Chapter V. Ekādashī

## 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.

## Kāḷā as a unit of time various-ly defined

## 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 )

'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

'sacred vows' and 'rules of conduct

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

*homa*

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

*Nakta* an alternative to rigidly observed *Ekādaśī* and is superi-or to *Yācita*; rules for observing *nakta*-; views as to exact time called *nakta*

Agnipurāņa

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

Ahalyākāmadhenu

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 )

Ayyangar

(conflict of interpretation about

Ayācita

is a substitute method for an absolute fast on ekādaśī

Aṅgiras

(about dreams)

Aṣālha

most important tithi in, is Ēkādaśī

Bagchi about foreign elements in Tāntrik doctrines 1034 ; Vīra type of T. worshipper required to possess high moral and spiritual level

but Rudrayāmala allows a vīra to honour the charming wife of another flushed with wine ; women were made gurus in Tāntrik cult ; woman associated with a male for tāntrik worship or for maithuna was called śakti, prakrti or latā and she could be one's wife or another's wife or a vesyā , word 'phat' occurs in Vaj. S. and is employed in abhicāra ; works on T. like Śāradātilaka enumerate thirty-six tattvas (including those of the sānkhya system) ; works on T. introduced into Tibet, Mongolia, China, Japan and South East Asia ; works on T. placed women on a footing of equality with men, and endeavoured to provide a common platform ; works on T. employ Vedic mantras, and also their own, works on T. say that mantras possess wonderful powers and that a Tāntrika secures all powers by following the practices of his guru's school ; worship of Śakti with wine, flesh and edibles of various kinds, ( in Visnu-purāna ), ( worship of Śakti with five Tattvas, which are sometimes identified with five elements ) ; worship of Keśava laid down in Tantras referred to by Bhāgavata ; writers on T. clothe their practices in bombastic words ; writers, medieval and modern, were largely justified in their condemnation of Tāntrik practices ; yantra ( sometimes called cakra ) also is a characteristic item in Tāntrik worship . Tantrāloka of Abhinavagupta . Tantrarahasya of Rāmānujācārya, last noted work of Prābhakara school composed about A. D., . Tantrarājatantra , ( on abhişeka ), ( on Yantra ), 1138n-39. Tantraratna, of Pārthasārathimiśra . Tantravārtika of Kumārilabhatta (a voluminous com. on Śabara's bhāsya on P. M. S. I. 2 to end of Chap. III ), (papers on 'Gleanings from Śabara and Tantravārtika' and 'Tantravārtika and Dharmaśāstra'), (,on adhikāra for Agnihotra and Darśa-pūrņamāsa ), (propositions about soul specified ), ( on Apūrva ), 1220n-24n, ( defines vidhi, niyama and parisankhyā ), (bhāvanā is the pratyayārtha ), ( on 'Vikalpa' ), (is most exhaustive on Smṛtis), (on sadācāra), 1273n74n (on Kalpa and Kalpasūtras), (collects about three dozen cases of bādha in general), (on change in meaning of 'rājan'), examines all the well-known classes of Sanskrit works with regard to their usefulness and relation to Veda and other-worldly experience

Baudhāyana

Bhavadāsa

(between

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

Bhūjabala or Bhūjabalaniban-dha; 42n

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

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

Brahmavaivarta-purāṇa ( note on

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

Brahmāṇḍa-Purāṇa (vide note on pp. 895–96); 90n

(on Kalpas of Atharvaveda), (many verses identical with those of Vāyu ), (on period between Parikṣit and Nanda), ( Saptārṣis mantra ), ( three kinds of bhakti ), (list of Avatāras–different from usual one), ( Lalitāmāhātmya of ), ( has verses that are also found quoted by Śabara ), ( for word ‘ sanātana-dharma ), compiled or revised about A. D. ; probably com-posed near the source of the Godāvarī, divided into four pādas besides Lalitopā-khyāna ; is fond of etymo-logies, one of the oldest of Purāṇas, has hundreds of verses in common with Vāyu ; Skanda says there was first only one Purāṇa, viz. Brahmāṇḍa

Brāhmaṇa or Brāhmaṇas (vide under gifts

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

Chāndogyopaniṣad: 24

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

contains one of the best descriptions of God as transcendant and immanent 1462; divergence about the names

nature and attributes of ; evidence for existence of G. lies in inner personal experience, acc. to W. James, idea of the grace of G. occurs in Katha and Śvetāśvatara Up. ; idea of God's omniscience, omnipresence must be abandoned, acc. to H. G. Wells ; is one acc. to Mahābhārata and some Purāṇas and higher Indian thought ; is immanent in the Universe, acc. to Tai. Up., Chān Up., Bṛ. Up. ; is a pure mathematician, acc. to Jeans ; is supposed to take different forms for the benefit of worshippers, is transcendant and rules the universe ; most striking characteristic of Hindu religion, from Vedic times is that G. is one, though called by various names ; nature and attributes of G. on which most are agreed ; no place for G. in Sānkhya system, while in Yogaśūtra G. has a secondary one ; ontological argument for proving existence of G. ; some sages at least in Ṛgveda times had arrived at the conclusion that there was only one Principle or Spirit, though called by various names, spirit of bargaining with God in some Vedic texts illustrated ; supreme G. is called

Devala

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

Devavrata

a purifying text, viz. Rg. VIII. .7

Dharmasindhu

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

Dvādaśī

called Trisprśā, which touches three civil days ; eight kinds of, Jayā, Vijayā, Jayantī and Pāpanāśinī D. have respectively Punarvasu, Śravaṇa, Rohiṇī and Puṣya nakṣatras

Ekabhakta

proper time for ; restriction of, as an alternative to Ekādaśīvrata ; it is an independent vrata also, apart from being an alternative to Ekādaśī

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)

Ekādaśīviveka of Śūlapāṇi

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.

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

Goswami

Prof. S. S., a. of ‘Hathayoga’ (with photographs of Āsanas)

Gupta Inscriptions

edited by Fleet, ( Gaṅgādhar stone Ins. of Kṛta year i. e. A. D. ), (mentions Mātṛs and awakening of Viṣṇu in Kārtika); era of

Gāndhārī

lost her sons because she observed fast on Ekādaśī mixed with Daśamī

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

Haribhaktivīlāsa of Gopālabhaṭṭa 113

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*

Hārita

Smṛti of, (in prose), (prose)

Indian Antiquary (Journal): 94

(grant of A. D. containing predictions of matters that came to be true)

Indra

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

Jamadagni

a. of a Smṛti

Jitendriya

defined by Manu (II. )

Jones

Sir William; published list of Hindu festival days based on the Tithitattva ; translated Manusmrti and re-ndered Manu I. (ācāraḥ paramo dharmaḥ) as ‘imme-morial usage is transcende-ntal law’

Jāgara

items of, in Ekādaśīvrata

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.

Kathopaniṣad

(Naciketas story), (on vidyā and avidyā), (giving up tṛṣṇā), (on nāḍis of the heart, one of which penetrates the crown of the head), (five guṇas, śabda etc. of five elements mentioned), (verse quoted in), (fate of some people after death), (illustration of pure water poured into pure water), (path of mokṣa more difficult than that of bhakti)

Kumārila differ from those in the Veda and Purāṇas 1212; in Ṛg h. was deemed to be a place where souls of valiant men and great donors and wise men went 1213; in Atharvaveda heaven was deemed to possess damsels

edible plants and flowers, streams of ghee, honey and wine, milk, curds, lotus ponds, is defined as 'mental happiness' (prīti) by Śabara, joys of h. were times greater than those on earth ; old verse defines svarga as 'a state of happiness unmixed with pain' ; poets like Kālidāsa describe how the soul of one killed in battle arrives instantly in H. ; Purāṇas like Brahma, Mārkaṇḍeya

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

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

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

Kātyāyana

Smṛti of

Kātyāyanasmṛti 675; five parts of

in Śatapatha and by others, fifteen muhūrtas of d. and night each

Kūrmapurāṇa

103n–4n, (on Kāla), (incorporates Upaniṣad passages ), (on Ahiṃsā), ( similar to Yaj. I. ), extent of, is 17000 or 18000 acc. to many Purāṇas ; note on

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

Kṛtyatattva 88n

123n-25n

Liṅgapurāṇa 41n

(on

Madhyāhna

explained

Mahāniśā

variously defined

Man

psychical powers of are vast and unknown ; man acc. to Christian doctrine is conceived and born in sin, while acc. to Vedānta, human soul is divine ; length of life of, years, acc. to Ṛg. Vāj. S., Atharvaveda

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

Mudrāvidhi

a Jain work, lists Mudrās

Mārkaṇḍeya 75n

supposed to be one of the eight immortals (cirajivināḥ) invoked on Yamadvitīyā

Nakṣatreṣṭi 505; Ṛgveda expressly names *Aghā*

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

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 )

Nirṇayāmṛta

69n-71n

Nārada

a. of a work on Jyotiṣa

Nāradīya )

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

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

P. M. S.

Śabara and other mīmāṁsā writers ; words like Babara Prāvāhaṇī, Prāmaganda which the opponents of eternality of the Veda put forward as showing that they refer to ancient human beings are explained away as having other meanings , words like 'jarbharī turpharītu' ( Rg. X. . 6 )

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 )

Paraśurāmapratāpa; mentionsitems in Jāgara

Politics (*Rājanīti*)

four *upāyas* in, six *angas* of

Prahlāda )

( confused account of the śākhās. of Sāmaveda ), ( on discarding even Vedic practices ), . ( defines 'svarga' as manaḥprīti ), ( quotes two verses of Hiraṇyagarbha ), ( on propounders of Yogaśāstra ), on pratyāhāra ), ( agrees with Y. Bhāṣya closely ), ( on Yogi-caryā ), closely agrees with definition as Pañcalakṣaṇa, com. called Vaiṣpavakūṭacandrikā of Ratnagarbha and another called Viṣṇucitti deal with a V. of verses only , Dānasāgara knew a V. of 23000 verses which it discards 868n–69, extant Viṣṇu P. composed between to A.D. ; is full of characteristic qualities of Vaiṣṇavas ; narrates how and why Vyāsa declared how Kaliyuga, Śūdra and women were blessed ; on Sāṅkhya ; present text divided into six aṁśas, chapters and has about verses ; Rāmānuja in his Vedārthasaṅgraha quotes more than verses from V, regards V. as of supreme authority over other Purāṇas , Śākya, Śuddhodana ( as 23rd in descent from Bṛhadbala and Rāhula men tioned by V. ) ; several works state the number of ślokas in V. to be different from to 24000, some verses identical with Bra hmāṇḍa and Brahma and other Purāṇas , teaches doctrine of complete advaita and of niṣkāma-karma ; translated by H. H. Wilson , Vācaspati names it in com. on Yogabhāṣya ; Vyāsa does not play a prominent part in V. and Sūta does not appear as narrator at all

Prajāpativratas

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

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

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

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

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

Pāraṇa ( vide Udyāpana ); in some cases performed by merely sipping water 121n; deri-vation of

last rite in a vrata is P. ; should be done on 12th tithi in Ekādaśī-vrata, but not on 13th, word P. occurs in Śākuntala and Raghuvamśa

Pṛthvicandrodaya 31n

Ramanuja; a. of Bhagya on Vedantasutra 956n

a. of Vedarthasangraha ; born in A. D., does not quote the Bhagavata purana at all in bhagya on V.S., while quoting over a hundred verses from Visnupurana ; five heads of the doctrines of the school of, 96n: holds that whole of Pancaratra has Vedic authority

Ramanujacarya

a. of Tantrarahasya and Nayakaratna (com. on Nyayaratnamala) ; flourished about A. D.

Religious Rites: calendar required for finding out proper times for

must be performed at the correct time (i.e. season, tithi etc.) acc. to Śāstra ; rule that, if one able to carry out main provisions of R. resorts to alternatives provided for those who are unable, he does not secure the other-worldly rewards of that rite

Rudragāyatri

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.

Samayamayūkha 66n

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

Samayaprakāśa

664n-5n

Saṁ.

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

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-kaumudī 5n

Siddhāntabindu of Madhusūdana-sarasvati

Smārtas

observe fast on Ekādaśī and also on Śivarātri

Smṛtikaustubha 81n

Smṛtimuktāphala 33

(on nyāsa of letters of Gāyatri on parts of the body )

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 Saṃhitā

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

Tithitattya 53

136n-8, 165n-167n

Tāmbūla–not to be eaten in Ekādaśīvrata 107

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

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

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

Upanisad passages )

(q. by Kulārṇava), (on defects due to ignorant men practising yoga ), (only five aṅgas of yoga ), divided like Brahmāṇḍa into four pādas, first verse (Nārāyaṇam namaskṛtya etc.) and 2nd eulogising Vyāsa not found in some mss. ; Gayāmāhātmya chapters deemed to be later ; has chapters and 10991 verses in Ānan. ed. ; makes a passing reference to Gupta Dynasty and mentions rāśis ; note on ; one of the oldest and authoritative Purāṇas and contains much Dharmaśāstra material ; Śaiva bias in several chapters but chap. and Gayāmāhatmya are full of praise of Viṣṇu ; some verses quoted by Śaṅkarācārya as from a Purāṇa or Smṛti are found in V. and n

Upaticara Vasu

a king and devotee of Nārāyaṇa, dedicated his kingdom and wealth to God and worshipped acc. to Sāttvata rules

Upavarga

commentator of Jaimini , expressly mentioned by Śabara ; flourished between B. C. to A. D. ; held to be identical with Bodhāyana by Prof. Kuppuswami Sastri ; m. by Śaṅkarācārya twice on V. S. with great respect

Utthānadvādaśī

12th tithi of Kārtika bright half

Vaiṣṇava faith and movement in Bengal’ 112-3

Vaiṣṇava or Vaiṣṇavas (acc. to context); defined in several Purāṇas 112–13; difficulties of

in choosing tithi for fast when it is viddhā ; is really one who has taken dīkṣā acc. to Vaikhānasa or Pāñca-rātra Āgamas, but now people are called V. because they are so traditionally, not to bow to or worship another God or to enter the temple of another God acc. to Vṛddha

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 Siddhānta

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

Vedic and Paurāṇika mantras )

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

Viṣṇu: (vide under Avatāras

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

Viṣṇudharmasūtra: 48

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

Viṣṇudharmottara

an Upapurāṇa: , ( on

Viṣṇupurāṇa: 79n

( mentions Garga ), ( a verse of V. quoted as

Viṣṇurahasya 49n

( a mere compilation. acc. to Dānasāgara )

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

Vrataprakāśa 30

Vratarāja 34

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. , )

Vāstu-śānti

also called Gṛha- , 821n-2, 824n-5, śānti or Vāstu-śamana, (chap. of doubtful authesaṅkalpa in, very elabonticity), rate in late digests .

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-Śātātapa 79n

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

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

Word

has creative power and is one with God (acc. to Ṛg. X. .8)

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

Yoga (or Yogī) Yājñavalkya in medieval digests

not later than 7th Cent. A. D. but is not the Yogāśāstra m. in Yāj. Smṛti (III. ), reproduces in verse Yogāsūtra

Yoga : (vide Amr̥tasiddhi

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

Yugapurāṇa ( part of Gārgī-san-hitā ); characteristics of Kali-yuga in Y. closely resemble Vanaparva description

one half verse being same ; descrip-tion of the contents of, date of, acc. to Jayaswal ; K. H. Dhruva on Y. ; monograph of Prof. D. K. Mankad on Y. ; purely historical portion of, in lines published by K. P. Jayaswal

Yāj

in Ṛgveda means ‘heat’ in some cases and ‘austerities’ in some (as in X. . 4, X. . 2 and 5

Yājñavalkya : three works (apart from the Smṛti and Br. Up. ) connected with the name of Yāj. viz. Vṛddha-Yāj.

Yoga-Yājñavalkya and Bṛhad-yoga ( or-gi )-Yājñavalkya and it is shown that none of these can be the Yogaśāstra mentioned in Yāj. Smṛti ( III. )¹⁰

Āpastamba-dharma-sūtra

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

Āryamanjuśrīmūlakalpa

names and defines Mudrās ; says combinations of mantras and mudrās bring success in all actions and that no tithi, nakṣatra, nor fast required

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

Śivadharma

Śivarātri; inconvenient results of insistence by V. on observing fast on Ekādaśī mixed with dvādaśī and pāraṇā on dvādaśī; wrangles of

Śākuntala of Kālidāsa : 46

(Śiva as 'parigataśaktiḥ')

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

Ṛgveda (vide God

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

Mīmāṁsā Nyāyas

अर्थमनर्थमिति प्रैर्विदि

जै. III. 7. 14

उपसंहारन्याय

जै. III. 1. 26-27

काकासिगौलककन्याय

जै I. 3. 7

न हि निन्दा निन्द्यं निन्दितुं प्रयुज्यते, अपि तु विधेयं स्तोतुम्

नह्यादृष्टचदधिकरणम्

जै. II. 1

नागृह्यमाणविशेषाधिकरणन्याय

जै. VII. 2. 13

निषादस्थपतिन्याय

जै. VI. 1. 51-52

भूतभब्यसमुच्चारणन्याय or भूतभव्यसमुच्चारणे भूत भव्यायोपवधत्ते

जै. II. 1. 4

रथकाराधिकरणन्यायः

जै. VI. 1. 44-50

रात्रिसत्त्रन्यायः

जै. IV. 3. 17-19

रूढियोगमपहारति

Jai. VI. 1. 44