Chapter II. Vrata in Vedic Literature, Sūtras and Smritis; Definition and Importance of Vratas

## Hemādri

on Vrata , 105n-107, 153n-4n, 156n-7n, 183n-5, 6n, 745n-46, (speaks of some mudrās), on Kāla , 78n-8n, 137n-8n, 201n-3n, 243n-50n, 663n-5n, 67274; on śrāddha , on Dāna

## Kāḷā ( vide under Kalpa

Man-vantara, pralaya, Rudra, measures of Time, yuga); Āśvamedhikaparva has an elaborate metaphorical descri-ption of wheel of K. ; Bhagavad-gītā identifies K. with Kṛṣṇa ; derived from root ‘Kal’ in Bhagavad-gītā, included among nine *dravyās* by Vaiśeṣika-sūtra ; in the case of religious rites K. is not a mere detail, but is the *nimitta* ( occasion ) on the happening of which an act has to be performed and what is done at a time other than the prescribed one is as good as not done ; Mahābhārata frequently refers to theme of Kāḷā ; *mukhya* and *gauṇa* , not inclu-ded in the *tattvas* of Sāṅkhya, but m. in relation to Karaṇas ; Omkāra is said to be beyond the three divisions of K. by Māṇḍūkya Up. ; Pāṇini uses the word K. for 'time' in general or proper time or divisions of time ; Patañjali's impor-tant theory about K. that it does not exist except as a con-venient name or word for the manner of measuring changes and comparing them ; produced by Him who is inte-lligent and omniscient, accto Śv. Up., produces and destroys beings and is invincible, acc. to Ādiparva ; Purāṇas on K. hold that time is without beginning or end, is all-embracing and is identified with God ; Śāntiparva on the formidable influence of K. on all including even Indra and other gods ; Śāntiparva speaks of Kāla as 20th guṇa and to be the source and end of all beings ; Śatapatha Brāhmaṇa uses it in sense of time or 'proper' time ; Śvetāśvataropaniṣad uses the word Kāla in sense of cause or source of creation ; units of K. ff; Upaniṣads use the word K. in the sense of 'end' or 'proper time' or 'appointed time' ; Vanaparva identifies Kṛṣṇa with K., Brahma, Rudra etc, views on time being non-existent as a separate entity or as being directly apprehended or as merely inferred ; word occurs in Ṛg. only once ; word used in two senses even by early Vedic times viz. time in general and as identified with Supreme Being ; Yogasūtrabhāṣya has a brief but interesting and abstract disquisition on K.

## 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 )

## Mahābhāṣya of Patañjali (about 150 B. C.) : (vide under Patañjali)

658n-68n, (on numerals ), (de-rives ‘Paurāṇika’ ), (full of Pūrva-mīmāṁsā matters), (men-tions Kāśakṛtsni ), (on Veda ), (divisions of the four Vedas ), (śabdapramāṇakā . vayam ), (on *prakṛti* and *pratyaya*), ('na' means 'sadrśa' in some cases), (śāstra is meant to give defi-nite rules), (primary meaning to be preferred to secondary), (on Sattra for one thousand years), (date of), (employs an ungrammatical form in *Aviravikanyāya* ); mentions several men and inci-dents connected with *Kṛṣṇa* such as killing Kamsa ; papēr by present author on ‘*Mahābhāṣya* and the *bhāṣya* of *Śabara*’ ; quoted several times by *Śabara* who refers to its author as *Ācārya* and ‘*abhiyukta*’ ; re-marks that Vedas and their meaning are eternal but the arrangement of words is not eternal and hence arise diffe-rent Vedic texts like *Kāṭhaka*, *Kālāpaka* etc. , (M. included Śakas and *yavanas* among *śūdras*) ; ed. by Kielhorn

## Moon

though it presents the same face to the earth has other side also, acc. to Nyāyamañjarī ; called mās in Ṛg., legend of his marrying daughters ( nakṣatras ) of Prajāpati, his fondness for Rohiṇī and therefore suffering from Rājayakṣman ; reference to M. as becoming free from the mouth of Rāhu in Chān. Up. ; waxing M. held auspicious by

'avrata

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

'i' and 'car' 6-7; exact determination as to the day on which a tithivrata is to be performed when tithi extends over 32 two days occupies much space in Dharmaśāstra works 62; extravagant praise of the efficacy of v. for weaning away common people from Buddhism 46; flesh to be excluded in 41; flowers

fragrant substances, incense, the food to be offered to deities in, food to be given not only to brāhmaņas but also to the blind, the poor and helpless ; food proper or improper for subsistence in ; for completion of vrata, performer should donate gold and cows, but if one has nothing, the words of a brāhmaņa that vrata is completed are enough ; general rule that Saṅkalpa of a vrata to be made in the morning ; giving up vrata through carelessness or other cause except death, entails dire consequences ; gods, sages, siddhas attained highest perfection by V. ; how to set about a vrata ; if no saṅkalpa made about v. performer loses half the merit ; immense literature on ; in all vratas the pāraņā is in the morning ; in the medieval sense existed from before Āp

'Principles of Tantra' 1137; criticized 1078-1080

explains in an esoteric way the meaning of verse 'pitṛvā etc.' by referring it to the awakening of Kuṇḍalinī) , and n, wrote a foreword to Dr. Rele's work in which he dissented from Dr. Rele about Kuṇḍalinī being the Vagus Nerve

'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'

'Upavāsa' 25; meaning of in Mahābhārata 27; meaning of

from first centuries of Christian era is 'a religious undertaking or vow observed on a certain tithi or day for securing some object by the worship of a deity accompanied by restrictions as to food and behaviour' ; not to be undertaken in the midst of aśauca ; number of vratas was small in the first centuries A. D. ; V. word occurs about times in Ṛgveda, 4; objects to be secured by vrata are numerous such as puṇya, progeny, wealth, health, pleasures, heaven and even mokṣa ; observances for one undergoing a vrata acc. to Tai. S. and acc. to Tai

*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

- Śūdra: Buddha’s teaching very attractive to Ś. whose position was low in times of Vedas and smṛtis 940; distinction made between dvijas and Ś. in the matter of Vedic mantras and sacrifices 922

duty of Ś. to serve the three higher varṇas acc. to Manu, Gautama prescribed for him ‘namaḥ’ in place of Vedic mantras ; Mahābhārata and Purāṇas were composed by Vyāsa through compassion for Ś. and women ; high spiritual life and mokṣa were not denied to Ś. ; Mahābhārata, Rāmāyaṇa and Purāṇas were meant for the education of Ś. and for securing mokṣa to Ś. , Ś. not to perform Prāṇāyāma, but only dhyāna and repeat word Śiva for om, and to repeat in five daily sacrifices the mantra called saptārcis, acc. to Mit. while some others said that he is to repeat ‘namah’ only , three views about śūdra and purāṇas among medieval writers, special facilities to and advantages of Ś. over other varṇas ; Vedānta-sūtra denies to the Ś. the right to study the Veda and does not discuss how Ś. and women are to secure higher spiritual life and final beatitude but the Purāṇas do this ; Vidura and Dharmavyādha, though śūdras, possessed brahma-vidyā and must have secured mokṣa, even acc. to Śaṅkarācārya ; Yāj., Devala and Parāśara permitted even brāhmaṇas to take food in the house of certain śūdras such as the brāhmaṇa’s slave, barber etc.

Agnipurāņa

(chapters of, on Śānti), (examples of three kinds of utpātas), (three best śāntis are Amṛta

Ahalyākāmadhenu

Ahirbudhnya-saṁhitā

(mentions avatāras), (for places fit for puraścaraṇa), (full of mantra lore), (procedure of Mahābhiṣeka as one remedy for all diseases; for destroying all enemies and for attaining all desired objects, (on divisions of Kapila's tantra), (on two Yogasaṁhitās)

Aitareya Upaniṣad

(quotes Rg. IV. . 1)

Aitareyabrāhmaṇa

(food is life), (Viṣṇu as highest), (story of Śunaḥśepa and Viśvāmitra's curse on his own sons), (on rūpasamṛddha). (mentions the main items in Vedic śikṣā), (thirteen verses are repeated at the time of producing fire by attrition and are rūpasamṛddha), (on niṣādas, selāgas as robbing a rich man); (paper on 'justification of rūpasamṛddha verses in Ait

Aiyangar

Prof. K. V. Rangaswami, several verses from Purāṇas and other works that eluded him, identified

All men are concerned with six n. and the king with nine

n. are or (when Abhijit is added) , arguments against the theories of Biot

Amarakośa

(utpāta and upasarga are synonyms), (names of dig-gajas), (defines Purāṇa); date of, acc. to MaxMüller, Hoernle and Mr. Oak, commentary of Kṣīrasvāmin on, (defines iṣṭa and pūrta', (Buddha is sarvajña ), (defines Yama

Anuśāsana-parva

(on parks), (quotes gāthās from Yama's Dharmaśāstra )

Aruṇakētukacayana

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

Atri

author of a Smṛti, (mentions foreign tribes)

Avatāras (vide ‘Bhāgavata’

‘Buddha’, ‘Reincarnation’), Agnipuraṇa describes the characteristics of the images of ten a. ; all ten avatāras of Viṣṇu had become recognized throughout India at least before 10th century A D. ; are dwelt upon at great length in Purāṇas ; Buddhists in the Mahāyāna teach-ings made Buddha go through many a. as Bodhisattva ; conception of, may be traced to the Śat. Br. ; conception of a. increased Dharmaśāstra material and gave rise to numerous vratas and festivals called Jayantīs , derivation and meaning of the word ; in modern times some persons pose or are made to pose as avatāras by their admirers ; Indian theory of a. is connected with the theory of yugas ; Kumārila (7th century A. D.) did not regard Buddha as avatāra of Viṣṇu ; Lakṣmī follows Viṣṇu in all avatāras ; Locus classicus on a. is Bhaga-vadgītā IV. 7-8, none of the ten avatāras except Kṛṣṇa and possibly Rāma is expressly named in Bhagavad-gītā ; of Viṣṇu due to a curse of Bhṛgu ; one Pak Subuh who hails from Indo-nesia is suggested by Mr. J. G. Bennett as an avatāra for whom mankind is waiting ; reference to Buddha as avatāra in Bhāgavata ; references from Purāṇas to each of ten a. ; ten a. of Viṣṇu in medie-val and modern times named in Matsya and Varāha Purāṇas ; thirtynine a. of Vāsudeva in Ahirbudhnya-samhitā ; thirty-three a. discussed by Dr. Katre ; tithis of the appe-arance of, Todarā-nanda probably contains long-est account of ten a. ; twelve a. noted in Matsya and Padma ; twenty-two a. of Viṣṇu in Bhāgavata ; Vāmana and Kṛṣṇa a. known centuries before Mahābhāṣya ; Varāha avatāra m. in Gupta Inscription in the first year of Toramāṇa (about to A. D.) ; Vāyu-purāṇa mentions a. of Mahe-śvara, last being Nakuli ; verses on a. similar to those in Gītā from Harivaṁśa, Vāyu, etc. ; worship of avatāras from Narasiṁha to Kalkin yields different rewards, acc. to Varāhapurāṇa

Aviyoga-vrata

in which food was to be distributed to helpless people, to the blind and deaf

Ayyangar

(conflict of interpretation about

Aśvalāyana-gṛhya-sūtra 26

com. of Gārgya Nārāyaṇa on

Aśvalāyana-śrauta-sūtra

Aśvins

different views as to what they stand for in Ṛgveda, 7; spoken of as wearing blue lotuses in Ṛgveda

Aṅgiras

(about dreams)

Babylonians: B. and Assyrians based astrology on three as-sumptions 546; B. and Greeks had no generally believed doctrine of Karma and Punar-janma

difference between B. astrology and Greek astro-logy ; nakṣatras not integrated with religious sys-tems in, called Capricorn goat-fish ; imagined there were three ages of the world, gold, silver and copper ; no cuneiform tablet yet discovered where all the or nakṣatras are arranged in an orderly series ; obser-vations by B. of planets from 2nd millenium B. C.

Baud. Gr. Sūtra 497n

characteristics of persons born on each of the n. acc to

Bhaviṣyapurāṇa

(on śāntis), (part discarded by Ballālasena because tainted with heretical doctrines), (divides smṛti contents into five categories); divided into four parvans of which only the first viz. Brāhma can claim an early date, the

Bhaviṣyottara Purāṇa; 40

held not authoritative by

Bhāskararāya

a. of com. Setubandha on Vāmakeśvaratantra ; called Bhāsurānanda-nātha after dīkṣā , holds that Ṛg. V. . 1 refers to Kādīvidyā, hyper-bolic praise of

Bhāva (or Bhāvas

acc. to con-text) : (vide under Thibaut) : differences between Varāhami-hira and Firmicus as to matters indicated by B. ; names of twelve B. ; naming and arrangement of B. follows hardly any rational basis, system of B. known to Ptolemy, though he paid little attention to it ; system of B. known to many writers before Varāhamihira, some of whom like Garga and Parāśara are assigned to B. C. by Kern ; table of twelve B. with synonyms, seven only of which correspond with Greek words and some others convey the matters judged from them ; terms that apply to a group of Bh. ; terms Karma and Mṛtyu occur in both Nakṣatra and rāśi astrology ; terms (at least five) such as Janma and Sampat that occur in Ātharvaṇajyotiṣa correspond in name and import with tanu, dhana and other terms used in Varāha’s works ; what was to be predicted from each of twelve B.

Bhūtārthavāda or Bhūtārthānu-vāda; examples of

and n; explained by Śabara and Śaṅkarācārya (on V. S. I. 3. ) who calls it Vidyāmānāvāda

Brahma-vaivarta; mantra is Rg. II.. 1 (‘Gaṇānām tvā’ &c. addressed to Brahmaṇaspati); not observed in

Brahmacarya

also means periods of study from to 3 years for a Vedic student prescribed by Gautama, Āp., Manu etc.

Brahmapurāṇa 43

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

Brahmavaivarta-purāṇa ( note on

), printed in Ānan. Press, Poona, in four kāṇḍas, viz. Brāhma, Prakṛti, Gaṇapati and Kṛṣṇajanma; several verses q. in Sm. C., Hemādri as from it are not found in the printed one

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'

Bāṇa

a. of Kādambarī, 82122, a. of Harṣacarita

Bṛhad-yoga (or -gī) Yājñavalkya 31n

(reads

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 )

Catus-sama

Caṇḍikā

temple of, Guggulu burnt in

Charpentier

Prof. J. on meaning and etymology of *pūjā*

Chāndogyopaniṣad: 24

(nak. satra-vidyā), (emphasis on *ahimsā*), ( *Iṣṭāpūrta* ), ( last thought ), ( on heart as lotus and arteries ), ( on guru ), ( interpretation of II. . 1 ' *trayo dharmaskandhāḥ* '), ( joys of heaven ), ( on

Das

S. R., paper of, on ‘Study of Vrata rites in Bengal’ in ‘Man in India’ Vol. pp

Devala

a. of Smṛti, (allowed brāhmaṇa to eat food from certain śūdras)

Devapūjā: (vide under ‘pūjā'): 34-37; procedure of Narasimhapūjā to be followed in

acc. to Aparārka ; sixteen upacāras (items of worship) in, Upacāras may be increased up to , or reduced to five

Devēśvara: m. by Kṛtyaratnā-kara on the definition of 'vrata'

Devī-Purāṇa

212n–214, (q. by

Dh. S. and the dramas of Kālidāsa 46; V. in the Ṛgveda pp. 1-21; in Vedic literature

sūtras and Smṛtis ; is the one supreme observance for man and other observances do not come up even to onesixteenth part of what vrata yields, largest number of; are tithivratas ; lavish expenditure recommended by

Dharmasindhu

71n-73n, ( nyāsa and mudrā are avaidika )

Dharmaśāstras

epics and by poets, is to engage after daily bath, in Japa of parts of three Vedas, of Atharvaveda, of Purāṇas with Itihāsa

Dikshit 498; fit for *Agnyādhāna* acc. to Śat. Br. 566; n. from Kṛttikā to Viśākhā are called Deva N. and from Anurādhā to Bharaṇī

Yama n., held to be temples in which gods reside ; homa to . from Aśvinī ; information and legends about n. in Vedic texts ; Iṣṭi to n. from Kṛttikā to Bharaṇī ; list of n. in Vedic Sauhitās with names of deities, gender, number of stars in each ; Maghā

Dravidians

Dreṣkāṇa

antiquity of system of, in Egypt, at least from B. C. ; Bṛhaj-jātaka has one chapter of verses on descriptions by Yavanas of presiding deities of, Egyptian stars so called cannot be identified with known constellations except Sirius and its neighbours 582¹; Greek decans had gone out of use about Ptolemy's time ; lords of each third part of each rāśi, meaning of, viz. 1/3rd part of each rāśi of degrees, origin of the word from Greek and idea of, originated with Egyptians, Sārāvalī (chap ) differs from Bṛhajjātaka about descriptions of dreṣkaņas ; Varāhamihira on Dreṣkāṇa probably follows some Sanskrit work by a Yavanna author on D. and not Ptolemy nor Firmicus nor Manilius 582²

Duṣpanta); Ait. Br. (.9) states that B. was crowned by Aindra Mahābhiṣeka and

Ekādaśī ( vide under 'Pāraṇā'); daśamī

observances for ; dvādaśī, observances on ; fast on e. mixed with daśamī is condemned by Nāradīya and others ; four kinds of vedhas of E. by Daśamī ; if there is Ekādaśī on two days, householders should fast on the earlier and Sannyāsins on the later ; is exception to the general definition of sampūrṇā tithi ; is sampūrṇā when it exists for two muhūrtas prior to sunrise of the day on which it exists for ghaṭikās and fast to be observed on that day ; names of the ekādaśīs of twelve lunar months and two more in the intercalary month when it occurs ; order is introduced in conflicting texts on Ekādaśī by Kālanirṇaya and Nirṇayasindhu ; question on what tithi fast should be observed when Ekādaśī is mixed with tenth or twelfth tithi would have to be decided in different ways for Vaiṣṇavas and Smārtas and is complicated ; Smārtas (i. e. all those who do not profess to be Vaiṣṇavas) have not to follow strict rules of vedha laid down for Vaiṣṇavas ; some difference in the names of Ekādaśīs and some reasons for this ; two ekādaśīs called Sāyanī ( also called Mahāikādaśī ) and Prabodhinī, on Āṣāḍha bright half and Kārtika bright half respectively , two kinds of, viz. sampūrṇā and viddhā or khaṇḍā

Ekādaśītattva of Raghunandana 29n

99n-101n, (Mahāśveta mantra), (eight faults in vikalpa pointed out)

Ekādaśīvrata (vide under Cātur-māsya

dvādaśī, fast, jāgaraṇa, pāraṇa, Vaiṣṇava, vratas) ; a person above 8 years of age and less than years of whatever caste and āśrama has adhikāra for fasting on E. , brief mention of items that constitute E. ; diffe-rence (main) between mere fast on E. and Ekādaśīvrata is that in the former there is no Saṅkalpa ; early descrip-tion of E. procedure from Nāradīya ; even Śaivas and devotees of the Sun may observe E. ; exceptional cases where texts allow fast on Ekādaśī mixed with daśamī but only to Smārtas ; ex-planation of Ekabhakta, nakta, ayācita ; extends from the 10th tithi to pāraṇā ; ex-tremely exaggerated praise of the efficacy of fasting is indulged in by many purāṇas, fast on E. is of two kinds viz. adhering to the prohibition about taking food, the other is in the nature of a vrata and persons who should enter on one of these ; great rewards promised on obser-vance of E. ; is both nitya and kāmya , is obli-gatory on householders on 11th of bright half, while in both fortnights is obligatory on others ; main matters in E. are fast, worship of Viṣṇu image, Jāgara at night with songs, pāraṇā on 12th, certain restrictions as to conduct , and n; Mārkaṇḍeya-purāṇa provides four methods of observing E. viz. ekabhakta, nakta, ayācita, complete fast and dāna, the first three being allowed only if one is unable to observe complete fast ; no homa in ; pāraṇā or pāraṇa , Padma-purāṇa devotes over a thousand verses on names and legends about E., person unable to fast owing to illness should make his son or others to fast on his behalf ; person per-forming E. should miss four meals in three days ; person even in mourning has to observe E. ; procedure of, from Brāhmavaivartapurāṇa and Dharmasindhu 106-108: pronouncing mantra (om namo Nārāyaṇāya) three times after saṅkalpa ; separate obser-vances prescribed for daśamī, ekādaśī, and dvādaśī, though somewhat overlapping ; Saṅkalpa, form of, in ; Saṅkalpa for Śaivas ; res-trictions as to food, physical and mental activities to be observed from Saṅkalpa to Pāraṇā, and on fast day , some purāṇas prohibit only taking of food on 11th tithi, while others prescribe an elaborate procedure ; ten observances common to all vratas (including E.) , time for Saṅkalpa when E. is mixed up with 10th tithi at different parts of the day 106107; Vaiṣṇavas and Smārtas both observe Ekādaśīvrata ; Vaiṣṇavas have to observe fast on all Ekādaśīs, voluminous literature on ; widow to be treated on the same footing as a Yati or a Vaiṣṇava , worship of Hari with flowers etc.

Flowers : fit or unfit to be offered to deities in worship; results of offering various flowers in worship

Food : One should not speak ill of food

one should prepare much food, secure much food by some method or other ; prescribed for Dikṣitas of different varṇas

Garga (vide Vṛddhagarga) : 71

( on grahayuddha), a famous ancient writer on astronomy and astrology from whom Utpala on Bṛ. S. quotes about verses, assigned to B C. by Kern, author of Mayūra-citraka, acc. to Utpala ; dialogue of G. and Bhārgava about child's birth on Mūla-nakṣatra ; instructor of Atri, known to Viṣṇupurāṇa as an ancient sage that knew all about omens

Garuḍapurāṇa

(discarded by Ballālasena), (summary of Gītā in verses), contains many verses identical with Yāj. Smṛti , has a verse almost identical with an introductory verse of Harṣacarita, has several monosyllabic unmeaning mantras like *hrām*, present G. contains a summary of Parāśarasmṛti ; provides that āhgaṇyāsa is part of worship, japa, homa

Gautama and Āp. disclose familiarity with technical terms and principles of P. 1154–55; doctrines of early and principal writers on P. are rather startling

they have hardly any place for God or the deities, and their theory about Yajña smacks of a businesslike system ; P. M. S. does not state how much of the Veda has to be studied before one enters upon the understanding of the meaning ; earliest extant com. is that of Śabara ; emphasizes the distinction between an author of a book and its expositor or transmitter ; employs the word Smṛti in the sense of Dharmaśāstra, examination of views of Bādarāyaṇa cited five times and conclusions therefrom, first six chapters consider the procedure of rites like Darśapūrṇamāsa, the details of which are expressly laid down in the Veda while the following six consider the modifica-tions (vikṛtis) and details that have to be added or omitted ; four anubandhas of, fundamental and characteristic doctrines (nine in all) of P. M. S. ; guruparamparās in Sāmavidhāna Br., Nyāyaratnākara and Yuktisnehaprapūrapī slightly differ ; ideas of P. about creation and dis-solution of the world are opposed to those of Mahābhārata and Gīta, if there be only one Jaimini (and not two) no satisfactory expla-nation why the author of P. M. S. should name himself only five times in about sūtras, insists on certain moral rules (such as not speak-ing falsely) and other rules of conduct such as giving up flesh, sexual intercourse for one engaged in Darśapūrṇamāsa and other sacrifices ; Kumārila shows scant respect for Jaimini, charges him with composing some sūtras without much substance and remarks that Jaimini’s sūtra is improper ; list of works and papers in English on Pūrvamīmāṁsā ; looked upon by medieval writers as the most important of vidyāsthānas ; many verses quoted by Śabara on P. M. and other matters ; most extensive of all Darśanas, containing about sūtras and over adhikaraṇas, names nine authors on Mīmāṁsā, besides Jaimini himself ; names other writers only times while V. S. having only about 1/5th of the sūtras in P. M. S. quotes other writers times, number of adhi-karaṇas put at or by different authors, numerous commentaries on P. M. S. ; one of the characteristic doctrines of P. M. S. is svataḥprāmāṇya, Padmapurāṇa asserts that Jaimini composed a vast but useless Śāstra by expounding the view that there was no god , PMS is not as much concerned about mokṣa or man's destiny after death as other darśanas are ; PMS, Śabara, Kumārila make sub-stantial contributions to the exegesis of Vedic texts ; postulates that apūrva yields the rewards of sacrifices and not God, question whether Jaimini and Bādarāyaṇa were contemporaries and if not, what their relation was, discussed, ff ; ques-tions of identity and relation ship among Kumārila, Prabhākara, Maṇḍana, Umbeka, Śālikanātha, Sureśvara, set out with some discussion ; relation of dharma to the Veda and the P. M. S. is clearly and briefly brought out by Kumārila ; relies upon popular usages, apart from Veda

Gautama-dharma-sūtra

1544n–45

Gaṇeśa or Gaṇapati: Gāyatrī (Paurāṇika) of

set out, is worshipped before undertaking a vrata , most popular god among people, the god of wisdom, bestower of success and destroyer of obstacles ; Mūlamantra is ‘gaṃ śvāhā’

Gheraṇḍasaṃhitā

on Hathayoga ; mentions mudrās and Kīecarīmudrā ; states there are āsanas

Gobhilagṛhyasūtra

Grammar (Vyākaraṇa)

dealt with in P. M. S. (I. 3. ), Kumārila in prima facie case against G. criticizes Pāṇini, Vārtikakāra and Mahābhāṣya, eight, m. in Bhāviṣya-purāṇa ; purposes of the study of, acc. to Patañjali, among which Ūha, a technical Mīmāṁsā term, is one

Grant of a village on the establishment of Viṣṇu image in 6th century A. D. 625; of gods were made for sale and for worship before Pāṇini

of gods described as dancing, trembling and weeping as a portent ; Purāṇas say that i. are necessary for concentrating the mind ; rules about auspicious times for establishment of i., rules about making images of Sun

Guggulu (incense)

burnt in Caṇḍikā temple : favourite dhūpa of Devī

Gupte

B. A., work of, on ‘Hindu holidays and ceremonials’ , on Sāvitrīvrata origins, in I. A. vol. , on Diwali, on Śivarātri origin ; on Holikā, criticized

Gṛhya works^732-34; for earthquakes

eclipses (solar and lunar)⁷³⁹ⁿ; for fall of meteors 766-7°; for forest dog barking, vulture shrieking or owl hooting ; for images laughing and weeping , for one possessed by an evil spirit ; for one coming to life after his body is taken to cemetery ; for showers of falling stars and meteors, earthquakes ; for unusual appearances (adbhuta) ; for utpātas (unusual occurrences or portents) ; for utpātas not given in other works is given by Kauśika-sūtra ; Gajaśānti for removal of diseases of elephants ; if Mantra not known Gāyatrī is to be repeated or times ; individual Śāntis ; list of Śānti hymns in the Ṛgveda ; many of the ancient śāntis and many described in medieval works are no longer performed and the few that are performed now may be stopped in the near future , mantras in Ś. refer to the rite performed, the deity of the rite and benefit prayed for ; meaning of, is propitiatory rite for averting a deity's wrath, appeasement of deity or planet or a calamity or unholy event , means of Ś. were various but simple in the Brāhmaṇa period, such as the recitation of a Vedic verse or hymn or a Sāman or water ; number of Ś. very large ; numerous śāntis m. by Varāhamihira ; occasions on which Ś. was performed ; on child's birth on an unlucky nakṣatra prescribed by Kauśika-sūtra , on child's birth on certain nakṣatras such as Āślesā, Mūla, Jyeṣṭhā, on certain tithis such as amāvasyā and 14th of dark half, on yogas like Vaidhṛti and Vyatipāta, on birth of twins ; Ś. on son's birth after three successive births of daughters and vice versa performed even now which is called, Trikaprasava-śānti, Ś. when a great-grandfather sees a newly born great-grandson ; on completion of years or on 7th night of 7th month of 77th year ; rites of Ś., pauṣṭika and mahādānas to be performed in ordinary fire ; subjects treated of in Madanaratna on Śānti exhibit an extensive cult of śāntis ; three meanings of word Ś. in early Vedic texts ; three important words in connection with Ś. are adbhuta, nimitta and utpāta ; time for ; no definite rule as to time, tithis and nakṣatras for, if there is no hurry ; Udakaśānti ; Vājasaneya Samhitā, Chap. , employed as Śānti in Pravargya rite ; when a person suffers from fever Śāntis from the tithis from the one on which fever started or from the week day ; Ś. when a person's nakṣatra of birth is affected by a malefic planet or aspect or his rāśi has eclipse in R ; word Ś. does not occur in Ṛgveda, but occurs in Tai. S., Brāhmaṇas

Hathayogapradīpikā of Svātmarāma

(on Mudrās and Vajroli), (proper food for Yogin), (on secrecy); com. Jyotsnā by Brahmānanda ; English translation of, main aim of āsana and prāṇāyāma is to awaken the kuṇḍalinī, while Pātañjala Yoga does not dilate upon this ; names about Mahāsiddhas from Ādinātha (Śiva), Matsyendranātha, Gorakṣanātha and others , proper name is Hathapradipikā ; ten mudrās named by , Yamas of, are ten, of which taking a light meal is the principal

Hindu law (vide under Dowry

Women) : Hindu Adoption and Maintenance Act (No. of ) has made radical and far-reaching changes and over-rules all texts, rules, customs and usages, except in so far as they may have been expressly saved by the Act, of all the revolutionary changes occurring in India the most pervading influence will be that of the several laws affecting Hindus made from to , on adoption severely criticized as a misnomer and travesty of ancient Hindu Law ; Hindu Law of inheritance declared the impo-tent, the outcast and his son, and several others as unfit for a share (on partition), and only entitled to maintenance, but the Hindu Succession Act ( of ) has swept away all these disqualifications ; under old H. L. girls were to be married before puberty and Manu IX. provides that if relations don't get her married she should wait for three years and then may herself choose her partner

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

Homa

and n; cannot be performed by women and śūdras with Vedic mantras but could be performed for them through a priest , 4n, distinction between homa, yāga, and dāna, distinguished from devapūjā ; fire in which h. is to be made ; in a vrata was in honour of the deity of the vrata or was vyāhṛtihoma ; number of āhutis to be offered in

Hārita

Smṛti of, (in prose), (prose)

I.and-as Śruti; verses cited by Aparārka and

Incense (dhūpa); results of burning various kinds of dhūpa; varieties of incense

Indra

Mitra, Varuṇa, are called kings (rājan) and universal sovereign in the Veda 8; all g. and goddesses supposed to go to sleep on different tithis, asked by worshippers to partake of apūpa, honey, milk, puroḍāśa etc. in the Veda ; poor men reach G. by vratas

Intercalary Month (*adhīmāsa*): ( vide *malamāsa*

*saṁsarpa* ); as opposed to *nija*, *śuddha* or *prākṛta* ; called Saṁsarpa or Aṁhaspatya in Tai. S. and M. S. and Aṁhasaspati in Vāj. S. ; condemned from ancient times, explana-tion as to why it occurs ; how and when inserted in times of Ṛg. and Tai. S. not known but one whole month was added even in Ṛg. times ; known to Ṛg., the other Saṁhitās and the Brāhmaṇas ; one I. M. once in 2¼ years provided in Kauṭilīya and another after 2¼ years more ; Mahā-bhārata adds two I. M. in 5 years, n; names for I. M. in Sanskrit are many and their explanations ; people following luni-solar calendars like the Babylonians, Chalde-ans and Indians had to resort to the device of, said to be of days in Śat. Br. ; two intercalary months in five years acc. to Vedāṅga Jyotiṣa and others ; vari-ous works specify different periods after which I. M. occurs

IV. 11

is only an upāsanā and not thoroughgoing brahmavidyā

Jāgara

items of, in Ekādaśīvrata

Jīva

the word for ‘Individual soul’ occurs in Rg. I. .

Kalikā

Viṣṇu-dharmottara describe many mudrās ; Tantrika works provide that Mudrās should be practised secretly under cover of a garment and not in presence of many people ; Yoga works describe various Mudrās, e. g. Hathayogapradīpikā describes ten, Gheraṇḍasaṁhitā , Śivasamhita ten as the best

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.

Kaliyuga

also, called Tisya, dismal description of what will happen in ; contrasted with other Yugas and its special merit stated ; era, one of the earliest reference to, is in Āryabhaṭṭīya ; huge figures of years of, suggested by figures in Śat. Br. ; Inscriptions dated in K. era , in Yugapurāṇa ; Kṣatriyas and Vaiśyas exist in K, though some learned writers hold the opposite view as to Kali age, started acc. to tradition in B. C. ; started acc. to Bṛhatsaṃhitā years prior to Śuka era, views about beginning of, differ

Kapali Sastry differ about the poetic character of the mantras 987n; makes a very wide generalization with very little basis 991; A.'s translation of ‘ṛtacit’ is shown to be wrong 988-89; explanation why Shri Aurobindo (who is called Mahāyogi by his disciples and admirers) was not mentioned in dealing with Yoga and Dharmaśāstra

faults that he finds with the old systems of Yoga stated and criticized ; his sādhana was not founded on books, but upon personal experiences that crowded upon him and he constantly heard the voice of Vivekānanda for a fortnight in the jail ; life of A. written by Shri R. R. Diwakar (wherein he speaks of him as ‘Mahāyogi’) published in , life of A. by G. H. Langley , lived as a recluse from to his passing away on 5th December and gave darśana to people only on four days in the year, and n; long statement on 15th August (Independence day) in which he referred to the several dreams of his youth which he thought were on their way to fruition ; recent work ‘Integral Philosophy of Aurobindo’ containing papers by Indian and Western scholars , A. sets his heart on the unity of the human race to be achieved by 3 inner oneness and purpose and not by an external association of interests, but his own efforts (in that direction, except by writings) are not discernible ; writings of, are many and voluminous, his magnum opus being ‘Life divine’, which is not easy to understand for men of ordinary intelligence

Karmapradipa of Gobhila

Katre; Dr. S. M. paper of

on

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*

Kidinnu

present rate of, held to be .2 vikalās every year

Krama

Kumārila, mantra, maxims, mīmāṁsā, niyama, parisaṁkhyā, Śabara, Śāstra, sūtra, svarga, ūha, Veda, Vedāntasūtra, vidhi, Vṛttikāra, words ), ( auspicious times for all rites in honour of gods ), adhikārin of P. M. S. is one who has studied the Veda from guru ; approximate date of, between B. C. , authors mentioned by both P. M. S.

Kullūka

commentator of Manu-smṛti, ( on equal division of years' brahmacarya on three Vedas )

Kuṇḍalinī (vide Cakras

mantras, nāḍīs) ; danger of trying to rouse K, except under expert guidance , identified by Dr. Rele with Vagus nerve but Woodroffe differs ; is Śakti coiled like a snake in the ādhāra or mūlādhāra cakra ( at the base of the spine ) which when roused by Yogic practices passes through six cakras, reaches the crown of the head that has ( sahasrāra ) lotus and then the Kuṇḍalinī returns to its original position 1061n–62, Dr. Rele's work on 'Mysterious Kuṇḍalinī' , ( criticized by Shri Kuvalayānanda ) ; Rudrayāmala on K. and cakras , Rudrayāmala sets out names of K. all beginning with the letter 'ka' ; Śakti or Devī assumes the form of K., it is a form of śabdabrahma, all mantras are forms of Śakti or Devī, appears as sounds ( akṣaras ) which become when written letters of the alphabet ( called mātṛkā ) which are from 'a' to 'kṣa'

Kālidāsa 1046n ; generally held to have flourished about 350-450 A. D.

refers to Viṣṇu's sleep for four months ; refers to Vratas ; traditions about K., Vikrama and nine jewels , ( uses Yoga technical words ), ( on Karma doctrine ) ; throbbing of hero's right arm and of the right eye of the heroine foreshadow future , uses Sāṅkhya terms

Kālikāpurāṇa refers to it 910

note on , questions whether the Mudrās in religious worship were derived from the postures ( karaṇas ), recakas ( gestures ) and aṅgahāras ( movements of limbs ) in Bharata's Nāṭyaśāstra ( chap. 4, 8, 9 ) cannot at present be finally decided

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

Kāyanīya-Ṛgveda IV.. 1 and *Sāmaveda* No.

Kāśikā

com. on Pāṇini’s *Aṣṭādhyāyī*, by Vāmana and Jayāditya, (mentions *Laukāyatika*), from I-tsing's remarks it appears that Jayaditya died about A. D.

Kṛtyakalpataru (1110-30 A. D.)

115n-6n, (quoting Devaladharma-sūtra), 1417n-18n, 1446n-48n, the editor of

Kṛtyaratnākara 30

213n-216n, 246n-249n, begins with Vāravratas

Kṛṣṇajanmāṣṭami 131; note on

none of the early works on Dharmaśāstra, such as Mit., Kalpataru, draw upon it, not quoted by Rāmānuja in bhāṣya on V. S. ; numerous commentaries on, over being listed, papers on, brought together by

Kṣatriyas were the original cherishers of Vedānta thoughts

criticized as contradicting himself and as wrong), (criticized for holding Sanatkumāra as kṣatriya and Nārada as brāhmaṇa; criticized for wrong translation of Ṛg. (IV. . 1, ‘aham Manurabhavam' etc.), (explains the implication of the illustration of rivers merging into sea), (on āśramas)

Kṣetra

tattvas are so called in Śāntiparva

Laghu–Viṣṇu 30

Lakṣmīdhara

vide Kṛtya-

Liṅgapurāṇa 41n

(on

Madanapārijāta

47n–8n, ( North Indian work of about A. D. quotes a half verse of Prabhākara ), (on Vākyabheda )

Mahābhārata to Śaunaka and others in Naimiṣa forest 857; legends about 857; names of 27 Vyāsas in Kūrma and Vāyu

while Viṣṇu and Brahmāṇḍa cite names of Vyāsas of

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

Mantra occurs abouttimes in the Ṛgveda and ‘Mantrakṛt’ only once; word Mantra is not described as new in the

Manu's advice to follow one's ancestors' path means a path of good people 1264

some great men, acc. to Gautama, Āp. Dh. S., Bhāgavatapurāṇa (X. . ), were guilty of violations of dharma and excesses, and twelve examples are cited by Kumārila who explains them away or says that they were not thought to be dharma by those persons themselves

Manusmṛti 24n

(units of time), (on Śiṣṭabrāhmaṇas), (virtues necessary for all varṇas ), (on Yama and Niyama), (quoted by Kulārṇava ), (appears to suggest that Veda is self-existent ), and n (many Arthavādas in ), (in III. gives several options expressly ), 1256n–58n, (on duties of Sannyāsins ), (uses word saṃsāra frequently), (on repentance ), frequently echoes the very words of the Veda ; mentions many Sāṅkhya tenets , practice of M. of stating opposite views on the same point one after another, (limits sadācāra to only certain parts of India, excluding Madhya-deśa and Āryāvarta ), (varṇa and jāti confounded ), (brāhmaṇa selling milk for more than three days became a śūdra ), (king was a divinity in human form ), (duties common to all men ); some verses are identical with those in Śāntiparva, Vanaparva and some Purāṇas , some verses of, almost identical with verses in Āp. Dh. S. ; some verses of, almost the same in Matsyapurāṇa ; some verses identical with Parāśarasmṛti ; three theories about creation in ; very eminent position assigned to M. by Bṛhaspati ; whatever Manusmṛti proclaims as dharma was already declared so in the Veda acc. to M. II 7, on which commentators differ

Marici

Smṛti of

Matsyapurāṇa : 40

545n–6n, (on Yātrā ), (on auspicious persons and things ) , (on Śāntis ), ( nume-rous Śāntis ), ( eighteen Śāntis ), (on dreams ), (gives contents of Vāyu ), ( characteristics in addition to five ) ; ( full list of Andhra kings ), ( period between Parīkṣit and Nanda ), ( contents of Bhaviṣya ), (‘Om Namo Nārāyaṇāya’ is Mūlamantra ), ( ten Ābhīra kings ), ( ten avatāras ), ( Viṣṇu cursed by Bhṛgu ), 1023n–24, ( description of black magic rite ), (nyāsa with mantras ) , 1377n–78, (on Sāṁkhya ), (on rebi-rths for sins ), (on writers about Vāstūśāstra ); Aparārka quotes verses from it and Kalpataru about , chief among Purāṇas acc. to Vāmana , date of, about middle or end of 3rd century A. D. , glorifies both Viṣṇu and Śiva ; has verses that also occur in Yaj. Smṛti, Manusmṛti and Mahābhārata , one of the ancient Purāṇas and has per-haps the largest number of Smṛti chapters and the best preserved ; Padmapurāṇa has hundreds of verses identi-cal with those of M. ; Śaṅ-karācārya appears to quote verse ( from it ) ; story of

Medhājñāna

a mantra

Medhātithi

a of bhāṣya on Manusmṛti, (Manu V. is merely an arthavāda), (on Manu III. , long note on niyama and parisaṁkhyā), (quotes his own work Smṛtiviveka), 1312n- 3n

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

Muhūrtamālā by Raghunātha 557

(list of words that stand for numerals from one to )

Mārkaṇḍeya-purāṇa: (vide under Dattātreya); 51

(countries under different Nakṣatras), (on Manus), (chapters on Śāntis), 94bn (on ātmā-guṇas), (meaning of Iṣṭa and Pūrta), (on great merit of relieving the distressed), (on householder stage), (on heaven), (speaks of ten Dhāraṇās), (chap 5 uses Sāṅkhya technique), (on doctrine of Karma), chapters ( of Venk. ed., of B. I. ed.) are called Devīmāhātmya or Saptaśatī, deemed a later addition, contains Gītā doctrine of Niṣkāma-karma ; note on ; one of the early Purāṇas and may be assigned to 4th to 6th century A D., one verse from Devīmāhātmya (viz. ‘Sarvamaṅgala-maṅgalye’ etc.) q in inscription of of Gupta era ( A. D.) ; places proper for Yoga practice and to be avoided for it ; refers to the words ‘Lagna’ and ‘Horā’ ; three parts of, viz. chap. 1–42 (in Venk. ed.), to end and Devīmāhātmya ; translated by Pargiter ; verses of, identical with those of Viṣṇupurāṇa

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

Mṛcchakaṭika

Naivedya

derivation of the word

Nakṣatreṣṭi 505; Ṛgveda expressly names *Aghā*

*Arjuni* and *Tiṣya* among n. and in a veiled way probably *Mṛgaśiras*, *Punavarsu*, *Pusya*, *Śatabhiṣak* and *Revati* , rule that whatever *nakṣatra* or *tithi* has a certain deity as ruler, the sleeping, turning from one side to another and awakening takes place on that *nakṣatra* and *tithi* ; secret name derived from *nakṣatra* of birth to be used by sacrificer ; serious discussions about n. in many works ; seven class-es of n. as *dhruva*, *mṛdu* etc. ; special names of 4th, 10th, 16th, 20th and 23rd *nakṣatra* from that of birth ; substances governed by each of n., *Svāti* n., marriage on, led to love among spouses : synonyms of, in *Rājamārtaṇḍa* ; three senses of the word ‘ *nakṣatra* ’ ; two deri-vations of the word *nakṣatra*, what actions are bene-ficial on different classes of n. ; what n. are said to be *Ugra* ; when n. are said to be affected ; why Vedic list of n. starts from *Kṛttikā* and why from *Aśvinī* in classi-cal literature is explicable on astronomical grounds only ; word *nakṣatra* is app-lied to the sun also in the *Ṛgveda* ; word *nakṣatra* occurs frequently in the *Ṛgve-*da and other *Samhitās*

Narasimha (or Nṛsimha) Purāṇa

Aparārka quotes it 9 times and only about verses, half of which deal with Sannyāsa; composed solely for the glorification of

Nighantu 10

Nirukta

viz. religious observances or vows and special food prescribed for one engaged in a religious rite, vratas of the type described in Purāṇas had attained no prominence in times of Yājñavalkya-smṛti ; V. which Vedic students had to undergo

Nirukta 861; ṛṣis of

had arrived at idea that there is only one Supreme Being addressed under different names ; verses of, occur in other Vedic saṁhitās ; war of ten kings against Sudās

Nirṇayasindhu (written in 1612 A. D.)

41n-43, 47n-50n, 153n-4n, 161n-2n, 196n-199n, 203n-5n, 207n-8n, 218n-9n, 243n-4, 246n-7n, 607n-8n, 664n-5n, 765n-6n, (times for dīkṣā )

Niyoga

practice of, allowed as well as condemned by the extant Manusmṛti ; Ṛg X. . 2 refers to it and Gautama and others and even Yāj. states the procedure and conditions of it, and n

Nāradīya )

72n–73n, ( for kavaca-mantra ), ( on mudrās ), ( doctrine of

Nārāyaṇa; chap.enumerate eleven avatāras (including Buddha and Balarāma) and chap.–narrate stories of all avatāras except

P. had been regarded as a sort of penance for removing taint attached to sins or misadventures 1436; synonyms of

three kinds of viz. mild, moderate and keen when pause is kept for , and mātrās respectively ; three views on duration of pūraka, kumbhaka, recaka ; value of

Padma 839n; extent of P. was acc. to Bhavisya 12000 verses but later Skanda was inflated to one lakh verses and Bhavisya to 50

verses, extol vratas, pilgrimages and bhakti as superior to Vedic sacrifices , extravagant praise of themselves by P. , extravagant praise in P. of the remembrance of Visņu's or Hari's name ; first Purāṇa is said to be Brahma in Visnu

Padmapurāṇa 32

196n-97, 204n-07n, ( on Upāśruti-like divination ), ( chapters identical with those of Matsya ), ( condemns Advaita and Mīmāṁsā ), ( on nyāsa ), and ( avers that Mīmāṁsā is nirīśvara ), ( descrip-tion of heaven )

Paraśurāma – Kalpasūtra 1043

(on tantra and about secrecy), (on tattvas), (provides that after dīkṣā guru to give a name to disciple ending in Ānandanātha), commentary of Rāmeśvara on

Paraśurāmapratāpa; mentionsitems in Jāgara

Parāśara-Mādhavīya

com. on Parāśarasmṛti, (in some passages Bāda-rāyaṇa and in some others Vyāsa is said to be the a. of V. S. ), (on Kapiñjalanyāya ), (on aveṣṭyadhikaraṇa )

Prajāpativratas

observances by a sacrificer while the sacrifice lasts such as ‘he should not see the rising or setting sun’ are declared to be puruṣārtha

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)

Prapañcasāra tantra

(enumerates eight siddhis), ascribed to Śaṅkarācārya and mentions all avatāras except

President

to examine existing pañcāṅgas and for submitting proposals for an accurate and uniform calendar for the whole of India, requirements and contents of modern C. used for religious and civil purpose ; several year beginnings in different parts of India ; some C. based on Nautical Almanac and so called dr̥k or dr̥kpratyaya ; starting point of Hindu calendar-makers based on Sūryasiddhānta is at present more than degrees to the east of the correct vernal equinox point, the difference being called Ayanāṁśa ; works for readers interested in

Prāyaścittas ( vide under expiations ); different views whether results of wrong acts intentionally done could be removed by

for killing a man who is only a brāhmaṇa by caste ; were called vratas by Manu and others

Puruṣasūkta

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

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

Saramā and Paṇis, which would show that the Aitihāsikas did not believe in the self-existence and eternality of the Veda ; the most sublime and fundamental thought of the Ṛgveda (I. . and X.129.2, VIII. . 2) that there is only one Spirit behind the various gods, that originally there was only that one which became all this, is embodied in words, about which there is no secrecy and which can be understood by any one who knows a little Sanskrit⁹⁸⁷; about word 'Samvatsara' in regard to the Sattra called ‘Viśvasr̥jāmayana’ said to last for a thousand years Jaimini (P. M. S. VI. 7. ) boldly asserts that here it means a day, relying on Rg. I. . 9 and Tai. Br. I.7.6.2 (śatāyuḥ puruṣaḥ)¹³²¹

Purūravas and Urvaśī are elaborated in Purāṇas 914–15; strike the keynote that great rewards can be had by little effort as by dānas

vratas, pilgrimages , Tai

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

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 )

Pūjā : derivation of the word 35- 37; distinction between homa and p. not much 37; upacāras in

had vedic origin ; word P. not borrowed from

Pṛthvicandrodaya 31n

Raghunandana

a. of several Tattvas , (illustrates ‘rātrisattranyāya’)

Raghunandana-; employed with verbs of motion like

Russia : great inequalities of in-come in

even after years of totalitarian rule between the salaries of Academicians and high placed executives on one hand and of common men on the other

Rājamārtaṇḍa of Bhoja (on astrology and dharmasastra topics) 46

90n–91, 212n–3n, ( verses on Upana yana), 608n–9n, mentions only vratas , quoted by V. K. K.

Samayapradīpa 29

Sanatkumāra and Nārada

story of, in Chān. Up. VII. . 2, where the former is called Skanda, both being semi. divine, the former being a mind-born son of Brahma

Sastri

Prof. K. A. Nilakants, holds that Jaimini mentioned in P. M. S. VI. 3. 4 is different from the Jaimini mentioned four times more in other sūtras and this view criticized ; some sūtras are repeated and times ; subjects of the twelve chapters of P. M. S., acc. to Jaiminiyanyāyamālā-vistāra, subjects of the four pādas of the first chapter are vidhi, arthavāda (including mantras)

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

Satyavrata

an author

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

Smṛti (or Smṛtis

acc. to context); attitude of PMS and Śabara towards S. is that, in case of direct conflict with Veda, S. is to be discarded, but if there be no conflict it may be inferred that S. is based on some Vedic text ; is stronger than usages of śistas ; lay down many vidhis by employing optative verbal forms or participles in ‘ya’, ‘tavya’ etc. as in Manu IV. and XI. , S. like Gaut. and Manu (II. 7) do claim that they are based on Veda ; Maxim of

Smṛticandrikā 33

52n-53n, (quotes Yogīyājñavalkya on nyāsa ), (names and defines mudrās that are same as in Devībhāgavata ), (holds that a Śatapatha text, though in the present tense, is to be construed as a vidhi )

Smṛtis (including customs and usages) and names of rites such as ‘udbhīd’ 1186; table of outstanding works and writers on P. M. S. with tentative dates 1197-1200; various readings in

tenth chapter is longest, the 3rd comes next and 10th deals with bādha and samuccaya, Vārtikas of Kātyāyana and the Mahābhāṣya establish that Mīmāṁsā terms had been elaborated long before them ; very rarely refers to other ācāryas by the word ‘eke’

Smṛtyarthasāra

Snātaka : observances of

Sāyana

a. of commentaries on the Rgveda, other Vedas and Brāhmanas: (on Ait. Br.), (explains Ait. Br.), (Intro. to Atharvaveda), (on Tai. S. I.6.3.3 assigns to five prāņas locations and operations in the body)

Sāṅkhya system : ( vide . Devala

elements, guṇas, Kapila, Pañcaśikha, Upaniṣad, Vindhyavāsa ) : and Dharmaśāstra ; and Yoga in Śv. Up. ; Ś. and Yoga are one acc. to Śāntiparva ; contradictions in Ś. pointed out by Śaṅkarācārya ; does not include time among Tattvas but includes it under Karaṇas ; derived from the word sāṅkhya that has two senses ; dispassionate appraisal of Sāṅkhya by Dr. Behanan ; described in Purāṇas such as Kūrma and Viṣṇu ; eighteen schools of, acc. to Chinese sources ; enumeration of tattvas of, evolution of world, acc. to Ś. described in Yaj. Smṛti ; expounded by Kapilamuni to Āsuri ; followers of Ś. system explained Vedānta passages as favourable to them and V. S. I. 1. 5-18 refute it, high praise of, in Śāntiparva ; is called

Sāṅkhāyana-brāhmaṇa 24

( on the observances of a sacrificer )

Taittiriya Araṇyaka

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

Testament

Old and New, both emphasize sacredness of vows

Tolerance ( vide Aśoka

Madhvācārya); a more radical tolerance than what Indian people showed throughout the ages is unthinkable ; Bhagavadgītā, Bhāgavata, Śāntiparva exhibit wonderful spirit of T. when they say that worship of other deities also reaches ultimately the Highest ; germs of doctrine of T. in Ṛg.I. . , great tolerance in

Tāntrik influence on 912n; 45

(about sūta), (Ballālasena discards parts of it), (runs down animal sacrifices or sacrifices even with kuśas and flowers), (no dharma higher-than doing good to others), (six aṅgas of Yoga), 1447n-8n

Udyogaparva 27

( quotes the famous verse ‘gurorapyapra-liptasya etc.’ from a Purāṇa ), ( Kṛṣṇa and Arjuna described as drunk ), .

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

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

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

Upasad

days of

Upavāsa: (vide under ‘fast’); another meaning

in Brāhmaṇa texts

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

Vanaparva

(time of starting of Kṛtayuga), (on Kalisvarūpa), (names Matsyapurāṇa and a purāṇa proclaimed by Vāyu), (close agreement with Yugapurāṇa), (giving up of tṛṣṇā), (on functions of ten prāṇas)

Vardhamāna

Varivasyārahasya

(on tattvas)

Varāhapurāṇa: 31n

(mentions Bhaviṣya), (on pūrta), date of, earlier than 10th century A. D. ; has some chapters in prose and some in prose and verse ; note on ; refers to a Śaka king called Nandavardhana ; supposed to have been narrated to the Earth by Viṣṇu in Boar incarnation, Vyāsa does not appear in this P., though Sūta figures in the beginning of several chapters

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

Varṣakriyākaumudī: 31n

54n-5n, 72n-81n. 83n-5n, 176n-178n, 180n-182n, . , 207n8n, 212n-215n, 220n-22n

Vasiṣṭha Siddhānta

one of the Vāyavīyasaṁhitā . five Siddhāntas and far from Vāyupurāṇa, accurate, . , (on

Veda-3

Vedic and Paurāṇika mantras )

( Gāyatrī verse used in black magic ), ( in chap. it speaks of mudrāhastas and in chap. of over Sāmānyamudrās called nṛttāśramudrās ), 1439n1443n

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

Vedāntasūtra

1446(n), ( on Vaiśvānara ), ( refers to Atharvaveda Brahmasūktä ), authors mentioned by

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

Vikramorvaśīya

a drama by Kālidāsa , (close agreement between Matsya-purāṇa and V. on the incidents in the story)

Viramitrodaya of Mitramiśra

(on Vyavahāra); on āhnika

Vitthal Vs. Prahlada I. L. R.

Viṣṇupadi-Saṅkrāntis 213

puṇyakāla is ghaṭis

Viṣṇupurāṇa of 23

verses), (names of works on Pāñcarātra), (gives summary of Gītā in verses), (mantras of tāntrik type), (on dīkṣā), contains several hundred verses that are identical with Yaj. Smṛti, note on ; one Agnipūṛāṇa discarded by Ballālasena ; present Agni (in Ānan. ed.) is not the original Purāṇa)

Viṣṇusamhitā ; elaborate treat ment of dīkṣā in

and n ( on Mudrās appro priate to several gods and names about )

Vows: five great

among Jainas ; found in all religions

Vrata: (see under *Dīkṣita*

homa, fast, morning, snātaka, tithi, pāraṇā, udyāpana); actions to be given up during vrata such as chewing tâmbūla, anointing with oil ; adhikārin for V. ; another vrata should not be begun till the first is finished ; V. called Kşurapavi ; circumstances that do not break a vrata ; classification of, into three (bodily, mental, vocal) or based on the period taken ; comprehends many items such as bath, sandhyā, saṅkalpa, homa, pūjā, fast, feeding of brāhmaņas, maidens and the poor, gifts and observances of rules of conduct ; death in the midst of performing V. does not deprive performer of merit ; derivation and meaning of, according to

Vratakośa

edited by M. M. Gopinath Kaviraja, lists entries but lists unduly swollen as pointed out

Vratarāja 34

Vratas : exhaustive list of 255462; kinds of

viz. expiatory or voluntary ; most of, are

Vratatattva 31n

47n-49n

Vratārka 30n

Vyāhṛti-homa

described

Vyāsa ): a. of Pūrvamīmāṁsāsūtra 24n-5n

926n-7n, and n, (the word ‘nityānuvāda’ occurs frequently in), commentator

Vājasaneya Saṃhitā

(on

Vāmadevya Sāman

is a means of śānti and is sung on Ṛg. IV. . 1 (kayā naścītra)

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. , )

Vāsudeva

Saṅkarṣaṇa, Pradyumna and Aniruddha, each of the latter springing from the preceding, P. doctrine refuted in Vedāntasūtra II. 2. acc. to Śaṅkarācārya , what is refuted being the doctrine of Saṅkarṣaṇa springing from Vāsudeva and so on ; P. Saṁhitās m. by

Vāyu-purāṇa; ten Niyamas-m. by Yāj.; N. of Y. S

Vāyupurāṇa

Viṣṇu, Viṣṇupurāṇa, Vyāsa) : ; are far more reliable than most of the Upapurāṇas 83637; are used for divining the future ; caution required before recognizing P. as reliable representatives for ascertaining the general state of Indian society and beliefs ; classification of P. as encyclopædic, historical, sectarian etc. ; connect different gods with the conferring of health, wealth, knowledge, mukti ; contain at least thousand verses on Vratas ; contain verses, gāthās and anuvaṃśaslokas sung by Paurāṇikas ; contents of all P. noted by Agni

Vṛddha-Garga

different from Garga ( verses quoted by Utpala), (on comets and eclipses), (on Puṣyasnāna)

Weber and others are 37 but some like Kulīra

Trikona are not so held by Kern (vide under *Jīva*) ; some

Welfare State implied by Art.in Constitution: ( vide under socialistic pattern of society ) ; theoretical aims of

Yama: smṛti of

(gāthās from Yama’s Dharmasāstra quoted by Anušāsanaparva), (verses on Sāṅkhya quoted from), y. while mentioning tattvas adds Puruṣottama as 26th tattva

Yamas: (vide ‘niyama’): are obligatory or paramount duties for all

acc. to Manu ; are in the nature of prohibitions ; five m. by Yogasūtra, Kūrma, Liṅga , ten mentioned by Yāj. and Vaikhānasa , the observance of Yamas by all men may be called !Vrata but there are exceptions for them, but in the case of Yogins rigorous observance without exceptions is called Mahāvrata

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

Yoga and Dharmaśāstra 1385-1467 : (vide under āsanas

avidyā, Buddhist, īśvara, Jai-giṣavya, Levitation, prāṇāyāma, Yoga-sūtras, Yogin) : Y. and Sāṅkhya often mentioned toge-ther in Śv. Up., Mahābhārata, Gitā, Padmapurāṇa ; aṅgas of Y. are eight, first five called bahiraṅga and last three antar-aṅga to Yoga , āsanas of two types one helpful in prāṇāyāma and medi-tation, the other helpful for physical culture and eradica-tion of diseases ; āsanas, references to figures of, concentration of mind effected by Trāṭaka ; definition of 'Yoga' in 'Yogasūtra', De-vala, Dakṣa and Viṣṇupurāṇa ; derivation of the word Y. and of Yogin, difference of views about the number of the aṅgas of yoga, and n; discipline of the mind known to Āp. Dh. S. ; doctrine of Y. dilated upon in Śānti and Aśvamedhika parvan ; eightfold Y. acc. to Śāntiparva ; first signs of the effectiveness of Y. practice acc. to Śv. Up. ; five bhūmis (conditions or stages) of citta (mind) ; five vṛttis of citta and the means for their suppression, viz. Abhyāsa and Vairāgya ; fourfold axioms of, described as resembling Buddha's four Noble Truths ; fully developed at time of Kathopaniṣad ; fundamental and peculiar characteristic of India and no other country has had a similar system of psychical and moral discipline ; fundamental idea of Y. is that individual soul is real, eternal and pure, but is immersed in the objective world and pursues transient ends and prescribes a rigorous discipline to secure the soul's isolation from avidyā ; germs of Y. can be traced back to Ṛgveda ; goal of, is Kaivalya, that is, in that state the individual soul abides isolated in its own form and is free from prakṛti and birth and death, the functions of the mind being mastered ; Hiraṇyagarbha said to be the ancient propounder of Yoga in Śāntiparva ; ideal of Y., is to be Jīvanmukta (to reject life, and Personality and to die to this world); Kleśas (hindrances) are five, avidyā, asmitā, rāga dveṣa and abhiniveśa; they are minimised by tapas and the other two, Kleśas are also called tamas, moha, mahāmoha, tāmisra and andhatāmisra , meanings of the word Y. in Ṛgveda ; mentioned in some Upaniṣads ; Muni and Yati mean the same thing in Upaniṣads ; niyamas in Y. S. are five ; no spiritual power equal to Y. acc. to Śāntiparva ; obstacles (antarāya) that cause distraction of the mind when a person is practising yoga, their companions and the means of preventing them, path of, difficult for even wise brāhmaṇas but a person of low varna or a woman can practise it , proper places for practice of yoga acc. to Śāntiparva ; practices that are preliminaries to attainment of Yoga are tapas, svādhyāya and devotion to Īśvara ; Purāṇas like Kūrma and Viṣṇu give varying accounts about the propounding of Yogaśāstra by Yaj. ; refuted in Y. S. only as to its Sāṁkhya tenets acc. to Śaṅkarācārya, but part of it is acceptable, results of continuous practice of yamas and niyamas are set out in Y. S. II. as e. g. when the aspirant is established in ahiṁsā, all men and animals give up enmity in his presence ; Samādhi, samprajñāta (or sālambana or sabīja) and asamprajñāta (or nirālambana and nirbīja) and their subdivisions) and n; Sanatkumāra connected with Yoga by Anusāsanaparva ; several Purāṇas deal with the eight aṅgas of, signs that a person engaged in Yoga is succeeding in reaching higher and higher spiritual levels mentioned in

Yogasūtra (vide āsanas

food, God, Patañjali, place, siddhis, Yoga, Yogabhāṣya, Yogin, (kleśas), and n, (and on most pages up to ), abhyāsa and Vairāgya defined and explained ; accepts and presupposes some of the sāñkhya doctrines, such as Pradhāna, guṇas, individual souls, Kaivalya ; are difficult and do not give complete explanations but are in the nature of brief notes or hints that rouse curiosity, examples ; ( Dr. ) Behanan's appraisal of Y. practices based on experiments ; commentary Rājamārtaṇḍa of Bhoja on , commentary Tattvavaiśāradī of Vācaspati on Sūtra and bhāṣya (vide Vācaspati also), commentary Yogasudhākara , commits breach of grammar ; date of, discussed by various scholars with varying conclusions, but it is not later than 3rd century A. D. ; definition of Y. does not require the japa of om or any mantra like Gāyatri, though Yāj. smṛti, Atri, Vasiṣṭha prescribe it, Dhāraṇā, Dhyāna and Samādhi are direct auxiliaries of Y. and are three successive stages (vide those words) ; Dharmameghasamādhi in Y. S. IV. , Dhyāna (vide under that word) ; editions of Yogasūtra, Bhāṣya etc. ; emphasis in Dhāraṇā, Dhyāna and Samādhi is mental, external conditions like cleanliness, tapas, sexual purity, āsanas, restrictions as to quality and quantity of food do help but are subsidiary in Y. ; fourth Pāda deals with Kaivalya which means isolation of the soul from the guṇas or as mere consciousness abiding by itself ; mentions by name no āsana, thereby indicating that no particular āsana is necessary for practice of Patañjala-Yoga, though Yogabhāṣya mention ten āsanas by name ; outline of the teachings of the Y. S. ; Prāṇāyāma-vide under that word pp. ; Pratyāhāra-the fifth anga of Yoga (vide that word) pp. ; Samādhi (vide under that word) ; Saṃyama is a technical term and stands for the three angas dhāraṇā, dhyāna and samādhi ; second pāda of Y. S. most important for Dharmaśāstra and modern students , some results of the Saṃyamas such as knowledge of seven worlds from Saṃyama on the sun specified ; statement of

Yogavidhi

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

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

Yāj. and others

probably to meet Buddha’s appeal to masses ; peculiar pattern of M. prescribed for worship of a deity ; Rgveda I. . is explained in four ways

Ā. 25n; observances for a king who has performed 'Brahmaṇaḥ Parimaraḥ' 25; observances for newly married pair 27; of brahmacārin 45; offering in

to be clarified butter in the absence of specific provision, persons of all castes (including śūdras) entitled to perform V. ; preliminaries before undertaking vrata acc. to some, such as

Āhnika-cintāmaṇi

Āndhra

Puṣyanāna, Sātavāhana, officials); nakṣatras on which the king should not get himself shaved ; not affected by āśauca while performing royal duties ; not to donate the whole kingdom in Viśvajit sacrifice, office of, hereditary ; procedure of coronation of K. with Paurāṇika mantras prescribed in Agni and Viṣṇudharmottara and in medieval digests like Nītimayūkha

Āpastamba-dharma-sūtra

(mentions Chandoviciti as Vedāṅga ), (names Bhaviṣyapurāṇa and has verses from a Purāṇa ), (forbids gambling halls and samājas to house-holders), (employs Mīmāṁsā terms and principles), (forbids eating of Kalañja ), (example of Vyavasthita-vikalpa), (on equal shares to all sons), (some great men guilty of violation of Dharma), (knows Yoga), (on Karma doctrine)

Āpastamba-gṛhyasūtra

(time for cauḷa), (śānti for unusual appearances), (view of com. Tātparyadarśana), (P. M. S. VI. 8. contains the very words that Ā. employs)

Āpastamba-śrautasūtra

and n

Āśauca (days of impurity on birth or death)

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

Śabara

a. of bhāṣya on Pūrva-mīmāṁsā-sūtra (vide under Kumārila, Vṛttikāra); vrata defined, (meaning of Tantra), (mantras are ‘arthaprakāśaka’), 1154n-56n, (Jaimini mentions Bādarāyaṇa in P. M. S. I. I. 5 and XI. I. ), (quotes a Smṛti verse almost identical with Manu), (mentions vṛttikāra with respect) , . (on Apūrva), (popular views about heaven), (mental happiness is svarga), (on mantras, their classifications and defini-tions), (‘śabda-pramāṇakā vayam’), (defines vidhi), (what signifies a vidhi), 1297n-1300n, 1305n-1308, 1317n-18n, cites a verse defining ‘tantra’), 1332n-35, (on affix ‘tva’), at least one thousand quotations on Śabara’s bhāṣya are taken from Tai. S. and Br. ; bhāṣya of, is earliest extant com. on P. M. S. ; bhāṣya of, quotes about three thousand quotations of which several hundreds have not been identi-fied ; Bṛhatī, is com. of Prabhākara on, diffe-rence between S. and Kumā-rila as to the subject matter of P. M. Sūtras, ), flourished between A. D. ; frequently quotes the very words of the Nirukta or pointedly refers to them, and n; gives three inter-pretations of P. M. S. IV. I. 2, out of which one relates to acqu-isition of wealth ; gives far-fetched explanations of the words 'Savitṛ,' 'Aśvins' and 'Pūṣan' when the Mantra 'devasya tvā' (Tai. S. II. 4. 6. 1) is to be addressed by ūha to a deity other than Agni, and n; mentions Holākā festival as prevalent in Eastern parts of Bhārata ; numerous commentaries on bhāṣya of ; omits some sūtras, acc. to Kumārila , no commentary on Śabara's bhāṣya, composed before Kumārila now available ; quotes several verses on P. M. matters and also on other topics ; stories of events that never occurred are mentioned in the Veda for praise (says Ś.) ; styled vṛttikāra sometimes by Kumārila himself

Śaci : word Ś occurs in the sense of ‘Śakti’ abouttimes in Ṛg. and does not mean wife of Indra

Śakra-dhvajotthāpana: (vide 'Indradhvajotthāpana'); m. by Sarasvatīkaṇṭhābharaṇa of Bhoja

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

Śrāntasūtras: two secondary meanings of vrata in

writers of S. were called by Viśvarūpa merely Yājñikas 1155ⁿ

Śrīdatta

(a. of Samayāpradīpa), 640ⁿ (a. of Ācārādarśa); view about śūdra's eligibility for Paurāṇika mantras

Śrīsukta: 759

(of verses, beginning with 'Hiraṇyavarṇām hariṇīm'

Śākta or Śāktas (vide Lalitā-māhātmya); all women are fit for intercourse to Ś. worshipper. except the wives of his guru or the wives of Vīra kind of worshippers 1093; are mentioned among six darśanas by Vāyupurāṇa 1042; belief of

that female jackal is a messenger of Kālī and is auspicious ; Bengal and Assam, chief strongholds of Śākta cult ; chief characteristics of the cult of ; cult of Ś. promises men both bhoga and yoga ; cult of, prevalent long before 8th century A. D. in India, especially in Bengal and Assam ; eight kṣetras of ; great aim of Śākta is to realise his identity with yantra, mantra, guru and devī ; have no higher means of happiness and liberation than the fifth tattva ; list of works on Ś. doctrines in English ; principal work of Ś. is Devīmāhātmya ; Purāṇas that eulogise Devī ; several Upaniṣads relied upon as the basis of Ś. cult by Rāghavabhaṭṭa and Bhāskarerāya, but those upaniṣada are later writings ; Ṛg. V. . 4 is fancifully interpreted by Ś. as referring to their views ; Śaktavidyas are said to be Kādi, Hādi or Sādi ; sect mark of Ś. and Śaivas was tripuṇḍra ; special form of worship which sometimes assumed debased or revolting forms ; wine was not prohibited only when it was taken for pleasure ; word Śakta means ‘one who is a devotee of Śakti’ ( cosmic power or energy ) . Devi for deluding the world ; sometimes the word ‘Māyā’ is used with Indra, instead of Śakti ; when worshipped with offerings of wine, flesh and edibles becomes pleased , word Ś occurs about a dozen times in Ṛgveda, five times with Indra, twice with pitṛs, onee with Aśvins ; worshipped ge-nerally under the name Devī ; worship of, necessarily requires wine and other makāras acc. to several Tantra works

Śāntikādhyāya

is Ṛg. VII. . 1-11

Śāntiparva

692n-93, (auspicious nimittas ), ( the verse ‘ Guror-apyava-liptasya etc. ), ( on tṛṣṇā ), on ahiṁsā ), (pupils of Vyāsa ); (Pañcarātra-śāstra ex-pounded ), and n., (mentions Dharmaśāstras ), (high praise of Sāṅkhya ), (quoted by Yoga-bhāṣya ) (Yoga matters ), . , (on pratyāhāra ), (immortality of soul ), (Devayāna and Pitṛ-yāna paths ), (life is far more miserable than happy ), (theory of Kalpas etc. ), (souls of six colours ), (qualities necessary for being treated as brāhmaṇa ), (apotheosis of satya )

Śāntāliya hymn ( Rg. VII.. 1-)^-

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

Śātātapa

Smṛti of

Śūlapāṇi ( 1375–1440 A. D. ) 30

( s. of com. Dipakalikā on Yāj. )

Ūha 1158

certain alterations and adaptations are necessary in the matter of mantras, sāmans and saṁsk-āras ; this is called ūha in PMS, though the word ordi-narily means tarka ( reasoning ) ; mantra when adapted is not to be called a mantra acc. to PMS. ; Viṣṇudhar-masūtra prescribes that in the śrāddha for the maternal grand-father and his two male ances-tors the mantra should be changed into ‘Sundhantam Mātāmahāḥ’

Ṛgveda (vide God

Veda): 2-22, . , 726n-28n, 737n-39n, (mystic words and spells in), (Ṛg. V. . 4 deemed to refer to Kādividyā), (Ṛg. verses q. in Kularṇavatantra), (Ṛg. IV. . 5 ('Hamsaḥ' etc.) to be recited over wine and other tattvas in

Mīmāṁsā Nyāyas

अवैधधिकरणन्याय

जै. II. 3. 3

उद्दिष्ट्रमानसन्याय (or उद्देश्यवगतृ) विशेषणमविवक्षितत्व

जै. VI. 4. 22

उपसंहारन्याय

जै. III. 1. 26-27

एकात्मिकरण

जै. II. 2. 25-26

कर्मपूर्वस्वत्वात्कलभृयस्यवद्

चतुर्थीकरण न्याय

जै. III. 1. 26-27

निषादस्थपतिन्याय

जै. VI. 1. 51-52

प्रतिपदाधिकरण

जै. II. 1. 1

यस्य येनाभिसम्बन्धो दूरस्थेपि स्यथापि धर्मणामानर्दमवन्मकारणद्

रथकाराधिकरणन्यायः

जै. VI. 1. 44-50

विश्वजिन्न्याय

जै. IV. 3. 15-16

षोडशिग्रहणादि

संयोगपृथक्त्वन्याय

सकृत्कृतं कृतं शाब्दार्थः