Chapter VIII. Vratas of Haritālikā, Ganeshacaturthī, Rishipanchamī, Anantachaturdashī

## 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

Agnipurāņa

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

Ahalyākāmadhenu

Anantacaturdaśī-vrata

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 )

Ayyangar

(conflict of interpretation about

Bengal nor in Gujarat

procedure of ; procedure of, is different in Narasiṃhapurāṇa ; proper time for performance is mid-day ; ten names of Gaṇeśa ; tithi 4th on which

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

Bible in Europe for about 1400 years 482

his arguments in favour of Astrology ; his Tetrabiblos remained supreme for years and has even now great authority for believers in Astrology ; held geocentric theory and so had to adopt theory of eccentric orbits and epicycles and yet could predict eclipses correctly, is concerned in Tetrabiblos with rāśis (signs of the Zodiac) and rarely, if at all, with nakṣatras ; in his ‘Geography of India’ (about A. D.) refers to Ptolemaios, king of Baithan (Paithan) as ruler in his day ; much of Greek literature on astronomy and astrology disappeared owing to works of P. , speaks of male and female signs and of sthira and dvideha as Brhajjatake does ; several discrepancies in essential matters between Ptolemy’s work and Hindu astronomical works , two points in which Varāhamihira differs from P. viz he does not mention the countries governed by rāśis but by nakṣatras and Varāha confines himself to parts of Bhāratavarṣa, while P. deals with all countries then known, wrote about A. D. and based his Almagest on the observations of Hipparchus

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

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

Bṛhat-saṃhitā of Varāhamihira

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

Chintamani

Prof. T. R. , (agrees with Prof. Nīlakaṇṭa Sastrī that there were three Jaiminīs)

Gaṇapatyatharvaśīrṣa

Gaṇapatyatharvaśīrṣa 149; if 4th of Bhādrapada-śukla falls on a Sunday or Tuesday it is called ‘Great’ (Mahatī) 146 and also śukha if on Tuesday 148; in modern times a clay image of Gaṇeśa

beautifully painted, is worshipped ; image of Gaṇeśa is immersed in water after a procession ; legends about Gaṇeśa in

Gaṇeśacaturthī—vrata-; also called Varadacaturthī in

Haritālikāvrata

brief procedure.of, for women alone, not found in Hemādri on vrata or in Kṛtyakalpa-taru ; not prevalent in Bengal or Gujarat ; observed on 3rd of Bhādrapada bright half ; Rājamārtaṇḍa has four verses on it, saṁkalpa in ; to be performed on 3rd mixed with 4th tithi (and not with 2nd) provided 3rd exists at least for two ghaṭikās from sunrise ; various mantras repeated in ; very much in vogue among Mahārāṣṭra women ; why it is so-called is difficult to explain

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)

Keltic 1107 ; sleep inducing S. (Rg. VII. 53. 5-8) interpreted by western scholars as a lover's charm for a clandestine meeting

which is not acceptable ; woman's S. against her co-wife in Rg. X. .

Kālanirṇaya 54n

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

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

Kṛṣṇa 152; brief description of

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

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

Mukerji R. C. a. of 'Ancient Indian fasts and feasts' 60

Mādhavācārya

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

Narasimha (or Nṛsimha) Purāṇa

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

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 )

Pāṇini

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

Romaka-siddhānta; (vide under Śrīṣena); Dīkṣit contends that the R. summarised in Pañcasiddhāntikā is different from the work of Śrīṣena and was composed before

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.

Rṣipaňcami-vrata: (vide ‘Seven sages’) : 149–151; meant for all

but now practised mostly by women ; number seven important in, object was to remove all sins and troubles of three kinds and ridding women of contacts during monthly illness ; performed on 5th of Bhādrapada bright half (mixed with 4th and not with 6th tithi); performer not to eat anything in this vrata produced on land plowed by oxen or watered by the labour of oxen ; procedure of ; Saňkalpa in ; seven sages and Arundhati worshipped in, worship of sages is performed with Ṛgveda mantras

S. accepts continous existene of the soul; Ślokavārtika devotesverses to this subject and the Tantravārtika also briefly deals with it

S. M. 145; antiquity of Gaṇeśa worship

explanations about Gaṇeśa’s elephant-head and mouse as conveyance are phantastic ; form of Gaṇeśa to be contemplated upon, in, if one sees the moon on night of 4th of Bhādrapada śukla he may be falsely accused of theft and should repeat the verse ‘siṃhaḥ prasanam’ over some water, drink the water and listen to story of

Seven sages (Ursa Major) : cons-tellation of

was in Maghā nakṣatra when Yudhiṣṭhira ruled and stayed in one nak-ṣatra for a hundred years, acc. to Vāyu and Br. S. ; enu-merated in Br. S. ; in-voked with Ṛgveda mantras ; Pulaha and Pulastya are two of them ; wor-shipped in Ṛṣipañcamīvrata

Smṛtikaustubha 81n

Syāmāntaka jewel

identified with brahma in

Tithitattya 53

136n-8, 165n-167n

Varāhamihira: (a. of Bṛhat-saṁhitā

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

Varāhapurāṇa: 31n

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

Varṣakriyākaumudī: 31n

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

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

Viṣṇupurāṇa: 79n

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

Vratarāja 34

Vratārka 30n

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

Śiva

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

Śiva 148; twenty-one dūrvā tendrils and 21 modakas are offered in

when Gaṇeśa, is worshipped on Māgha-śukla 4, that tithi is called Śānta, when caturthī is mixed with 3rd or 5th tithi, then Caturthī mixed with 3rd is to be preferred, if it exists at midday, worship of Gaṇeśa in modern times lasts two, five, or seven days or till Anantacaturdaśī, according to usages and tastes of people

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

अनुवृष्टिविषयत्व

जै. VI. 5. 1-9

देहळीदीपन्याया

द्वविंहोम्न्याय

विश्वजिन्न्याय

जै. IV. 3. 15-16

सर्वं स्याद्भूतत्वात्