Chapter III. Persons Entitled to Engage in Vratas, Objects Desired by Means of Vratas, Classifications of Vratas and Literature on Vratas, Times for 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.

## Pracetas

## Prajāpati and his incest 235

desiring to propagate, practised tapas and created the three worlds ; identified with Saṁvatsara ; jumped into the sky as a deer pursued by Rudra ; myth in Ait. Br. as to how P. came to be called Ka .1497–98

'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

'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

- Stevenson Mrs.

a. of ‘Rites of the Twice born’

- Jupiter

*bālya* and *vṛddhatva* of, explained ; description of, in *Bṛhajjātaka* ; importance of, in settling marriage ; length of J.'s revolution round the sun , when in sign Leo, to be avoided for all religious acts within certain limits of India ; ruler of silver and also gold in certain situations

- Jyotiṣa (see under Vedāṅga Jyotiṣa): also called Gaṇita in Vedāṅga Jyotiṣa 478; had become one of the six aṅgas (auxiliary lores) of Veda several centuries before Christ

had aṅgas acc. to Anuśāsanaparva ; he who knows J. knows sacrifices ; included in later times three branches (*skandhas*) viz. Tantra (movements of planets by Mathematics), Horā or jātaka (astrology) and Śākhā (divination, omen etc.) ; in case of conflict between J.

Abhyudiṣṭi

Actions

( vide acts, guṇabhūta, pradhāna, śeṣa ) ; enjoined by the Veda are either primary or principal such as prayājas and guṇabhūta ( subsidiary ) such as pounding of grains of rice and etc., or as kratvartha and puruṣārtha , nondifference or difference among acts is ascertained by six means viz. śabdāntara, abhyāsa, saṁkhyā, prakaraṇa ( context ), saṁjñā ( names as in Jyotiḥ, Viśvajyotiḥ etc. which are names of different acts )

Acts

religious, are of three classes, nitya, naimittika and kāmya

Agnipurāņa

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

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

Amāvasyā

addressed as a deity in Atharvaveda ; Ait. Br. on ; derivation of word in

Andhūkabhaṭṭa

m. by Malamāsatattva and flourished about A. D.

Annals of Bhandarkar Oriental Institute; 3

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

Anumati (Paurṇamāsī mixed with 14th tithi) treated as a deity in Ṛgveda

spoken in the same breath with Varuṇa, Soma, Bṛhaspati

Anuśāsana-parva

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

Asat

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

Atharvaveda

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

Atharvaveda and Śat. Br.

of two kinds, Sinīvālī and Kuhū m by Tai. S.

Aṅgiras

(about dreams)

Bath

not to be taken at night as a rule except on eclipses, in marriages, on a birth and death, pilgrimage, Saṅkrānti, on Mahācaitrī and other eleven full moon days at certain holy places yields great rewards

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

Bhoja

Bhoja

king of Dhārā (1st half of 11th century A. D.); composed (or got composed) numerous works, such as Bhūpālakṛtya-samuccaya, Bhūjabala, Rājamārtaṇḍa (on astrology), (four works of, on Dharmaśāstra and astrology); a. of com. Rājamārtaṇḍa on Yoga-sūtra

Bhāratakaumudī

work in honour of Prof. R. K. Mukerji

Bhūjabala or Bhūjabalaniban-dha; 42n

(quotes Devi-purāṇa); Bhūpāla means Bhūpālakṛtyasamuccaya of Bhoja

Brahmanaspati

as the creator of Gods in Ṛg. X. . 2

Brahmasiddhānta

Bārhaspatya

cycle of years ( vide Saṁvatsara ); phalas of each of the years

Bārhaspatyasūṁhitā

Bṛhad-devatā

Bṛhad-yogayātrā of Varāhamihira

(follows Yāj. about

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 )

Bṛhat-saṃhitā of Varāhamihira

(on units of time from kṣaṇa to kalpa), (praise of

Chatterji

Dr S. K. on ‘Sinivalī’, criticized

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

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

Chāndogya-pariśiṣṭa

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)

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 )

Dharmaśāstra but in Jyotiṣa 666; names of twelve M. are very ancient 667-668; names of M. derived from Nakṣatras occur in Brāhmaṇa literature 667; names of

in South India ; M. of different lengths for different purposes in Arthaśāstra , of two kinds pūrṇimānta or amānta ; one human M. held to be equal to ahorātra of pitṛs

Eddington A.

a. of 'The Expanding Universe' ; Edgerton, Prof. , (edited Mīmāṁsā-nyāyaprakāśa of Āpadeva ), (criticised for his view about mere brahma knowledge being enough for attaining mokṣa ); (on meaning of culture )

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.

Fast (vide under ‘Ekādaśīvrata’): a householder having a son was not to fast on Sunday and on certain other days 220; as prāyaścitta 97; brāhmaṇas and kṣatriyas not to observe fast for more than three days and others for more than two days 55; idea of efficacy of fasting undertaken cheerfully is common to several religions

none of the holy rivers like the Ganges and none of the tīrthas like Kāśī is equal to fast in honour of Makarasankrānti ; observed by Haihayas, Turks, Yavanas and Śākas for reaching status of brāhmaṇas, underlying idea of fast is spiritual viz. that the Supreme Spirit is to be realized by fast together with study of Veda, sacrifices, gifts ; woman pregnant or recently delivered should observe only nakta instead of a fast

Forenoon : for gods

says Śat. Br.

Galileo

condemned by Churchmen to imprisonment for life at for espousing the Copernican theory, and Kepler practised astrology or countenanced it

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

Gauḍapāda

a. of com. on Sāṅkhyakārikā , comments on only verses of Sāṅkhyakārikā

Gobhilagṛhyasūtra

Gobhilasmṛti

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

Gārgya

Gītā makes no express distinction between bh. and prapatti

but its final advice in XVIII, comes close to prapatti, Indra is addressed as sakha and father in the Ṛgveda and is said to have given a young wife to old Kakṣīvat and become the wife of Vīṣaṇaśva, is difficult in

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

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

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

III. 3.) states that L. do not admit any principle other than the four elements and no soul apart from the body

In D. 170; worship much influenced by śākta doctrines and practices

worship of Yoginis, said to be 8, or a crore, along with pūjā of Durgā, and n

Indica Antiqua (in honour of Dr. Vogel)

Jaigiṣavya

m. as Sāṁkhya-yoga teacher in Śāntiparva , ( dialogues of J. and Asita

Jupiter

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.

Kalivarjya (actions forbidden in the Kali i. e. present age) 1267-1272 : (vide under niyoga

uddhāravibhāga, veda, sattrās, sautrāmaṇī, killing animals); is a fiction invented to accommodate the changes in people's ideas and practices ; K. actions ( in number) were set out and discussed in Vol. III of H. of Dh. pp. , long before 9th century Dharmaśāstra writers had condemned Govadha (in Madhuparka), the practice of niyoga and the assignment of a larger share to the eldest son at a partition among brothers ; some striking actions forbidden for Kali but enjoined or practised in Vedic times (apart from Niyoga and Uddhāravibhāga) set out, what authority could sages at the beginning of Kali have to prohibit what Veda enjoined or allowed is not made clear anywhere

Kauṣītaka

Kern H.

assigned Garga to

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.

Kuhū ( amāvāsyā mixed with the first tithi of next fort-night treated as divinity and invoked for wealth and sons ) 62 ; suggested derivation of

Kāla

Paurṇamāsī, Vedha, week days ); all religious acts to be begun in the morning, even if t. is riddha ; all rites, Vedic and smārta, vrata, dāna do not yield proper reward as long as the proper t. for it is not determined ; aṅga ( subsidiary matter ) to Vedic and smṛti prescriptions and prohibitions, a tithi touching three days was held to be inauspicious for marriage, invasion and auspicious religious acts ; certain t. dear to certain gods, decision of a proper t. for religious rite is by recourse to Yugmavākya, when a tithi extends over two days, derivation of word t. from root ‘tan’ to spread ; different views before Ait. Br. on which a tithi rite was to be performed ; divided by

Kālanirṇaya 54n

77n-8n, 105n-107, 227n-230, 243n-5n

Kālatattvavivecana 73n

Kālaviveka of Jīmūtavāhana 41n

78n-9n, 97n-100n, 176n-178n, 671n-74n, mentions seven predecessors that wrote on Kāla

Kālañjadhikaraṇa Nyāya

Kālādarśa 75n

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

Kātyāyana

Smṛti of

Kāṭhaka-saṃhitā

(brāhmaṇa did not drink wine)

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

Liṅgapurāṇa 41n

(on

Ludwig (on Ṛg. X.. 3)

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

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

Madanapārijāta

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

Madanaratna

(on Sāntis ), (list of matters dealt with in Śāntika section ), (on vyavahāra ), (prefers as heir to deceased son the father and not mother ), eulogizes on vyavahāra, Bhavanātha

Mahābhārata and Purāṇas

acc. to Śaṅkarācārya ; different views as to whether homa could be performed by W. ; extravagant praise of women in several Tantrik works, in Gujarat and other places tie silken amulets round the wrists of their brothers ; no capacity to recite Vedic mantras ; women had no votes in

Malignant spirit

known to Ṛgveda

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

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

Maṇḍalas I

II and VI and of hymns in another work briefly examined, criticized and mistaken notions pointed out, Nirukta mentions seventeen individual predecessors on V. I, who differ from it and also among themselves ; several schools of, such as Aitihāsikas, Naidānas

Maṇḍhātā

king was ordered by Indra to see that Yāvanas, Cīnas, Śabaras, Śākas obeyed parents, performed rites laid down by Veda, made gifts to brāhmaṇas

Memoirs

(Memoir for illustrations of Abhayamudrā)

Mesopotamia (vide under 'Horoscope'

'Zodiac'), influence of, supposed by Prof. Neugebauer on Indian writers about longest and shortest day ; place value notation in, took as the basic number ; put by Prof. Neugebauer and a few others in place of the Greeks as originators of science etc.

Mitākṣarā of Vijñāneśvara : 29

(on Nādis ), ( refers to views of Guru on Līpsāsūtra ), (on Yāj. I. about marriages that are void ), ( Yāj. I. contains many paryudā-sas ), ( allows option following Jābālopaniṣad about time of becoming a Sannyāsin ), and n, ( discards Vedic usages if hateful to people ), 1273n–74, ( on Bṛhaspati about re-union ), ( prefers mother to the father as heir ), ( ūha ), ( differences on vital doctrines of Hindu Law between Mit. and Dāyabhāga )

Mlecchas

had authority to perform vratas according to some

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

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

Mudrāvicāra

a Jain work, lists Mudrās

Mādhavācārya

a. of Kālanirṇaya, a. of com.on Sūtasamhita, a. of Jaiminīnyāyāyamālāvistāra

Māgha )

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

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

Night

no bath or making gifts or śrāddha at n., except on expressly stated occasions , Ṛgveda X. is hymn to n. employed as Śānti

Nihśreyasa

meaning of, occurs in Pāṇini V. 4- and Kauṣ. Up. ; stated to be goal of the study of Nyāya and Vaiśeṣika Sūtras ; Mahābhāṣya explains it

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 )

Nirṇayasindhu into Śuddha and Viddhā 71n; division of

into five groups, division of tithis into kharva, darpa, himsra or himśrā ; even if t. begins in the afternoon, a saṅkalpa had to be made in the morning, provided the vrata has to be performed on that t. though viddhā

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

Nāstika

is primarily one, acc. to Kumārila, who does not believe in the existence of the individual soul ; the Kāśika on Pāṇ. IV. 4. holds that it means one who does not believe in the Hereafter

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

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 )

Paingya

Paithīnasi

a smṛti

Patañjali: ( vide under Mahā-bhāṣya ) : 67

( quotes verse that occurs in Mahābhārata), a. of Mahābhāṣya on Pāṇini ; deemed by medieval writers to be an avatāra of Śeṣa and to have composed works on Grammar, medicine and Yoga ; points of difference between P. and modern psy-chologists like Freud ; question of identity of the author of Yogasūtra and of Mahābhāṣya discussed by seve-ral authors

Paurnamāsī

derivation of ; two kinds of, Anumati and Rākā, both m. in Tai. S. and Śat. Br. ; word P. occurs frequently in Atharva-veda

Philologists : some p. deriving word ‘sinīvālī’ by the combinatin of ‘sin’ (moon)

a Babylonian word, and Dravidian ‘vel’ (white light ), criticized

Pitāmaha 69n

(on balance ordeal )

Pratinidhi (substitute or repre-sentative); first rule that

if a substance prescribed for preparing an offering perishes or is lost in an obligatory rite or a kāmya rite after it is begun, another sub-stance (such as nīvāras for rice grain may be substituted ; no p. allowed for a mantra, deity, vedic fire, for kriyās like Prayājas or for the Yajamāna (except in Sattras) , substi-tute for wife of sacrificer (if she be dead) was image of her made of gold or or kuśas ; what is expressly forbidden for use in Vedic sacrifices such as māsas cannot be substitutes for mudga , (māṣamud-ganyāya); when a vedic text expressly prescribes a substi-tute for a substance (as Pūtī-kas for Soma plant) only that substance can be substituted and not another more similar, when a substitute has to be employed, the subsidiary acts of sprinkling with water, pounding etc. are to be perfor-med on the substitute and the appropriate change in wording by adaptation should be made

Prāyāścitta-mayūkha

Puruṣārtha-cintāmaṇi 17n

100n-102, . Puruṣārthasudhānidhi, of Sāyaṇa

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

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

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 )

Representative (vide under 'Pratinidhi')

not allowed in certain cases

Rg. I.in six ways by

Rgvedi

Mr., work of, on ‘History of Aryan festivals’ in Marathi

Rudradhara

a. of ‘Śuddhiviveka’ , (held Śūdra cannot adopt a son)

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.

Rāma

(vide under Rāmāyaṇa): astrological details about birth of Rāma ; became Lord of the world by vratas in Treta ; episode in the Epic ; given as a synonym of Haladhara and of Dasaratha's son by Amarakosa ; kept golden image of Sita by his side when he performed Asvamedha , killed Ravana on Durgadevi's inspiration acc. to Kalika ; no name so holy and so constantly on Hindu lips as Rama's ; story of his ascent to heaven followed by subjects in his capital

Sakhaṇḍa-; divided by

Samayapradīpa 29

Sanjana J. E.: a. of ‘Dogma of re-incarnation’; criticized 1605–1608

asserts that a man who believes in re-incar-nation is not a true Zoro-astrian, which is criticized ; employs offensive language about those who differ from him, particularly about Theosophists, his inter-pretation of Manu VI. is wrong ; is guilty of seri-ous mistakes

Sarkar

Prof. B. K. : on 'Folk element in Hindu culture'

Satya (truthfulness)

one of the five yamas in Yoga, one of the ten yaj. III. and one of the five duties enjoined by Manu (X. ) on men of all varṇas ; five occasions on which a falsehood was allowed to ordinary men by Smṛtis and Mahābhārata, but for a Yogin Satya was absolute, unless speaking the truth would result in the ruin of creatures

Satyasādhā-srautasūtra

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

Siddhānta-śiromaṇi of Bhāskara 67n

(specifies matters with which a Siddhānta must deal )

Sintvāli (amāvāsyā mixed with 14th tithi) 62; divinity in Ṛgveda

sister of gods and bestower of progeny ; S. and Rākā defy attempts at a rational etymology

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 )

Sāmaveda 721n

( has not one thousand Śākhās, but gītis ), ( all verses of, except about , are taken from the Ṛgveda )

Sāṅkhasmṛti 27

( same verse as Manu VI. ), ( same in Manu ), ( eight verses quoted )

Sāṅkhya doctrines

several hymns on C. in Ṛg. (X. , X. , X. , X. , X. ) examined and it is shown that the Creator is called by various names, several references in Ṛg. to the creation or support of heaven and earth by different gods, statements about

T. is time or period required by the moon to gain twelve degrees on the sun to the east 68; long lists of acts and things forbidden on certain tithis 79-80; lords of tithis acc. to Bṛhat-saṃhitā and others 69

loss caused by eating certain things on certain tithis, most important topic in relation to vrata is t. ; motion of moon being irregular the number of ghaṭikās of a t. may be any figure from about to , Pāṇini mentions affix ‘tithas’ ( probably due to word ‘tithi’ ) and Patañjali mentions Paurṇamāsī tithi ; Pūrṇa, Sakhaṇḍa, Śuddha and Viddhā defined , purvaviddhā and paraviddhā, explained ; theory that shortening and lengthening of tithis is due to piety and sinfulness of men, t., though khaṇḍā, is to be regarded as sakalā for dharmaśāstra purposes in some cases ; unit day ( from sunrise to sunrise ) may have two tithis or even three tithis touching it or one tithi may spread to or touch three civil days ; unit day touching three tithis was regarded as holy, vedha defined ; week days, nakṣatras and tithis are means of securing merit or sin, what articles should specially be eaten or not eaten on certain tithis , what combinations of viddha tithis are generally excluded as improper ; what should be undertaken on each of the five groups of T., word tithi does not occur in the Vedic samhitās, though the idea must have been there in the Ṛgveda but occurs in Ait. Br. and the gṛhya and dharma sūtras and hence was in use at least from about B. C., word 'mahā' is prefixed to certain tithis when the Full

Taittiriya Brāhmaṇa

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

Taittiriya Saṃhitā

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

Tantra (or tantras

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

Temple : of Rāhu; of Sun m. in ‘Gupta Inscriptions’; of Sun in ancient and medieval India–; of

Tithitattya 53

136n-8, 165n-167n

Tithiviveka

Tithyarka

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

Tāṇḍya Br. to be distributed by the yajamāna himself acc. to the method of unequal distribution set out in PMS

Madanaratna provides that to Paśubandha the unequal distribution does not apply ; Manu mentions this method of unequal distribution in the Veda and extends its principle to men working jointly on joint undertakings such as house construction, Medieval Dharmasāstra works follow the Pūrvapakṣa view of equal distribution (X. 3. ) as an equitable rule in, the case of liability of several sureties and other matters

Tāṇḍya Brāhmaṇa: 511n

(explains words of Ṛg. IX. . 1)

Underhill

a. of a work ‘Hindu religious year’

Untouchables

millions in Bharata, acc. to census of

Utsava

often difficult to distinguish from vrata

Uśanas (on tithi) 78n

Uṣas and Ādityas

but also in relation to Varuṇa, Brahmaṇaspati, Aditi, Aśvins, Parjanya, 7-8; some V. performed at fixed times or tithis ; some seasonal v. and some festivals like Rāmānavami and some like Sāvitrivrata and Yamadvitīya should be kept up even in these days ; spoken of as dhruva (immutably fixed) and adabdha (unassailable) in Ṛgveda, 8; spoken of as not violated by other gods 8-9; supposed to have been declared by divinities like Śiva, Kṛṣṇa or by great sages ; topic of, inextricably mixed up with

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

Vajrayāna

Parinirvāṇa of B in B. C. or B. C., philosophical schools in times of B. mentioned by

Varāhamihira: (a. of Bṛhat-saṁhitā

Bṛhaj-jātaka, Yogayātrā, Bṛhadyogayātrā, Pañca-siddhāntikā, Laghujātaka, Ṭik-kanikā, and a few other works not yet published), (follows Gārgya on motion of Saptarṣis), (names many predecessors on astrology), (theory that a horoscope was like a plan), (importance of usages of common people), (on Āryabhaṭa's view about earth revolving round itself); date of (about A. D.) , (mentions authors of Vāstusāstra and image making; did not follow Firmicus or Manilius on Dreṣkāṇas , differences of, with Ptolemy, and n, (with Yavanēsvara), (on lords of the horās of the day), frequently refers to the views of Yavanas and in some matters differs from them ; probably identical with Buzurmihr, a minister of Nowshirwan of Persia

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

Varṣakriyākaumudī: 31n

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

Vasiṣṭha

sage, thought of com- Vikrama) : . mitting suicide ; two Vātakaṇikā, a work of Varāhabirths of, referred to in Ṛg. mihira, quoted in Adbhuta –

Vasiṣṭha

a writer on Astrology, Vatasāvitrīvrata, on , Jyeṣṭha Full Moon, fast . for three days or some alter-

Veda and Guru )

latter one being superior to preceding one ; peak period of Tāntrik works and cults, both Hindu and Buddhist, was from 7th to 12th century A. D. ; philosophical or spiritual side of T. not much studied except by Arthur Avalon, B. Bhattacarya and a few others ; *pīṭhas* (of Kālikā) m. in Rudrayāmala ; points that distinguish T. works from other religious literature in Sanskrit ; points of difference between T. and Śākta works, though both have much in common ; possible motives of founders of Tāntrik cult for discarding conventional morality ; poular mind associates T. with worship of Śakti (i. e. Kāli) and with *mudrās*, *maṇḍalas*, five *makāras*, *vāma* and *dakṣiṇa mārgas* and magic practices ; possible reason for non-mention of Tantra doctrines in Sarvadarśanasaṅgraha ; prescribe Vaidiki *sandhyā* to be followed by Tāntriki *sandhyā* ; provisions of, about the materials and capacity of wine cups ; provide, in contrast to Vedānta, methods which assist men of ordinary intellect in developing psychical forces and attaining liberation ; put forward the theory that to the pure-hearted everything is pure, only the sinful *vāsanā* is reprehensible ; purpose of most Buddhist T. is to indicate a short path to Buddhahood by yogic practices, introducing the element of Śakti for yogic practices and for securing miraculous powers ; question whether Hindu T. were prior to Buddhist T. or vice versa is difficult but present author holds Hindu T. were not borrowed from Buddhist T. ; references to T. in Saundaryalaharī ; resemble Purāṇas in several respects ; rivalry between Hindu and Buddhist T. ; Rudrayāmala statement that Buddha taught Vāsiṣṭha the Kaula path, examined ; *Sādhakas* in T. are of three kinds, *paśu*, *vīra* and *divya* ; Sādhaka in T. should feel that guru, mantra, devatā and his own soul are all one ; Sāṅkhya tattvas, Prakṛti, mahat, Ahaṅkāra are welded on to the worship of Śakti ; secrecy enjoined by most T. about knowledge conveyed by the guru to the disciple and worship with *makāras*, some great scholars and poets had a sneaking admiration for T. worship ; some modern writers have been somewhat unjust to whole T. literature by labelling it all as black magic or obscene ; some Tantras like *Mahānirvāṇa* try to stem the tide of sexual immorality ; some T. practically inculcate what appears as unbridled licence ; some Hindu T. contain sublime philosophic views derived from the Upaniṣads, the

Vedic Texts

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

Vedāṅga-Jyotiṣa 538n ; three parts of

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

Vijñānadīpikā

of Padmapāda, (in verses): (on three kinds of Karma)

Vikrama: became lord of the world in Kaliyuga by vratas; whose daughter Vasund-harā of Daśārṇa country attai-ned mokṣa by vratas

Viśvarūpa: com. Bālakrīḍā on Yāj. by 224

(explains Yāj. I. ), (quotes Tantravārtika verse without name), (śrāddha primarily means 'piṇḍadāna' and not feeding brāhmaṇas, not identical with Maṇḍana ; quotes a half verse from Yogi-Yājñavalkya ; same as Sureśvara, the latter being his name on resorting to Sannyāsa

Viṣṇudharmasūtra: 48

( similar to Yaj. I. ), ( same as Manu )

Viṣṇudharmottara

an Upapurāṇa: , ( on

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)

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

Vratakālaviveka 30n-33n

47n-49n

Vrataprakāśa 30

Vratarāja 34

Vratārka 30n

Vyavahāramayūkha. 51n

(on

Vyāghra

Smṛti of

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

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

Vācaspati

Vājasaneya Saṃhitā

(on

Vāmakeśvara Tantra) : 1050n

names tantras including eight Yāmalas ; names and defines

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-Yājñavalkya

Vṛddhi-śrāddha 31-32; Pratinidhi (representative) such as son or wife may perform V. for one unable personally to perform owing to disease

accident etc. , Rajamārtaṇḍa, the earliest extant nibandha so far known, is work on V. ; rite that concludes a vrata is called Udyāpana, pāraṇa or pāraṇā ; rule of Hārīta, that in every v. in which worship enters midday is the proper time

Weber and others that Indian system of n. was borrowed from the Chinese

Babylonians or Arabs , auspicious n. for marriage, acc. to

Week Days : ( vide under 'horā

sabbath, calendar') : actions proper to be done on different w. according to Bṛhatsamhitā, Garga and Atharvaṇa Jyotiṣa ; arrangement of Hindu W. not based on Greek division of day into horās, but on ghaṭikās ; auspicious for all uudertakings are Monday, Wednesday; Thursday and Friday , combinations of certain tithis and W. yield all rewards ; combinations of certain W. tithis and nakṣatras bad for certain matters, derived by Indians from Chaldæans acc. to S. B. Dixit ; derived in Europe ultimately from Babylonian gods, Dio ( A. D. ) says W. originated in Egypt and were of recent introduction in his day ; for Upanayana Tuesday and Saturday inauspicious ; have no force at night in marriages ; known in Italy before A.D.; literary evidence in Sanskrit on W. ; no evidence that the Indian names of W. and the method of arriving at the order of the days is not indigenous ; not named in Bible ; not mentioned in Mahābhārata ; not borrowed en bloc by India from outside ; oldest reference to W. in Indian Inscriptions is of the Gupta year ( A.D. ) ; one of the five aṅgas of a pañcāṅga ; order of W. takes no account of the distances of planets ; origin and development of, probable that W. were known to Indians between B.C. to A.D. ; probably suggested to Indians from worship in Babylonian temples of planets on different week days ; Ptolemy makes no astrological use of W. ; Sanskrit literature concerning W. ; Sarton’s view that Greeks had nothing to do with W. but Egyptians and Babylonians developed W. ; section on, in Atharvaṇa Jyotiṣa

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

Yugmavākya 480; ascribed to different sources by differ-ent writers 75n; cited and explained 74–75; express texts will govern where Y. not applicable or other considera-tions may apply 75; 77; many exceptions recognised to

rites for pitṛs are not governed by Y., various views about its application, rules forbidding the partaking of oil, meat or the like on the fixed tithi govern whole tithi, whether spread over two days or more

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

Ādityapurāņa

Aparārka and Sm. C. (as printed) quote verses from both Ādi

Āpastamba-śrautasūtra

and n

Āryabhaṭīya

work of Āryabhaṭṭa, (mentions Thursday), edited by W. E. Clark

Āsana or Āsanas (vide under Gherandasamhitā

Hathayoga, Inscriptions, Śivasamhitā) ; an anga of Yoga and defined as what is stable and comfortable in Y. S. (i. e. bodily posture) and in Gītā means seat covered with Kuśa grass, deer-skin and garment, handbook on, published by Śrī Kuvalayānanda, with figures ; is first aṅga in Hathayoga, of which there are , most important being Siddhasana ; names of āsanas ; Padmāsana mentioned by Dakṣasmṛti and by Śaṅkara , photographs of Ā. in Dr. Goswami’s work, 1394: sixteen figures of Ā. in Dr. Behanan’s work and more figures in other works ; ten Ā. named by Yogabhāsya ; Yaj. Smṛti (III. ) seems to have Padmāsana in view and n

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

Śat. Br.–

Śatāpatha-brāhmaṇa : 17

(mentions

Śaṅkaragīta

Śānti parvans )

( Yogabhāṣya on Y. S. II. follows J. )

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 )

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

Şaşṭitantra

of Pāñcaśikha: so called because it deals with topics and contained sixty thousand gāthās, topics (sixty) dealt with in, enume-rated by Yuktidīpikā and Rājavārtika ; topics of, in Sāṅkhyakārikā

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

Ṣaḍaśitimukha

m. in inscriptions ; puṇyakāla is ghaṭikās

Mīmāṁsā Nyāyas

अम्बाभिधानोन्याय

आकृष्टपातानामर्थनुवर्त शक्त सवकारिणी

जै. I. 4. 25

आद्यन्तसूत्रत्व निषेधः

जै. V. 3. 4

गोबलीवर्द न्याय

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

ततस्क्रियमाण्यध्याय

नास्ति वचनस्यातिभारः

जै. II. 2. 27

न्यायसाम्य

युगपद्वृत्तिविशेशाध्य

जै. III. 2 1

शालैकपोतन्याय

जै. XI. 1. 16

सकृच्छ्रुतं शब्दत्वमेवार्थं गमयति

सर्वं स्याद्भूतत्वात्

सारस्वतो भवतः