśa, Sarasvati and others ; Buddhist T. also claimed to show the path to the attainment of all objects from success in love affairs to liberation ; Cakrapūjā, a revolting rite ; derivation of word Tantra ; differences and similarities between Buddhist and Hindu tantras ; difficulty of defining a T. ; Durgā acc. to Mahānirvāṇa T., is highest prakṛti of Paramātman, has various names ; end and aim of a few higher minds among some tantras and Tāntrikas was attainment of high spiritual powers by Yoga practices and realization of supreme Tattva, variously called Brahma, Śiva, Devī and mokṣa ; evidence of any Buddhist works on Tantras before A. D. practically none, evidence in Bāṇa's works of the prevalence of Tantrik and Śākta worship in India before 7th century A. D. ; famous Chinese travellers Fa Hien, Yuan Chwang and I-tsing do not refer to study of Buddhist T. in India. , five āmnāyas spoken of as paths to mokṣa by some T. ; five paths named in some T. and four in Sādhanamālā 1038n-1039; four named Tantras introduced in Kambuja ( Cambodia ) about A. D. ; Gāyatrī mantra of Kālī set out , great importance of guru and mantra in all Tantras , groups of , and Śaiva T. in Tantrāloka ; guru, after initiating a disciple into T. rites, was to hand over to the neophyte a bowl for drinking wine, mudrā and courtezan ; Haraprasad Sastri's view that T. practices originally came from outside India and view of A. Avalon that they came to India from Chaldea or Śakadvīpa, examined , Hindu T. try to show that they are based on the Vedas. quote Vedic mantras and claim to describe an easier and quicker path to mokṣa ; Hindu T. present two sides, one philosophical, the other popular and magical, relying on mantras, mudrās, cakras and yantras, ignore the great moral danger, involved in the persistent teaching of worship with five makāras and also ignore the advice of Gītā ( III. ), in Kaula system siddhi results from those very substances ( wine, flesh etc. ) by ( resorting to ) which men ( ordinarily ) incur sin , influenced by Sāṅkhya ; important Kashmir Tāutrik works ; Kṣetras of Devi over one hundred acc. to Devībhāgavata, Kulārṇava and other T. praise the vedas; employ vedic mantras and quote Upaniṣads and Bhagavadgītā ; list of Sanskrit works on T. with authors, dates and editions, list of works and papers on T. in English ; literature on T. was vast ; Makāras five, emphasis on, in almost all Tantra works as leading to miraculous powers and liberation, Makāras explained by later writers on T. as used not in the ordinary senses but in special esoteric senses on which the writers themselves differ ; Mantras called bīja like hrīm´ and śrīm and a list of them called Bījanighapṭu ; Mantra of ten syllables ´ hrīm śrīm krīm parameśvarī svāhā. by merely listening to which a man becomes jīvanmukta but Mahānirvāṇa adds that mantras do not confer siddhi unless five makāras are offered ; Maṇḍalas, an item in T. worship, 1131ff; Mantras are the very core of T. and T. is often called Mantraśāstra ; Mantras of Śakti do not confer perfection · unless one follows kula practices ; mantras that the followers of Vāmamārga may employ about three makāras ( wine, mudrā and coitus ) ; Mantra ‘saccidekam brahma’ is best ; mantra ‘brahmārpapam brahma’ ( Bhagavadgītā IV. ) to be recited when offering wine and other tattvas to the highest

Tantrik worship)

(verses of, q. by Mahānirvāṇa-tantra), (Vedic Mantras employed in T. works exemplified), (orb of Sun is called wheel), (references that are held historical), (who went to heaven and what joys were there), (Madhvācārya claims that he is referred to in Ṛg. text I. . 1-3), (mantras full of faith in God and beati-tude), and n, (quoted often by Upaniṣads), (some doubters about Indra), Ṛg.IX.82.1 explained in Tāṇḍya), (passages where word Karman occurs), (Ṛg. VII.33.10-14 about Vasiṣṭha's two births explained), (interpretation of Ṛg. X. . 3 ), (Vaiśvā-nara ), and n, (river Sindhu), (meaning of 'Kṛṇvanto Viś-vam Āryam'), (.indications of at least three Āśramas ), (shift towards oblation of cooked food or ghee as equal to animal sacrifices); (Vasiṣṭha's prayer that sins due to wine and gambling may be for-given); prayer to bestow ten songs on newly married bride) (X. . explained )

Uddālaka

Āruṇi, shown to be ignorant of Vaiśvānāravidyā in Chān. V. , but in Chān. VI. 8.7 ff, is shown as teaching the sublime doctrine of ‘tat tvamasi’

Udyāpana : last rite in a vrata 120-21; if no rite of udyāpana for a vrata is expressly prescribed what should be done 121; Ud. is concluding rite in a vrata undertaken only once

while the concluding rite is called pāraṇa when a vrata is to be continued for life ( such as Ekādaśī or Janmā-ṣṭamī ) ; of Śivaratrivrata when undertaking was to ob-serve it for , or years

Untouchability

abolished by Indian Constitution ( Art. ) and an Act passed to make treating a man as untouchable in public an offence

Up. 1500; hold that esoteric knowledge has to be imparted by a guru to a disciple or by father to son

but not to all and sundry nor in an assembly ; illustrations ( two ) to bring home to the inquiring spirit non-difference are rivers flowing into the sea and losing their names and forms and pure water poured in other pure water, most important doctrines of Up. are two (1) non-difference of individual self from supreme Self and (2) transmigration of self depends on his deeds and conduct as taught by brāhmaņa Yaj. to Janaka or by Uddālaka Āruņi to son Śvetaketu, offer very little to the common man and did not solve his problems while the Bhagavadgītā took that matter in hand, old Up. like Br. and Chān. are admitted to be earlier than Buddha ; passages of Up. fore-shadowing Sānkhya doctrines or employing technical Sānkhya words ; put the knowledge of the Highest Self as superior to the Vedas ( called aparā vidyā ) yet quote Vedic verses in support of their statements , real thought of Up. centres round the non-difference between brahman and the individual soul and the physical world, renunciation of all actions and their rewards was inculcated by Up. for a Sannyāsin who was to beg for alms till the body lasted, as even good deeds would lead to good births and put off mokṣa, several vidyās or upāsanās are described in Up. particularly in Chān. and Br. for men that are not yet far advanced on the path of brahmavidyā ; some apparent discrepancies in Up. as to what was first created and as to the order of the creation of elements, as explained by Śaṁkarācārya ; some late Up. mentioned as the basis of Śākta doctrines by late medieval works, speak of brahman, as creator, sustainer and as ultimate absorber of bhūtas ( elements or beings ) ; teach that sound moral preparation necessary before a true Vedāntic view is attained ; verse enumerating ten ancient and principal Up. ; Yoga in Up. . Upapurāņas ( vide under Hazra, Narasimhapuraṇa, Samba, Viṣṇudharma and Viṣṇudharmottara ); all chapters and even single verses of U. are suspect ; Alberuni's work shows that some U. such as Ādi, Āditya, Nanda ( Nandi!), Narasimha and Samba had been composed at least some time before A. D. ; are summaries made by sages after listening to P, began to be compiled from the 7th century and their numbers went on increasing till 13th century A. D. or even later. ; dates assigned by Prof. Hazra to Upapurāṇas not at all acceptable ; early commentaries and digests on Dharmasastra like the Mit. and Kalpataru very rarely mention U. and even the latter refers to six Up. ; Hazra (Prof.) says there are over Upapurāṇas ; Hazra admits that adherents of various sects such as Śāktas, Pāñcarātras, Sauras, interpolated chapters in Purāṇas and sometimes wrote new and independent works styled Purāṇas ; Kūrma Purāṇa mentions Brahmāṇḍa, Nāradīya Skanda, Vāmana as Up. ; Matsya names Narasimha, Nandi, Āditya and Sāmba as Up. and there is nothing to show that more than four were regarded by the Matsya as of any authority ; names of U. are set out by Devībhāgavata, Garuḍa, Kūrma, Padma, Hemādri and n; none of the U. except Devī, Narasiṁha, the Viṣṇu dharmottara, and one or two more can be held to be as old as 7th or 8th century A. D. , only a few Upapurāṇas are published and those published belie definition of Purāṇa as Pañcalakṣaṇa ; only eight U. m. by Ballalasena ; some U. bear the same names as those of principal Purāṇas, such as Skanda, Vāmana, Brahmāṇḍa and Nāradīya ; total of 4 lakhs of verses of Purāṇas excludes the verses of U.

Up. enumerated

to be offered with the verses of

Up. II. 3. 6

IV. 2.4–22, IV. 5.15, III. 7. , distinction made in Upaniṣad texts between saguṇa br. that was for prayer and worship and nirguṇa brahma ; it is impossible to define what br. is, we can only say what it is not ; is said to be endowed with all powers in VS. and by Śaṅkarācārya, passages of Upaniṣads referring to nirguṇa br. cited, are Br. Up. III. 9. , IV. 4. and , IV. 5. , Chān

Up. VII. 24. 1

Śv. Up. VI. , Katha IV. ; para br. is conceived as beyond space, time and causality ; real truth (pāramārthika satya) about br. is that it is one, that everything in the world (men, animals, matter) is br. ; śāstras (Vedānta texts) are sources of the correct knowledge of br. and that they are agreed that their purport is to establish that br. ; seeker after br. reaches it by the practice of truthfulness, tapas, samyag-jñāna and brahmacarya, acc. to Muṇḍaka, story of Bādhva conveying idea of br. to Bāṣkali by remaining silent ; Tai. Br. describes br. as the tree from which heaven and earth were chiselled out ; when it is said that the world is nondifferent from brahman, it is not meant that they are identical, but the meaning is that the individual selves and the world are not entirely different from brahman

Upacāras: folding the hands ( namaskāra ) was one of the U. before the Nirukta

U. in pūjā were either , or 5, nine out of U. are mentioned in Aiv. Gr. sūtra ; not absent in Vedic age ; quoted from Prapañcasā-ratantra in Dharmasastra works ; several of Up. were well known long before the grhyasūtras ; sixteen

Uparava

meaning of

V. 43-43; women are entitled to perform V. but women performing vrata without consent of husband

father or son, reap no benefits ; woman or maiden who is impure ( in monthly illness or the like ) should get her vrata performed or finished through another, but may perform bodily acts ( like fast ) herself , words ‘dhṛtavrata’ ( times), mahivrata (5 times), sucivrata (five times), vivrata (7 times) occur in Ṛg. and help in settling meaning of ‘vrata’ ; word ‘vrata’ explained ; word ‘vratani’ explained ; word ‘vratapa’, meaning of , w rks on, relied on in this volume arranged chronologically as far as possible

Vaiśvānara

meaning of, in Ṛg. and Chān. Up. V. . 2

Varuṇa

praised in hymns of

Varṇa system and caste system : ( vide under brāhmaṇas

Cāṇdālas, caste, jātis, moral qualities, social legislation, śūdra) : origin and development of ; Bhagavadgītā ( IV. and XVIII. ) asserts that the Varṇa system was based on qualities and actions and specifies the qualities and actions of the four varṇas, most of which for brāhmaṇas and kṣatriyas are moral and spiritual ; how and why several thousands of castes and sub-castes arose only in India is an insoluble problem ; if Varṇa and caste system has broken down and become harmful and unpopular among people it may be discarded, but that cannot be done by force or mere legislation, but by strenuous work and education of all from childhood ; intermarriages between the first three varṇas were allowed even in the times of Yāj. and a few other Smṛtis , is distinguished from jāti, but the two are confounded in Manu, it may be conceded that some centuries before the Puruṣasūkta, Aryan community was divided into four groups, a similar division not being unnatural and being found in other countries ; no evidence to show that intermarriages and interdining among the four varṇas was prohibited in the Vedic age ; numerous artisans and craftsmen are mentioned in Vāj. S., Kāṭhaka S. and Tai. Br., but there is nothing to show that they had become petrified castes, Varṇas were only four and there was no fifth v. ; word varṇa was applied to āryas and dāsas in Ṛgveda, they being hostile camps, words brāhmaṇa and kṣatriya frequently occur in Ṛg, but the word varṇa is not expressly connected with them in it

Veda is the word of God or that rewards of religious acts are due to the favour of God

Vedic G. have the epithet ‘Vṛṣa’ (bull, powerful) or ‘Vṛṣabha’ applied to them, to their chariots, weapons etc. ; wives of gods Indra

Vedic Saṃhitās at least 1000 years B. C. 697-8; names of Vedic metres such as Aṣṭi

Atyaṣṭi suggest numerals , etc. ; Pāṇini mentions paṅkti (ten), viṃśati up to navati and śata ; several methods of writing n., Tai. S. mentions bricks from one, one hundred, thousand, ayuta, niyuta, prayuta, arbuda, nyarbuda, samudra, madhya, anta and parārdha ; Varāhamihira employs words suggesting numerals even in the place value system

Vedic Texts

the repetition of which or homa offered with which was deemed to purify a person are set out in Vasiṣṭha Dh. S. (. )⁷³³ⁿ, Velankar Prof. H. D. : explanation of Rg. X. (aditer dakṣo ajāyata) by, demurred to¹⁴⁸⁸ⁿ

Vedāṅga-Jyotiṣa 538n ; three parts of

mentioned in Ṛgveda ; two meanings of, (1) from sunrise to sunrise and (2) from sunrise to sunset ; two systems of dividing d. into ghaṭikās and hours, various views about divisions of d. into 2, 3, 4, 6, 8 or parts

Vidyās: fourteen V. set out in Yaj. and others 820

fourteen known to Kālidāsa ; eighteen acc. to some ( including Upavedas ). , Ghurye, Dr. G. S. work of, on ; sources of are but Bauddha works are not included as sources of dharma or vidyās

Vindhya 243

householder having a son not to fast on e. ; in (20th June) four lakhs of people took a bath at Kurukşetra and Sanyahet, if one does not bathe at time of e. or sun's entrance into rāśi he would have, it is said, leprosy ; moon e. a lakh of times more meritorious than an ordinary day and sun e. ten times more than moon e. ; obligatory japa of Gāyatrī in e. ; one should bathe when e. begins, perform homa, worship gods and perform śrāddha, while e. is in progress, make gifts when e. is about to end, take a bath again when e. ends ff. ; order of the several religious acts to be done on e. ; persons born on nakşatra of e. suffer troubles, unless they perform a śānti ; persons impure owing to birth or death in family have to bathe in e. ; poor people clamour for gifts on, prājāpatya expiation for eating food during e. ; puṇyakāla (holy period) in e. lasts only so long as it is or can be visible to the eye and for kalās on both sides of it, Rāhu is not the cause of. ; real causes of, were known to

Viniyogavidhi: conveys the rela-tion between the principal act (*aṅgin* or *śeṣin*) and its subsi-diaries (*aṅgas* or *śeṣa*) 1307; is the concern of 3rd chap. of P. M. S. 1307

six means of determining what is princi pal and what are subsidiaries and the relative strength of the latter when there is a doubt or a conflict, each succeeding one being weaker than each preceding one, and there being probable cases of conflict among these six and a few illustrations

Viṣṇu: (vide under Avatāras

Śāstras): appears to be a name of the Sun in the Ṛgveda and came to be regarded as Highest God in Brāhmaṇa times ; Bhaviṣyapurāṇa says that V. begins to sleep in the first quarter of Anurādhā nakṣatra, turns on another side in the middle of Śrāvaṇa and wakes up in the last quarter of Revati ; day of, is equal to whole life of Brahmā ; different tithis (11th, 12th, 15th) for Viṣṇu's going to sleep in different authorities ; deluded people and asuras by producing Māyāmoha from his body that led them away from the Vedic path ; how śayana (sleeping) and prabodha (awakening) of V. are to be celebrated, identified with sacrifice (yajña) ; Meghadūta and Vanaparva mention the sleeping of Viṣṇu on the snake Śeṣa and waking up , one thousand eight names of V. set out in Anuśāsana parva, chap. and Garuḍapurāṇa I. . 1–160, possible explanations of sleep of Viṣṇu for four months ; steps called V. in sacrifices ; was supposed to go to sleep on night of 11th of Āṣāḍha bright half and to awake in the day on 11th of Kārtika bright half , was supposed to turn from one side to the other in his sleep on Bhādrapada bright half 11th tithi (which was therefore called Parivartinī ; worship of V. in three different ways, Vaidika, Tantrika or Miśra ; worship of, in six mediums , worship of, may be performed on Śālāgrāma stone, on a jewel, yantra, maṇḍala, image, or in a temple, acc. to Padmapurāṇa

Vājasaneya Saṃhitā

(on

Vāmanapurāṇa: 71

(says Matsya is chief among Purāṇas), (adapts Ṛg. I. . 1), (on ahiṁsā), date between A. D., note on, short Purāṇa with verses in Venk. ed. and prose in chap. , )

Vṛtta

meaning of

Whitney: 1

5, 6, W’s derivation of vrata, from ‘vṛt’ to proceed 1–5; had doubts about his theory of the derivation and meaning of ‘vrata’ owing to the verb

Yama

god of death, called Vaivasvata ; seven or names of, in tarpaṇa on 14th

Year: (vide Bārhaspatya cycle; Samvatsara): beginning of Indian Y. now in either Caitra or Kārtika but in different months in ancient times 659-60; Bārhaspatya year 658; Bārhaspatya year names adopted at the beginning of a year in N. India and Deccan 661; Cāndra year (pure) of 354 days 657; Egyptian year

extent of, in Vedic times ; four beginnings of Indian year, m. by Alberuni ; is said in the Brāhmaņa texts to have days and days and nights together ; length of Bārhaspatya year ; length of y. acc. to Sūryasiddhānta and modern sidereal year ; lunar y. is less than solar year by a little over days ; most ancient peoples including Indians followed Luni-solar Y. ; one human year supposed to be equal to a day of gods in Tai. Br. ; origin and information of cycle of Barhaspatya year ; sam-vatsara and varṣa used in same sense by Asoka ; Saura year defined ; Sāvana y. of days , several synonyms for, in the Veda ; sidereal year, length of ; thirteenth month recog-nized in the Ṛgveda, other Vedas and Brāhmaṇa texts ; tropical year, length of

Yoga : (vide Amr̥tasiddhi

Vṛtyu-yoga, Dagdha-yoga); 4th aṅga in a pañcāṅga ; yogas are in number and make to-gether degree S, i. e. each yoga corresponds to degrees and minutes-being the sum of the longitudes of the Sun and Moon, and n; in all auspicious rites the first few ghaṭikās as specified should be avoided in the case of Viṣkam-bha, Vajra, Vyāghāta and Ati-gaṇḍa ; names of Yogas beginning with Viṣkambha that are ever recurring ; no direct astronomical phenomena correspond to it, names of nine of the yogas that are condemned astrologically ; other yogas than are m. in pañcāṅgas ; rules as to observance of fasts, vratas and religious gifts and śrāddhas when a yoga extends over two days ; special yogas when there is conjunction of certain tithis, nakṣatras and week days and of planets with rāśis and nakṣatras ; system of Y. ancient ; Vyatipāta ; Y. called Vyatipāta and Vai-dhṛti and the first half of Pari-gha and the first quarter of those the names of which are odious are inauspicious

Yogavidhi

as leading to correct knowledge of Reality occurs in Kathopaniṣad VI. and in Raghuvamśa VIII.

Yogayātrā)

(quotes verses from Garga on week days), commentator of Bṛhajjātaka 573n–75n

Yogin: (vide under aparigraha

brahmacarya): belief in Śānti-parva and of Śaṅkarācārya that Y. could transfer himself to other bodies ; belief that Y. can vanish from people, see distant objects and hear in spite of great distance ; duties of Sannyāsin in Manu are applicable to Y. ; greatest emphasis laid on chas-tity in thought, word and deed for the Y. or the seeker after brahman ; has to master sleep (nidrā) also, and n; has to stick to aparigraha ; honour and disrespect should be treated by Y. as poison or nectar respectively ; if individual Yogin possesses a tolerably sound body he need not devote time to āsanās but may proceed with prāṇāyāma ; is said to repeat the Ajapā-japa by breathing in and out ; places to be resorted to for practice of Yoga by Y. and to be avoided ; proper behaviour for Y. (yogī-caryā) acc. to Mārkaṇḍeya and Viṣṇu-purāṇas ; practitioner of Yoga is asked by Gītā (VI. ) to gaze steadily at the tip of his nose ; purity of mind follows on purity of food acc. to Chān. Up. (VII. . 2) and Hārita ; rules about food to be taken or avoided by one aspiring to be yogin in Gītā, Devala etc. and n, Śāntiparva on who is a real yogin ; state of Y. in Samādhi described ; three classes of, acc. to Vaikhānasa-smārta-sūtra and their sub-divisions ; while pract-ising dhāraṇā, dhyāna, samādhi, Y. may develop certain supernormal powers, but Y. is advised to ignore them as they are hind-rances in the way of his goal (Y. S. III. ), Y. and Sannyāsins have been paid highest honours in India through centuries ; Yogin, acc. to Gītā (VI. ), is superior to Tapasvin, Jñānin and Karmin ; Y. residing in a country makes it holy if he has profound knowledge of Yoga, acc. to Dakṣa

Ādipurāņa : Prof. Hazra places it between 1203-1525 A. D.

. note on ; Vāyu mentions an Ādika among Purāņas, writers make confusion between Ādi and Āditya

Śatāpatha-brāhmaṇa : 17

(mentions

Śaṅkarācārya (vide Abhinava-gupta

Devala, Śrīharṣa Tārā-nāth): 731n-2n, (Prof. Hazra misunderstands what Ś. says), (on Pañcarātra), (on V. S. I. 1. 1.), (Pūrva-mīmāṁsā and Vedānta-sūtras as one śāstra), (on Gītā . 4), and n. (on Apūrva), (quotes sūtra in which the words paryudāsa, pratiṣedha and vikalpa occurs), (Agnihotra as ārūdupakaraka in acquiring knowledge of brahma), (position as to Yoga), (on Chān. Up. I. 3. 3, mis-understood by Caland, Dumont and others), (Ś. on Bṛ. Up. I. 5. 3 and on Praśna), (explains 'asat'), 1563n-64n, doctrine of Māyā declared by Padmapurāṇa as Bauddha in disguise, holds that Bādarāyaṇa a. of V. S. is diffe-rent from Vedavyāsa, a. of Mahābhārata, horoscope of, in com. on Saundaryalahari examined ; Prapañcasaratantra, ascribed to Ś. dilates upon a mantra called Trailokyambhana for accomplishing six cruel acts ; Saundaryalahari, ascribed to Ś. ; says that Manusmṛti and Devala-dharmasūtra accept some doctrines of Sāṅkhya system ; verses quoted by Ś on V. S. I. 3. as Smṛtis, set out, identified in Śāntiparva and Purāṇas ; view that Śūdras like Vidura and Dharmavyādha had brahmajñāna and a śūdra may secure mokṣa by reading the Itihasa and Purāṇas, and Vacaknavi Gārgi, though a woman, possessed brahmajñāna

Śiva

Ardhanarīśvara form of, (known to Kālidāsa); created sesame on Makara-saṅkrānti ; thousand names of, in Anusāsana (. ) and Śānti (. 74ff) and in Śiva-purāṇa , twelve names of, when offering flowers ; twelve Jyotir-liṅgas of

Śuṅga

Āndhra and others ; Kumārilabhaṭṭa on the contents of P. ; lay emphasis on bhakti, on ahiṁsā, on pūrtadharma ; list of Purāṇas completed long before A. D. ; list of principal Purāṇas together with the number of ślokas in each acc. to different works ; M. as a compound word (itihāṣapurāṇam) or as two words (itihāṣaḥ purāṇam) in Tai. Ā, Chan. Up. and Bṛ. Up. ; list of works, papers and translations of p ; m. by the extant Mahābhārata in numerous places ; m. by Kauṭilya and Manusmṛti ; m. by Kauṭilya and Yāj. Smṛti as one of the fourteen branches of knowledge and for japa ; Mahābhārata quotes hundreds of verses called Ānuvaṁśa and gāthās, many of which deal with Paurāṇika matters and have a Paurāṇika ring ; Mahāpurāṇa (word) applied to the P. in Viṣṇu and Bhāgavata ; mantra 'om namo Nārāyaṇāya' confers all objects, frees from sins and leads to mokṣa, acc. to Narasiṁha and Vāmana , Matsyapurāṇa sets out other characteristics of P. ; Mit. prescribes a smārta mantra in śrāddha which occurs in Garuda and Skanda P. and some digests prescribe Vedic and Paurāṇika mantras even for brāhmaṇas in religious rites ; modern works and papers dealing with several questions relating to Purāṇas set out ; Nāradīya Purāṇa describes the relation between Veda, Smṛti and Purāṇas and provides that he who calls P. as arthavādas goes to hell ; myths and legends of Purāṇas on creation of universe, about eclipses etc. must in modern times held as mere myths ; no Mahāpurāṇa composed after the 9th century A. D. but additional matter was unscrupulously added in several Purāṇas, the worst example being that of Bhaviṣya (part III) which contains stories of Adam and Eve, Taimur, Akbar, Caitanya, Nādirshah ; not restricted to religious matters or to five characteristics but some of them deal exhaustively with rājanīti, number of P. is traditionally eighteen called Mahāpurāṇas and enumerated in many Purāṇas, though some Purāṇas say originally there was only one, on doctrine of Karma ; on rebirth for sins ; one important topic is 'avatāras' 922ff; only pursue an attitude to Veda and sacrifices that is found in such Upaniṣads as Muṇḍaka and Katha ; order in which P. are enumerated is not uniform, most putting Brahma as first, while Vāyu and Devībhāgavata put Matsya as first and Skanda puts Brahmāṇḍa as first

Śāntis)

(causes of earthquakes), (premonitory signs of earthquakes), (criticizes vṛddha-Garga and Parāśara), (quotes verses of Rṣiputra), (Puṣyasnāna), (verses that are also found in Matsya

Śāstras and Purāṇas are of hardly any use

when Mahānirvāṇatantra is understood ; Vedic mantras for sanctifying flesh, fish, and mudrā are respectively Rg. I. . , VIII. . , I. . ; T. Vidyā divided into three groups viz. Kāḍi, Hāḍi and Sāḍi ; view of Dr

‘Yām janāh’ etc.)

(repeats verses of Puruṣasūkta), (hymns on Creator and creation), (Devayāna and Pitryāṇa), (relied upon in V. S.), five Kalpas of A. are Nakṣatra, Vaitāna, Saṃhitā, Aṅgirasa and Śānti

Mīmāṁsā Nyāyas

आकृष्टपातानामर्थनुवर्त शक्त सवकारिणी

जै. I. 4. 25

जातिर्टिग्म्याय

जै. IV. 3. 38-39

जै. IV. 3. 27-28. The ज्योतिर्होस does not simultaneously bring out all the rewards but only one after another. The word occurs in sutra 28 itself and चोर्गसद्धि

दशाह्रन्याय

न विधो परः शब्दार्थः

नागृह्यमाणविशेषाधिकरणन्याय

जै. VII. 2. 13

पशुपुरोडाश न्याय

जै. XII. 1. 1-6

सर्वशाखप्रत्ययन्याय

सर्वसामान्यन्याय