Chapter IV. Individual Vratas; Chaitra Pratipad, Rāmanavamī, Akshayya-tritīya, Parashurāmajayantī, Dashaharā, Sāvitrī-vrata

## 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

## 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 )

## Morning

the first fifth part of a day, equal to about three ghaṭikās

'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

*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

- Journal of Oriental Institute

Baroda

- Jyeṣṭha: Daśaharā on 10th of bright half of

Savitri-vrata on J. Full moon for women whose husbands are living

Addhātālayaḥ

( in Ṛg. X. . ), meaning of

Agastyasaṁhitā

on

Agnipurāņa

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

Aitareya Upaniṣad

(quotes Rg. IV. . 1)

Akṣaya-tr̥tīyā

details of vrata on, one of the most auspicious tithis in the year, referred to in Viṣṇudharmasūtra, third tithi of Vaiśākha bright half is so called

Allen

on Sāvitrīvrata

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

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 )

Anuśāsana-parva

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

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

Bhārgavārcanādīpikā

Br. equal to Kalpa 688

figure to which the life of br. in human years extends is colossal ; fifty years of life of Br. are gone and the present is Vārahakalpa and Vaivasvata Manvantara ; is supposed to have created world on first tithi of Caitra bright half ; seven sons of, some held that life of Brahmā was years

Brahmapurāṇa 43

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

Brahmasāvitrīvrata

Brahmāṇḍa and change in meaning–; devote much space to legends about Paraśurāma; Devībhāgavata and

Daśaharā-vrata

on 10th of bright half of Jyeṣṭha ; so-called because it removes ten sins

Devala

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

Dharmasindhu

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

Durgā

antiquity of pūjā of, Arjuṇa's and Yudhisthira's praise of D. in Bhīṣmaparva and Virāṭaparva, 1046¹⁰; killed Śumbha and Niśumbha ; on coins

Dvīvedi

Dr. Hazariprasad, a. of ‘Nath Sampradaya’ , Earth: legend that e. was donated to Kāśyapa by Paraśurāma ; three motions of

Earth

legend of gift. of, to Kāśyapa ; three motions of

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.

Frazer

J. G., a. of 'Golden Bough'

Full Moon in ancient times 659

four kinds of, Greek names of months used in a few inscriptions in India ; intercalary month ; M. in which the year began in ancient and medieval times was different at different times and in different parts , nākṣatra m. not required in

Ganges

festival of, celebrated in turns over large rivers like Godāvarī, Kṛṣṇā, Narmadā

Gheraṇḍasaṃhitā

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

Govindacandra

king of Kanoj, granted a village after a bath in the Ganges on Akṣayyatṛtīyā

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

Gārgī

sixty verses of, quoted by Utpala

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*

Horses

honoured in Durgotsava ; Nirājana of, m. in Raghu-vamśa and Bṛhatsaṁhitā as Sānti ; prognostications from movements, prancing, neighing of, sale of, expressly for-bidden by Manu X. and impliedly by Tai. S., but gifts of H. highly praised in Rg.

Karṇaparva

( on Yavanas )

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*

Kumbhipāka

a hell so-called

Kuppuswami

M. M. Prof. 1186n- , ( paper on Manḍana and Sureśvara equation in the Vedānta )

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

Kṛtyaratnākara 30

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

Kṛtyatattva 88n

123n-25n

Kṛṣṇajanmāṣṭamīvrata 128–143 ; (see under Vāsudeva and Megasthenes) : acc. to Jayantinirṇaya

tithi is principal matter in Janmāṣṭamīvrata, while in Jayantīvrata nakṣatra Rohiṇī is the principal matter ; antiquity of Kṛṣṇa or Vāsudeva worship , Besnagar Ins. of Greek Heliodorus refers to Vāsudeva as Devadeva ; celebrated on the 8th of dark half of Śrāvaṇa and on 8th of Bhādrapada dark half acc. to some ; conclusions of Tithitattva about the exact times of, current in Northern and Central India from about B. C., if not earlier, description of Kṛṣṇa’s birth in Bhāgavata is commonplace and vague ; eighth tithi may be with Rohiṇī or without it and several possible combinations of tithi, nakṣatra, time and week day are set out, exact time and tithi of Janmāṣṭamī celebration is much discussed in medieval works ; Ghosundi Inscription of 2nd or 1st century B. C. mentions the worship of Saṅkarṣaṇa and Vāsudeva ; is Nitya as well as Kāmya ; Jain tradition about Kṛṣṇa ; Jayanti and Janmāṣṭamī distinguished, Jayanti fast occurring on Wednesday or Monday yields far greater results than in other cases ; Kṛṣṇa, a Vedic poet, in Ṛg. invokes Aśvins ; Kṛṣṇa Aṅgirasa, author of Ṛg. VIII. , Kṛṣṇa is depicted in Mahābhārata as a composite personality viz. as a prince, friend of the Pāṇḍavas, a great warrior, statesman and philosopher and also as Avatāra of Viṣṇu ; life of, among cowherds in Bhāgavata, and Viṣṇu and other Purāṇas ; Kṛṣṇa was one of the Vṛṣṇis, stories and dramatic representations about his killing Kaṁsa and imprisoning Bali existed before the Mahābhāṣya ; Kṛṣṇa cult, various phases of, acc. to Dr. R. G. Bhandarkar, Kṛṣṇa’s birth on Rohiṇī nakṣatra, of which Prajāpati is the Lord, account of birth of K. from Bhaviṣyottara together with astrological aspects ; K. belonged to the Candravamśa and Budha in legend; and astrology is son of the Moon and so Monday and Wednesday on 8th of Śrāvaṇa were deemed to yield great results ; Mahābhārata on Kṛṣṇa , main items in K. vrata are fast, worship of Kṛṣṇa, jāgara, listening to and repeating hymns and stories of exploits of Kṛṣṇa and pāraṇā ; principal items in K. vrata, views differ on, most important vrata and utsava celebrated throughout India ; most sublime praises of Kṛṣṇa in Mahābhārata by Yudhiṣṭhira, Draupadī and Bhīṣma, nakṣatra of Kṛṣṇa’s birth was Abhijit acc. to Harivaṁśa ; numerous verses on the māhātmya of, in Agni, Matsya and Padma Purāṇas ; names one hundred and eight of Kṛṣṇa set out in Brahmāṇḍa ; pāraṇā in K. in some cases may be at night, particularly for Vaiṣṇavas ; passed away thirty-six years after Bhārata war, people called Vāsudevaka and Arjūṇaka before Pāṇini’s times ; principal time for celebration of K. is midnight of 8th of Śrāvaṇa dark half ( of Bhādrapada if month is pūrṇimānta ), procedure of K. vrata ; procedure in Dharmasindhu employs Puruṣasūkta in K. vrata, while some other works mention no vedic mantra ; question whether Janmāṣṭamīvrata and Jayantīvrata are identical or different vratas is decided differently by different authors ; reference to Kṛṣṇa Devakīputra in Chān. Up. receiving instruction from Ghora-Āṅgirasa ; special rules about pāraṇā of Janmāṣṭamī and Jayantī fast ; the K. festival is not found in Kṛtyakalpataru on Vrata, but a brief reference is made to it in Naiyatakālika section of that work ; usage in some territories like Mahārāṣṭra of ‘Gopāla-kālā’, Weber’s theory that the ritual of K. festival was transferred to India from outside based on three points, examined and shown to be baseless

Kṣatriyas

destruction of, by Paraśurāma

Marriage

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

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

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

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

Nirṇayāmṛta

69n-71n

Nyāsa (mystical sanctification of several parts or limbs of the body with Vedic

Tāntrik or other mantras); (vide under aṅganyāsa, haṁsanyāsa, mantranyāsa, māṭṛkānyāsa, praṇavanyāsa), N. is an important item in the Tāntrik ritual ; N. compared by Woodroffe with the Christian method of making the sign of the cross ; expressly provided by Devībhāgavata as part of Sandhyā worship ; in modern times some orthodox people perform two kinds of n. viz. Antarmāṭṛkā and Bahirmāṭṛkā, is avaidika and should not be performed acc. to Dharmasindhu and Saṁskāraratnamālā, of different names of Viṣṇu, viz. Govinda, Trivikrama etc. on fingers of right hand, the palm etc. ; n. of several portions of Gāyatrī, of single letters of

Nāradīya )

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

Paraśurāma Jayantī-; on 3rd of Vaiśākha bright half; temples of Paraśurāma; time of celebration-

Parāśurāma

exploits of, described in Mahābhārata and Purāṇas , horoscope of, furni-shed by Nirṇayasindhu examined ; loss of power of, when he met Rāma ; made Western sea recede ; resided on Mahendra mountain

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)

Pratipadvrata 82–84; in inter-calary month of Caitra beginn-ing of year is on first tithi of that month 83; pratipad of Caitra observed in Deccan-with some pomp and religious rites as the beginning of the year 82; pratipad of Caitra is in popular belief one of the 84 auspicious days of the year

rites of the beginning of year in Caitra described in Brahma-purāna and other works ; rule is that the tithi to be observed as beginning is the one mixed with amāvasyā, when it is *viddhā* ; views differ as to the pratipad on which religious rites are to be performed when there is an intercalary month ; why called pratipad

Puruṣārtha-cintāmaṇi 17n

100n-102, . Puruṣārthasudhānidhi, of Sāyaṇa

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 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

Raghunandana

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

Ramanavami Vrata-; Krtyakalpataru does not deal with it; procedure of R. prescribed in medieval works-; procedure of R. in modern times; whether R. is nitya or kamya-

Ramarcanacandrika of Anandavanayati

Ramayana: dreams frequently mentioned in

as indicating future catastrophes ; flesh of five five-nailed animals may be eaten ; horoscope of Rama in Balakanda of, examined , omens described in ; several passages in, contain references to planets in relation to naksatras indicating misfortunes to people in general or to individuals ; solar eclipse at an unusual time , (three purusarthas)

Rāhula Sāṁkṛtyāyana

(paper on Vajrayāna and the siddhas), (paper of, about Vajrayāna and Mantrayāna’ in Journal Asiatique), (gives list of siddhas from Luipā to Bhalipā with details

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.

Rākā (Paurṇamāsī mixed with pratipad)

worshipped in Ṛg. for a rich and famous son

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

Rāmanavamī 84-5

Sabhāparva 27n

(names for numerals from ayuta to parārdha), (omens), (eclipse), (three kinds of utpātas), (story of Śiśupāla), 1161¹ (pupils of Vyāsa)

Samayamayūkha 66n

136n-37n, 14546n, 227n-8n, 243n-4n

Samayapradīpa 29

Samayaprakāśa

664n-5n

Savitri : story of

in Mahābhārata and Purāņas

Savitri-caturdaśī : in Bengal

on 14th of dark half of Jyeştha

Saṅkalpa

necessary in every religious rite; contents of, formula of, in vrata, in a fast or vrata to be made in the morning

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

Siddhapurusas: 84

acc. to Vajra-yāna cult of Buddhism, flourish-ed between 7th and 9th cen. A. D., list of siddhas given by Dr. Bagchi (vide under Bagchi); names of S. still honoured in Nepal and Tibet ; tradi-tion about Siddhas continued down to modern times e. g. in the case of Śiva-yogin from Ratnagiri District

Sins: (vide under Prāyaścittas

rebirth, repentance, japa, remembrance of name of Kṛṣṇa or Nārāyaṇa): ancient Indian belief that diseases and bodily defects in this life were caused by S. of past lives ; Biblical position for removal of consequences of, Manu on , methods for removal of consequences of sins, such as confessions, repentance, japa ; ten

Smṛtikaustubha 81n

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

Sūrparika and Parasurāma

Tantrik worship)

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

Tithitattya 53

136n-8, 165n-167n

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 ), .

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

Vaiśākha: Akṣayyatṛtīyā

on 3rd of bright half of, Parasurāmajayantī on 3rd of bright half of

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)

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

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

Vasiṣṭha Dharmasūtra 24n

natives of nakta etc ; called , Mahāsāvitrīvrata by V. K. V. , (on ; must have been in vogue giving an only son in adoption), long before 10th century A. D. , (one sūtra on adop- ; decision in case Full Moon tion interpreted in four ways), tithi is viddhā 93: possible , reason why worship of Vaṭa , (sale of tree comes in, procedure milk by brāhmaṇa condemned). of

Vasiṣṭha Siddhānta

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

Veda and the same words in ordinary life acc. to Jaimini and Śabara

numberless mantras in Tantra ; M. of Rāma worship ; Paurāṇik Mantras like ‘dātā:o no’ and ‘yāntu devagaṇāh’ came to be used even in Śrāddha by

Viśvakarman: fashioned the two worlds (Ṛg. X.and)

Viṣṇudharmasūtra: 48

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

Viṣṇudharmottara

an Upapurāṇa: , ( on

Vratakālaviveka 30n-33n

47n-49n

Vrataprakāśa 30

Vratarāja 34

Vratārka 30n

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

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

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. , )

Wife: ( vide under 'sacrifices' ) : exaggerated praise of chaste wife's power is a mere arthavāda ¹⁰; Jaimini provides that W. not being equal to the husband in the knowledge of mantras and ignorant

is restricted to the performance of those acts only that are expressly enjoined on her such as looking at the clarified butter, observing brahmacarya and repeat a few mantras which she should learn from her father or her husband ¹¹; W. gradually lost all importance in Vedic sacrifices and came to be a mere silent spectator of weary details ¹²; many Smṛti rules apply to W. also although the texts may employ a word in the masculine gender e. g. Manu XI. prohibiting men of three varṇas from drinking surā was held to apply to wives also ¹³

Yugāditithis; Akṣayya-tṛtīyā is one of them; śrā-ddha performed on Y. yields inexhaustible gratification to pitṛs

Ādiparva

(has the verse

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

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 )

Śāntiparva ); on Brahmacārikāṇḍa 820n

( on five categories of smṛti contents ); on Gṛhasthakāṇḍa , on Mokṣa , ( quotes Devala on Siddhis ); on Niyatakāla or Naiyatakālika , 214n-216n, on Rājadharma , on Śāntis 73435, 3 ( quotes Matsya ), on Śrāddha , on Vrata , ( whole of Chap. of

Śāstradīpikā of Pārthasārathi 86

com. Mayūkhamālikā on ; com. called .Yuktisneha-prapūraṇī on

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

‘Pratipadvrata’

‘Year’); bright half, 9th tithi of C, has Rāmanavamivrata

Mīmāṁsā Nyāyas

अनुष्णाधिकरण

जै. III. 1. 12

अमनुष्यलम्ध्यः शास्त्रार्थः

दशाह्रन्याय

नागृह्यमाणविशेषाधिकरणन्याय

जै. VII. 2. 13

पन्नमतमतिषिद्धमुह्यसत् भवति

पशुपुरोडाश न्याय

जै. XII. 1. 1-6

मियोsसम्बन्धन्याय

जै. III. 1. 22

युगपद्वृत्तिविशेशाध्य

जै. III. 2 1

संयोगपृथक्त्वन्याय

हृद्द समवृहत्वकल्पनाव्याप्या।