List of Vratas and Utsavas

Volume V: Part I pp. 253–462

List of Vratas and Utsavas

The following list of vratas and utsavas does not claim to be thoroughly exhaustive. But it is far more exhaustive and informative than any similar list so far prepared in English by any one or contained in any work in English. The line of demarcation between vratas and utsavas is very thiṇ Many vratas contain an element of festivities and many utsavas have more or less a religious element also and were religious in the beginning though later on they became secular, like the Olympic games of Greece. It may be pointed out that in the Asiatic Researches, vol III, Sir William Jones published a list of Hindu festival days based on the Tithitattva (pp. 257–293) and Prof. Kielhorn also inserted a list of festival days based mainly on the Dharmasindhu in I. A. vol. 26 pp. 177–187. Both these are meagre. The Indian Ephemeris (vol. I part 1 pp. 55–69) has a long descriptive list and a brief but accurate account of Indian festivals in relation to tithis and vice versa. Yet it is not as exhaustive as this list will be and it refers hardly to any authoritative textṣ Very recently in the Report (1953) of the Calendar Reform Committee presided over by the late Dr. M. N. Saha there is a list of lunar festivals (from Caitra onward) and solar festivals and of some important tithis (pp. 101–108) and an alphabetised list of festivals (pp. 111–115), which is exhaustive but its great defect is that no texts are cited or referred to and hardly any details are given except month, paksa and tithi. There are a few works on vratas written in Bengali and other regional languages of India, but I could not include most of them in this volume as I do not know most of those languages, though I have referred to some of theṃ Apart from vratas and utsavas certain matters and technical terms that occur frequently in works on vratas have been includeḍ The list is arranged in the Sanskrit alphabetical order, though everything is transliterated into the English alphabet for the convenience of printing. For saving space abbreviations have been very largely employed and a list of the most important abbreviations is given in the preceding pageṣ As regards each vrata the time when it begins, whether it is a tithivrata or varavrata, samvatsara–vrata or a naksatravrata or a prakirnaka vrata is generally indicated (except where from its very title or description its nature is clear), the deity to be worshipped is pointed . out where possible or necessary, some details are added in certain cases, and some of the works in which it is described are mentioneḍ The rewards promised are not generally set out, as most of them are included in the rewards mentioned on p 55-58 above, and as they are often too numerous to specify and also for reasons of space. Similarly, tithis that are Yugādi or Yugāntya or Manvādi or Kalpādi have not all been noted as they are too many but they are enumerated in one place under the words Yugādi &c. I have made great efforts to trace the Paurāṇic quotations to their sources, but I regret that I have not been quite successful owing to several causes such as the vast extent of Purāṇas, owing to several recensions of the same purāṇa and owing to my inadvertence or sheer wearinesṣ One feels that tracing a verse to its origin is often as difficult as finding a pin in a haystack. The author or authors of Purāṇas often wrote like modern advertisers of medicines, toilet articles &c. Most of the vratas are said to have been declared by divinities like Śiva to Parvati, by Kṛṣṇa to Yudhiṣṭhira, by great sages like Mārkaṇḍeya, Nārada, Dhaumya, Yājñavalkya, Vasiṣṭha and it is often added that the Vrata is a great secret not narrated or known even to gods and goddesses e. g. Śiva-rātrivrata (in HV II. 88).

It may not be out of place to point out here what should be done about the numerous vratas and utsavās, described so far and to be mentioned in the long list that followṣ Many of the vratas and utsavās once observed have already gone out of vogue owing to various causeṣ But it would not do to recommend the abolition of all vratas and utsavās even in the latter half of the 20th century. Some seasonal vratas and festivals should be kept up as in the case of Divālī and Holikā, but they should be short of extravagances like gambling on Balipratipadā or the obscenities and dirt-throwing indulged in by some people in Holikā. Other vratas and utsavās like the Rāmanavamī, Vijayā-daśamī, Kṛṣṇa-janmāṣṭamī should also be celebrated in order to remind the present generation of the great heroes and avatāras of the past and the supreme values they exemplified in their lives and a few new ones such as the Jayantīs of Śivajī, Guru-Govindasiṅgh, Tagore, Tilak and Gāndhī may be addeḍ Besides, such vratas as Vata-sāvitrī and Haritālikā may still be empha-sized for observance by women and lastly such nice observances redolent of disinterested regard and affection as Rakṣābandhana and Bhrātṛdvitīyā deserve to be preserveḍ It should be remembered that several vratas depend con- jointly upon month, tithi and nakṣatra together It is difficult to classify such vratas and my classification may in some cases appear to be arbitrary. For saving space the details mentioned above will not generally be conveyed in regular sentences, but in catch-words only The figures after the abbreviated name of a work represent pages and Roman figures refer to volumes or parts; and double Arabic figures with a dot between represent chapter and verses respectively. As most vratas are tithivratas, the word tithi is not mentioned where the vrata has reference to a tithi alone and to no other particular (such as month or week-day &c.). The word vrata has been generally omitted after the names, except where I felt that doubt or confusion is likely to be caused The word ‘purāṇa’ is not added to the names of purāṇas such as Agni, Vāmana &c Except in the case of purāṇas references to medieval digests and commentaries are generally arranged in chronological order The following abbreviations are used for months and half months: Cai. = Caitra, Vai. = Vaiśākha, Jy. = Jyestha, Āṣ = Āsādha, Śr. = Śrāvana, Bh. = Bhādrapada, Āśv.=Āśvina, K.=Kārtika, Mārg. = Mārgśīrṣa, P. = Pausa, M. = Māgha, Phā. = Phālguna; Śu.or śu. = Śukla, Kr. or kr. = Kṛṣṇa (pakṣa)

Akṣayācaturthī—Caturthī with Tuesday yields special rewards for vratas like upavāsa GK 72

Akṣayāphalāptīh—Vai. śu. 3; tithi; Viṣṇupūjā HV I 499 (special merit if Kṛttikā occurs on that tithi), NS 92–94.

Akṣayyātṛtīyā—Vide p. 88–89 above.

Akṣayyanavamī—K. Śu. 9; tithi; a daitya called Kūśmāṇḍa was killed by Viṣṇu this day. VR 347. Vide yugādi.

Akhaṇḍadvādaśī—(1) Āśu 11 (beginning); (fast on that day) and on 12th Viṣṇupūjā; tithi-vrata for one year; what is incomplete in rites becomes complete; KKV 344–347 and HV I 1103–1105; (2) Mārg śu 12; removes rāṣkalya in yajña, upavāsa and vrata; HV-I 1117–1124 (from Vi. Dh.), Va 17 11–25, Agni (chap. 190); Gar. I 118, Bhav U. 79.

Agastyadarśana-pūjane (seeing the star Agastya when the Sun is in the middle of Zodiacal sign Virgo and worship at night) N. M. pp. 76–77 verses 934–939.

Agastyārghyadāna—(offering arghya to Agastya, Canopus, a star of the first magnitude) Mat chap 61 for Agastyotpatti; Gar. I. 119. 1–6; KV. 290–292. (Agastya rises and sets at different times in different countries); Agni 206. 1-2 (arghya to be offered three days and 20 ghaṭikās before Sun enters Virgo); vide RM (verses 1206-1228 in ABORI, vol. 30 pp 317-320), KKN 448-451, HV II 893-904, KR 294-299, VKK 340-343, RM (verses 1219-20) quote Rg I 179 6 as mantra for arghya by dvijas and for others the mantra ‘kāśa-puspapratikāśa vahnimārutasambhavā | Mitrāvaruṇayoh putra Kumbhayone namostu te’ cited in Mat 61 50, Gar I. 119 5 SPr (folio 40 b) remarks that there are two modes, one based on Brah (where arghya is main thing), the other based on Mat (where worship is main), KSS 12 provides arghyādāna for three days from Bh śu 13; vide TT 145 and KT 443 For belief that the rise of Agastya made turbid waters clear, vide Raghu IV. 21.

Agni-fires kindled in several religious rites are addressed by different names, e g kitchen fire is Pāvaka, that in Garbha-dhāna is Māruta, vide TT 99 quoting Grhyasaṅgraha (I 2-12)

Agniwrata—Phā Kr 4 (fast); one year; Vāsudevapūjā, Vā. Dh. III. 143. 1–7 q. by HV I. 506 (a caturmūrtivruta).

Aghoracaturdaśī—Bh Kr. 14 (fast that day), Śiva; vide GK 157, VKK 315, TT 122, KT 443.

Angārakacaturthī—4th tithi on a Tuesday; eight times or four times or for life; pūjā of Mars; mantra is ‘Agnimūrdhā’ (Rg VIII 44 16) and for śūdras only to remember Mars Mat 72. 1–45 (17 of which q by KKV 77-79, HV I. 508-509), Pad V 24 20–63, Bhav U. 31, 1–62 188-191, KKV (80-81) and HV I 518-519 (quote from Bhav ), the latter calling it Sukhavrata The dhyāna is ‘Avanti-samutthham sumeṣaṣanastham dharānandanam raktavastram samide’

Angārakacaturdaśī—GK 610, if there be 4th tithi or 14th on a Tuesday that yields more results than a hundred sun eclipses

Anguli-vrata—dark 10th, one year, worship of ten gods named, Vi Dh III 177 1–3

Acalasaptami—M śu 7; worship of the sun, ekabhakta on 6th, upavāsa, at end of night on 7th standing water to be stirred after placing a lamp on one's head, HV I. 643-648 (from Bhav U.) where Kṛṣṇa tells Yudhiṣṭhira the story of a penitent prostitute Indumati who performed it, Vratārka folio 120ª-122ª, VR. 253-255, NA. 53 (says it is also called Jayanti); Bhaskaradhyāna on this day. Acyutavrata—P. Kr 1; tithi; Acyutapūjā and homa with sesame and ghee with ‘Om namo Vasudevaya’; thirty brāhmaṇas with their wives to be fed; AK. folio 230. Atimjayakādasi—on śukla Ekādaśī with Punarvasu-nakṣatra, for a year (gift of a prastha of sesame); Hari; HV. I. 1147 (from Vi Dh. ) Adaridrya-sasthī—On sasthī (either fast or ekabhakta &c.); for one year; Bhaskarapūjā; HV I. 626-627 ( quotes four verses of Skanda); the performer omits oil and salt and feeds brāhmaṇa on rice boiled with milk and sugar; no one in family is born poor or becomes poor. Adhimāsa—(intercalary month); its nirṇaya and kṛtya; HK 26-66, KV 113–168, NS 9–15, SmK 520–529, PO 12–31, VKK 231–236, KR 536–539. Aduhkhā-navamī—for all, but specially for women; Bh. śu. 9; Pārvatī; VR 332-337 (from Skanda). In Bengal women perform this for avaidhavyā. Anaghāstami—Mārg. dark 8; tithi; worship of Anagha and Anaghi image made with darbhas to be identified with Vasudeva and Lakṣmi with ‘ato deva’ (Rg. I. 22 16) or namaskāra by śūdras; Bhav U. 58. 1 ff (q by HV I 813-14 and AK folio 547ª). Anangatrayodaśī—(1) Mārg. śu. 13; tithi; one year; Śambhu-pūjā and bath with pañcāmṛta; every month Ananga (identified with Śambhu) to be worshipped under a different name (such as Smara in Māgha) and with different flowers and navedya; HV II. 1–8 (from Bhav U), KN 278, GK 153; pūrvaviddhā to be taken; occurs in Gar. I. 117; (2) Cai. or Bh. śu. 13; tithi; once or every month in a year; worship of picture of Kāma on cloth under twelve different names; HV II. 8–9 (from Kālottara ), PO 223, NS 88. Anangadānavrata—Sunday with Hasta, Pusya or Punarvasu; for Veśyās; worship of Viṣṇu and Kāma (God of love); thirteen months; Veśyā to offer herself to a brāhmaṇa on Sunday who repeats mantra ‘ka idam kasmā adat Kāmaḥ &c.’ Vide Atharva III. 29. 7, Tai Br. II. 2. 5. 5–6, Āp. Śr. V. 13 for Kamastuti; Mat chap. 70=Paḍ V. 23. 74–146 (with some additions); KKV 27–31 (calls it Veśyādityāngadāna- H. D. 33 vratā ), HV II. 544–548 (from Paḍ); KR 605–608 (from Mat ) Anaṅga-pavitrāropaṇa—Śr. śu. 13; HV II 442, PO 238. Anantacaturdaśī—See above pp 151–153. Anantagaurī—Śu 3 of Bh., Vai or Mārg., one year; worship of Gaurī with different flowers each month; Mat. 62 1–39 = Paḍ V. 22. 61–104, Bhav U 26 1–41, KR 60–66 (quotes Mat.), HV I 422–426 (from Pad ), KR 265–270. Anantadūdaśī—Bh śu 12; tithi; for one year; Hari-pūjā Vi Dh. III. 219. 1–5, HV I. 1200–1201 (from Visnurahasya). Anantapañcamī—Phā. śu 5; tithi; no deity mentioned, HV I. 564 (from Skanda, Prabhāsakhaṇḍa ). Anantaphalasaptamī—Bh śu. 7; tithi; one year; worship of Sun; HV I 741 (from Bhav. Brāhmaparva 110.1-8), KKV 148–149. Anantarātṛīya-vrata—vide Ānantarya-vrata below Anantavrata—(1) Begin on Mārg on that day that has Mṛga-śīrsa-nakṣatra; one year; in each month different nakṣatra (in P. Puṣya, in M. Maghā and so on); Visnupūjā; HV. II pp. 667–671 (from Vi. Dh. I. 173. 1–30 ) It is putrada. (2) Vi. Dh. III. 150. 1–5; Another variety from 2nd tithi, one year; worship of Ananta (as Viṣṇu); a caturmūrtivrata. Ananda-navamī—Phā. śu 9, tithi; one year; Devīpūjā; KKV 299–301 ( calls it Ānandā), HV I 948–950. Anarala-vrata—begins Mārg śu 1; ṛtuvrata; for two seasons, hemanta and śiśira: Keśavapūjā; 108 times japa of ‘Om namah Keśavāya’; dvādaśī has special rites, HV II. pp 839–42 (from Viṣṇu-rahasya ). Annakūṭotsava—See Govardhana-pūjā. Vide Var. 164 and SMK 374. Anodanāṣṭamī—Begin with fast on Cai. śu. 6 and worship Sun on 7th; tithi; HV I 702–705 (from Bhav), KKV 205–208. Odana comprises bhaksya, bhojya and lehya (to be licked), but water is not odana and may be drunk that day. Annadāna-māhātmya—See ‘Sadāvarta’. Aparājita-saptamī—Bh. śu. 7; tithi; one year; Sun worship; KKV 132–135, HV I 667–668 (from Bhav, Brāhma 98. 1–19), PC104; Bh. śu 7 is called Aparājita. Begin ekabhakta on 4th, have nakta on 5th, fast on 6th and pāranā on 7th. Aparājita-daśamī—Āśv śu. 1-10; specially for a king; tithi; once a year; Devīpūjā; HV I pp. 968–973 (quoting Gopathā Br., Skanda and others); KR 365–366 (says it is based on śiṣṭācāra ); PC 145–146, SMK 352; HV and SMK say that Rāma started on invasion this day when there was Śravaṇa-nakṣatra.

Aparādha-śāla-vrata—Begin from Mārg. 12th, amāvāsyā or 8th of bright or dark half; one year; Hari worship; 100 aparādhas enumerated in Bhav U. 146. 6–21; all these sins are destroyed by this vrata. Thirty-two aparādhas are enumerated in Var. 117.

Apāpasaṅkrānti-vrata—begins on a saṅkrānti; a year; Sun is devatā; white sesame to be offered; HV II. 739–740.

Abhirūpapatī-vrata—A fast is so called, whereby is secured a husband that is learned or handsome; ṃ in the drama Mṛcchakaṭika I (prelude) and Cārudatta p. 4 (TSS. 1914).

Abhistatṛtīyā—begins Mārg. śu. 3; tithi; Gauri worshipped; Skanda, Kāśī-khaṇḍa 83. 1–18.

Abhistasaptamī—7th tithi of any month; worship of the oceans, continents (dvīpa), pātālas and the earth; HV I. 791 (from Vi. Dh. only one verse).

Amāvāsyā—derivation of, HK 311–315; HK 643–644, KV 343–44, TT 163, bhāṣya on Gobhila-gṛhya I. 5. 5, PC 314–345; VKK 9–10 quote passages from MB and Purāṇas stating that Amāvāsyā falling on Monday, Tuesday or Thursday is specially holy, so also if it occurs on certain nakṣatras such as Anurādhā, Viśākha, Svātī; HV II. 246–257. Vide KN 309 ff for several derivations of the word and legends connected therewith from the Brāhmaṇas and Purāṇaṣ Amāvāsyā mixed with 1st tithi to be preferred to one mixed with 14th except in Sāvitrīvrata Vide Vratarka folios 334–356 for amāvāsyā-vrataṣ

Amāvāsyā-kriyā—Vide SMK 281, KSS 21–23, VKK 81–82.

Amāvāsyā-nī rāya—KR 622–624, Dh. S 23, KN 301–307.

Amāvāsyāpayovrata—subsisting on milk alone on each amāvāsyā; tithi; one year; Viṣṇupūjā; HV II. 254 (from Paḍ).

Amāvāsyāvrata—(1) HV II. 257 (from Kūr ); offering something to a brāhmaṇa intending it for Śaṅkara; (2) HV II. 257 . (one verse from Kūr.), honouring three brāhmaṇas intending to please Brahmā

Amālāsya-vrataṁ—HV II 246-257, TT 162 ff, Vratarka (folios 344-356)

Amuktābharaṇa-saptamī—Eb. śu. 7, worship of Śaṅkara and Umā; HV I pp 632-638, SMK 222-228 (almost same passages as in HV). Vide Nār. I. 116 32-33.

Ambūvācī—the time in solar Āṣāḍha when the Sun is in the first quarter of Ārdrā-nakṣatra; VKK 283 quoting RM (catvāriṁśat-liptī &c.), KT 434 (three days and 20 ghaṭīs from the week day on which the Sun enters sign of Gemini, during which no sowing of seeds, nor Vedic study to be done) Mother earth and rivers are deemed unclean during these days in Bengal (in Jy. or Āṣ Kr. 10 to 13th). Vide HK 701, 703

Ayanavratas—Ayana depends on the motion (apparent) of the Suṇ There are two Ayanas Dakṣiṇāyana begins when the Sun enters Zodiacal sign Karkataka (Cancer). KNK 14 says: ‘Dakṣiṇa and Uttara ayanas respectively are appro priate to fierce and quiet rites and its com (Vīraraṇā) provides that images of the Mātṛs, Bhairava, Varāha, Narasiṁha, Vimana and Durgā are to be established in Dakṣiṇāyana KR 218, HK 16, SM 173, SP 13.

Ayācitavrata—subsisting on food not obtained by begging from another. KN 138-139, NA 19, KTV 214-218, PC 49.

Araṇya-dvādaśī—begun by bath on morning of Mārg. śu 11 or in K., M., Cal or Śr; tithi; for one year; Govinda deity; sumptuous feast on 12th in a forest to 12 dvijas, yatīs or householders and their wives; HV I, 1091-1094 (from Bhav U.); some mss read ‘Aparā-dvādaśī.’

Araṇyaṣaṣṭhī—Jy. śu. 6; RM verse 1396 states that women with fans and arrows (v. 1. ‘with fans alone in one hand’) wander in forests GKP p 83 says it is same as Skandaṣaṣṭhī; (tithi vrata; Vindhyavāsinī and Skanda worshipped; KR 153 (quotes RM), VKK 279, K. T. 430-431; observers subsist on lotus stalks, bulbous roots and fruits hoping for the health of their childreṇ

Arundhānūṣṭamī—Vide VK, No 470.

Arunodaya—The last half quarter (prahara) of night HK 259, 272; KN 241 (quoting Skanda and Nāradīya) says 'four ghaṭikās before sunrise ' Arundhatīvrata—for women only; for freedom from widowhood, for sons &c.; fast for three nights; 3rd tithi in the beginning of Vasanta (spring); worship of Arundhatī; HV II. 312–315, VR 89–93.

Arkavrata—eating at night alone on 6th and 7th (v.l. 7th & 8th) in both fortnights; tithivrata; for a year; Arka (Sun) worshipped; KKV 387, HV II. 509.

Arkasaptamī—tithi; for two years; deity Sun; one is to drink from a cup made of the leaves of arka plant; HV I 788–789 and Vide Paḍ V. 75. 86–106 which state that vrata to be begun in Uttarāyaṇa on a Sunday in śukla pakṣa; on 5th ekabhakta, on 6th nakta, on 7th fast and on 8th pāraṇā.

Arkasampuṭasaptamī—Begin on Phā. śu. 7; tithi; for a year; Sun worshipped; Bhav. I. 210. 3–81 (q. by KKV 191–193, HV I 690–696).

Arkāṣṭamī—On Sunday on 8th śu; worship of Umā and Śiva in whose eye the Sun rests; HV I 835–837.

Arghya—See H. of Dh. vol. II. pp. 318, 543. Later medieval digests made it elaborate. VKK 142 says ‘arghya for all deities consists of sandalwood paste, flowers, whole grains of yava, tips of kuśa grass, sesame, mustard and dūrvā.’ Vide HV I. 48, KR 296, VR 16 (for eight ingredients of).

Ardhāśrāvaṇika-vrata—begin on 1st of Śr. śu.; one month; worship of Pārvatī called Ardhāśravaṇī; worshipper to observe ekabhakta or nakta for one month; at end to offer dinner to maidens and brāhmaṇas; HV II. 753–754 (from Br.), VP (folios 106–107).

Ardhodayā-vrata—This is a vrata of rare occurrence and is said to be equal in holiness to a crore of Sun eclipseṣ Later medieval digests (e. g. TT 187, KSS 30, NS 211, SmK. 442–445, P. C. 316) quote a verse from Mahābhārata ‘when in the month of Pauṣa or Māgha there is amāvasyā with Śrāvaṇa-nakṣatra and Vyātipāta-yoga, that is called Ardhodaya and Vratārka (folios 348^a–350^b) states that according to Prayāga-setu of Bhaṭṭa Nārāyaṇa it takes place in Pauṣa when amānta reckoning is used and in Māgha when Pūrṇimānta reckoning is useḍ HV (II. pp. 246–252) quotes from Skanda and adds Sunday to the above requirements and BB (pp. 364–365) adds that the Sun must be in Makara (Capricorn). The TT 187, Vratārka folio 348^a and PO 316 read a half verse 'this yoga is commended only if it occurs by day and not so if at night' KSS 30 provides that if one out of the several requirements (Pauṣa or Māgha Amāvāsyā, Vyatīpāta, Śravaṇa-nakṣatra, Sunday) is absent, it becomes Mahodaya-parva. In Ardhodaya a bath at Prayāga in the morning is most meritorious, but it is provided that all rivers become like the Ganges at Ardhodaya. The devatās of the vrata are three viz Brahmā, Viṣṇu and Maheśvara and they are worshipped in the same order; offerings (of ghee) are made in fire with Paurāṇika mantras, and also with three Vedic mantras viz 'Prajāpate' (Ṛg. X. 121. 10) for Brahmā, 'Idam Viṣṇur' (Ṛg. I 22, 17) for Viṣṇu, 'Tryambakam yajāmahe' (Ṛg VII. 59. 12) for Maheśvara. At the end gifts of cow or money are made. In I. A. vol 25 p. 345 there is mention of Ardhodaya in śaka 1352, Pauṣa, which corresponds to 14th January (Sunday) 1431 A. D. The reference to the distribution of all his wealth by Emperor Harṣavardhana at Prayāga once in five years made by the Chinese traveller Yuan Chwang (vide I A. 196 at p 198) is not to Ardhodaya at all, as some suppose. If Beal's B. R. W. W. vol. I pp. 214 and 233 be carefully read this will be clear.

Alakṣmīnirāśa-snāna—On full moon of P. when there is Puṣya nakṣatra, persons should bathe after anointing their bodies with white mustard and drive off alakṣmī (misfortune or poverty) and worship images of Nārāyaṇa, Indra, Moon, Bṛhaspati and Puṣya by bathing them with water in which sarvauṣadhis are put and with homa. Vide SMK 344-345, PC 307, GK 178.

Alavanatritīyā—On śu 3 of any month, specially of Vai, Bh. or M.; women alone to perform; fast on 2nd and food on 3rd without salt; Gaurī worshipped; it may be for life; KKV 48-51, HV I 474-477, S. Pr folio 32². Vide Bhav., Brāhma-parva 21. 1–22 for thiṣ

Avatāras—Tithis of the appearance of (they are called Jayantīs), cited in NS 81-82 and KSS 13 as follows: Matsya–Cai. śu. 3; Kūrma–Vai. pūrṇimā; Varāha–Bh. śu. 3, Narasiṁha–Vai śu. 14; Vāmana–Bh. śu. 12, Paraśurāma–Vai śu. 3, Rāma–Cai. śu. 9; Balarāma–Bh. śu. 2; Kṛṣṇa–Śr kṛ 8; Buddha–Jy. śu. 2. Some works say Kalkin is yet to appear while others give Śr śu 6 as Kalkījayantī. Some works differ as to the tithis e. g. some, say Matsya appeared on Cai. śu. 5 (and not 3). Vide Śrī B. Bhattacharya's paper on 'the ten avatāras and their birth dates' in volume of studies presented to Dr. F. W. Thomas pp. 31–33 quoted from Śakti-saṅgamatantra I. See under Vaiśākha. The Erań Inscription of Toramāṇa refers to Varāhāvatāra (Gupta Inscriptions p 159). Var. 48. 20–22 (q. by both KKV 333 and HV. I 1039) state which avatāra out of the well-known ten (including Buddha and Kalkin as separate) is wor- shipped for what object.

Avamadinā—a week day on which two tithis end is so calleḍ NS 153 quoting Ratnamālā (“Yatraikaḥ spṛśate tithidvayā- vasānaṁ vāras-ced-avamadinam taduktam-āryaiḥ”). This is to be avoided when beginning a vrata for the first time, as there is kṣaya of a tithi here.

Avighnavināyaka or Avighnavrata—(1) begin on Phā. 4th; tithi; four months; Gaṇeśa worshippeḍ HV I 524–525, KKV 82–83, both quoting from Varāha 59, 1–10; (2) 4th tithi on both fortnights; three years; Gaṇeśa deity; NA 43 (from Bhav U).

Āvyogadvādaśī—Bh. śu. 12; tithi; worship of Śiva and Gauri, Brahmā and Sāvitrī, Viṣṇu and Lakṣmī, the sun and his consort Nikṣubhā. HV I 1177–1180.

Āvyogavrata or Avyogatṛtīya—For women; begin on Mārg. śu. 2 with partaking rice boiled in milk and sugar on 3rd; worship of Gauri and Śambhu; for a year; worship of images of both made from rice flour under different names in each of twelve months with different flowers; KKV 70–75, HV I 439–444, KR 452–455. Vide Bhav U. 22 for thiṣ

Avardhavyasuklakādāśī—Cai. śu. 11; HV I 1151 (only one verse from Vl. Dh ).

Avyaṅgasaptamī—Śr. śu. 7; tithi; to be performed every year; 'AVYANGĀ' to be offered to the sun; 'Avyaṅga' is explained in KKV 150 as a hollow strip made of fine white cotton thread, resembling a serpent's slough, 122 finger- breadths long (the best), or 120 (middling) or 108 (the shortest). It seems to have been like the Kuṣṭī worn by modern Parsiṣ Vide Bhav. (Brāhma-parva) 111. 1–8 q. by KKV 149–151 and HV I 741–743, also V. P (folio 116, which mentions the story of Samba in Bhav.). The printed Bhav. uses the word 'abhyanga'. In Bhav (Brāhma) 142. 1–29 we have the legend of Avyaṅgotpatti. In verse . 18 occurs the word ‘sārasanah’ which reminds one of ‘Saracen’. Vide Nar. I. 116. 29–31 for AVYANGĀKHYA– VRATA, the 7th tithi being destroyer of sins if it is conjo- fined to Hasta-nakṣatra. Avyanga appears to be a Sanskrit adaptation of the Avestan ‘Avyanghana’ (meaning ‘girdle’). In the 16 ślokas addressed to the prince Jaḍī Rāņā by the Parsis emigrating to India occurs this ‘who put on the waist a woollen kuṣṭī which is fastened on the sadra (garment), which is like the mouth of a serpent, which is tied into knots at equal distances’ ( vide M. M Murzban’s ‘Parsis in India.’ vol. I at p 93 ) It seems probable that this particular form of Sun-worship was imported from Iran or was borrowed from Parsi practiceṣ The Br. S. ( 59 19) states that the priests of Savitr should be Magas i. e Mega or Śākadvīpīya brāhmaṇas for whom vide I A vol. VIII. 328 and Weber’s edition of Magavyakti of Krishnadas Mishra.

Aśūnyasayanavrata or Aśūnyaśayanadīvitīya—on dark 2nd tithi of four months from Śr ; tithi; Lakṣmī and Harī worshipped; occurs in VI Dh I. 145. 6–20 and III. 132 1–12, Va. 16. 16–29, Āgni 177. 3–12, Bhav. I. 20. 4–28, KKV 41–44 (q. from Bhav U) and 44–46 (from Mat. 71 2–20=Paḍ V. 24, 1–19). The Matsya contains a somewhat different mode; HV I 366–371 (from Bhav.) and 371–377 (from Bhav U ); KR 225–228 ( quotes Bhav I. 20 4–28). This vrata secured avaidhavya to women and aviyoga ( absence of the loss of wife) to meṇ Vide S Pr (folio 22b) and SmK 146–148 One of the mantras that occur in both KKV 43 and HV I 373 is ‘Lakṣmyā na śūnyam varada yathā te śayanam sadā । śayyā mamāpyāśūnyāstu tathātra Madhu- sūdana’. KR (p 228 ) remarks that when it is said that the vrata begins in Śr. Kr , the month is pūrnīmānta according to the usage. Mentioned in ‘Corpus of Inscrip- tions in the Telingana Districts of Nizam’s Dominions’ by Dr. Srinivasachar No 50 pp 140–142 of śaka 1198 Magha śu. 10 (1276 A. D.) where Kuppāmbikā wife of a Kakatiya General is said to have performed it.

Aśūnyavrata—on dark 2nd tithi of four months ,from Śr., in which arghya with curds, whole grains of rice and fruits are offered to the moon; if the second tithi is mixed with (viddhā) the third tithi on a certain day the vrata should be performed on that day; P O 83. Aśokakalikābhakṣaṇa—Vide Aśokāṣṭamī. Aśokaratrīrātra—For three nights from the 13th tithi of Jy., Bh. or Mārg. śu; for one year; Aśoka tree of silver to be worshipped and image of Brahmā and Sāvitrī on first day, of Umā and Maheśvara on 2nd and of Lakṣmī and Nārāyaṇa on third and then images donated; this vrata removes sins and diseases and confers long life, fame, wealth and prosperity on sons and grandsons; HV II 279-283, VP (folio 102b), Vratārka folio 261b-264; mostly for women, but men desirous of prosperity of sons may also perform it. Aśokadvādaśī—same as Viśokadvādaśī. Begin in Āśv.; for a year; on 10th take light meal, on 11th fast and on 12th pāraṇā; worship of Keśava; results are health, beauty and freedom from sorrow; Mat. 81. 1-28, 82. 26-30 quoted in KKV 360-363; HV I 1075-1078 (quotes almost same verses from Pad ) Aśokapūrṇimā—On Phā. pūrṇimā; tithi; for a year; the earth is to be called Aśokā in first four months and also in the next four months; worship of Earth and arghya to the Moon; in the first 4 months worship earth as Dharaṇī, in the next four as Medinī and in last four as Vasundharā. Keśava is to be worshipped at the end of each group of 4 months; Agni 194. 1, HV II. 162-164. Aśokapratipad—Āśv. śu. 1; tithi; worship of Aśoka tree or its golden or silver image or its picture; only for women; HV I. 351-52 (from Bhav U. chap. 9). Aśokasasthī—Vide VK No 52. Aśoka-saṅkrānti—Vratārka folio 388b-389a; to be performed on ayanasankrānti or Visuvasaṅkrānti when there is Vyatīpāta, ekabhakta; Sun to be worshipped; gifts of sesame. Aśokāṣṭamī—(1) Cai. śu. 8 and if there be Wednesday and Punarvasu-nakṣatra then special merit; worship of Durgā with Aśoka flowers, one should drink water mixed with eight Aśoka buds, worship of Aśoka tree with the mantra 'tvām-aśoka harābhiṣṭam madhumāsa-samudbhavam | pibāmi śokasantapto mām-aśokam sadā kuru'. KV 422 (quotes mantra from Linga), HK 626 (from Viṣṇu), HV I 862-63 (from Linga) and 875-76 (from Ādityapurāṇa but no mantra ); KR 126-127; R M (1379-80) has the mantra 'tvām-aśoka harābhiṣṭa' and the verse 'Aśoka-kalikās-cāṣṭau' and BB 1734-35, both of which verses are Gar. I B. D. 34. 133. 1–2; PC 109; SMK 94. Vide JRAS for 1900 pp. 545, 791 and for 1901 p 127 for some remarkṣ (2) KV 422, KR. 126, KT 463 and other digests state that all tīrthas and rivers come to the Brahmaputrā on Cai śu 8 and a bath in it on that day yields the same rewards as Vājapeya, when it falls on Wednesday and on Punarvasu. Aśokāṣṭamī—Worship of Umā NM p. 74 (vereos 905-907) states that Aśoka plant is Devī herself. Aśvatthavrata—Vratārka (folio 406b–408a ) from Adbhutasāgara following Atharvanaśākhā; worship of Aśvattha in case of evil portents, invasions, epidemics, diseases like leprosy. Aṣṭādikṣū—When the moon is in Svāti in Aśv. śu., worship of Uccaih-śravas and one's own horses may be honoured if there be 9th tithi; Śinti rites and threads coloured in four colours to be tied round horses' necks; NM p 77 versos 943-947. Aśvapūjā—On Aśv. śu. 1 to 9; see below under Aśvina Aśvatsaravrata, Indra is the deity; Mat 101. 71 q. by KKV 449, HV II. 911 (quotes same 1¼ verses from Pad). Aṣṭamīvratas—There are about 30 Aṣṭamī-vratas, which will be entered at the proper placeṣ General rule is that in the bright half Aṣṭamī mixed with Navamī is to be preferred Vide TT 40, DS 15. For Aṣṭamīvratas vide HV I. 811-886, KN 194-228, KKV 225-272, VR 256-319, VKK 38-40, PO 109-139. There are a few exceptions to above two rules, some of which may be noted at the proper places Aṣidhārāvrata—begin on Ās śu. 15; five days or ten days after Āṣ 15, K.15 or for 4 months from Āṣ, or one year or 12 years, one has to sleep on bare ground, to bathe outside house, eat food only in the night, to remain celibate even though sleeping in wife's embrace, curb anger and be devoted to japa and homa to Harī Different rewards acc to length of time, the greatest being that after twelve years of this vrata the observer may secure the rulership of the world and on death become one with Janārdana Vi Dh. III. 213 1-25 q by HV II. 825-827. The word means the vrata is as sharp or difficult as treading on the edge of a sworḍ The Raghuvamsa 13. 67 in referring to Bharata's abstention from enjoying regal splendour out of regard for the exiled Rāma calls it ugra ' iyanti varṣāni tayā sahogram-abhyasyativa vratam—āsidhāram '. Ahan—a day. There are several views about the divisions of the day, viz. into two, three, four, five, eight, or fifteen partṣ The two are pūrvāhna and aparāhna (as in Manu III 278); for three vide notes 257–258 above. Four parts described by Gobhila (q by KN p. 110) are pūrvāhna (for 1¾ prahara), madhyāhna for one prahara, aparāhna up to the end of the 3rd prahara and thereafter sāyāhna till end of day. For names of five divisions vide H of Dh. vol IV p 376 In Ṛg V. 76. 3 (utāyātam sangave prātarahno) three of the five parts of a day viz. prātaḥ, sangava and madhyandina are expressly mentioneḍ Eight divisions of the day are mentioned by Kauṭilya (I. 19), Daksa (chap 2) and Kātyāyana. Kalidasa in Vikramorvaśīya II 1 (sasthe bhāge) appears to know thiṣ There are fifteen muhūrtas of the day and fifteen of the night. Vide Bṛhadyogagāyatra VI 2–4 for 15 muhūrtaṣ As the day and night become long or short at different places (except on the equator) each of the muhūrtas will vary in length to some extent even in the same place in different seasons of the year. Similarly, pūrvāhna or prātaḥkāla will be of 7½ muhūrtas if day is divided only in two parts, if into five parts pūrvāhna or prātaḥ will comprise only three muhūrtaṣ The KN (p. 112) remarks that the division into five parts being observed in many Vedic and Smṛti texts as the principal division, that division, is the one resorted to in the śāstric passages about positive and negative injunctionṣ Vide HK 325–329, VKK 18–19, KTV 6, 367.

Ahimsāvrate—not to eat flesh for a year and then donate a cow and a golden deer; saṃvatsaravrata; KKV 444, HV II. 865 (quoting Pad = Mat 101 35)

Ahirbradnmasnāna—HV II pp 654–655 (from Vi. Dh) On a day on which there is Pūrvabhādrapada-nakṣatra performer to bathe in water from two jars in which are put udumbara leaves, pañcagavya, water with kuśas, sandalwood paste &c; worship of Ahirbradhna, the Sun, Varuṇa, the moon, Rudra, and Viṣṇu. Ahirbudhnya was the presiding deity of Uttarabhādrapada acc to Br. S 97. 5, Bhav U. q by HV II p. 596, KR 560. Vide H. of Dh II p 247 note 563 for the devatās of all nakṣatraṣ This secured thousands of cows and highest prosperity. Ahirbudhnya is the correct and ancient forṃ In about ten passages of the Ṛgveda ‘Ahirbudhnyaḥ’ appears to be some deity (probably Agni), vide. Rg I 186 5, II. 31 6, V 41,16, VI 49 14, VI 50. 14; VII 34. 17, VII 35 13, VII 38. 5, &c and Nir X. 44. Akāśadīpa—Lighting lamps fed with ghee or oil in K intending them for some deity or in a temple or where four roads meet. Aparārka 370–372 (for dīpadāna), Manu IV. 29, RM 1351–57 (vide BORI vol. 36 p. 330), NS 195. Agneyāvrata—once on any 9th tithi; worship Vindhyavāsinī with flowers &c ( five upacāras ), HV I 958–59 (quoting Bhāv U. ) Ajñāsankrānti—A Sankrāntivrata; begin on a holy sankrānti day; Sun deity; at end gift of golden image of Sun with Aruna, chariot and seven horses; reward unquestioned sway everywhere; HV II 738 ( quoting Skanda ) Ājyakambala-vidhi—One of the 14 yātrās of Bhuvanesvara; when Sun enters Makara-rāśi; GK 191. Ādityavāra—has various names (12 in all) when conjoined with certain tithis, nakṣatras and months, it is Nanda in M. su. 6, when nakta and anointing Sun image with ghee and offering flowers of Agasti tree and white sandalwood paste and guggulu-dhūpa and naivedya of apūpa; HV II 522–23, KKV 10–12; it is Bhadra when Bh. śu. has Sunday, one may observe nakta or fast on that day, offer in the noon mālatī flowers, white candana paste, vijaya incense; HV II 523–24, KKV 12–13; in the same way Saumya ( Sunday with Rohiṇī nakṣatra ); Kāmada ( Sunday on Māg. su. 6 ); Jaya ( Sunday in Dakṣiṇāyana ); Jayanta ( Sunday in Uttarāyaṇa ); Vijaya ( Sunday on su 7 with Rohiṇī ); Putrada ( Sunday with Rohiṇī or Hasta, fast and śrāddha with piṇḍas ), Ādityābhimukha ( Sunday on Māgha dark 7, ekabhakta, japa of Mahāśvetā mantra from morning till sunset ); Hṛdaya ( Sunday with sankrānti when observance of nakta, facing the Sun in a Sun temple and japa of Ādityahṛdaya mantra 108 times ); Rogaha ( Sunday on Pūrvaphalgunī, worship with arka flowers collected in a bowl of arka leaves ); Mahāratapriya ( Sunday and solar eclipse, fast, japa of Mahāśvetī ), Mahāśvetī mantra is 'hrīm hrīm sa iti' ( vide HV II 521 ) For the last ten, vide KKV 12–23, HV II 524–328 (with variations in both works) Ādityamaṇḍala-vidhi—On a circle made with red sandalwood paste or saffron, place pastry made with white wheat or barley flour mixed with jaggery and ghee (from cow milk) and worship of, Sun thereon with red flowers; HV I 753–754 (quoting Bhav U 44. 1–9) AK (folio 462b ff).

Ādityavāra-naktavrata—observe ekabhakta on following Sunday or on Sunday with Vārāvrata; Sun deity; one year; Mat 97 31–34, HV II 538–541, KR 608–610.

Ādityavāravrata—from Mārg; worship of the Sun; for one year; each month different name of Sun taken and different fruits offered such as Mitra and cocoanut in Mārg, in P. Viṣṇu and fruit bijapūra and so on Vratārka, folios 375b–377a It removes all diseases including leprosy.

Ādityavāravratāni—HV II 520–577, KKV 8 ff, Vratārka folios 3754b–3794b.

Ādityavrata—(1) for men and specially for women; begin on Āśv. Sunday; for one year; Sun deity; Vratārka (folio 378a) narrates from Skanda how Sāmba was cursed by Kṛṣṇa to become a leper and was cured of leprosy by this vrata; (2) Sunday and 14th tithi and Revatī, or Sunday, 8th tithi and Maghā; worship of Śiva; sesame to be eaten; HV II. 589.

Ādityaśayana—On 7th tithi with Sunday and Hasta-nakṣatra or when there is Saṅkrānti of the Sun on 7th with Sunday; worship of the images of Umā and Śiva (the Sun is non-different from Śiva); salutations to Sun identifying his various limbs from the feet with nakṣatras from Hasta onwards; gift of splendid bed with five coverlets and pillows and of a cow; Mat 55. 2–33 q by KKV 404–408 and Paḍ V. 24 64–96 (q by HV II 680–684).

Ādityaśāntivrata—Sunday with Hasta; worship of Sun image with fuel sticks of arķa plant (108 or 28 in number); homa of sticks with honey and ghee or curds and ghee; 7 times; HV II. 537–38 (from Bhav.)

Ādityahṛdayavidhi—Ādityahṛdaya is a mantra to be repeated 108 times in a Sun temple on Sunday when there is saṅkrānti and observe nakta; HV II. 526 (from Bhav.) In the Rāmāyaṇa (Yuddhakaṇḍa 107) Agastya comes to Rāma and advises him to mutter a sublime praise of the Sun (called Ādityahṛdaya) in verse to secure victory in the final stage of the battle with Rāvaṇa; KKV (19–20) mentions this but holds that if there is saṅkrānti on a Sunday, the latter is called Hṛdaya or Ādityahṛdaya. Aidityādhimukhivrata—Vido KKV 18-19, HV II, pp 525-26, KR 491-495 (last two quoting from Bhav); after morning bath one should stand with face towards the sun till sunset, repeat reclining against a pillar tho Mahasveti and worship the sun with gandha, flowers &c ; to give daksina and then take his meal Anantalya vrata—begin on Marg su 3; nakta on 2nd and fast on 3rd of each fortnight; for a year; Uma worshipped under different names on each 3rd, the nanedya is different and the performer is to subsist on different foods for nakta, specially recommended to women; it is so called because it provents antara (separation) from one's sons, friends and relatives HV I 403-413 Anantadanavrata—begin on Phi su 9; for one year; ekabhakta on 5th, nakta on 6th, ayacita on 7th, fast on 8th and 9th, worship of Devi, year divided into three parts; flowers, naivadya, the name of Devi &c. differ in each period of four months; KKV 299-301, HV I 948-950 (reads 'ananda'). Anandapancami—5th tithi is dear to Nagas; worship of nagas ( images ) by bathing them with milk; they bestow freedom from fear; HV I pp 557-560; for names of nagas vide under Nagapancami p 124 and note 321. Anantavrata—For four months from Cai distribute water without being requested for it; at end of vrata, gift of a jar filled with water, along with food, clothes, vessel full of sesame and gold; KKV 443, HV I pp 742-43 (from Mat ), VKK 520, KR 85, Mat 101. 31-32. Anantasaphalasaptami—On Bb su 7, for one year; fast; Bhav. (I 110. 1-8), KKV148-149, HV I.741 In some mss written as 'Anantaphala' Andolaka-mahotsava—in Vasanta; Bhav U. 133 24 Andolanavrata—on Cai su 3, worship of Parvati and Siva ( images ) and swinging them in a dola, HV II. 745-748, SmK 90-91, PC 85; HV prescribes Rg. X. 81. 3 (Visvatas-caksur-uta ) as the mantra. Amardaka-vrata—On 12th su of any month, specially of Pha; Amardaki = Dhatri (myrobalan); one year; 12th with various naksatras is given various names e.g. Vijaya (with Sravana), Jayanti (with Rohini), Papanasant (with Pusya); fast on this last is equal to one thousand Ekadasis; one should perform jāgara (keeping awake) in Viṣṇu worship under Āmardaki tree; story of birth of Āmardaka tree; HV I 1214-1222.

Amalakyekādaśī—On Phā śu 11; worship of Hari at the root of Āmalaka tree, in which he and Lakṣmi are deemed to reside; Prabhāsakhaṇḍa), SMK 516 SmK (364-366) gives an elaborate description of the worship of Dāmodara and Rādhā under the Āmalakī tree on K. pūrṇimā or any day in K.

Amrapuṣpabhakṣana—Cai. Śu. I; eating the blossom of mango trees as part of Madana worship; SMK 519, VVK 516-517.

Ayudhavrata—(1) for four months from Śr; worship of conch, wheel, mace and lotus (identified with Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha); Vi. Dh III, 148. 1-6 q. by HV II 831; (2) Vi Dh. III, 155. 1-7.

Āyurvrata—(1) Applying sandalwood paste to Śambhu and Keśava; for one year; at end gift of cow with jar of water; KKV 442 (12th among sastivratas); (2) on Full Moon day; worship of Lakṣmī and Viṣṇu; fast and gifts to brāhmaṇas and to young married ladies; HV II. 227-229 (from Gar).

Ayuhsaṅkrāntivrata—On Saṅkrānti day; worship of the Sun; gifts of bell-metal vessel, milk, ghee and gold; udyāpana as in Dhānyasaṅkrānti. HV II 737, Vratārka (folio 389).

Āraṇyakāṣaṣṭhī—Vide Aranyasasthī above.

Ārogyadvitīyā—begin on P. śu 2; for a year on each śu. 2; worship of moon's crescent; on Mārg śu 2 after worship of crescent gifts of two garments, gold and a jar of liquid; HV I 389-91 quoting Vi. Dh. II 58; result is health and prosperity.

Ārogyapratipad—begin on first tithi at the end of a year; one year; worship of printed image of Sun on every pratipad; reward same as above HV I. 341-42 (quoting Vi. Dh ), Vratārka (folio 28 ), VR 53

Ārogyavrata—(1) from pratipad after Bh. Full Moon up to Āśv. Full Moon; worship of Aniruddha by day with lotuscs and jāti flowers; homa, fast of three days before end; secures health, beauty, prosperity; Vi Dh. III 205. 1-7 (q by HV II 761); (2) It is a daśamīvrata; fast on 9th and worship of Lakṣmi and Hari on 10th; HV I 963-965 (from Gar). Ārogyasaptamī—On M śu. 7; fast on each saptamī for one year; worship of Sun, Var. 62. 1-5, q by KKV 223-224 and HV I 747; TT. 36, KT 460; secures health and Ardrādaraśana or Ārdābhiseka—on full moon of Mārg, people flock for darśana of Naṭarāja (the dancing Śiva) and at Chidambaram in south India a great festival is held for this Ārdrānandaka or I-trtiya—begin on Śu 3 when it has either Uttarāsūkhā nakṣatra, Pūrvāṣādhī or Abhijit or Hasta or Mūla; for one year divided into three periods, worship of Bhavānī and Śiva; salutations to the feet and other limbs of Devī up to her mukuta, Mat. 64. 1-28 (same as Paḍ q by HV I 471-474), KKV 51-55, BhavU. 27. Alekhyasanapañcamī—Bh. śu 5; tithi-vrata, Nāgas drawn with coloured powders and worshipped, result—no danger from snakes; Bhav. (Brāhmaparra 37. 1-3) q by KKV 94-95, HV I. 567, S Pr. folio 26a. Aśūdaśamī—begin on any śu 10th tithi; period 6 months, a year, two years; draw in one's own court figures of the ten quarters to be worshipped; all one's desires are fulfilled (usā means ‘directions’ and also ‘hope’ or ‘desire’), HV I 977-981, VR 356-7; if suddha, perform on that day when daśamī exists in the forenoon Āsūdhya-vrata—Begin on a Sunday in Aśv., for one year; worship of Sun with 12 different names; HV II. 533-37 (from Skanda), Vratārka folio 379b; Sāmba became free from leprosy by means of this Āśramavala—begin on Cai Śu 4; for a year divided into three periods of four months; Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha to be worshipped one after another in each perioḍ V1, Dh III, 142 1-7 q by HV I 505, VP (folio 59) Āśunāriya—Vide KR 301-397, VKK 343-458, NS 144-192, SMK 287-373, KT 444-447. This month has numerous observances and festivalṣ The important ones will be separately entered in the list A few lesser ones are noted here V. Dh (90. 24-25) provides that by donating ghee everyday in this month, a man pleases Aśvins and becomes handsome and by feeding brāhmaṇas with cow's milk (and its products) he secures a kingdom On śu 1 there is mother's father's śrāddha by a grandson whose father is alive (vide H of Dh. vol IV p. 533); on that day also begins Navarātra; on śu 4 worship of Satī ( Pārvatī who threw herself in a lake on that date ) with arghya, flowers &c. and honour is to be paid to chaste women, mother, sister and other women whose husbands are alive ( KKN 404, KR 348), on śu. 5 nāgas made of kuśa grass and Indrāṇī are to be worshipped ( NA 47, KR 348 ), in bright half on a tithi with an auspicious nakṣatra and muhūrta going to field having ripe crops with music and dance, one should offer homa and should eat the new corn with curds as also new grapes ( KKN 405, KR 303 ); in Śukla pakṣa when there is nakṣatra Svāti Uccaiḥśravas ( Sun's horse ) first carried the Sun and hence he and one's horses should be honoured by an owner of horses ( KKN 407, KR 347 ); in śu. paksa on Mūla one should invite Sarasvati, establish her on Pūrvāṣāḍhā in books, offer oblations to her on Uttarāṣāḍhā and take leave of her on Śravana and one should not read, teach or write during these days ( NS 171, SmK 352, PO 73 ). In Tamil lands Sarasvatī-pūjā in books on Āśv. śu. 9; Tulāmāsa ( Āśv. ) is sacred for bath in Kāverī river; and on Amāvāsyā, there is a special bath in Kāverī river.

Aṣādha-kṛtya—KR 196–218, KT 434–437, VKK 283–292, NS 101–109; SmK 137–148. Some of the smaller observances of Āṣādha are mentioned here. Ekabhakta vrata for whole month ( SmK 137, KR 196 ); gift of sandals, umbrella, salt and myrobalans ( v 1 ‘new kambala’ ) to a brāhmaṇa for securing favour of Vāmana ( avatāra ) on the first or on some convenient day of Āṣādha; on śu. 2. if there is Puṣya nakṣatra, Rathotsava of Kṛṣṇa, Balarāma and Subhadrā ( TT 29, NS 101, SmK 137 ); on śu 7 ( fast on 6th and ) worship of Sun called Vivasvat who appeared on Pūrvāṣādhā that day ( KKN 390, SmK 138 ); on 8th image of Devī that killed Mahiṣāsura should be bathed with turmeric water and camphor and sandalwood paste, and feast to brāhmaṇas and maidens full of sweet dishes and tasty liquids and lamps lighted; NA 56, SmK 138; as to 9th see under Ubhaya- navamī, on tenth Varalakṣmīvrata (very important in Tamil country) and worship on a kalaśa, as to 11th and 12th vide under these words; Full Moon is very holy and gifts must be made ( Rāmāyaṇa q by KR 214 ); if there be Uttarāṣāḍhā nakṣatra on Pūrṇimā worship of ten Viśve-devas ( KKN 393, KR 213 and H. of Dh. vol IV p. 457 ); gift of food on Pūrṇimā gives inexhaustible merit ( V. Dh. ); on Pūrṇimā H D 35 asectics to shave and perform Vyāsapūjā (KS 109, SMK 144-145 ); on dark 8 Vināyakapūjā (KKN 390, KR 198); Aṣ K. 8 is Manvādi tithi.

Indratra¹²a—35th of the 60 samvatsara-vratas ṃ in KKV 451 (one verse which is Mat. 101. 89 and is quoted from Paḍ by HV II. 883 ) One has to honour a householder and his wife three times a day and give a cow at end of the year.

Indradhvajothāna¹²-sara—(festival of the raising of Indra's banner). On Bh. su. 8 the pole for the banner was to be brought or made of sugarcane and was to be worshipped with attendant deities and was to be taken down and cast in deep water. It was raised on Sravana, Dhanisthā or Uttarāsādhā naksatra and taken down on Bharanī at night. It is elaborately described in Varāha's Brhatsamhitā, chap 43, Kalikāpurāna (90 ), RM verses 1260-1292 (vide BORI vol 36 pp. 323-327), HV II 401-419, TT. 115-117, VKK 322-323, KV 294-299, KR 292-293. It was recommended for observance by king. It is mentioned in Buddhacarita (SBE 49 part I p 113), Raghuvamsa IV 3, Mrccakatika X 7, in the 1st book of Manimekhalaī and 5th of Silappadhikāram, and in an inscription published in E. I. XII. 320 (dated in 461 of Mālava era i.e. 404-5 A. D.). It is described in Kalika- purāṇa 90, in Krtyakalpataru (on Rājadharma) pp 184-190 (from Devīpurāna ), in RNP pp 421-423, and is mentioned in Nāgānanda I. Vide H. of Dh. II pp 825-826 for descrip- tioṇ RNP (pp 430-433 ) quotes several Paurāņika āšīrvāda mantras and prārthanāmantras from the Visnudharmottara.

Indra⁴ara—47th of the 60 Samvatsara-vratas described in KKV p 449. One has to sleep in the open in the rainy season, and make a gift of a milch cow. It is Mat. 101. 69.

Indrapurņamāsi—HV II. 196 (one verse from BhavU ) Fast on Bh. Full Moon and honouring thirty householders with their wives with ornaments; secures mo¹²ša. Vide GK 176.

Ištāpūrta—VI. Dh. III 200. 1-5: begin in Cai and in E.; worship Hari with Rg. X 90 1-16 and the 16 upacāras and at end gift of a cow.

Iśā-vrata—Fast on śu. 14 and on Full Moon day when it is a Thursday: worship of Liñga with Viṣṇu to the left and Khakholka (the Sun) to the right; five years; gift of one cow at end of 1st year, of 2 at end of 2nd, of 3 at end of 3rd, of 4 at the end of 4th and five at the end of 5th; KKV 383–385, HV II. 179–180 (from Kālikā ). Īśvaragaṇagaurīvrata—18 days from Cai Kr.;1 to Cai śu. 3; this is meant only for women whose husbands are alive; worship of Gaurī and Śiva; well-known in Mālavā (Malwa); AK folio 237. Īśvarā-vrata—On dark 14th; worship of Śiva; HV II. 148 (from Bhav., 4½ verses ). Ugra-nakṣatras—are the three Pūrvās (Pūrvāṣāḍhā, Pūrva-bhādrapadā, Purvāphalgunī), Maghā and Bharanī. Vide under Nakṣatra and Br. S. 97. 3. Uttamabhartṛprāpti—on 12th of śu. of Vasanta; Viṣṇu is deity; Var. 54 1–19. Uttarāyana—Gifts are recommended at the beginning of each ayana (vide Śatātapa in KV 536 and VKK 292 ) and gifts made at the beginning of an ayana yield a crore-fold of merit, while a gift on Amāvāsyā gives only 100 times ( RM 9. by KV. 381, VKK 214 ). Vide I A. vol 20 pp. 104–106 for a grant of Eastern Cālukya king Maṅgo-yuvarāja on the occasion of Uttarāyana-saṅkrānti. Utthāpanakaḍaśī—on K. śu. 11; GK 188, KSS 42 (has three mantras for Viṣṇūtthāpana ). Utpattyekādaśī—Vide VK No 694. Utsarjana—Vide H. of Dh. vol. II 815–818, NS 120–121, SmK 164–167. Utsavas—Numerous utsavas are mentioned in the Purāṇas and works on vrata. Some of these such as Holikā, Durgotsava have already been described at some length above. A few more will be briefly dealt with at appropriate places in the list. The word ‘utsava’ occurs in Ṛg. I. 100 8 and I. 102 1 and is derived from the root su in the sense of ‘urging or inspiring’ by Sāyana. Vide ‘India Antiqua’ ( a volume presented to Dr. J. Ph. Vogel) pp 146–153 where Prof. Gonda derives it from root ‘su’ (rather unconvincingly) Udakasaptamī—drinking only a handful of water on 7th tithi gives happiness; KKV 184, HV I 726 (from Bhav). Udasevikā—same as Bhūtamātṛ-utsava. This utsava followed immediately after the Indradhvaja was taken down (i. e. it took place on Bh. śu. 13 ). It somewhat resembled the wild and mystic Roman Bacchanalia In HV II 359–365, KKN 413–421 and KR 387–395 this festival is described at length from the Skanda The origin is traced to Bhairava and a girl called Udāsevikā (whose body was smeared with mud) sprung from the mind of Śiva and Pārvatī respectively. They became husband and wife All people become on this day vociferous about sexual matters Men and women go out like crazy persons, ride asses, bulls and dogs, smear themselves with ashes and mud, even men 100 years old act like boys, become void of shame, utter obscene songs, dress like cowherds, dombas, barbers and also went about nakeḍ It is remarkable that Skanda averred that gods and pitṛs did not accept the offerings of a man who did not take part in this festival and remained aloof. There was difference of views about the time when the utsava was to be celebrateḍ Vide HV II p. 368, and VP (folios 91–92), which place it in Jy. kr. 1 to 15 (by pūrṇimānta reckoning)

Uddālakavrata—Vide Vaṣ Dh. S XI. 76-77; it was prescribed for one who was patitasāvitrika. See H. of Dh. vol II pp. 376-377. In HV II p. 932 (from Brāh. ), it is described as subsisting on āmikṣā and boiled milk for two months each, eight days on curds, three days on ghee and total fast for one day.

Udyāpana—Vide pp. 120-21 above It is said in KTV 95 that in some vratas like Kṛṣṇajanmāṣṭamī to be observed throughout one's life there is no udyāpana.

Unmīlanīvrata—Ekādaśī mixed with dvādaśī. Vide p 119 above; Paḍ VI, 37–29 ff. and SmK 250-2.

Upacāras—( items in worship of images ) Vide pp 34–37 above.

Upavāsarata—See under Ekādaśī pp 97–100, vide Vi Dh. I. 59. 3–5 for rewards of fast on week-days from Monday, and 6–15 for fasts on nakṣatras and I 59 15–20 for fasts on tithis from 1 to 15 No upavāsa beyond a month was alloweḍ Vide S Pr folio 300, HV II 776–783.

Upākarma—Vide H of Dh. vol. II pp 807–815.

Upāngalalitā—Āśv. śu. 5 : tithi; Lalitādevī (i. e. Pārvatī); prevalent in the Deccan; story of brāhmaṇa Gautama from Broach, KTV 218 (ff); SmK 343–352, PC 99, VR 206–219 (from Skanda ).

Ubhayadvādaśī—Begin on Mārg. Kr 12, then P. śu. 12 and so on for one year on all 24 dvādaśīs; tithi; the 24 forms of Viṣṇu viz. Keśava, Nārāyaṇa and others are to be worshipped; HV I 1013-1021. Ubhayanavami—Begin on P. śu 9; one year; Cāmuṇḍā worship; each month different material for making image of Devī and different name; buffalo flesh offered on some days and performer to observe nakta and feed maidens on each navamī. KKV 274-282, HV I, 921-928, KR 203-4, 445-446, 517 ( all from Bhav.), VP. folio 66a Ubhayasaptami—begin on śu. 7; tithi, one year in each pakṣa; Sun deity, KKV 159-160, HV I 748-753 (both from Bhav. I. 165. 1-45 ); (2) begin on M śu 7; for one year; every month a different name of the Sun to be worshipped; Bhav, U. 47. 1-25. Ubhayākādaśī—Begin on 11th in Mārga.; tithi; one year (in each pakṣa ); Viṣṇu; different names (such as Keśava, Nārāyaṇa ) in dark half and other names of Kṛṣṇa in śu. pakṣa. Vratārka folios 233b-237a. It notes that among Gurjaras it is called 'Ubhaya' simply. Umācaturthī—M. śu. 4; tithi; Umā; KKN 437-438, SPr (folio 47b), KR 503; Men and specially women should worship with kuṇḍa flowers and should observe fast. Umāmaheśvaravrata—(1) Begin on Bh pūrṇimā; saṅkalpa on 14th; tithi; worship of golden or silver images of Umā and Śiva; Vratārka folios 336a-343b (from Śivarahasya); well-known in Karṇāṭaka; (2) begin on pūrṇimā, amāvāsyā, 14th or 8th tithi; one year; Umā and Śiva to be worshipped; nakta with havisyānna on those tithis; HV II 395 (from Śivadharma ); (3) on 8th and 14th tithis; one is to fast for one year on those two tithis; HV II 396 (from Śivadhar mottara; (4) begin on first tithi of Mārga.; tithi; one year; same deities; Liṅga, pūrvārdha 84 23-72; (5) Begin on Mārga. śu. 3; tithi; one year; same deities as above; Bhav U 23 1-28, Liṅga, pūrvārdha 84; (6) HV. II. 691-693 (from Devīpurāṇa), KKV 414-416. Umādīpūjā—Cai. śu. 2; tithi; worship of Umā, Śiva and Agni; SmK 8, PO 83 Ulkānavamī—9th tithi of Aśv. śu.; tithi; one year; worship of Mahiṣāsuramardinī with mantra 'Mahiṣaghni Mahāmāye' HV I 895 (from Bhav U.). Another variety is; HV I 897-9 and VP folio 187a (from Saurapurāṇa); mantra is the same in first variety. The vrata is so called because the man appears to his enemies like ulkā (fire-brand) and the woman performer to her co-wives just like ulkā.

Usahkāla—The period of five ghatis before sunrise, or 55 ghatis after the preceding sunrise is so called ‘Pañca-pañca ṣaṣṭyāpañcāruṇodayah | aṣṭāpañca bhavet prātaḥ ṣaṣaḥ sūryodaya mataḥ ||’ KSS 52 ( from Devībhāgavata ).

Rtuvratas—HV II 858-861; mentions five seasonal vratas which are entered at the proper places in this list; vide also VKK 237-240, SmK pp. 548-552.

Rṣapañcamī—Vide pp. 149-151 above.

Ekānangūpūjā—on K. śu. 4th, 8th, 9th or 14th; on the last woman worship Ekānangā under a tree bearing fruit and ask a hawk or other bird to carry to Bhagavatī the excellent morsel of food that they offer and on this day the wife takes her food first and serves it to her husband afterwards, KR 413-414 ( from Brah )

Aiśvaryatritīyā—on 3rd tithi worship Brahmā, Viṣṇu or Śiva and the three worlds with mantras addressed to them separately; secures great prosperity; HV I. 498 ( from V₁. Dh. ).

Kajjali—Bh Kr 3 ( by pūrṇimānta reckoning ); tithi; Viṣṇu-pūjā; NS 123, AK ( folio 274a, says it is on Śr. Kr. 3 ) NS says it is well-known in Madhyadeśa

Kaṭādīnotsava—This festival was performed on Bh. śu 11 and 12 or 15 when Viṣṇu was supposed to change the side on which he slept for two months; HV II 813, SmK 153.

Kadalīvrata—on 14th of Bh. śu., tithi; plantain plant to be worshipped for health, beauty, progeny &c, HV II 132-133 ( from Bhav U ) Vratārka says that among Gurjaras it is performed on the Full moon of K, M or Vai. and all upacāras are offered with Paurāṇic mantras and Udyāpana is performed on the same tithis in those months or in any sacred month. If no kadalī available, worship golden image ( folio 292a-296a ). Vide also AK ( folio 611a ).

Kaparadiśvara-Vināyakavrata—4th tithi of Śr śu ; tithi; worship of Gaṇeśa; Vratārka folios 78b-84a (from Skanda), VR 160-168; both refer to Vikramārkapura and say Vikramāditya performed it. . Kapilasasthī-vrata—on Bh. Kr. (by amānta reckoning) or Āśvina kr by (pūrṇimānta) 6th, conjoined to Tuesday, Vyatipāta-yoga, Rohiṇī-nakṣatra acc to HV I 578 (Prostha-padāsite pakṣe sasthī Bhaumena samyutā | Vyatipātena Rohiṇyā sa sasthī kapilā smṛtā ||). If in addition to the above the Sun is in Hasta nakṣatra then the results are greater still; worship of Bhāskara; gift of a kapilā cow. HV I 577–78 (from Skanda), NS 152, PC 102, VR 221–231, Some works refer it to Aśv.; but when Bh is mentioned it must be taken to be amānta as the concurrence of Rohiṇi is possible on that supposition alone The conjunction of so many items is rare, generally found once in 60 yearṣ For reference to Kapilasasthī, vide I A vol 25 p 345 where a Canarese inscription of Vijayanagar king Kṛṣṇarāya (in Bh Kr.6 of śake 1435 corresponding to Tuesday, 20–9–1513) refers to it

Kamalasasthī—Mārg śu 5–7; tithi; one year; Brahmā is devatā; begin niyamas on 5th, fast on 6th and gift of lotus made of gold and sugar to a brāhmaṇa; on 7th morning honouring brāhmaṇa and feeding him kṣīra; 12 different names of Brahmā in 12 months; Bhav U. 39.

Kamalasaptamī—begin on Cai śu. 7; tithi; one year; Divākara (Sun) is devatā; Mat 78. 1–11 (q. by KKV 217–219) = Paḍ V. 21. 281–290 (HV I 640–641 quotes these and a few more as from Paḍ ), KR 119–121. Vide also Bhav U. 50. 1–11; VP (folio 61b) quotes from Paḍ the verse ‘Bhāskarāya vidmahe saptāśvāya dhīmahi | tan me bhānuh prachodayāt ||’ in imitation of the famous Gāyatrī ( Rg. III. 62. 10 ).

Karakacaturthī—for women only; on K Kr. 4; tithi; worship of picture of Gaurī accompanied by Śiva, Gaṇeśa and Skanda drawn under a vaṭa tree with all upacāras; gift of ten karakas (vessels) to brāhmaṇas and arghya to Moon after moonrise. NS 196, Vratārka folio 84a–86a, VR 172 ff (mentions month as Āśv. by amānta reckoning), SmK. 367 ( quoting Va), PO 95 (which says it is same as Daśaratha-caturthī ).

Karakāṣṭamī—8th of K. Kr.; worship of Gaurī at night, gift of nine jars filled with scented water and surrounded with garlands; he should take food after feeding nine maidens; AK folio 547a (remarks it is well-known in Mahārāṣṭra ). Karana navatāna—The karanas will be described in the next sectioṇ Vide Br. S. chap 99, Vi. Dh I 83 24 ff, HV II 718-726 (quoting Brahmānda and other purāṇas ), SmK 564-565. Karavira pratipad-vrata—on 1st of Jy. śu ; tithi; worship of Karavira plant growing in a temple garden; HV I 353 (from Bhav U 10 ), SmK 117. The mantra is ‘a krsnena’ (Rg. I. 35. 2 ). It is observed in Tamil country but on Vai śu. 1. Karuṇa—miscellaneous vrata (prakīrnaka ), Brahmā devatā; KKV 449 (quoting Mat 101 72 ), HV II 911 (from Pad, same verses); a fast and gift of golden chariot with two elephants Kalasa—a jar or jars are used as auspicious in marriage, establishment of an idol, marching on an expedition, coronation &c, up to 108 may be employed; their circumference should be from 15 to 50 finger-breadths, height 16 angulas, base 12 angulas and mouth 8 angulas HV (I 608 ) derives the word ( ‘Kalim kalam grhitvā ca devānām Visvakarmānī ; nirmitoyaṁ surair yasmat-kalāśastena ucyate '); vide HV I 65-66 for kalaśotpatti and its measurements A pūrṇa kalaśa is mentioned in Rg III 32 15. Kalkidvadaśī—12th of Bh śu ; tithi; Kalkin devatā, Var 48-1-24, some of which are q by KKV 332-333 and HV I 1033-39. Vide ‘avatāras’ above. Kalpavṛksa-vrata—Samvatsarvrata; one of the sastivratas in Mat 101, q by KKV 446; HV II 910-911 (quotes from Paḍ same verses). Kalpādi—seven tithis are mentioned as the beginnings of Kalpas in Mat viz. Vai śu 3, Phā Kr. 3, Cai śu 5, Cai Kr 5 (or amāvasyā?), M śu 13, K śu 7, Marg śu 9 Vide HK 670-1. NS 82, SmK 5-6 and H of Dh. IV 374. They are śrāddha tithis Hemādri mentions 30 tithis as Kalpādi from Nagarākhaṇḍa The Mat (chap 290 3-11 ) names thirty Kalpas somewhat different from those in the Nagarākhaṇḍa. Kalpānta—See Vi Dh L 77 for descriptioṇ Kalyāṇasaptami—begin on śu 7th tithi on a Sunday. That tithi is called Kalyāṇini or Vijayā; one year. Sun worship. in 13th month gift of 13 cows Mat 74. 5-20 (q by KKV 208-211) and Bhav U. 48. 1-16, HV I 638-640 (quotes almost same verses from Paḍ śruti-khaṇḍa 21. 316-295 ). Kañcanagauri–Bh. śu. 3; tithi; Gaurīpūjā; NA 39, GK 72.

Kañcanapurīvrata–A miscellaneous vrata (prakīrṇaka); on Śu 3, Kr. 11, Pūrṇimā, Amāvāsyā, 8th tithi or Saṅkrānti; gift of golden purī (town) with walls of gold, silver or lead, pillars of gold, silver &c; in most of the manufactured town, images of Viṣṇu and Lakṣmī; HV II. 868-876 (from Gar), Bhav U. 147; practised by Gaurī and Śiva, Rāma and Sītā, Damayantī and Nala, Kṛṣṇa and Pāṇḍavaṣ Confers everything and frees from all sinṣ

Kātyāyanīvrata–Bhāgavata X. 22. 1–7. The story is that maidens in Nandavraja worshipped in Mārgaśīrṣa the image of Kātyāyanī for a month for securing Kṛṣṇa as husbanḍ

Kāntāradīpadānāndhi–lighting eight lamps on a post of sacrificial tree for one month from Āśv. Pūrṇimā to K. Pūrṇimā, or on three nights (Āśv pūrṇimā, Āśv. amāvāsyā and K. pūrṇimā) or only on K. pūrṇimā, acc. to one's ability; deities Dharma, Rudra, Dāmodara; KKN 452-456 (from Mat.), KR 382-386 (quoting some verses from Brah.); KR 382-386; ‘ kāntāro durgamam vartma ’ KR 386. This rite was principally meant for the benefit of pretas (disembodied spirits) and pitṛs (manes).

Kāntavrata–(1) K. śu. 2; tithi; for a year; worship of Balarāma and Keśava and of the crescent of the moon; homa with sesame for 4 months from K. and with ghee for four months from Āṣāḍha; at end of year gift of a silver image of Moon to a brāhmaṇa; KKV 47-48 (from Var. 57. 1–18); HV I 378-379 (from Var); (2) in Vai; Saṁvatsaravrata; giving up in whole of Vai. salt and flowers, KKV 445.

Kāmatrayodaśī–on 13th; tithi; worship of Kāma (god of love); HV II 25 (from Bhav.), VKK 70.

Kāmātrīvrata–worship of several goddesses such as Umā, Medhā, Bhadrakālī, Kātyāyanī, Anasūyā, Varuṇa-patnī; result is accomplishment of desired objects; HV I 575-576 (from Vi. Dh.)

Kāmadaviddhi–worship of Sun on the Sunday that occurs on Mārg śu 6 with Karavīra flowers smeared with red sandal-wood paste, KKV 14

Kāmadāsaptamī–7th of Pha śu.; tithi; for a year; worship of Sūrya (sun); in each group of four months from Pha. worship with different flowers, different dhūpa and different H. D. 36 . naivedya; KKV 169–172, HV I 728–731 (both quote from Bhav. I. 105. 1–29 ). Kāmadīpāpūjā—on Cai śu. 12; tithi; worship of Love-god drawn on a piece of cloth with various flowers and keeping in front of the picture a jar of cool water covered with flowers; wives are to be honoured by the husbands on this day; KKN 384 Kāmadevavrata—begin on Vai śu. 13, tithi; for one year; worship of Kāmadeva; Vi. Dh. III. 183 q by HV II. 18, VP (folio 86a ). Kāmadhenuvrata—for five days from K Kr 11; tithi; Śrī and Viṣṇu devatā; lighting lamps at night in the house, cowpen, at night with wife and relatives; fast on Ekādaśī and bathing Viṣṇu image with cow's milk or ghee, for four days; giving of a dāna called Kāmadhenu, HV II 344–348 (from Vahni- purāṇa ) This serves also as a prāyaścitta for all sinṣ Vide H. of Dh. vol. II pp 874–875 for description of Kāmadhenu dāna. Kāmadīpatrayodaśī—( or Madana-trayodaśī ) Cai śu. 13; tithi; worship of Damana plant as identical with Madana; GK 152–153 (quoting Bhav ) and KT 465; vide Ananga- trayodaśī. Kāmadevadīpāśī—begin on Marg śu. 12; on each 12th there- after for one year; worship of Kāmadeva, SmK 114 (quoting Vi Dh. I. 158 ). Kāmamahotsava—on 14th of Cai śu.; tithi; establishment of Madana and Rati on the night of 13th in a park and worship on 14th; the festival is to be celebrated with obscene words, with songs and music; next morning play with mud for a prahara ( three hours ); VKK 529–532 which quotes two verses ( on p 530 ) from RM This is also called 'Caitrāvalī' and 'Madanabhaṅgī' in Śaivāgama. Vide KV 190 ‘Caitravihīta– Aṣṭakaṣṭamī– Madanatrayodaśī – Caitrāvalī – Madanabhañjikā–Caturdaśī-prabhr̥tin’ and RM. (folio 81a verses 1381–1384 ABORI 36 p 333–34), KR 137–138. Kāmavrata—(1) for women alone, KKV 421–424, HV II. 821–824 (both quote from Bhav ), begin in K; Māsavrata; one year; worship of Sun; Hemādri calls it strī-putra- kāmāptivrata; ( 2) begin on 13th of P śu , observe nakta on each 13th and in Cai. donate a golden Aśoka tree and sugarcane stalks ten finger-breadths in length with the words ‘May Pradyumna be pleased’; KKV 440, HV II. 25( quoting Pad ); (3) on 7th tithi of any month; tithi; worship of Suvarcala, the Sun’s wife; secures all desired objects; HV I. 790 (quoting Vi. Dh. one verse only); (4) begin on 5th of P. śu ; tithi; worship of Viṣṇu in the form of Kārtikeya ; nakta on 5th, on 6th only one fruit to be eaten; on 7th pāraṇā; one year; gift of golden image of Kārtikeya and two garments to a brāhmaṇa; in this very life all the desires of the performer are fulfilleḍ Var. 61. 1–12 q by KKV 98–99 and HV I. 615–616. HV calls it ‘Kāmasasthi’. Kāmaṣaṣṭhi—Vide the immediately preceding vrata (4). Kāmārāptavrata—on Kr. 14; tithi; worship of Mahākāla (Śiva); secures desired objectṣ HV II. 155 (one verse from Vi. Dh.) Kāmikāvrata—Mārg Kr 2; tithi; golden or silver image with cakra (discus) to be worshipped and donateḍ AK (folio 251a). Kārtika—For vratas in K., vide HV II 769–784, KR 397–442, VKK 453–481, NS 192–208, KSS 20–26, SmK 358–427, GK 24–32 It is said to be a very holy month, holier then all tīrthas and all solemn sacrificeṣ For its māhātmya, vide Skanda, Vaisnavakhanda. chap. 9, Nār. (uttarārdha) chap. 22, Paḍ VI. 92. Kārtikasnānavrata—For the whole month of K. a person, taking bath early morning outside the house in a river, being engaged in japa of Gāyatrī and partaking only once in the day of sacrificial (havisya) food, becomes free from all sins committed in the year; V. Dh 89. 1–4 q. by KKV 418, HV II. 762 Vide also RM folio 80a, 1358–1362 (vide ABORI 36 pp 330–31). Paḍ VI. 91 and 119. 12–13, KV 324, NS 192–194, SmK 358, GK 27–29.

Among the many things to be given up in K is flesh. S Pr. (folio 46) and KR (397–399) quote MB to the effect that giving up flesh-eating in Kārtika (particularly in the bright half) is equal to the performance of severe austerities (tapas) for a hundred years and that great ancient kings like Yayāti, Rāma and Nala did not eat flesh in K. and therefore went to heaven Nār. (uttarārdha) 22 58 avers that a man becomes a caṇḍāla by eating flesh in K. Vide under Bakapañcaka

Lighting lamps and making illuminations in K. in the temples of Śiva, Caṇḍī, the Sun and other gods is highly eulogiseḍ Vide Paḍ III. 3. 13 ff, HV II 763-768, KR 403-404, 358-59; worship of Keśava with flowers called muni (i. e. Agastya) for the whole month of K. excluding other flowers secures reward of Aśvamedha, TT. 147.

Kārtika śu. 1 Vide above under Dīvāli for the rites on this tithi; on śu 2 worship of Yama (NS 203, PO 83, SmK (377) and Bhrātṛdvitiyā (vide pp. 207-208 above), on śu. 3 worship of Satīdevī (AK folio 295-296); śu 4 Nāgacaturthī (GK 81); śu 6 is called Mahāṣaṣṭhī on which there is Vahnimahotsava (SmK 378, PO 102 ), special importance if it falls on Tuesday, śu. 8 worship of Bhagavatī (KKN 424-425, KR 413); śu 9 is yugādī tithi (śrāddha without piṇḍas may be performed) and Bhagavatī-pūjā (KKN 424-25, KR 413); śu. 10 partake of curds and eat only in the evening (KV 425, KR 420); śu. 11 is Bodhanī or Prabodhinī or utthāna-Ekādaśī when Viṣṇu rises from sleep (KKN 392, NS 205); this is specially sacred to Śrī-Vaiṣṇavas; on this tithi there is the marriage of Tulasī to Viṣṇu (SmK 366, 378, VR 384-86), vide also Bhīṣma-pañcaka vrata, there is Tulasīvivāha in Tamil and some other lands on 12th tithi; some observe Bodhana also on the 12th (KR 426), vide under Yogeśvara-dvādaśī; there is worship of Varāha avatāra (Var. 123. 8-11 q. by KKN 426 ) on this tithi; śu 13, vide Liṅgārcanavrata; there is Vaikuṇṭha-caturdaśī, which see, on K. 14 the Brah. says that the mistress of the house in former ages took a tasty morsel of food, offered it to a hawk, and asked it to take it to Durgā and that she in the present age is to eat first on this day and then the husband has to offer honour to his wife (KKN 425 quoting Brah. and KR 413-14); Kārtika Pūrṇimā was called Mahā-Kārtikī, if the Moon and Jupiter on that tithi are both in the Kṛttikā (Pleiades) nakṣatra or there is Rohinī nakṣatra on it; KKN 372, VKK 481, SmK 406, HV II, 181 (quotes Bhav U) to the effect that if in addition to the above the pūrṇimā falls on a Monday it is a very holy day which occurs rarely (idṛśī bahubhir varsair bahupunyena labhyate ), In the Sunao plates of Sangama-siṁha (in 292 of the Kalacūri era i. e. 541 A. D. ) there is mention of a grant to several brāhmaṇas of Bharukaccha (modern Broach ) made on this day (E. I. X. p. 72), also C I I Vol IV Nos 9, 11, 16, 17, 30 (five grants made on Kārtikī Pūrṇimā). vide HK 641, KR 430-431, NS 207 (for Mahākārtikī); on K. Full Moon also some celebrate Tulasī-vivāha (vide SmK 366); on K. Pūrṇimā the Rathayātrā of Brahmā was celebrated (Paḍ V. 17. 217-253), on the Full moon Bhav. prescribes the letting loose of a bull (SmK 390–406); on this pūrṇimā was celebrated Tripurotsava in the evening when illuminations were made with lamps in temples (NS 207, SmK 427); K. Kr. 4 vide Karaka-caturthī; K. Kr. 8 see Karakāṣṭamī; K. Kr. 12 worship of cows (HV I. 1180–1190, NS 196, SmK 367–368); on kr. 13 offering a lighted lamp to Yama outside the house, Kr. 14 and amāvāsyā (by the pūrṇimānta reckoning) vide under Narakacaturdaśī and Lakṣmī-pūjana above pp. 198–200 and KKV 423–424 On K amāvāsyā one who had not performed pärvaṇa-śrāddha in pitr-pakṣa (Bh. dark fortnight) could perform it on K. amāvāsyā.

Kārtikavrata—HV II. 762–763 (from Vahni-purāṇa), offer food full of ghee and honey to gods, pitṛs and men; worship of Hari and lighting lamps there remove sins and the per- former goes to heaveṇ

Kārtikī-pūrṇimāvrata—K. śu. 15; tithi; the full Moon tithis in Vai, K., M. were highly honoured, and one should not allow them to pass without bath and donations; bath at holy places on those days is commended and gifts also according to monetary ability. The pre-eminent tīrtha on K. Full Moon is Puṣkara, in Vai. Ujjayinī and in M. Vārāṇasī. Gifts were to be made on these days not only to brāhmaṇas, but also to one's sister, sister's son, father's sister's son, maternal uncle and to poor relatives In the Rāmāyaṇa Bharata took a śāpatha (oath) before Kausalyā “if my elder brother went to the forest with my consent, may the Full Moon tithis of Vai, K, M, honoured even by gods, pass in my case without gifts”; HV II. 137–171 (quoting Bhav U) (on p. 170) this oath of Bharata. This verse about Full Moon of Vai. &c. does not occur in several editions of the Rāmāyaṇa though several other verses end- ing in ‘Yasyāryonumate gataḥ’ occur in Ayodhyākāṇḍa 75.

Kārtikeya-vrata—6th tithi; Kārtikeya is devatā; HV I 605–606 (from Bhav.), Vratakāla-viveka p 24.

Kārtikeya-ṣaṣṭhī—on Mārg. śu. 6; tithi; worship of golden, silver, clay or wooden image of Kārtikeya; HV I 596–600 (from Bhav U. 42 1–29).

Kālabhairavāṣṭamī—Mārg. kr. 8; tithi; Kālabhairava is deity; VK 316–317, VKd 106.

Kālarātrivrata—on Āśv. śu. 8; pakṣa vrata; for all varṇas but not for those beyond the pale of caste system; fast for 7 or 3 days or one day according to physical ability; first pūja of Gaṇeśa, Mātrs, Skanda and Śiva and then homa which was to be in a kunda by a brāhmaṇa who had taken initia-tion as a Śaiva or by persons belonging to avyaṅga (Maga-brāhmaṇas or Parsī ?) families; eight maidens to be fed and eight brāhmaṇas to be invited, HV II 326-332 (from Kalikāpurāṇa).

Kālastamivrata— on Bh kr 8 with Mrgaśiras nakṣatra; tithi-vrata, one year; Vā 16 30-66 q by KKV 258-263 and by HV I 849-853, KN 196; Śiva is supposed to stay in lingas on this day unaccompanied by bull or Gaṇeśa The per-former bathes with different things, offers different flowers and employs different names of Śankara in each month.

Kūlivrata— The same as Kalarātrivrata above. So called in KKV 263-269 The editor of KKV (G. O. S) did not notice that this was identical with the vrata in HV II. 326-332.

Kimiccakavrata—Mārkaṇḍeya-purāṇa 122 8, 17, 20 (Venk. ed). It consists in asking an artha what he wants and in offering what he wantṣ There is the story of Avikṣit, son of Karandhama, whose mother had undertaken this vrata and who had made a promise to his mother to carry out her vrata. He proclaimed ‘śṛṇvantu merthinah sarve pratīja-śtam mayā tadā| kimicchatha dadāmyeṣa kriyamāṇe kimicchake ’ || (Märk. 122.20)

Kīrtuvrata—Samvatsaravrata; the performer salutes Aśvattha tree, the Sun and the Ganges, stays in one place restraining his senses, eats only once in the noon, he does so for one year; at end of vrata honours a brāhmaṇa and his wife with gifts of three cows and a golden tree It yields fame and land to performer. KKV 442, HV II. 863-864 (from Paḍ). The verses are also Mat 101.23-24. It is the 13th Saṣṭivrata.

Kiṅkrāntivrata—on the day of a saṅkrānti, the disk of the Sun to be drawn on ground, an image of the Sun to be placed in the midst of the figure and worshipped, for one year, HV II. 738-739 (from Skanda) Reward is great fame, long life, kingdom and health.

Kukkuṭi-markaṭīvrata—on Bh. śu 7, tithi; for one year on each saptamī, whether of bright or dark half; on 8th dinner to brāhmaṇas consisting of sesame cake and rice and jaggery, worship of Śiva with Ambika drawn in a circle, described at length in Bhav U. 36. 1-43; TT 37 ( calls it Kukkuṭivratā ), the performer has to wear for life a doraka (band of threads with filigree of gold or silver) on his arm, the story of a queen and the wife of her husband's purohita who became a markati ( the monkey ) and kukkuti (hen) because they forgot to wear the doraka is narrated by Kṛṣṇa to Yudhiṣṭhira; VKK 319 (quoting Bhav. ), GK 85. Kuṇḍachaturthī—on M. śu. 4; tithi, Devīpūjā; gift of flowers of kunda plant, vegetables, salt, sugar made from jaggery, jīraka &c. to maidens, fast on 4th; KKV 283-284, HV I. 525-526 (from Devīpurāṇa ), S Pr 27b, VP (folio 284b). It is also called Gaurīchaturthī; chief matter is fast on 4th and the gifts only confer saubhāgya. Kuberavrata—on 3rd tithi; worship of Kubera; HV I. 478-479 (from Bhav.), KN 176. Kumārīṣaṣṭhī—begin on Cai. śu. 6; tithi, for one year; worship of clay image of Skanda with twelve arms; HV I. 588-590 (from Kāļottara ), VP (folio 61a). Kumārīpūjā—in Navarātra. Vide pp. 170-171 above and SM 22. Kumbhaparva—It occurs once in twelve yearṣ The Sun and Moon should be in Makara rāśi, Jupiter in Taurus (Vṛṣabha), there is amāvāsyā; this is called Kumbhayoga. Bath at Prayāga on this yoga is deemed to be more meritorious than a thousand Aśvamedhas, a hundred Vājapeyas and a lakh of pradakṣiṇās round the earth. Bath at Prayāga and the large concourse of sādhuṣ are the two predominant objects of those who gather there in thousands and sometimes millionṣ It is in three parts, first is Makarasankrānti, the 2nd ( the chief one and called Pūrṇakumbha ) is amāvāsyā and 3rd is Vasantapañchamī. In 1954 A. D. the three dates were 14th January, 3rd February and 7th February. Some hold that the three days are Makarasankrānti, Pauṣa Pūrṇimā and Amāvāsyā. There are other Kumbha-yogas viz at Haridvāra when Jupiter is in Kumbharāśī and Sun enters Meṣa, at Nasik when Jupiter is in Siṁha and Sun and Moon in Karkata, at Ujjain when Sun is in Tulā and Jupiter in Vṛścika. Kumbhīkāvratā—on K. śu. 11; tithi; Viṣṇu deity; HV I. 1105-8, VP (folio 211); both quote Skanda. Kūrmadvādaśī—on P. śu. 12; tithi; Nārāyaṇa; KKV 317-319, HV I 1026-27 (quoting 9 verses from Var., chap. 40), KR 482-484. On a copper vessel full of ghee the image of tortoise with mandara mountain is to be placed and donateḍ

Kūṣmāṇḍa-daśamī —on Aśv. śu 10 up to the 4th tithi following; tithi; worship of Śiva, Daśaratha, Lakṣmī with kūṣmāṇḍa flowers; arghya to Moon, GK pp 125-126 (from Sambapurāna)

Kṛcchravrata —On Mārg. Śu 4; tithi; four years, Gaṇeśa deity; HV I 501-504 (from Skanda), in the first year he subsists on 4th, in the 2nd by nakta, on 3rd by ayācita way and in 4th he fasts on 4th tithi

Kṛcchravratāni —several kṛcchras, such as Somāyana, Tapta-kṛcchra, kṛcchrātikṛcchra, Sāntapana (that are really prāyaścittas) are described as vratas by HV II. 931 ff , vide also HV II 769-71 for these Śūdra had no adhikāra for these. Some of the other kṛcchras are described here; Paitāmaha kṛcchra from K kṛ 7 (on four days partake only of water, milk, curds and ghee respectively), on 11th fast and worship Hari; Vaiṣṇava-kṛcchra consists in partaking of muñyanna (such as nivāras) for three days, yāvaka for three days and fast for three days

Kṛttikāvrata —begin on Mahā-kārtikī as defined above or on any K. Full Moon; bath in some holy place like Kurukṣetra, Prayāga, Puṣkara, Naimiśa, Mūlasthāna, Gokarṇa or in any city or village; six kṛttikā images made of gold, silver, jewels, butter, flour and decked with sandalwood paste and alaktaka dye, saffron &c and worshipped with Jātī flowers and to be donated to brāhmaṇas HV II. 191-193 (from Bhav U )

Kṛttikāsnāna —fast on Bharaṇī-nakṣatra, on Kṛttikā snāpana of performer and his wife by purohita with water from jars of gold or clay filled with all plants and holy water; worship of Agni, Skanda, Moon, sword, Varuṇa. HV II 597-598 (from Vi. Dh )

Kṛṣṇacaturdaśī —(1) on Phā kṛ. 14; tithi, Śiva is devatā, 14 names of Śiva to be repeated, for 14 years, HV II 65-71 (from Kalottara), (2) for women alone, fast on kṛ 14, tithi, Śiva, for one year, HV II. 154, (3) on 14th of M Kṛ , worship of Śiva with bilva leaveṣ HV. II. 156 (from Saura-purāṇa . (4) on 14 of Kr burning guggulu before Śiva image, HV 156 (from Saura )

Kṛṣṇajanmāṣṭamī —Vide pp 128-140 above. Kṛṣṇādolotsava—on 11th of Cai. śu. 11, tithi; the image of Kṛṣṇa (with that of Lakṣmī) to be placed in a swing, worshipped with damanaka leaves and jāgara at night; SMK 101.

Kṛṣṇadvādaśī—on 12th of Āś kr.; tithi; fast on 12th and worship of Vāsudeva; HV I 1036-37 (quoting Var. 46. 1-7 and calling it Vāsudeva-dvādaśī), KKV 329-331. Vide Var. 46. 1-15.

Kṛṣṇanavrāta—on 11th; tithi; Kṛṣṇa; KKV 447 (quoting Mat. 101. 58), HV I 1161 (quoting same verse from Paḍ).

Kṛṣṇasaṣṭhī—(1) Mārg. kṛ. 6; tithi; one year; Sun worship with a different name in each month; KKV 101-103, HV I 624-626 (from Bhav U ), KR 447-448 (from Bhav.). (2) on each 6th of both paksas for one year, nakta on it and arghya to Kārtikeya; Bhav. Brāhmaparva, 39. 1-13 and Agni 181. 2

Kṛṣṇāṣṭamīvrata—(1) on Mārg. kṛ. 8; tithi, one year; Śiva deity; KKV 241-245, HV I 823-826 (both from Devīpurāṇa); different names of Śiva in each month and different food to be eaten in each month; (2) begin on Mārg. kr. 8; tithi, one year, Śiva deity, Bhav U. 57. 1-22 q. by KKV 245-248, HV I 816-817; (3) Śivapūjā from Mārg. to K. under twelve different names, KKV 248-250 quoting Mat. 56. 1-117, KR 450-452 (from (Bhav.), VR 317-319 (from Ādityapurāṇa); (4) for a year from Bh Kr. 8 to Śr; Śiva is deity, KKV 250-252, HV I 821-823 (both from Bhav.); (5) on Jy kṛ 8, tithi; Śiva worshipped; KKV 252-254, HV I 840-841 (calls it Tiṇḍukāṣṭamī); (6) begin Cai. kṛ. 8; tithi, one year, Kṛṣṇa deity, HV I 819-821 (from Vi. Dh ) for progeny; (7) begin on 8th of dark half of Āśv or Or or Sṃ deity is Maṅgalā Devī, ekabhakta, nakta, ayācita and upavāsa from 8th to 11th and following days in the same rotatioṇ KKV 233-235, japa of 17 names of Devī to be performed

Kṛṣṇaikādaśī—on Phā kṛ 11, tithi; Caṇḍī devatā; HV I 150, Vratārka (folios 232-33)

Kedāragaurīvrata—on K. amāvāsyā, tithi; worship of Gaurī and Kedāra. AK (folios 1062b-1067b) AK says it is well-known among dākṣinātyas; AK quotes a story from Padma. Kokilāvrata—Mostly for womeṇ On the Full moon of Āṣ., in the evening a sankalpa, for one month after Āṣāḍha Full Moon ( in pūrṇimānta reckoning ), worship of Gauri in the form of Kokilā image made of gold or sesame cake; nakta for one month; at end of one month gift of image placed in a copper vessel with precious stones for eyes and with feet and beak of silver, HV II. 755-57 (quoting Bhav. U. chap. 11), NS 108-109. The Vratārka (folios 329-334) notes that in Gurjara country this vrata is performed in the intercalary Āṣāḍha by usage but there is no śāstra authority. It is said that Gauri was cursed to be kokilā by Śiva after he destroyed Dakṣa's sacrifice. A golden image of female cuckoo with feet of silver and pearls for eyes is worshipped with 16 upacāras It is performed for saubhāgya and prosperity In Tamil calendars it is shown on Jy. (Mithuna) 14

Kotihoma—Mat (93 5-6) says that the Navagrahahoma is called Ayutahoma since the āhutis therein number ten thousand, another variety being Lakṣahoma and a third being Kotihoma. Navagraha-makha is a śānti for averting evil omens or planetary influences Mat 93 describes all the three Vide Nrsimha-purāṇa 35, Br S 45 6 (which prescribes Kotihoma against divya utpātas) and Harśacarita V. where it is referred to as being performed when Prabha-karavardhana was on his death-beḍ

Koṭiśvarīvrata—on Bh śu 3· tithi; for four years, fast on that day; one lakh of rice-grains or sesame should be cast into milk and with the thick paste image of Devi (Pārvati) to be made and worshipped, result no poverty, eight sons, eminent husband; also called Lakṣeśvarī; HV I. 459-461 (from Skanda), Vratārka (folios 52b-53b), VP (folio 124)

Kojāgara or Kaumudi-mahotsava—on Āśv Pūrṇimā; tithi; worship of Lakṣmī and Indra riding Airāvata, lighting of lamps fed with ghee or sesame oil on a large scale (one lakh to 100) at night on the capital roads, in temples, parks and private houses; dice play; bath next morning and worship of Indra, sumptuous dinner to brāhmaṇas; Linga-purāṇa states that beneficent Lakṣmī moves about at midnight in the world saying ‘who is awake’ and people should drink the water in the cocoanut fruit and play with numerals (i e dice marked with numerals), KV 403, VKK 453-54 (both quote same two verses from Linga), TT 135–137, KT 445–447, NS 191, PO 302–303; words ‘ko jāgarti’ try to explain the name Kojāgara. This is also called Kaumudī (Skanda q. by Vratārka) and Kojāgara is probably an abbreviation of Kaumudī-jāgara. For Kaumudī-mahotsava vide Kṛtyakalpataru (on Rājadharma) pp. 182–183 (from Skanda) and RNP p 419–421.

Kaumudī-vrata—Begin on Aśv. Śu. 11 with a fast and jāgara; on 12th worship of Vāsudeva with various kinds of lotuses, Yātrotsava on 13th by Vaiṣṇavas, fast on 14th and on pūrṇimā worship of Vāsudeva and japa of mantra ‘om namo Vāsudevāya’; HV II 760, KV 223, SmK 355, Agni chap. 207. HV says that this may be continued till the awakening of Viṣṇu in K.

Kautuka—Nine things are so called, viz Dūrvā, barley sprouts, vālaka, mango leaves, two kinds of haridrā (turmeric), mustard, peacock feathers, serpent’s slough; they are to be tied on kankaṇa in marriage &c. HV I 49, VR 16. The Raghuvamśa VIII, 1 mentions vivāhakautuka.

Kramapūjā—KR 141–144 ( quoting Devī-purāṇa ) deals with worship of Durgā in months from Cai. on particular tithis and nakṣatras and the rewards thereof.

Kṣirādharāvrata—on the 1st and 5th tithis of two months one should subsist only on milk, secures the reward of Aśvamedha; Liṇ 83. 6.

Kṣirapratipad—on 1st of Vai. or K.; tithi; one year; Brahmā deity; performer to offer milk according to ability with words ‘May Brahmā be pleased with me’, HV I 336–338, KKV 36–38; japa of several holy texts such as those in Vasiṣṭha-dharmasūtra 28. 10–15, Śankhasmṛti chap. V,

Kṣemavrata—worship of Yakṣas and rākṣasas on 14th, tithi; HV II 154 (one verse only from Vi. Dh.).

Khañjanadarśana—(seeing the Khañjana bird). See above p. 193.

Khadgadharā-vrata—See Asidhārā-vrata p. 266 and Vi. Dh. III. 218. 23–25.

Gaṅgāsaptamī—on Vai. śu. 7; worship of Ganges; SmK 112 ( quoting Brah. ), VR 237. Sage Jahnu angrily drank Ganges and then let it off through his right ear on this day. Gajacchāyā—A combination of Āśv. kr 13, of Maghā-nakṣatra, sun in Hasta. Vide H. of Dh vol IV p 371 n It is a time for śrāddha. Vide Yāj I 218 and Manu III 274 Śātatapa (q by HK 386) says when there is a solar eclipse, that is also Gajacchāyī and śrāddha at that time becomes inexhaustible.

Gajanirājanavidhi—( waving lamps before elephants ) On Āśv. Full Moon tithi in the afternoon, HV II 226-227 (from Gopathā Brāhmaṇa )

Gajapūjāvidhi—On Full Moon of Āś : by those who desire prosperity or wealth HV II 222-225.

Gaņagaurīvrata—on Cait. su 3, tithi, worship of Gauri to be performed particularly by women whose husbands are alive : Some call it Giri-Gaurīvrata; AK (folio 257), well-known in Madhyadeśa.

Gaņapaticaturthī—on 4th tithi; for two months, no food by day for performer on that day and he feeds brāhmaṇas on sesame food and himself oats it at night; HV I 519-520 ( two verses from Bhav. )

Gaņeśacaturthī—Vide pp 145-149 above.

Gaņeśacaturthīvrata—Begin Bh śu 4; tithi, for one year; worship of Gaņeśa; KKV 84-87, HV I 510-512 (both quote Narasimha- purāṇa 26. 2-20 ); ( 2 ) HV I 510 (from Bhav ) on 4th; worship of Gaņeśa; procedure like Vaiśvānārapratipad-vrata.

Gandhāvrata—begin on Full Moon day; for one year, fast on Full Moon day, at the end of year an image covered with all fragrant substances to be offered to a brāhmaṇa HV II, 241.

Gandhāṣṭaka—mixture of eight fragrant substances slightly varying according to the deities (such as Śakti, Viṣṇu, Śiva, Gaņeśa) to whom they are to be offereḍ The eight for Śakti worship are sandalwood, agallocum, camphor, saffron, rocanū, Jațāmāńsī (valerian), corn and kapī (last two are some kinds of grass), AK (folio 98a)

GalatLīvrata—pouring a stream of water on the image of Śiva in summer from jars full of holy water, secures Brahmapada; HV II 861 ( only one verse )

Gāyatrīvrata—on śu 14th; worship of Sun; japa of Gāyatrī (Rg. III. 62. 10) for 100, 1000, 10000 times; removes various diseases, HV II. 62–63 (quoting Gar ) Vide H of Dh. vol II pp 303–304 for eulogy of Gāyatri and its sacrednesṣ Gaurīsanāyāvī ata—begin on Bh or Vai. or Mārg. śu. 3; one year; worship of Gaurī or Lalitā; different flowers and different names of Gaurī in each of 12 months; Mat. 62, Paḍ V. 22. 61–104, q. by HV I. 422–426 (from Pad ). Gudatritīyā—on Bh śu. 3, tithi; Pārvati offerings of cakes (pūpa) with guda (jaggery) or pāyasa, HV I. 497–98 (from Bhav.), VP (folio 125 a ) Gundicā-yātrā—Vide H of Dh vol. IV. pp 700–701. On Ās śu- 2 with or without Pusya-nakṣatra, GK 186. Gunāvāptivrata—begin on Phā. śu 1; for one year, Śiva; on four days worship of images of Āditya, Agni, Varuna and the moon (as forms of Śiva) in order, the first two being the fierce forms and the last two the mild forms of Śiva and snāna (bath) on these days with different substances; also homa on four days with wheat, sesame, corn and barley; to subsist on milk; Vi. Dh. III. 137. 1–18 (quoted by HV II. 499–500 ). Guruvrata—Begin on a Thursday with Anurādhā nakṣatra; worship of golden image of planet Jupiter in a golden vessel, seven naktas observed; HV II. 579 (quoting 4½ verses from Bhav. U.). Guhyakadvādaśī—on 12th, one should fast on it and worship Guhyakas (Yakṣas) with akṣatas and ground sesame and donate gold to a brāhmaṇa; removes all sins, HV I. 1204 (from Bhav. U.) Gurvastamīvrata—Bh śu 8 with Thursday, worship of golden or silver images of Guru (planet Jupiter ), HV I. 882–886 (from Bhav. ) Grāhapañcamī—on 5th, worship of Brahmā and gift of grinding stones, mortar, stone, winnowing basket and cooking pot (as the 5th home gear) and a jar of water, HV I 574, KR 98 (provides seven, by adding a culli (oven) and containing jar of water. ) Grāmadevī-pūjā—vide NM p. 79 verses 961–62. Offerings at the beginning of the year in one’s own house and not on a tree. Go-upacāra—A cow is honoured on the tithis called Yugādi and Yugāntya, Ṣaḍaśīti-mukha, Uttarāyana, Dakṣināyana, (first day of) two Visuva days (of equal day and night), all sankrāntis, pūrṇimā, the 14th, 5th and 9th in every month, eclipses of Sun and Moon; KR 433-434, SmK 275-276.

Gotrūttaravrata—(1) Begin on Āśv. kṛ 13; for three days, Govinda deity; in a cowpen or a cottage prepare a maṇḍala on which in a maṇḍala the image of Kṛṣṇa to be placed with four queens on right and four on left; homa on 4th day; arghya and pūjā to cows; HV II, 288-293 (from Skanda). This conduces to increase of progeny. (2) begin on Bh. śu. 12 or K. śu 13; fast for three days; worship of Lakṣmī, Nārāyaṇa and Kāma-dhenu, for saubhāgya and wealth; HV II. 293-303, VP (folios 158-160). (3) begin on Bh. śu 13; three days; worship of Kāma-dhenu and Lakṣmī-Nārāyaṇa HV II. 303-308 (from Bhav. U.), VP (folio 161)

Godhūma—production of—on 9th tithi in Kṛta-yuga by Janār-dāna (Viṣṇu), Durgā, Kubera, Varuṇa and Vanaspati; these five to be worshipped with food made from wheat, KR 285 (from Brah.) and 286 (from Vi Dh).

Gopadatīvrata or Gopadatīvrata—Begin on Bh. śu. 3 or 4 or in K.; worship of cows and of Lakṣmī-Nārāyaṇa for three days; vrata to be accepted at sunrise and fast on that day, anointing horns and tails of cows with curds and ghee; one should eat uncooked food and abstain from oil and salt, HV II. 323-326 (from Bhav. U 19. 1-16), Hemādri quotes the verse 'Mātā rudrāṇām' (Ṛg. VIII. 101. 15).

Gopadmawrata—Begin on Full Moon of Āś or 8th, 11th or 12th of Āś. and carry on for 4 months till that tithi of K. on which it was begun in Āś It is meant for all but mostly for young married women; draw figure of cow's foot in the house or cowpen or in temple of Viṣṇu or Śiva or near Tulasī plant; 33 figures to be drawn every day; five years; Viṣṇu is devatā; then udyāpana; gift of cow at end, SmK 418-424, VR 604-608.

Gopapūjā—Smk 386

Gopīlānavamī—on 9th; bath in a river falling into the sea; worship of Kṛṣṇa, HV I, 939-941 (from Gar.), Smk 418. 433.

Gopūṣṭamī—on 8th of K. śu., worship of cows, NA 77 (from Kūrma). . Gopūjā—mantras of, in HV I, 593-594, II. 324.

Gomayādisaptamī—on 7th of Cai. śu.; tithi; one year; the Sun; worship of sun under different names in each month; the performer subsists on Gomaya (cow-dung), Yāvaka or fallen leaves or on milk &c; KKV 135-136, HV I. 724-25 (quoting Bhav. Brāhmaparva 209. 1-14).

Goyugmavrata—on Rohini or Mrgaśīrsa naksatra; a young bull and a cow are decorated and donated after worship of Śiva and Umā; KKV 410, HV II. 694-695 (both quote 4½ verses from Devipurāņa). The performer never loses his wife or soṇ

Goratnavrata—KKV 410-411, HV II. 694-95 (both quote same two verses). HV splits the two verses in two vratas, Goyugma and Goratna, but also says that it may be that the verse (yo vā ratnasamāyuktam) is an alternative method of Goyugma-vrata.

Govatsadvādaśī—(1) on 12th of K. kr.; one year; Hari; different names of Hari in each month; performed for securing a son; K. kr. 12 is called Govatsa (acc. to VKD); HV I. 1083-1084 (from Bhav.), VKD 278-279; (2) another variety in HV I. 1180-1190 (from Bhav. U.).

Govardhanapūjā—Vide p. 205 above and Harivamśa II. 17.

Govindadvādaśī—on 12th of Phā. śu.; one year; every month on the 12th feed cows and subsist on food mixed with milk, curds or ghee in an earthen vessel and avoid kṣāra and lavaṇa; HV I. 1096-97 (from Viṣṇurahasya) · KV 468 (adds that there should be Pusya-naksatra on 12th), GK 607 (from Gar.), VKK 514, TT 117.

Govindaprabodha—on 11th of K. śu.; in some the 12th is said to be the tithi; HV II. 814-817 for Paurāņika mantras and ‘idam Viṣṇur’ (Rg. I. 22. 17).

Govindasayanavrata—on 11th of Āṣ śu.; image of Viṣṇu placed on a bed; some niyamas observed for four months; cāturmāsya vratas begin on this; after this for four months all auspicious rites such as upanayana, marriage, Oūḍa, first entrance into a house are stopped Vide pp. 109-112 above and HV II. 801-813.

Gopadatrirātra—Vide Gopadatrirātra above. Gosṭhāṣṭamī—K śu 8, worship of cows, giving grass to them, going round them and following them; TT 55 (quoting a verse from Bhīma-parākrāma), VKK 478-479, GK 115. Gaurī-gaṇeśacaturthī—on any 4th tithi worship of Gaurī and Gaṇeśa. secures saubhāgya and success GK 73 (from Linga). Gaurīcaturthī—on 4th of M śu. Gaurī to be worshipped by all, specially by women, with kunda flowers, learned brāhmaṇas, women and widows to be honoured HV I 531 (from Brah), KN 184, VR 175 Gaurīlapūravrata—for women only, on Mārg amāvāsyā; Mahādeva to be worshipped at midday in a Śiva temple and Pārvatī also, for 16 years; then udyāpana on Mārg pūrṇimā, Vratārka (folios 344a-346a). also called Māhāvratā Gaurī-tr̥tīyā-vrata—on 3rd of Cai śu, Bh. śu or M. śu, worship of Gaurī and Śiva, her eight names are Pārvatī, Lalitā, Gaurī, Gāyatrī, Śaṅkarī, Śivā, Umā, Satī. SM 36, PC 85; observed in Deccan but not in North India Gaurī-dvitiyā—on 3rd, 4th or 5th of Cai, images of Gaurī and Śiva to be made of gold, silver or sapphire for the rich or of sandal-wood, arka plant or aśoka or madhūka and marriage of them to be performed, KR 108-110 (from Devī-purāṇa). Gaurīvrata—(1) for four months from Ās, one should not partake of milk, curds, ghee and sugarcane juice and should donate vessels full of these with the words 'May Gaurī be pleased with me', KR 219. (2) Another variety in KR 85 (from Mat), KKV 440. (3) for women alone, on 3rd of śu and kr. from Cai; for one year, different names of Gaurī (in all 24) on each 3rd; different foods also, HV I 450-452, Mat 101-8, VP (folios 56b ff), (4) for women on 3rd, Bhav I. 21 I ff: they should give up salt and fast on that day; specially holy in Vai, Bh, M, for life, D S. 13. (5) on 4th of Jyestha, worship of Umā, as she was born on that day, PC 91 (from Brah.) Grahayāga—Vide Navagrahayāga in the section on Śānti below; HV II 590-592 where it collects together the different conjunc-tions of planets with reference to tithis and nakṣatras and provides for yāgas in honour of the planets and gods, whereby at small expense great merit may be collecteḍ One example may be given; when the 6th tithi occurs on a Sunday and in conjunction with Pusya nakṣatra then Skandayāga should be performed, which leads to the fulfilment of all desireṣ About a dozen yāgas are mentioned in HV. Vide SmK 455-479 for three kinds of Grahayajñas that are different from those in HV II. 590-592.

Ghatasthāpanavrata—Vide above pp. 183-184 under Durgāpūjā and VR 62-67.

Ghṛtakambala—on 14th of M. śu. fast and on 15th a thick blanket-like plaster of ghee on Śivalinga up to the Vedikā and then gift of fine pairs of dark bulls Result—the performer lives in Śivaloka for numberless years; HV II. 239-240, Vratārka (folio 390b). It is also a śānti, where performer is wrapped with cloth and is sprinkled with ghee. Vide Atharvana-pariśista XXXIII pp. 204-212 and RNP pp. 459-464.

Ghṛtabhājana-vrata—On Full Moon day: Śivalingapūjā; dinner to brāhmaṇas with ghee and honey, gift of one prastha (= ½ of an ādhaka) of sesame and two prasthas of husked rice HV II. 240-241.

Ghṛtasnāpana-vrata—on Visuva day, on eclipse or on holy days, in Pauşa; Śiva; continuous stream of ghee on Śivalinga the whole day and night; jāgara with songs and dance; HV I. 911-12.

Ghṛtāveksanavrata—Prakirnaka (miscellaneous ). HV II. 192-93 (from Gopathabrāhmaṇa). It is a śānti for king's victory. Vide Atharvana-pariśista No. VIII.

Ghotakapancamī—On Āśv. kr. 5; tithi; it is prescribed for kings; it is a śānti for the increase (or good health) of horses, GK 50 (from Devipurāna)

Cakṣurvrata—Same as Netravrata; 2nd tithi of Cai. śu; worship of Aśvins (divine physicians popularly identified with Sun and Moon) for one year or 12 years, performer to subsist on that date on curds and ghee, performer has good eyes and if performed for 12 years he becomes a king; VI. Dh. III. 130, 1-7 q. by HV I. 392-393.

Candikāvrata—on 8th and 9th tithis of both fortnights; tithi; one year; worship of Candikā; no food to be eaten; KKV 388, HV II. 510 (from Bhav. U.)

Candipātha—Vide under Durgotsava above pp. 171-173 H. D. 38 Caturthī-vratas—vide KKV 77-87, HV I. 501-536, KN 177-186, VKK 30-34, PC 91-95, VR 120-191. Except in Gaṇeśa-caturthī, Gaurī 4th, Nāga 4th, Kuṇḍa 4th and Bahulā 4th, the tithī mixed with 5th is to be accepted; about 25 vratas with Bharanī-nakṣatra, bath and gifts yield inexhaustible merit (HK 620). Agni 179 mentions a few. Caturthī is of three kinds, viz. Śiva, Śānta and Sukha. Vide Bhav I 31-10; they are respectively on śu. of Bh., M. and 4th with a Tuesday; vide HV I. 514, VKK 31. Caturdaśyūgarana-vrata—on K. śu. 14, tithī; for five or twelve years; worship of Śiva by bathing liṅga with ghee and the like from a number of kalaśas up to one hundred and with other upacāras and jāgara; performer enjoys divine pleasures and secures mokṣa; HV II. 149-151 (from Kalika). Caturdaśīvratas—Vide Agni 192, KKV 370-378, HV II 27-159, KN 278-280, VKK 76-77, PC 231-251. The digests speak individually of about thirty Caturdaśī vrataṣ KKV speaks of one only viz. Śiva-caturdaśī. Caturdaśyastamī—on 14th and 8th of both fortnights; only eating by nakta method; for one year, Śivapūjā, Lin 83, 4 and HV II 158-159 (from Bhav U.). Caturmūrtīvratas—Vi Dh. III chap 137-151 contain fifteen of these, some of which are described in HV I 505 ff. Caturyugavrata—On first four days of Cai and of the following months worship of the four yugas, Kṛta, Tretā, Dvāpara and Tisya (Kalī ); one year, subsist on milk alone. HV II. 503-504 quoting some verses from Vi, Dh. III. 144.1-7. Catus-sama—vide p. 38 n 88 above. Candradarśana-niṣedha—See under Gaṇeśa-caturthī pp. 147-148 above. Candramakṣatra-vrata—on Cai. pūrṇimā with Monday; vāra-vrata; worship of Moon; on 7th day from beginning placing a silver image of Moon in vessel of bell metal, homa in name of Moon with ghee and sesame with 28 or 108 fuel sticks of palāśa; HV II 557-58 (from Bhav. U.). Candra arohiṇīśayana—Vide Rohiṇī-candra-śayana; HV II 175-179 (from Paḍ ). Candravrata—(1) on amāvasyā; for one year; worship of images of Sun and Moon on two lotuses; HV II p 256 (Vi. Dh. III. 191. 1–5); (2) begin from Mārg. pūrṇimā; for one year, fast on each pūrṇimā; worship of Moon; HV II. 236 (from Vi. Dh. III. 194. 1–2); (3) on Pūrṇimā; for 15 years; nakta-bhojana on that day; gets the reward of 1000 Aśvamedhas and one hundred Rājasūyas; HV II. 244–245 (from Var), (4) performance of cāndrāyana and the gift of golden image of Moon, HV II. 884 (one verse from Paḍ = Mat. 101. 75), KKV 450 (from Mat).

Candrasasthi—on 6th of Bh. kr; same as Kapilāṣasthi according to some; fast on it, NA 50, NS 153. Acc. to AK folio 411a it is wrong to identify it with Kapilāṣasthi.

Candrārghyadāna—when there is Rohini in conjunction with the Moon's crescent on the 1st tithi specially of K. offering of arghya to the Moon yields great reward; GK 602 (from Agni).

Campakacaturdaśī—14th of śu., when the Sun is in the sign Vṛṣabha (Taurus or Bull); worship of Śiva; KR 192, quoting RM (folio 81a, v. 1393 ABORI. vol. 36 p. 335).

Campakadvādaśī—on Jy. śu 12; tithi; worship of Govinda with Campaka flowers; GK 147.

Campāṣasthi—6th tithi on Bh. śu.; 6th when joined to Vaidhṛti-yoga, Tuesday and Viśākhā-nakṣatra is called Campā; fast on it, Sun deity; HV I. 590–596, NS 209, SmK 221–22, VR 233–236 (provides another date in Mārg. śu. 6th with Sunday and Vaidhṛtiyoga). SmK 430 and AK (folio 425 b) give both dates and add that according to Madanaratna it occurs on Mārg. śu. 6, Sunday, when the moon is in Śatabhiṣak nakṣatra. It occurs once in about thirty years with Vaidhṛti, Tuesday and Viśākhā and the digests provide that one should see Viśveśvara on this or at least some Śivalinga. NS (p. 209) says that Mārg. śu. 6th is known as Campāṣasthi in Mahārāṣtra.

Cāndrāyaṇavrata—begin on pūrṇimā; for a month; tarpaṇa, homa every day, HV II. 787–789 (from Brah). Vide H. of Dh. vol. IV pp. 134–138 for cāndrāyaṇa as prāyaścitta.

Citrabhānupadadāyānavrata—Āyanavrata from the beginning to end of Uttarāyana, worship of Sun; Bhav., Brāhmaparva 107. 7–25, KKV 431–432. Cāturmāsya-vrata—Vide above pp 122-123 and SM 150-152; various niyamas (restrictions on conduct and food) are undertaken such as giving up the use of pungent substances, tāmbūla, of jaggery &c, giving up flesh, honey (or intoxicants). Vide HV II 800-861 (there are some vratas here that are not exactly vratas of Cāturmāsya in the popular sense).

Cāndī avrata—begin on Mārg śu. 1 with Mūlanakṣatra, nyāsa of the nakṣatras on the various limbs of the moon image; Anusāsana 110.

Citrabhānuvrata—on 7th of śu; tithi; worship of Sun with red fragrant flowers, with streams of ghee &c; reward of health: HV I, 787 (Bhav.).

Cūḍāmaṇi—Vide p. 249 and note 644 above.

Caitra—for kṛtyas in, vide KR 83-144, KT 462-474, NS 81-90; special vratas are separately noteḍ Caitra śu. 1—vide pp. 82-84 above for beginning of year, Navarātra beginning pp. 154, 186 above; worship of Damanaka plant (HK 617); śu. 1 is kalpadṛ (SmK 87); Jaladāna for four months (KR 85); touching a śvāpaca (a cāṇḍāla) and then bath (KKN 423, S Pr. folio 50a from Paḍ), on śu 2, worship of Umā, Śiva and Agni; śu. 3 is Manvādi-tithi and Matsya-jayantī (NS 80-81), śu. 4, worship of Gaṇeśa with Laddūkas (PC 91); śu. 5 worship of Lakṣmī (KR 127, SmK 92) and nāgas (SmK 93), śu. 6, see Skanda-ṣaṣṭhī, śu. 7, worship of Sun with damanaka (SmK 94), śu 8 Bhavānī-yātrā (SmK 94) and bath in Brahmaputrā river (KR 126), śu. 9 Bhadrakālī-pūjā (KR 127), śu 10 Dharmarājapūjā with damanaka (SmK 101), śu 11 Dolotsava of Kṛṣṇa and worship of sages with damanaka (KS 86, SmK 101); women worship Rukmiṇī, wife of Kṛṣṇa, and throw pañcagavya in all directions in the evening; KR 129 (from Brah.), śu. 12, Damanakotsava (SmK 101-103), śu. 13 worship of Love god made with Campaka flowers or sandalwood paste (HK 637, KV 469); śu. 14 Nṛsiṃhaddotsava, worship of Ekavīrā and Bhairava and of Śiva with damanaka (SmK 104), Pūrṇimā-Manvādi and Hanumaj-jayantī and Vaiśākhasnanarambha (SmK 106); kṛ. 13 Vāruṇīyoga (KT 463, NS 89, SmK 107): If Cai kṛ 13 falls on Saturday and has Śatabhiṣak nakṣatra it is called Mahāvāruṇī; NS 89, KSS 2-3.

Cāstravāli—See p 282 under Kāmamahotsava. Candī-pūrṇimā—vide Cintra praśasti of Sāraṅgadhara (20–1– 1287, A. D. ) in E. I (Vol. I p. 271 at p. 279 ) for provision for the pavitra to be made by merchantṣ Chandodevapūjā—on the Ekādaśī after Phā. Full Moon, i. e. Cait. kr. by pūrṇimānta reckoning; women (not men) were to worship the deity called Chandodeva with flesh of aquatic animals, with tasty edibles and fragrant saffron &c.; NM p. 55 verses 670–674. Janmatithi-kriya—one should worship after bath every year on the tithi of birth Guru, gods, Agni, brāhmaṇas, parents and Prajāpati and the nakṣatra of birth; he should honour also Aśvatthāman, Bali, Vyāsa, Hanūmat, Bibhīṣaṇa, Kṛpa, Paraśurāma, Mārkaṇḍeya (all deemed `cirāyjīvinah`) and pray to Mārkaṇḍeya ‘Mārakandeya mahābhāga saptakal- pānṭajīvana | cirāyivi yathā tvam bho bhaviṣyāmi tathā mune ||‘, one should eat sweet food, avoid flesh, be celibate that day and drink water mixed with sesame. KKN 447, SPr folio 50 b, KR 540–41 (quoting Brah. ), VKK 553–564, TT 20–26, SM 175. Janmāṣṭamī—Vide Kṛṣṇajanmāṣṭamī pp. 128–143 above. Jaya—term applied to Itihāsa, Purāṇas, Mahābhārata, Rāmāyaṇa &c. Vide KR 30 (quoting Bhav. ), TT 71, SmK 300. These are called Jaya because by following their teachings a man rises superior to saṁsāra ( `jayaty-anena saṁsāram`, as TT says on p. 71). Jayadāṣṭamī—Jaya or Vijayā is śu. 7 on a Sunday; Sun to be worshipped with flowers and various fruits; fast, nakta or ekabhakta or ayācita that day; HV I, 717–720 (from Bhav. U ). Jayantavidhi—on Uttarāyaṇa Sunday; worship of Sun; KKV 16–17, HV II 525 (from Bhav. U). Hemādri reads ‘Jayanta uttararkṣe ādityagana’, while KKV reads ‘Jayantetyuttare jñeyo ayane gaṇa—’. Jayāekādaśī—Phā. śu. 12th with Puṣya nakṣatra is so called; gifts and tapas on it yield merit crores of times; KKV 349, HV I, 1146 (from Ādityapurāṇa ). Jayantavrata—worship of Jayanta, son of Indra, makes one happy; HV I. 792 (from Vi. Dh only a half verse ). Jayantī—Vide p. 132 above and under ‘Avatāras’ in this list. Jayantidādaśī—When on śu. 12 there is Rohiṇī nakṣatra, GK 143. Jayantivrata—(1) Vide Kṛṣṇajanmāṣṭamī vrata; (2) on M. śu. 7; one year; Sun; months arranged in four groups, in each of which different flowers, unguents, dhūpa and naivedya are employeḍ HV I 664-667 (from Bhav), KR 505-508. Jayantīsaptamī—Same as Jayantīvrata (2). Jayantyaṣṭamī—on P. 8th with Bharaṇī nakṣatra, bath, gift, japa, homa, tarpaṇa, this yields a crore of times of merit, HK 627, PC 138–139. Jayapūrṇamāsī—on each Full Moon for a year; worship of the Moon drawn along with nakṣatras; HV II 160-162 (from Bhav. U). Jayāṣṭamī—on Dakṣiṇāyana Sunday; Vāravrata, fast, nakta, ekabhakta on this day yields merit a hundred times more, KKV 16, HV II 525 (from Bhav.) Jayāvrata—HV II 155 quotes one verse from Vi. Dh. that worship of five gandharvas gives victory. Jayāṭhī—3rd, 8th and 13th are so called; NA 39 (quoting Ratnamālā) says undertakings useful in battle and in giving strength become successful on these Jayāpañcamī—HV I 543-546 (from Bhav. U). Viṣṇu worshipped; no details about tithi or month. Jayapūrṇimāvrata—begin on Āś. śu. 13 and finish on 3rd tithi; worship of Umā and Maheśvara; 20 years, no salt to be used for first five years; for five years subsist on rice but no product of sugarcane juice to be eaten; well-known among Gurjaras; Vratārka, folios 251–253. Jayādṛṣṭi—After Āśv. Full Moon from 1st tithi up to K. Full Moon and particularly the three days ending with K. Full Moon; worship of Viṣṇu; obtains success in legal actions, gambling, disputes, love affairs; HV II 768, VP folio 196, both quoting Vi. Dh. III 213 (1–5); Purāṇa reads 'dadyād-ukṣāṇam' for 'dadyād-bhakṣaṇam' of HV. Jayāsaptamī—(1) when on śu. 7 there is a nakṣatra with five stars (i. e. Rohinī, Āśleṣā, Maghā and Hasta), worship of Sun; for one year; the months being arranged in three groups with different flowers, dhūpa, naivedya in each group; KKV 124-127, HV I. 660-663 (from Bhav.); (2) śu. 7 with Sunday; fast; Sun; VKK 35. Jayaikādaśī—Vide VK No. 910 p. 205. Jalakrccĥra-vrata—on K. kr. 14; a krcchra-vrata; worship of Viṣṇu and fast on that day while remaining in water; reward is Visnuloka; HV II. 769 (from Visnurahasya). Jalaśayanavrata—said to have been performed by Kuppaṁbika, wife of a Kakatiya general. Vide No. 50. pp. 140-142 dated śaka 1198 Māgha śu. 10 (1276 A. D.) in ‘Corpus of Inscrip- tions in the Telingana Districts of Nizam’s dominions’. It is probable that this vrata is the same as the Jalakrcchra. Jāgrad-Gaurīpañcamī—on 5th of Śr. śu.; keep awake at night for fear of snakes; Gauri is deity; GK 78. Jātutrirātravrata—three days from 13th of Jy. śu.; ekabhakta on 12th and fast for three days from 13th; worship of images of Brahma, Viṣṇu, Śiva and their consorts with flowers, fruits; homa of yavas mixed with sesame and rice; Anasūyā per- formed it and so three gods were born as her sons; HV II. 320-22 (from Bhav. U.); VP folio 99. Jāmadagnyadvādaśī—on 12 of Vai. śu.; tithi; worship of golden image of Viṣṇu in the form of Jāmadagnya (i. e. Paraśu- rāma,); the mantra is ‘priyatāṁ madhusūdano Jāmadagnya- rūpī’; king Virasena got Nala by this vrata; Var. 44. 1-21 of which about 17 verses q. by KKV. 325-327 and HV. I. 1032-34. Jitāṣṭamī—Vide VK No. 469 p. 111. Jīvat-putrikāṣṭamī—on 8th of Āśv. kr.; worship of Jīmūtavāhana, son of king Śālivāhana, by women for securing sons and saubhāgya (blessed wifehood); KSS 19 (from Bhav.). Jīvantikāvrata—on amāvāsyā of K. worship of Jīvantikādevi drawn on a wall with saffron, chiefly by women; AK folio 1062. Jñānāvadāptivrata—for one month after Cai. pūrṇimā; every day worship of Nṛsimha and homa with mustard every day and dinner consisting of honey, ghee and sugar to brāhmaṇas; fast for three days before Vai. pūrṇimā and on Full moon gifts of gold; this increases intelligence; HV II. 749-50 (from Vi. Dh.). Jyestha-kriya—Vide HV II. 750-51, KR 179-195, VKK 259-283, NS 98-101, SmK 117-137, PO 6, GK 23. Jy śu. 1-Karavira-pratipad-vrata (see p 280), beginning of Daśaharā-snāna (AK folio 153 a); śu 3 Rambhāvrata (which see), śu 4 worship of Umā by women for saubhāgya (KKN 389-90, KR 185), śu. 8 worship of Śuklādevī (KKN 390, KR 186, KN 198), śu. 9-worship of Umā, fast that day or nakta, dinner to maiden); śu 10-Ganges came down to earth on Tuesday and when Sun in Hasta (SmK 119-120), vide Daśaharā pp 90-91 above, on pūrṇimā if on Jyesthā-nakṣatra gift of umbrella and sandals to a brāhmaṇa (V Dh 90. 14), for Jy Pūrṇimā-vrata see Pad V. 7. 10-28, called Mahājyeṣṭhī if there is Jyeṣṭhā-nakṣatra and also Jupiter and the Sun is in Rohiṇī (HK 641, KV 348-49, VKK 78, NS 161); Jy pūrṇimā is Manvādi, worship of Vedas on Full Moon as they appeared in the world on this day (KKN 390, KR 192), vide Vatasavitrīvrata pp 91-94 above; Kr. 8 worship of Śiva (NA 56); kr. 14 worship of Revati with dark flowers (KKN 389, KR .184); on amāvāsyā some observe Vatasāvitrī (KKS 6) and circumambulate the Vaṭa tree.

Jyesthāvrata—(1) on Bh. śu. 8 if it is in conjunction with Jyesthā nakṣatra; nakṣatravrata; worship of Jyesthā (identified with Lakṣmī and Umā) for removal of alakṣmī (poverty or ill-luck); also called Nīlajyeṣṭhā if there is Sunday in addition to above. HV II. 630-638, NS 135-136, Smk 230-231, PC 132-134, VR 292-296, (2) on the tithi in Bh. śu. when there is Jyesthā nakṣatra, every year for 12 years or for life, worship of image of Jyesthā-devī and jāgara, HV II. 638-640 (by a woman whose children are dead or who has only one child and by a poor man) from Bhav. U.

Dhūṇḍirāja-pūjā—on M śu. 4, the performer should offer naivedya of sesame laddus to Gaṇeśa and should himself eat them and homa with sesame and ghee, vide Skanda, Kāśīkhanda 57 33 for derivation of the word Dhūṇḍhī and PC 95, vide Tila-caturthī.

Tapas—This word is applied to such expiatory rites as Kṛcchra and cāndrāyaṇa and also to restrictive rules of conduct for brahma-cārins and others Vide Āp Dh S I 2. 5, 1 (niyamesu tapas-śabdah) Manu XI 233-244, V Dh 95, V₁ Dh. III. 266 contain long eulogies of tapas Devala (in KR 16) defines tapas as mortification (lit. heating and burning) of the body by vratas, fasts and restrictive ruleṣ The Anuśāsanaparva 103. 3 says that there is no higher tapas than fasting. Vide H. of Dh. vol IV pp. 42-43 for further detailṣ Tapaścaraṇavrata—begin on 7th of Mārg. Kr.; tithi; for a year; Sun; HV I. 630-632 (from Bhav. U.). Tapovrata—on 7th of M.; tithi; performer to wear only a short garment at night and to donate a cow; HV I. 788 (one verse from Pad ). Taptamudrādhāraṇa—Making on the body on the 11th of Āś. śu. or K. śu. marks of conch, discus (which are held by Viṣṇu) with heated copper or the like by Vaiṣṇavas of Mādhva and other sects SM (pp. 86-87) says the practice is without textual authority; but NS 107-108, DS 55 say that one's family custom should be followeḍ Tāmbūla-saṅkrānti—for women only; for one year; performer makes brāhmaṇas eat tāmbūla every day and at end of year donates golden lotus and all utensils for tāmbūla to a brāhmaṇa and his wife and gives a sumptuous dinner; secures saubhāgya and lives happily with husband and sons, &c.; HV II. 740-41 (from Skanda); Vratarka folio 388a and b. Tārakādvādaśī—begin on Mārg. śu. 12th for a year; the Sun and stars; in each month brāhmaṇas to be fed on different kinds of foods; arghya to stars, removes all sins; story of a king who killed a tāpasa by mistaking him for a deer and who became in twelve births a different animal; HV I 1084-1089 (from Bhav. U.). Tārārātrīvrata—on 14th of M. kr; tithi; Hari and stars to be worshippeḍ KR 496-497 (from Brah ). Tīlanavamī—on 9th of Bh śu; worship of Durgā; VKK 320. Tithiyugalarata—on the two aṣṭamīs and two caturdaśīs of a month, on amāvāsyā and paurṇamāsī, the two saptamīs and two dvādaśīs of each month one should not eat at all; for one year; HV II 397 (from Yamasmṛti); KKV 387 (from Atri) is slightly different. Tiṇḍukāṣṭamī—8th kṛ. from Jy.; one year; worship of Hari with lotuses for 4 months from Jy., with dhatūrā flowers from H. D. 39 Āsv to P.; with śatapattras ( day lotuses ) from M to Vai.; HV I 840–41 ( from Bhav. ) Tilakavrata—on 1st of Cai śu. , tithi; one year; worship of Samvatsara drawn with perfumed powder; the performer has to apply on his forehead a tilaka with white sandalwood paste; HV I 348–350 ( from Bhav U 8. 1–25 ), SP 11, VR 54–56, PO 9. Tilacaturthi—on M. śu. 4; this is same as Kundacaturthi, NS 219, DS 124, VKD 110–111 and 287 ( it is the same as Dhundirājacaturthi ), nakta vrata, worship of Dhundirāja with naivedya of sesame ladduṣ Tiladāhīvrata—on P kr. 11th; tithi; Viṣṇu deity, fast on that day and homa to be performed with dried cowdung mixed with sesame collected on Pusya-naksatra; gives beauty, fulfils all objects; HV I. 1131–35 ( from Skanda ). Tiladvādaśī—( 1 ) on 12th tithi of kr after Full Moon of M. when joined with Śravana-naksatra; bath with sesame, homa with sesame, naivedya of sesame with sweets, lamps fed with sesame oil, giving water mixed with sesame and gifts of sesame to brāhmaṇas; Vāsudeva worshipped with Rg. I 22. 20 and Purusasukta ( Rg X 90 ) or with two mantras of 12 syllables; HV I 1149–50 ( quoting Vi Dh. I 163 1–13 ), KV 466–7 ( quotes the verse ‘tilodvartī sattilī pāpaśānī ); ( 2 ) on M. kr. 12 when joined to Āṣ or Mūlanaksatra, tithi ; Krsna; KKN 436, HK 635–36, HV I 1108–10 ( from Vi Dh. ), KR 496 Tisyavrata—begin on Tisya ( Pusya ) naksatra in bright half and Udagayana; for one year every month on each Tisya, fast on the first Tisya only; Vaiśravana ( Kubera ) to be worshipped, for pusti ( prosperity ), Āp Dh S. II 8. 20. 3–9. Tīravrata—to stay in Kāśī after shattering one's feet, so that one cannot go elsewhere. HV II 917 Turagasaptami—on Cai śu. 7; tithi; fast and worship of the Sun, Aruna, Nikumbha, Yama, Yamunā, Saturn, and Sun’s queen Chāyā, seven metres, Dhāta, Aryamā and other deities , gift of horse at end of vrata; HV I 777–778 ( from Vi Dh. ) Turāyana—From Anuśāsana 103 34 it appears that Bhagiratha performed it for 30 years Pānini V. I 72 has ‘Pārayana turāyana—candrāyanam vartayati’; SK explains Turāyana as some Yajña. Āp. Śr. S. II. 14 dilates on Turāya- nesti and Manu VI 10 refers to it as a vedic isti along with Cāturmāsya and Āgrayana.

Tulasītṛa ātra—begin on K. śu. 9; vrata for three days, thereafter worship of Viṣṇu and Lakṣmī in a garden of Tulasī plants; Paḍ VI 26. Tulasīmāhātmya—vide Pad, Pātālakhaṇḍa, 94 4–11. Tulasī-lakṣa-pūjā—offering in worship one hundred thousand tulasi leaves; in K. or M. every day one thousand Tulasi leaves to be offered; Udyāpana in Vai. M. or K.; SmK 408, VKD 404–408; even bilva leaves, dūrvā grass, campaka flowers are so offereḍ

Tulasī-vivāha—on K. śu. 12; on 9th performer prepares golden image of Hari and Tulasī and worships for three days and then marries them; he secures the punya of kanyādāna; NS 204, VR 347–352, SmK 366. In the courtyard of every Hindu house, there is a vṛndāvana (a raised structure of bricks or stone on which Tulasī plant grows and women worship Tulasī every evening with water, lamp, &c Vṛndā, wife of Jalandhara, became Tulasī. Padma VI (chap. 3–19) contains a lengthy story (of about 1050 verses) about Jalandhara and Vṛndā.

Tuṣṭiprāptu āla—on 3rd tithi of Śr. Kr. (by pūrṇimānta reckon- ing) with Śravaṇa nakṣatra; worship of Govinda with mantras beginning with om and ending with namaḥ; highest satisfaction is reward; HV I 499 (from Vi Dh.)

Tṛtīya-vratas—Agni 178, HV I 394–500 (about 30 are named), KKV 48–77 (only 8), KK 172–176, KR 153–157, VKK 29–30, TT 30–31, VR 82–120, PC 85; if the 3rd is mixed with 2nd and 4th tithi the rule is that in the case of all vratas except Rambhāvṛata 3rd mixed with 4th is to be accepted ( KN 174, TT 30–31, PC 84–85. )

Tejahsaṅkrānti-vratas—on each Saṅkrānti day; for a year; Sun worshipped; HV II. 734–35.

Trayodaśapādārthāvarjana-saptamī—begin vrata after the end of Uttarāyaṇa on a Sunday in the bright half of a month with 7th and a nakṣatra with masculine name (viz Hasta, Puṣya, Mṛgaśīrṣa, Punarvasu, Mūla, Śravaṇa (but vide H. of Dh. vol. II p. 219 ṇ 512 for different views); one year; worship of Sun; omitting thirteen things such as vrihi, yava, wheat, sesame, māsa, mudga &c. and subsisting on mere grain and the like (except the 13); HV I. 756 (from Bhav. U. 45. 1-5). Trayodaśi-vratas—Agni 191, HV II. 1–25 (about 14), KKV 369 (only one), KN 277, KV 469, VKK 70, SM 95–96, PC 222–31. Trayodaśī-vratu—on 13th of any month; performer to place a lump of cow's butter as big as a kapittha fruit in a vessel of gold, silver, copper or clay and make with flowers or aksatas and prepare a lotus thereon with heaps of flowers and invoke Viṣṇu and Laksmī thereon and divide the lump of butter in two parts and pronounce separate mantras over the two parts and give the parts to wife, first the portion over which Viṣṇu was invoked and then the other; result birth of many sons; HV II. 19–21 (from Var.), on Cai śu. 13 worship of image of Kāmādeva with Ratī drawn on a jar, or white cloth and decked with Aśoka flowers and worship with damanaka; KV 469 (quoting Devīpurāṇa) Trigaṇasaptamī—begin on Phā. śu. 7; one year, worship of the Sun under the name Helī (Greek ‘Helios’ the Sun), in Phā to Jy. Sun to be worshipped as Hamsa, in Ās to Āśv. as Mārtaṇḍa, and in K. to M. as Bhāskara; secures lordship of the earth and enjoys overlordship over earth, the pleasures of Indraloka and residence in Sūryaloka (these are three gatis); Bhav., Brāhmaparva 104 2–24 q by KKV 141–145, HV I. 736–38, KR 524–526 ), the 2nd verse is ‘japan helī devasya nāma bhaktyā punah punah.’ Trilayapradāna-saptamī—on 7th of M. śu. with Hasta naksatra; tithi vrata acc. to KKV and māsavrata acc. to HV; one year; Sun; performer to make gifts each month of ghee, paddy, yava, gold and eight other things respectively and subsist on corn (of different kinds) and partake respectively every month of cow's urine, water and ten other things; he secures three, viz. birth in a good family, health and wealth; KKV 151–153, HV I 744–45 (both quoting Bhav Brāhma KKV 112 10–16), KR 458–460. HV calls it Nayanapradasaptamī. Tridinasprk—where one tithi touches three week days, it is so calleḍ HK 677, NS 154 Tripurasūdana-vrata—on Sunday with Uttara naksatra; worship of Sun image to be bathed with ghee, milk, sugarcane juice and application of saffron as unguent; HV II, 525 (from Bhav. U.). Tripurotsava—on the evening of Full Moon of K; lamps should be lighted in temple of Śiva; NS 207, SmK 427.

Trimadhura—Honey, ghee and sugar are so calleḍ Vi Dh. III. 127. 10 and III 136. 2–3, HV I. 43 and II. 750.

Trimurhvrata—on Jy. śu. 3; tithi; three years; worship of Viṣṇu as Vāyu, Moon, Sun, Vi. Dh III. 136.

Trirātravrata—performed by Sāvitrī. Vide Vanaparva 296. 3 ff. Vide pp. 92–94 above.

Trilocana-yātrā—(1) on 3rd of Vai. śu; worship of Śivalinga; SM. 36 (quoting Kāśīkhanda), (2) visiting on 13th at pradoṣa Kāmeśa in Kāśī, particularly on Saturday, bath in Kāmakunda, PC 230.

Trisugandha—is formed by tlāk (cinnamon), cardamom and patraka in equal quantities; HV I 44.

Trisprśā—one of the 8 kinds of Dvādaśīs when Ekādaśī exists for a short time at aruṇodaya, then follows dvādaśī and towards the end of that day before the next morning there is trayodaśī, that is trisprśā (HK 261). Vide Paḍ VI. 35.

Trivikrama-trirātra vrata—begin on 9th of Mārg. śu; every month two trirātravratas; in four years and two intercalary months i. e in all 50 months one hundred trirātras would be finished; Vāsudeva to be worshipped; ekabhakta on 8th and thereafter fast for three days and nights; end of vrata in K.; HV II. 318–320.

Trivikramatṛtīyā—(1) begin on 3rd of śu. of any month; three years or 12 years; worship of Trivikrama and Lakṣmī; homa with mantra Rg I 22 20, or ‘Trivikramāya namaḥ’ for women and śūdras; HV I 453–54 (from Vi. Dh. III 133. 1–13); (2) begin on 3rd of Jy. śu; fast on 2nd and on morning of 3rd worship of Agni and of Sun in evening and then nakta on that day and of Viṣṇu’s three steps; for one year HV I 455–456 (from Vi Dh. III 134 1–12); (3) begin on Jy. śu. 3; one year, worship of the earth, mid regions and heaven in each period of three months; Vi. Dh. III. 135.

Trivikramavrata—from K. for three months or for three years; worship of Vāsudeva; performer becomes free from sins; HV II. 854–855 (from Vi. Dh ) = KKV 429–430.

Trivṛt—milk, curds and ghee in equal parts are so called (vaikhānasa-smārta-sūtra III 10). Trisama—cloves and cinnamon bark and paṭṭaka are so called HV I. 43. Tryahaḥ-spṛk—Vi. Dh I 60 14; when three tithis are touched in one day and night that day is so called and is very sacreḍ Vide p. 68 above and note 172. Traiyambaka or Tryambaka-vrata—on 14th of each month taking food in nakta way and at end of year donating a cow, one reaches Śiva-pada, HV II. 147 (one verse from Pad)=KKV 449. The verse is Mat. 101. 67. Dattātreya-janma—on Mārg. paurṇamāsī; Atri's wife Anasuya called him Datta (because god gave himself up to him as son) and as he was Atri's son he is called Dattātreya; NS 210, SmK 430, VKD 107–108; Dattabhakti is prevalent mostly in Mahārāṣṭra and places associated with Datta viz. Audumbara, Gānagāpura, Narsoba-wādī are in Mahārāṣṭra; Dattātreya conferred boons on Kārtavīrya (Vanaparva 115, 160–185, Mat 43. 15–16), was an avatara of Viṣṇu and propounded Yoga to Alarka (Brah. 213 106–112, Mārkaṇḍeya 16 14 ff, Br. III. 8. 84); he resided in valleys of Sahya, was called Avadhūta, was given to wine and liked female company; Pad II 103. 110–112 and Mārkaṇḍeya 16. 132–34. From Tamil calendars it appears that Dattātreya-jayanti is celebrated in Tamil land also. Dadhivrata—on 12th of Śr. śu., NS 111; one has to give up curds on this day. Dadhisankrāntivrata—begin on Uttarāyana-sankrānti and carry on at each Saṅkrānti for one year, worship of image of Nārāyaṇa with Lakṣmi by bathing it with curds, the mantra being either Ṛg I. 22. 20 or 'om namo Nārāyaṇāya', VKK 218–222. Damanakapūjā—on 13th of Cait śu worship of Kāma, as dama- naka plant is Madana himself, TT 120–121, VKK 529–531. Damanabhañji—14th of Cait śu is so-called, pūjā of Kāma with all parts (roots, trunk and foliage) of damanaka plant (Artemisia Indica); KV 469, VKK 531. Vide H I vol 23 p 186 for the erection of a shrine to Vindhyeśvara Śiva on Damanakacaturdaśī in samvat 1294 (Thursday, 12th March 1237). Damanakamahotsava—on 14th of Cait śu : tithi, pūjā of Viṣṇu with Damanaka; SmK 101–103; Paḍ VI 86. 14, ‘tatpuru- sāya vidmahe Kāmadevāya dhīmahi । tannosnangaḥ praco-dayāt ॥' is Kāmagāyatrī).

Damanakotsava—on 14th of Cai. śu worship of damanaka plant in a garden, invocation of Śiva (who is Time himself) at the root of Aśoka tree; see Iśānagurudevapaddhati, 22nd patala (T. S. S.) which gives a long story how the fire from Śiva's 3rd eye appeared as Bhairava, how Śiva called him Damanaka, but Pārvati cursed him to be a plant on the earth and Śiva gave him a boon that if people offered worship to him alone with Vasanta and Madana they would secure all all their objects The Ananga-gāyatrī to be recited in this is ‘om olim Manmathāya vidmahe Kāmadevāya dhīmahi । tan-no gandharvaḥ pracodayāt ॥’; HV II, 453-55, VP (folio 72b), Skanda I, 2 9. 23, PC 237.

Damanakāropana—From 1st tithi to 15th of Cai.; worship of different deities with the damanaka plant in order from 1st to 15th viz Umā, Śiva and Agni on 1st, on 2nd Brahmā, on 3rd Devī and Śankara, from 4th to 15th respectively Gaṇeśa, Nāgas, Skanda, Bhāskara, Mātṛs, Mahiṣamardinī, Dharma, Ṛṣis, Viṣṇu, Kāma, Śiva, Indra with Śacī, HV II 453-55, KR 31-95, SM 84-86.

Daśamīvratas—Vide HV I. 963-983, KN 230-233, PO 142-148, VR 352-361 Hemādri describes eleven, while KKV 309 only one viz. Sārvabhaumamvrata.

Daśarathacaturthī—on 4th of K. kṛ.; image of king Daśaratha placed in an earthen vessel and Durgā to be worshipped; PC 94-95 (says it is also called Karaka-caturthī), NS 196.

Daśarathalakṣmī-vrata—on 10th of Āśv śu.; tithi; ten days; pūjā of golden image of Lalitā-devī with silver images of Moon and Rohiṇī in front of Devī and image of Śiva to the right and of Gaṇeśa to the left; Daśaratha and Kausalyā performed it; different flowers on each of ten days, HV II. 570-574 (from Skanda).

Daśaharā—see pp. 90-91 above.

Daśāddityavrata—on 10th of śu with Sunday; pūjā of Bhāskara (Sun) in the form of a doraka with ten knots; removes durdaśā (distress, ill-luck) caused by ten acts; worship of image of Duṛdaśā in ten forms and of Lakṣmī in ten forms; HV II, 549-552 (from Br.) Daśaphalāvratā—on 8th of Śr kṛ (amānta reckoning), for ten years; Gopālakrsna is devatā; thread with 10 strands to be placed before Kṛṣṇa image, which thread was to be tied on one’s hand; worship with ten Tulasi leaves the names of Hari; 10 puñjis to each of 10 brāhmaṇas (folios 129a–132a from Bhaviṣyottara), VR 265–269.

Daśāvatārādīnā—Vide under 'Avatāra-dina' above pp 262–63.

Daśāvatāravrata—(1) begin on 12th of Mārg. Śu, Viṣṇu appeared as Matsya that day; on every śu 12th up to Bh. worship of Viṣṇu in the ten avatāras in each month in order; HV I. 1158–1161 (from Viṣṇupurāṇa), (2) begin on Bh śu 10, on same tithi and month for every year for ten years; each year different food to be offered (e g apūpa in first year, ghṛtapūraka in 2nd and so on), ten parts of food prepared for god, ten to brāhmaṇa and ten for himself; ten costly images of avatāras including Bhārgava, Rāma, Kṛṣṇa, Bauddha and Kalkin; VR 358–359 (from Bhav ), SmK 239.

Daśoddhāraṇa-pañcamī or nāgadasto—on 5th of Bh. śu. for relative (such as son, brother, daughter) of one dying from snake bite was to be performed, worship of golden, silver, wooden or clay image of snake having five hoods with out of twelve to be named, reward that man dying from snake-bite was freed from lower regions where he was supposed to go and to have become a non-poisonous snake, and went to heaven; KKV 90–93, HV I. 560–562 (from Bhav. I. 32 41–58), KR 273–275 For the names of twelve nāgas, vide p 124 note 321 above Garuda I. 129 describes this

Dāna—gifts Vide H. of Dh. vol II pp. 837–888 for detailed treatment After that volume was published two more extensive digests on dāna have been published viz the Kṛtyakalpataru ( dāna-kāṇḍa in 1941 ) and the Dānaśāgara of Ballālasena composed in śaka 1019 ( 1169 A. D ) in the B I series ( eḍ by Mr. Bhabatosh Bhattacharya) in three parts) What dānas are to be made on the several nakṣatras from Kṛtikā to Bharanī are described in Anuśāsana 64 which the Dānaśāgara pp 628–638 and KR (549–555) quote. The Vī Dh. III. 317 also speaks of the results of dānas on seasons, months, week-days and nakṣatraṣ Dāṇāphalavrata—from the last day of Āśv. śu. up to 7th of M. śu.; worship of Nārāyaṇa; for five years; in each year gift of rice, wheat, salt, sesame, māsas measuring five prasthas in the order specified; Vratārka (folios 362b-365a, from Skanda). Dāmpatyaṣṭamī—on 8th of K. kr.; tithi; for one year divided into four periods; worship of Umā and Maheśvara images made with darbhas; the flowers, naivedya, dhūpa and the names of the deities differ in each month; at end of the year a brāhmaṇa and his wife to be treated to a dinner, garments dyed red, two golden cows as dakṣiṇā to be donated; gets son, learning, goes to Śivaloka and even mokṣa if desireḍ KKV 254–258, HV I. 841–844 ( from Bhav.). Dāridryaharasasthī—on 6th of all months for a year; worship of Guha (Skanda); AK (folio 429–430) from Skanda-purāṇa. Dinakṣaya—where on one and the same week-day two tithis end there is dinakṣaya; HK p. 676 (quoting Paḍ), while KN 260 (quoting Vasiṣṭha) remarks where on one and the same civil day three tithis are touched there is dinakṣaya, on which a fast is forbidden, though it is said that gifts and the like made thereon yield a thousand-fold rewarḍ Divākaravrata—begin on a Sunday with Hasta nakṣatra; this to be on seven Sundays; vāravrata; Sun to be worshipped in a lotus with twelve petals drawn on the ground and twelve Adityas are to be assigned separately to each of 12 petals in order viz. Sūrya, Divākara, Vivasvat, Bhaga, Varuna, Indra, Āditya, Savitr, Arka, Mārtanda, Ravi, Bhāskara, and Vedic and other mantras to be repeated; KKV 23–25, HV II. 523–533 (from Bhav.). Dīpadānavrata—To light lamps fed with ghee or sesame oil at every puṇyakāla (such as) Saṅkrānti, eclipse, ekādaśī and particularly for one month from Āśvina paurṇamāsī to K. paurṇamāsī with Vedic mantras (like Rg. VIII. 11. 7, Vaj. S. 26. 6 and 33. 92) in temples, rivers, wells, trees, cowpens, roads, where four roads meet, in houses; yields great merit. Vide Anuśāsana 98. 45–54, Agni 200, Aparārka pp. 370–372, HV II. 476–482 (from Bhav. U), KR 403–405 and Dāna-sāgara pp 458–462. Dīpalakṣaṇa—Br. S. (83. 1–2) deals with the prognostications from the flames of lampṣ Dīpāvalī—Begin on Ekādaśī of Mārg śu.; worship of Lakṣmī and Nārāyaṇa with bath of Pañcāmṛta and Vedic mantras and salutations; lamp to be lighted before images of the two; Paḍ VI. 31. 1–122. Dīpapratisthāpana—M. in Br. III. 47–61 as declared by Viṣṇu and performed by the earth. Dīpamantrāṣṭaka—KT 451, same as the amāvasyā in Dīpāvalī. Dīpavrata—Every evening for a year; performer avoids use of oil and donates at end of year lamps, golden disc and trident and a pair of garments; becomes brilliant here and goes to Rudraloka; it is a saṁvatsaravrata; KKV 445 = HV II. 866 ( from Pad ) Dugdhavrata—on 12th tithi of Bh omitting milk altogether, NS 141 discusses several views whether pāyasa or curds should be taken though milk was to be avoided, vide VKD 77, SmK 254. Durgandhadurbhāgyanāśana-trayodaśī—on Jy. śu. 13; worship of three trees, viz. white mandāra or arka plant, red karavīra and nimba, that are favourites of the Sun; every year; removes bad odours of the body and ill-luck; HV II. 14–16. Durgānavamī—begin on 9th of Aśv , for a year; the flowers, the incense, naivedya and the name of the goddess are different in each group of four months from Aśv.; Durgā ( also called Maṅgalyā and Caṇḍikā ), HV I. 937–939 ( from Bhav. ), ¹² another variety on any 9th; HV I. 956–957, from (Bhav.), VKK 41; ⁽³⁾ on all 9th tithis, as on that day Bhadrakālī was made mistress over all Yoginis; PO 140. Durgāpūjā—Vide pp 154–187 above. Durgāvrata—begin on 8th of Śr. śu.; one year, different names of Devī employed in the twelve months; performer covers himself with mud from different places in 12 months; the naivedya is different ( including flesh of deer and goat on Aśv. 8 ), HV I 856–862; KR 238–244 ( both quote Devī-purāṇa ), same in KKV 225–233 ( but called Durgāṣṭamī ). Durgāṣṭamī—Vide the preceding entry. Durgotsava—Vide above pp 154–187 and TT 64–103. Dūrvā—8th of Bh. śu. is so called; NA 61, SM 56–57. Dūrvāgaṇapativrata—¹² on 4th of Śr. or K. śu for two years or three, worship of Gaṇeśa image with red flowers and with leaves of bilva, apāmārga, śamī, dūrvā and tulasi and other upacāras; mantra containing ten names of Gaṇapati; HV I 520–523, VR 127–129 (from Saurapurāṇa, where Śiva tells Skanda that Pārvatī performed it (1); (2) begin on any 4th śu. falling on Sunday; for six months; śistas practise it from Śr. śu. 4 to M. śu. 4; worship of Gaṇapati; VR 141–143 (from Skanda), Vratārka (folios 66–67); (3) worship of Gaṇapati for 21 days from Śr. śu. 5 to Śr. kr. 10 with 16 upacāras and 21 kinds of leaves such as dūrvā, bilva, apāmārga &c.; VR 129–141.

Dūrvātrīrātravarata— for women; begin on Bh. śu 13; three days up to Full Moon; fast on all three days; worship of image of Umā and Maheśvara, Dharma, Sāvitrī placed among dūrvās; jāgara with dance and music; recital of Sāvitrī's story; homa on 1st with sesame, ghee, and fuel sticks; confers happiness, wealth and sons; HV II 315–318 (from Paḍ); dūrvā is said to have sprung from Viṣṇu's hair and some drops of amṛta fell on it.

Dūrvāṣṭamī— (1) fast on 7th of Bh. śu.; worship of Śaṅkara on 8th with gandha, puṣpa, dhūpa &c. and specially with dūrvā and śamī; HV I, 873–875, KKV 239–241 (both from Bhav.), HK 107 (not to be performed after Agastya becomes visible or when Sun is in Kanyā-rāśī; VKV 15, PC 120; (2) In this variety, Dūrvā alone is worshipped as if it were a deity with flowers, fruits, &c. and two mantras one of which is ‘O Dūrvā ! you are immortal, honoured by gods and asuras, give me saubhāgya, progeny and all happiness’; dinner to brāhmaṇas, relatives and friends of ground sesame and preparations of wheat flour; this is specially obligatory on women and one should not perform it, if Jyeṣṭhā or Mūla nakṣatra occurs on 8th of Bh. śu. nor when the Sun is in the sign of Virgo ( Kanyā ) nor when Agastya has risen; Bhav. U. 56, PC 127–129, SmK 223–230.

Dṛḍhavrata— giving up application of sandalwood paste in Cai.; gift of a conch shell full of unguents and two garments; Mat 101. 44 q. by KKV 445, KR 183; same verses in Pad V. 20. 91–92.

Devamūrtivrāta— From 1st of Cai. śu.; worship of four images, viz. of Śiva, Agni, Virūpākṣa and Vayu, on four days in order in every month for a year and homa with curds, sesame, yavas and ghee; this is a Caturmūrtivrāta; HV II. 504–505 (from Vi. Dh.). Devayātrotsava— Vide NM pp. 83-84 verses 1013–1017. In the temples of gods the Yātrotsava should be performed on certain tithis viz. on 4th in Vināyaka temple, on 6th in Skanda's, on 7th in Sun's, on 9th in Durgā's, on 5th in Lakṣmī's, on 8th or 14th in Śiva's, on 5th, 12th or Full moon in temples of all Nāgas, and on śukla 15th in temples of all gods; the RNP pp 416-419 (quoting Brah. ) provides for this for six months every year from Vaiśākha in the temples of gods, viz on 1st for Brahmā, on 2nd for gods, on 3rd for Gaṇges and so oṇ

Devavrata—(1) When on 14th tithi there is conjunction of Maghā- nakṣatra and Jupiter one should fast on it and worship Maheśvara; increases life, wealth and fame; HV II. 64 (from Kalottara ); (2) Nakta for eight days, gift of a cow, golden discus and trident and two garments with the words ‘May Śiva and Keśava be pleased’; Saṁvatsara vrata; removes even grave sins; HV II. 862 (from Pad ); (3) worship of Ṛgveda (gotra Ātreya and presiding deity Moon), of Yajur- veda (gotra Kāśyapa and deity Rudra who is terrific), of Sāmaveda (gotra Bhāradvāja, deity Indra); then their physiognomy is described and also of Atharvaveda; HV II. 915–16 (from Devīpurāṇa). Is it Vedavrata?

Devaśayonotthāna-mahotsava or viddhi— HV II. 800–817; vide above pp. 109–110 for the days on which Viṣṇu is supposed to sleep and to rise.

Devīpūjā— on Āśv. śu 9; every year; RNP 439–44 (from Devī- purāṇa). Vide pp. 160 ff. above.

Devīvrata—(1) in K; performer to subsist on milk and take vegetables alone at night; worship of Devī (Durgā); homa with sesame; japa of the mantra ‘Jayantī Maṅgalā Kālī Bhadrakālī Kapālinī । Durgā Kṣamā Śivā Dhātrī Svāhā Svadhā namostu te II’; reward freedom from all sins, diseases and fears; HV II 775–776 (from Devīpurāṇa ); (2) Miscellaneous vrata (prakīrṇaka); worship of images of Gaurī and Śambhu, Janārdana and Lakṣmī, the Sun with his queen; gifts of dhūpa, bell and lamp after honouring with white flowers; gives a divine body; HV II 884 (from Bhav. U ); (3) on 15th (i. e. pūrṇimā) of any month; person su bsisting on milk alone and then donating a cow goes to the world of Lakṣmī; HV II. 239 (from Paḍ), KKV 447–448 (quoting what is Mat. 101. 59 ). Devyandolana—on Cai śu. 3; worship of image of Umā and Śankara with saffron and the like and specially with damana plant; swinging the images in a swing and jāgara; PC 85.

Devyāh-athayātrā—on 5th, 7th, 9th, 11th or 3rd tithis or on days of Śiva and Gaṇeśa, king to prepare a structure of bricks or stones and establish Devī image there; he should prepare a chariot decorated with golden threads and ivory staves, bells &c. and place the Devī therein and then take the image back to his residence in a procession of men and women; the city, streets, houses and gates should be decorated and illuminated; reward happiness, glory, prosperity and sons; HV II, 420-424 (from Devipurāṇa).

Dolayātrā—vide p. 240 above under Holikā; TT 140, PC 308, GK 179.

Dolayātrā—same as above; GK 189-190.

Dolotsava—This was celebrated on different dates for different deitieṣ Vide Paḍ (IV. 80. 45-50) which says that in Kaliyuga Dolotsava on Phā 14th at the 8th prahara or at the conjunction of pūrṇimā and 1st is prescribed for three or five days and on seeing once Kṛṣṇa facing the south in a swing people become free from the load of sins; Paḍ VI 85 contains eulogy and procedure of the Dolotsava of Viṣṇu. On Cai. śu. 3 was Dolotsava of Gauri (PC 85, VR 84) and of Rāma (SM 35); Dolotsava of Kṛṣṇa on Cai śu 11 (Paḍ VI 85 ) and the mantra repeated as Gāyatrī was ‘Om dolārūḍhāya vidmahe Mādhavāya ca dhīmahi | tan-no devaḥ pracodayāt || (ibiḍ verse 5). At Mathurā-Vṛndāvana, Ayodhyā, Dvārakā, Dākor and a few other places the Dolotsava of Kṛṣṇa is still celebrated

Dauhitrapratipad—Āśv. śu 1; VR 61. This is a śrāddha. Vide H of Dh., vol. IV p. 533.

Dyūtaprati pād—on K. śu. 1; vide above ‘Balipratipad’ under ‘Divālī’.

Drākṣābhakṣaṇa—(partaking of first grapes). In Āśv.; KR (p 303-304) quotes Brah. that when the ocean was churned by gods a beautiful woman rose up from the milky ocean and she became transformed into a charming creeper and the gods said ‘who is this? we shall gladly see her’ (hanta draksyāmahe vayam) and gave the creeper the name ‘drākṣā’ (popular etymology); worship of the plant when grapes are ripe with flowers, incense, food &c and then two boys and two old men to be honoured and then singing and dancing.

Dvādaśamāsa-keśavrata—begin vrata on the Full Moon of K. when it falls on kṛttikā; worship of Narasimha, gift of sandalwood and tagara flowers to a brāhmaṇa; on Mārg. Full Moon with Mṛgaśīrṣas-nakṣatra worship of Rāma; on Full Moon with Puṣya worship of Balarāma; on Māghi and Maghā Varāha to be worshipped On Phālguṇi and Phālguṇiś (nakṣatras) Nara and Nārāyaṇa and so on up to Śrāvaṇa Full Moon; Vi Dh III. 214 1–26.

Dvādaśa-saptamīv atas—begin on Cai śu. 7; for twelve months on each 7th tithi of śu worship of the Sun under a different name; with the six letter mantra ‘om namah sūryāya’; freedom from various diseases (like leprosy, dropsy, dysentery) and secures health; HV I. 732–804 (from Aditya-purāṇa).

Dvādaśāditya-vrata—begin on 12th of Mārg. śu.; worship of 12 Adityas (Dhātā, Mitra, Aryaman, Pūṣan, Śakra, Varuna, Bhaga, Tvaṣṭr, Vivasvat, Savitṛ and Viṣṇu); at end gift of gold; reaches world of Savitṛ. HV I. 1173, AK (folio 851), both quoting Vi. Dh. III. 182. 1–3, which call it Kama-devavrata.

Dvādaśahayagīva-phalāvāpti-tṛtīyā—on each 3rd tithi (of śu. ?) for one year; worship of the 12 semi-divine beings called Sādhyas (names mentioned), HV I. 498 (from Vi. Dh. III. 181); (2) Anuśāsana 109 provides for fast beginning from 12th of Mārg. (śu ?), worship of Viṣṇu under different names, viz. Keśava, Nārāyaṇa, Mādhava &c.; the per-former secures the same reward as an Aśvamedha, Vājapeya and other solemn vedic sacrifices confer.

Dvādaśāhasaptamī—begin on 7th of M. śu. for one year; fast on 7th and Sun to be worshipped under different names on Cai, in Vai. Dhātṛ and so on; brāhmaṇas to be fed on following 8th, on 7th of dark half also fast &c.; HV I. 720–724 (from Bhav.).

Dvādaśīvrātas—For reward of fast on Dvādaśīs of śu pakṣa from Mārg; vide Vi Dh. I. 159. 1–21 and on kr. Dvādaśī vide Vi. Dh. I. 160. There are about 50 Dvādaśī vrataṣ Vide KKV 310–369 (describes 26 dvādaśīvratas), HV I, 1162– 1222; HK 289–298, KN 275–277, TT 114–117, SM 92–95, PC 213–222, VR 475–495. The Var., chapters 39–49 deal with ten dvādaśīs named after ten avatāras from Matsya to Kalkin and also Padmanābha-dvādaśī. Most of these would be dealt with under their proper nameṣ Agni 188 mentions many Dvādaśīvrataṣ Eight kinds of Dvādaśīs from Brahmavaivarta have been mentioned by HK 260–263; vide p. 119 above. The rewards of making gifts on dvādaśīs of the twelve months in conjunction with certain nakṣatras are treated in HK 634–637, KR 129–131. Dvādaśī mixed with ekādaśī is to be preferred acc. to Yugmavākya (KN 275).

Dvādaśīvrata —begin from Mārg. śu.; one year or for life; fast on 11th and worship of Vāsudeva on 12th with the upacāras from flowers &c; if performed for one year, one becomes purified from sins; if for life he reaches Śvetadvīpa; if he performs vrata on dvādaśīs both in śu. and kṛ. he secures heaven, and if for life he goes to Viṣṇuloka. V. Dh. 49. 1–9, q. by KKV 310; Anusāsana chap. 109 dwells on worship of Viṣṇu on dvādaśīs from Mārg.

Dvitiyāvrata —Vide Agni 177. 1–20, KKV 40–48, HV I 366–393, KN 169–172, TT 29–30, PC 82–84, VR 78–81. The KKV describes only three viz. Puṣpadvitiyā, Aśūnyāśayana (two varieties), Kāntīvrata, while HV speaks of eleveṇ NA speaks of only two viz. Aśūnyāśayana and Yamadvitiyā and remarks that no vrata on the 2nd tithis of other months is well-knowṇ These will be found in their places in this list. The four dvitiyās of Śr., Bh, Aśv. and K. are respectively called Kaluṣā, Nirmalā, Pretaśaṇoārs and Yamī. The general rule is that the second tithi of śu. mixed with third is to be preferred as the Yugmavākya indicates; KTV 30.

Dundalāvrata —in K.; avoid taking any kind of dundāla dhānya such as tūr, rāgikā, māsa, mudga, mastūra, grām, kuliṭṭha; NS 104–105.-

Dvitīyābhadravrata —This is a vrata on the Karaṇa called Visti; begin on Mārg śu. 4; for a year; worship of Bhadrā-devī and repeat the mantra ‘ Bhadre bhadrāya bhadram hi cariṣye vratam-eva te | Nirvighnam kuru me devī kārya- siddhim ca bhāvaya ||‘; honour a brāhmaṇa; he should not partake of food while Bhadrā karaṇa is on; at the end an iron or stone or wooden or painted image of Bhadrā should be established and worshipped; the reward is that the man's undertakings even when begun in Bhadrā succeeḍ HV II 724-726 (from Bhav. U.), PC 52 Bhadrā or Viṣṭi is looked upon in most cases as a horror and inauspicious, vide SmK 565-566.

Duḥśādhā—Viṣṇu is deemed to sleep on Āś. ś. 11; if two amāvāsyās end during the period when the Sun is in the sign of Mithuna, then there are two Āṣādha (lunar) months, there is an adhimāsa and Viṣṇu goes to sleep only after the 2nd amāvāsyā (i. e. in Karkaṭa or Śr.); KV 169–173, NS 192, Sm 83.

Dvīpravrata—begin on Cai śu. and for seven days in each month, one should worship in order the seven dvīpas viz. Jambu, Śaka, Kuśa, Krauñca, Śālmali, Gomeda and Puṣkara for one year; one should sleep on the ground (not on a cot) at the year's end silver, fruits, reaches heaven; HV II 465-466 (from Vi. Dh).

Dhanatrayodaśī—13th of Āśv. kr. Vide p. 195 above under ‘Divālī’.

Dhanadapūjā—(worship of Kubera) on the pradōṣa of Āśv. pūrṇimā, TT 136-137.

Dhanadavī vrata—begin on 11th of Mārg. śu. with nakta; for one year; Kubera; vrata yields wealth; KKV 310, HV I 1161– 1162 (both quote Var.)

Dhanavrata—begin on Phā śu 13th with a fast; one year; worship of Kubera (called Mahārāja) with the upacāras from gandha, puṣpa &c; at end of year gift of gold to brāhmaṇa; Vi. Dh. III 184. 1-3 q by HV II 18-19 (but called Nandavrata).

Dhanasaṅkrānti-vrata—begin on a day of Saṅkrānti; Saṅkrānti vrata; one year; Sun as deity, every month a jar full of water with a gold piece inside to be donated with the words 'May the Sun be pleased'; at end gift of golden lotus and a cow, the performer is endowed with health, wealth and long life for numerous lives, HV II 736-737 (from Skanda).

Dhanadvāptṛu ata—(1) begin on 1st tithi after Śr. pūrṇimā, for a month; worship of Viṣṇu and Saṅkarṣaṇa with blue lotuses, ghee, naivedya of best food, fast for three days before Bh. Pūrṇimā, gift of cow at end of vrata; HV II 759 (from Vi. Dh. III 210 1-5); (2) worship of Vaiśravaṇa (Kubera) for a year; reward plentiful wealth; HV 155 (from Vi. Dh); (3) begin on Cai. śu. 1; worship of images of Viṣṇu, the Earth, the sky and Brahmā respectively on 1st tithi to 4th; for one year; secures wealth, beauty, happiness; HV II. 501-502 (from Vi. Dh. III. 139. 1-5). This is a Caturmūrti- vrata.

Dhānyavrata or Dhānyapratpad-vrata—Mārg. śu. 1; nakta on that day and worship of Viṣṇu image (identified with Agni) on night; homa in a kunda placed before it; then partake of Yavaka and food with ghee; the same in dark half also; for eight months from Cai.; at end of vrata a golden image of Agni donated; even an unlucky man becomes blessed with happiness, wealth and food and free from sin; KKV 38-40 (calls it Dhanyapratipad), HV I 355-56, both quoting Var. 56. 1-16.

Dhāraṇīvrata—begin fast on K. śu. 11; worship of image of Nārāyaṇa; place before the image four jars with some jewels inside and covered with copper vessels containing gold and sesame, which (jars) are to be deemed as the four oceans; the golden image is to be established in their midst; jāgara that night; five brāhmaṇas were to be invited on the next morning, dinner and dakṣiņā to them; this vrata was performed by Prajāpati, by many famous kings and by the Earth itself and it is so called for that reason; HV I. 1041-44 (from Var. 50. 1-29 ), KR 426-430 ( calls it Yogīśvara- dvādaśī ).

Dhārāvrata—for the whole of Uttarāyana subsist on milk; make a gift of golden image of the earth over 20 palas in weight; Rudra devatā; goes to Rudraloka; Mat 101. 52 q by KKV 446, HV II. 906 ( same verses from Pad ); KKV says it is a saṁvatsaravrata, while HV puts it under miscellaneouṣ

Dharmaghata-dāna—From Cai. śu 1 for four months one desirous of storing merit should make every day gift to a brāhmaṇa of a jar covered with a piece of cloth containing cool, pure water; PO 57-58; SmK 89-90.

Dharmaprāpti-vrata—begin on 1st tithi after Āṣ Full Moon; worship of Viṣṇu in the form of Dharma; for a month; fast for three days including the Full Moon day at end of month and gift of gold; Vi Dh III. 209. 1-3.

Dharmarājapūjā—Worship of Dharma with damanaka. Vide Damanakapūjāvidhi above and SmK 101.

H. D. 41 Dharmavrata—begin on 10th of Mārg. śu ; fast on that day and worship of Dharma; homa with ghee, even in dark half; for one year; at end gift of a milch cow; vrata confers health, long life, fame and destroys sins, HV I 967-968 quoting Vi. Dh. III 178. 1-8.

Dharmasasthi—on Aśv kr. 6; worship of Dharmarāja; AK 419a.

Dharmānuptivrata—begin on first tithi after Āś. Full Moon; for one month; worship of Hari in the form of Dharma; it secures all objects; HV II. 758 ( from Vi Dh ).

Dhātrīvrata—bath on Ekādaśī in both fortnights with Dhātrī ( Āmalaka ) fruit; Pad V 58. 1-11. Dhātrī fruit is dear to Vāsudeva; by eating it man becomes free from all sinṣ

Dhānya—(grāmya i e. cultivated in a village)—Dhānyas are said to be ten in Br. Up Vi 3 13 and 17 or 18 in later workṣ

Dhānyasańkrānti-vrata—begin on ayana day or viśuva day; for a year; draw a lotus of eight petals with saffron; on each petal worship Sun from the east onwards under eight different names ; he should donate one prastha of corn to a brāhmaṇa (hence called Dhānyasankrānti ), every month this to be repeated; HV II. 730-32 ( from Skanda ).

Dhānyasaptaka—Seven kinds of corn are, yava, wheat, dhānya (coriander), sesame, kangu (Panicum seed), śyāmāka and cinaka (Panicum Miliacum); HV I. 48 (from Sat-trimśan-mata ); KR 70 (notes that some read ‘devadhānya’ in place of ‘cinaka’). Gobhilasmṛti 3 107 names the seven somewhat differently; Viṣṇupurāṇa I 6 21-22, Vāyu 8 150-152 and Mārkaṇḍeya 46. 67-69 (Venk. eḍ) name 17 dhānyas and VR p 17 names 18.

Dhānyasaptamī—on śu 7 worship the Sun, follow nakta method and donate seven dhānyas, household utensils and salt; he saves himself and seven ancestors, HV I. 787-788 (from Bhav.).

Dhāmātrīvrata-vrata—HV II. 322 quoting Pad, the same as Dhāmavrata below.

Dhāmāvrata—on the Full Moon of Phā, one should donate a fine house after fast for three days; he reaches the world of the Sun, Mat. 101 79 q by KKV 450-51, HV II 322 The Sun is the deity here; dhāman means a ‘house’. Vide Gar. I, 137. 3. Dhāranāpurāna-vratodyāpana—begin on 11th in Cāturmāsya or in the first month thereof or in the last month; upavāsa (dhāranā) in one month and pārana (bhojana) in the next; worship of images of Lakṣmī and Nārāyaṇa placed on a jar full of water at night with pañcāmṛta, flowers, Tulasī leaves, japa of mantra ‘om namo Nārāyaṇāya’ 108 times; arghya; homa of boiled sesame and rice with Ṛg. X. 112. 9 and of boiled rice and ghee with Ṛg X. 155. 1; SmK 414– 416, Vratārka 365a-366b. Dhārāvrata—From beginning of Cai. while drinking water one should let fall a stream of water (in the mouth ? ); for one year; at end donate a new water vessel. This vrata removes all despondency, provides charm and blessedness; HV II, 853 (from Bhav. Ū ). Dhūpa-incense (the burning of which is one of the upacāras); HV (I 50–51) quotes from Bhav. the names of several mix- tures of incense such as Amṛta, Ananta, Yakṣadhūpa, Vijayadhūpa, Prajāpatya, while it speaks also of a dhūpa of ten partṣ KKV 13 gives the eight ingredients of a dhūpa called Vijaya. Bhav. I. 68. 28–29 state that Vijaya is the best of dhūpas, jātī the best of flowers, saffron the best of scents, red sandalwood paste is the best of unguents, modaka the best of sweetmeatṣ These are quoted by KKV 182–183. Vide Gar. I 177. 88–89 for dhūpa destroying flies and fleas; KR 77–78, Sm C. I 203 and II. 435 for description of dhūpaṣ Kādambarī of Bāṇa ( first part, para 52 ) mentions that in the temple of Caṇḍikā dhūpa consisting of plentiful guggulu was being burnt Dhūlivandana—bowing before the ashes the morning after the Holīka bonfire; PC 81, SmK 518 and p. 241 above. Dhṛtivrata—bathing image ( or liṅga ) of Śiva with pañcāmṛta (curds, milk, ghee, honey and sugarcane or its juice) every day for a year; at end of year gift of a cow with pañcāmṛta and of conch-shell; samvatsaravrata; Śiva deity; reaches the place of Śaṅkara; Mat. 101. 33–34 q. by KKV 444, HV II. 865 (from Viṣṇupurāṇa ) which makes a change in reading viz. bathing of the image of ( Viṣṇu or Śiva ). Dhenuvrata—gift with lot of gold of a cow that is on the point of being delivered of a calf; the performer who subsists only on milk that day reaches the highest world and is not born agaiṇ Mat. 101. 49 q. by KKV 446. Dhvajānavamī—P. śu. 9; this tithi is called Śambarī (Śābarī ?); worship of Caṇḍikā, who rides a lion, and is a kumārī, with banners, mālatī flowers and other upacāras and sacrifice of animals; the king should raise a banner in a temple of Devī, should feed maidens, should observe a fast or ekabhakta; HV I. 891-894 (from Bhav. U.). Dhvajavrata—Garuḍa (eagle), Tāla tree (from which intoxicating liquor is made, Balarāma being fond of wine is called Tāḷanka in Amarakośa), Makara (a mythical animal like crocodile), and deer are the banners respectively of Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha; the colours of their garments and flags are respectively yellow, blue, white and red, in Cai., Vai., Jy., and Āṣ. every day in each month worship respectively of Garuḍa &c. with appropriately coloured garments, flowers, at end of four months brāhmaṇas to be honoured and appropriately coloured garments to be donated; three turns of four months in the same way; different worlds are reached acc. to the length of time, if performed for twelve years the performer attains sāyujya with Viṣṇu; this is a Caturmūrtivrata in Vi. Dh. III. 145. 1-14 and HV II. pp. 829-831. Naktacaturthī—begin on Mārg. śu. 4; Vināyaka deity; performer to subsist on nakta food and pāraṇā with food mixed with sesame; one year, HV I. 522-536 (from Skanda). Naktavrata—This is a dvirātrīvrata and therefore has to be performed on a tithi that covers both day and night (NA 16-17 ). For the meaning of nakta vide pp. 101-102 above. It consists in eating nothing by day and taking food only at night. Naktavrata may extend over a month, or four months or a year. Vide KR pp. 222, 255, 301-303, 406, 445, 477, 491-492 for Naktavrata on the months from Śr. to M.; Liṅga (I. 83. 3-54) for Naktavrata for one year. Vide also Nār. II. 43. 11-23. Nakṣatratithi-vāra-graha-yoga-vratāni—HV II. 588-590 (from Kālotkara) deals summarily with certain (about 16) special pūjās to be performed on the conjunction of certain nakṣatras with certain tithis and week-dayṣ A few examples are given here. when on a Sunday there is 14th tithi and Revatī nakṣatra or when Aṣṭamī and Maghā-nakṣatra are joined, one should worship Śiva and partake of sesame food and this is Ādityavrata that yields health to the performer. and his sons and relativeṣ When there is conjunction of Rohini and the Moon on 14th tithi, or of Astami and the Candravrata in which Śiva may be worshipped and navedya of milk and curds be offered and one may subsist on milk and secure fame, health and prosperity. When Revati, Thursday and 14th tithi or Astami and Pusya are joined, that is Guruvrata, on which one should subsist on the milk of a kapilā cow mixed with the fluid extracted from Brāhmi plants; the person becomes master of speech. The Visnudharmasūtra (chap. 90.1–15) deals with what is to be done when the Full Moon days of Mārg. to K. are in conjunction with the naksatra which gives the name to the month and the rewards of the observances thereon; vide Dinasāgara pp. 622–626, where V. Dh. is quoted and explaineḍ

Naksatrapurusavrata—begin in Cal; worship of the image of Vāsudeva; several naksatras such as Mūla, Rohini, Aśvini are to be honoured in connection with the feet, the legs, the knees respectively ( and so on with the naksatras and limbs specified ). The ten avatāras and their limbs are to be respectively associated with Aślesā, Jyestha, Śravana, Pusya, Svāti and so on; at end of vrata golden image of Hari placed in a jar filled with jaggery is to be donated to a worthy brāhmaṇa as also bed-stead and its gear; he should pray for the continuous life of his wife and on all the days should partake of food without oil and salt. Mat. 54. 3–30 q. by KKV 400–404, HV II 699–703, KR 87–91; vide Br. S. chap. 104.

Naksatra-pūjā-vidhi—worship of gods as lords of naksatras with the fruits reaped, such as of Aśvins, Yama, Agni ( as lords of Aśvini, Bharani, Krttikā in order), that leads respectively to long life, freedom from accidental death, prosperity; Va. 80. 1–39, HV II 594–597 (from Bhav.) = KR 557–560. These relate the lords of naksatras to the flowers or sub- stances with which they are to be worshipped and the rewards thereof. Vide H. of Dh vol II p 247 ṇ 563 for the lords of Naksatras in Vedic times and Vi. Dh. I 83. 13–21.

Naksata aviseșe padārthauseśa-nisedhah—(prohibition of doing certain things on certain naksatras). A few examples may be given here. VKK 87–88, TT 28 quote a verse ‘one should give up the use of sesame oil on the naksatras Citra, Hasta, and Śravana, shaving on Viśākhi and Abhijit, flesh on Mūla, Mrgaśiras and Bhādrapada, sexual intercourse on Maghā, Kṛttikā and Uttarā'. This is Vṣ 14. 50-51 (with some variations).

Naksatravidhi-vrata—begin on Mrgaśiras; worship of Pārvati, identifying her feet with Mūla, her lap with Rohiņi, Aśvini with her knees and so on with other limbs; on each nakṣatra he fasts and at end of that nakṣatra there is parāṇā; he offers different food to the brāhmaṇas on each nakṣatra; the flowers and naivedya offered to the deity are different on each nakṣatra; the reward is beauty and saubhāgya; KKV 411-414, HV II. 696-698 (from Devīpurāṇa).

Naksatravratām—Agni 196, KKV 399-417, HV II. 593-706. KKV deals with only ten, while HV speaks of 33 Vratas connected with the nakṣatras from Aśvini onwards are set out in HV. HK 126-128 and KN 327-328, NA 18 deal with question as to what should be done when a fast is to be observed in a vrata which is concerned with both tithi and nakṣatra. The rule is that the nakṣatra for fast must be existing at the time of sunset or at the time when there is a conjunction of the Moon with midnight (i. e. there is the required nakṣatra at midnight). The first of these two is the principal matter, the 2nd is only next best (anukalpa). Vide Vi. Dh. I. 60. 26-27 for this rule q. by KN 327, HK 126, VKK 8.

Naksatrahomavidhi—HV (II. 684-688) quotes Garga in prose for the procedure of offering worship and homa to 27 nakṣatras from Aśvini to Revati detailing how many days an illness or danger will last, the deity to be worshipped, the flowers, naivedya, dhūpa, the tree of which fuel sticks are to be offered to Agni, the pūjā mantra, the main material to be offered into fire. One illustrative example is given here. In the case of Rohini, eight days, Prajāpati is devatā, the naivedya is rice boiled in milk, lotus flowers, dhūpa is the one extracted from the Sarala tree ( a kind of pine), the pūjā mantra is 'namo brahmaṇe' (Tai Ār. II. 13, quoted in H. of Dh. II. p. 703 n 681 ); all dhānyas may be offered in fire. The āhutis are to be 108; the reward is ārogya ( health ).

Naksatradharmavrata—same as Naksatravidhi-vrata above. 1. Nadirivirūravrata—When a river is full of flood in Ās, a person should collect the water in a dark jar, take it home, then next morning he should bathe in the river and worship the jar, observe fast for three days or one or only ekabhakta, keep a lamp continuously burning, take the name of the river and Varuṇa, offer arghya, fruits, naivedya &c. and pray to Govinda; this vrata for three years; then donate cow etc. ; he secures progeny and saubhāgya Paḍ VI 71. 2. Nadīvrata—( 1 ) begin on Cāi śu ; for seven days he should subsist in the nakta method and worship the seven rivers Hrādini (or Nalini, v. l.), Hlādini, Pāvanī, Sītā, Ikṣu, Sindhu, Bhāgirathi; this to be continued for seven days in every month for a year; offer milk in water and make gifts of water pots filled with milk; at end of year donate to brāhmaṇas one pala of silver in Phā.; HV. II. 462 quoting Vi. Dh. III, 163 1–7; vide Mat 121 40–41, Vāyu 47. 38–39 for the seven streams of the Ganges; ( 2 ) HV I 792 (quoting one verse from Vi Dh.); by worshipping Sarasvati one secures seven kinds of knowledge. 3. Nadīsnāna—for the effects of baths in holy rivers, vide H of Dh. IV p. 560, under Daśaharā above pp. 90–91 and TT 62–64. PC 144–145, GK 609. 4. Nandavrata—Vi. Dh, III, 184. 1–3 q. by HV II. pp. 18–19. Same as Dhanavrata above p. 320. 5. Nandā—( tithis ) 1st, 6th and 11th tithis are so calleḍ 6. Nandādvādrih—Sunday has twelve names viz. Nanda, Bhadra &c.; the Sunday that falls on 6th of M. śu. is called Nanda; observe nakta that day and bathe Sun image in ghee and offer Agasti flowers; feast to brāhmaṇa with wheat apūpa; KKV 10–12, HV II, 522–23 (both quote Bhav.). 7. Nandādvratavrdhi—worship of Sun always on a Sunday; one should on the day of solar eclipse fast and mutter Mahāśveta mantra and then give a dinner to brāhmaṇas; the reward of bath, gifts and japa on the day of solar eclipse is endless; HV II. 527–28 (from Bhav. U.) = KKV 21–23. 8. Nandānavamīvrata—the 9th of Bh. kr. 9 (acc to KKV ) and śu. 9 (acc to HV ) is called Nandā. Worship of Durgā for a year in three periods; ekabhakta on 7th, fast on 8th and worship of Śiva with Jati and Kadamba flowers and Durga’s image to be placed on dūrvās; Jāgara and various dramatic representations and japa 108 times of Nanda mantra (om Nandāyai namaḥ); on morning of 9th worship of Caṇḍikā and dinner to maidens; KKV 303-305, HV II. 952-954 (from Bhav). Nandāpadadvaya-vrata—worship of golden pādūkās of Durgā with mango leaves, dūrvā, akṣatās, bilva leaves, for a month; gift of pādūkās to a devotee of Devī or to maidens, he becomes free from all sins; KKV 429, HV II 885-86 (from Pad). Nandāvala—begin in Śr. on 3rd, 4th, 5th, 6th, 8th, 9th, 11th or pūrṇimā; for one year; performer to subsist by nakta method; worship of Devī with different flowers and naivedya under twelve different names in the twelve months; japa of mantra ('om Nande Nandini sarvārthasādhini namaḥ') 100 or 1000 times; performer is freed from sins and becomes a king; KKV 424-429, HV II 832-836 (from Devīpurāṇa), KR 288-293. Nandāsaptamī—Begin on 7th of Mārg. śu.; tithivrata; for a year; worship of Sun in three periods of 4 months with different flowers, naivedya, dhūpa and names, ekabhakta on 5th, nakta on 6th and fast on seventh; KKV 136-137, HV I. 669-671 (from Bhav. Brāhmaparva, 100. 1–16). Nandinīnavamīvrata—on 9th of Mārg śu; tithi; worship of Durgā; one year divided into two parts, fast for three days; in each period of six months different flowers, different names; performer goes to heaven and returns as a powerful king; KKV 302-303. Vide Tritayapradānasaptamī above p. 308. Narakacaturdaśī—Vide above p. 196-198 Narakapūrṇimā—begin on every Full Moon or on Full moon of Mārg., one year; he should fast that day and worship Viṣṇu and repeat his name or he should repeat in order the twelve names Keśava to Dāmodara in the twelve months from Mārg; should donate every month water jar with dakṣiṇā and sandals, umbrella and a pair of garments or, if unable, at the end of the year; he secures happiness and remembers Hari's name at time of death and goes to heaven; HV II. 166-167 (from V1. Dh). Nai asimhacaturdaśī—on 14th of Vai. śu, tithi, if there be Svātī nakṣatra, Saturday, Siddhi Yoga and Vanija-karaṇa the reward is a crore of times; Narasimha (avatāra) is deity; HV II. 41-49 (from Narasimhapuraṇa) ; PC 237-238 (It is called Nṛsimhajayanti by SM 98, PC and others) ; SmK 114. If it is mixed with 13th or 15th, the day on which 14th exists at sunset should be accepted; VKD (pp. 145-152) gives a long procedure of pūjā ; it occurs in Tamil Pañcāngas also. Nṛsimha appeared on Vai. śu 14 in the evening when there was Svātinakṣatra.

Narasimhatrayodaśī—on Thursday falling on 13th tithi; one should bathe and worship Narasimha in the afternoon and fast on that day; KKV 369, HV II. 14 (from Narasimha-purāṇa ).

Narasimhadwādaśī—on 12th of Phā. kr.; fast on that day and worship of Narasimha image; a jar covered with white cloth is to be established and on it a golden or wooden or bamboo image was to be placed; gift of the image to a brāhmaṇa on that day; HV I. 1029-30 (quoting Var. 42. 1-7 and 14-16 ). The printed Var. provides that the vrata is to be performed in śukla-pakṣa, whereas in HV I. 1029 the kṛṣṇapakṣa is mentioneḍ

Narasimhāṣṭamī or Narasimhavrata—King or prince or a person desirous of destroying enemy should perform this; on 8th tithi he should make a lotus figure of eight leaves with rice-grains or flowers and place an image of Narasimha thereon and worship it and also worship Śrīvṛkṣa (Bilva or Aśvattha ?) ; HV I. 876-880 (from Gar. ).

Navanakṣatravratāni—a propitiatory rite and worship of nine nakṣatras; the nakṣatra of a man's birth is called Janana-nakṣatra, the 4th, 10th, 16th, 20th, 23rd are respectively called Mānasā, Karma, Sāṅghātikā, Samudaya and Vaināśika; an ordinary man has to consider these six nakṣatras, while a king has to consider three more, viz. the nakṣatra of coronation, the nakṣatra that rules over his country and the nakṣatra of his varṇa; if these nakṣatras are affected by evil influences of planets &c. evil results follow in the matters denoted by these six or nine, e. g. if janana-nakṣatra is affected he may lose his life and wealth, if the coronation nakṣatra is affected the king may lose his kingdom; appropriate rites and worship may avert or lessen evil effects e. g. in case of janana-nakṣatra he should bathe with water in which kuśas are dipped and in which the dung and urine of a white bull and white cow's milk are mixed;

cribes the ceremony; song and music were employed and Vedic texts loudly recited and Brahmā, Ananta (snake), guardians of quarters were worshippeḍ Nāgacaturthī—on K. śu. 4; PC 95. Nāgadas-toddharanavrata—same as Dastoddharanavrata p. 312 above. Nāgapañcamī—Vide pp 124 ff above. Nāgapūjā—(worship of snakes ) on Mārg. śu. 5; SmK 429 (says it is well-known among dākṣiṇātyas). Nāgamatripañcamī—one should give up (kaṭu pungent or bitter ) and sour things and should bathe Nāga images with milk; he thus makes friends with nāgas Pad V. 26. 56–57 q. by KKV 96, HV I. 566 (same verses from Bhav. ). Nāgavrata—(1) on 4th of K. śu.; fast on this; worship of Śeṣa, Śaṅkhapāla and other nāgas with flowers, sandalwood paste and satiating them with milk in the morning and noon; result-snakes do not harm him; HV. I 530 (from Kūrma), KN 184–185, PC 95; (2) worship of Nāga image on 5th tithi on lotus leaves with mantras, flowers &c. and streams of ghee, milk, curds, honey, homa; freedom from poison and secures son, wife and prosperity; HV I. 572 (from Bhav. ). Nāmatṛtīyā—begin on Mārg. śu 3; tithivrata; one year; every month worship of Gaurī with one of twelve names, viz. Gauri, Kālī, Umā, Bhadrā, Durgā, Kānti, Sarasvati, Maṅgalā, Vaiṣṇavī, Lakṣmī, Śivā, Nārāyaṇī; he would go to heaven; or worship the Ardhanārīśvara form of Maheśvara; he would suffer no separation from his wife; or worship an image of Harihara with one name each month out of the twelve from Keśava to Dāmodara; HV I 477–478 (from Bhav. ), KKV 55–56. Nāmadvādaśī—begin on Mārg. śu 12; fast on that day; tithi- vrata; he should take one of the twelve names of Viṣṇu, viz. Nārāyaṇa in Mārg and P., Mādhava in M and so on up to Dāmodara in K.; donate at year's end a cow with calf, sandals, garments &c to twelve brāhmaṇas; goes to Viṣṇu- loka, HV I. 1097–1101, KKV 347 (in prose and less elaborate). Nāmamanavamī—begin on Āśv śu 9; for a year, worship of Durgā under different names, different flowers in each month; Brāhmaṇa maidens to be feasted; at end, gift of cow and sumptuous dinner to brāhmaṇa devotees of Durgā: becomes free from all sins, reaches Durgā-loka, KKV 283-298, HV I. 928-933 (from Bhav.).

Nāmasaptamī—(1) on 7th tithi a devotee should contemplate on the Sun and observe certain restrictions viz., not touching oil, not wearing dark-blue garment, no bath with āmalaka fruit, nor quarrel with any one, not to drink wine, not to speak with a cāṇḍāla, nor with a woman in her monthly illness, not to gamble, not to shed tears, nor to eat kanda, mūla, fruits, flowers and leaves; (2) from Cai. śu. 7: worship sun for a year under different names in each month (such as Dhātā, Aryaman, Mitra in Cai., Vai, Jy.); feed on each 7th Bhojakas (Magas) with ghee and donate red clothes, in KKV 121-123, HV I 726-728; KR 124-126 (all from Bhav., Brāhmaparva 65. 1-7 and 19-34).

Nāralī or Nāralīpūrṇimā—on Śrāvana śu 15. Vide above p. 128.

Nāsatyapūjācakṣur-vrata—Vide ‘Netravrata’.

Nikumhhapūjā—(1) on Cai. śu. 14 fast and on pūrṇimā worship of Hari; Nikumbha goes out to fight with piśācas; a clay or grass effigy should be made and worship should be offered to piśācas in the noon in each house with flowers, naivedya &c. and with drums and lutes; worship again at moonrise; and then dismiss; the performer should observe a great festival with song and music and the din of people; people should play with a serpent made of grass surrounded by sticks and it should be cut up into pieces after three or four days and pieces kept for one year; HV II. 241-242 (from Āditya-purāṇa), NM (p 64 verses 781- 790) calls this ‘Caitrapiśāca-varṇanam’; (2) on Aśv. pūrṇimā: people (except women, children or old men) should not take food by day and keep Agni near the house door and worship it and so also Full Moon, Rudra and Umā, Skanda, Nandīśvara, Revanta; worship of Nikumbha with sesame, ricegrains and mūṣas; brāhmaṇas to be fed at night and people should take food (but no meat); music, dance and songs that night; next day they should take easy and in the morning after that they should besmear themselves with mud and play like piśācas without feeling shame, smear their friends with mud and employ lascivious words and prattle obscene words; in the afternoon they should bathe; if a person does not indulge in this saturnalia he is affected by piśācas; KKN 411–413, KR 375–378 (both quote Brah.); (3) on Cai. kr. 14; worship of Śambhu and Nikumbha who is accompanied by piśācas; on that night people to protect their children from piśācas and to see the dance of veśyās; KKN 446, KR 534–536. Niksubhārkaćatuṣṭayavrata—Niskubhā is wife of the Sun; fast on kr. 7th; tithivrata; for a year; worship of image of Sun and his wife, woman observer would go to Sūryaloka and secures a king as husband, male also goes to Sun's world; a reader of Mahābhārata should be engaged for a year and honoured at the end with gift of the golden image of Sun and Niksubhā and with ornaments (for reader's wife) and garments &c.; KKV 156–159, HV I, 676–679 (from Bhav.). Niksubhārkasaptamī—begin on 6th or 7th tithi or on Saṅkrānti or on Sunday; one year; golden or silver or wooden image of Sun and Niksubhā (Sun's wife) to be bathed with ghee &c. fast and homa; dinner to devotees of Sun and Bhojakas; reward is that performer secures all desired objects, goes to Sūryaloka and various other worlds; KKV 153–156, HV I, 674–676 (from Bhav. Brāhmaparva 166); AK (folio 457a–459b) notes that there are several varieties of this vrata: (1) from Saurasamhitā; for one year from M. śu. 7; (2) from Bhav.; (3) from M. kr. 7; (4) from Bhaviṣyottara. Nimbasaptamī—begin on 7th tithi of Vai. śu.; for one year; worship of Sun; draw a figure of lotus and Sun called Khakholka to be established thereon; the Mūlamantra is ‘om Khakholkāya namaḥ’; twelve Ādityas, Jaya, Vijaya, Śeṣa, Vāsuki, Vināyaka, Mahāśvetā and queen Suvarcalā to be placed in front of Sun image and also several other deities; eating of nimba leaves on 7th and sleeping before Sun image; on 8th again worship Sun; performer freed from all diseases; KKV 198–203, HV I 697–701 (from Bhav.), NA 52. Nirjalakādaśī—on Jy. śu. 11; fast from morning of one day to next day morning; no water to be drunk the whole day except what one may take in for obligatory ācamana (such as in sandhyā adoration); next day donate jar full of water and sugar and some gold and break the fast; reaps reward of twelve dvādaśīs and reaches Viṣṇuloka; HV I, 1089–91 (from M. B.); SmK 122–123, and p. 109 above. Nisiddha—Forbidden matters and actions on certain months, tithis, week-days, Sańkrāntis and vratas are numberlesṣ KV (pp 333-345) sets out a very long list, but ultimately (on p 345) has to say ‘Actions forbidden by those who know the Vedas, smṛtis and purāṇas at several times and occasions are innumerable, how can I, a single man, speak about all of them unless I live a thousand years; therefore I have said what I understood from a few texts in authorita-tive works and contained in digests; others will write about the rest ' Nirājana-dvādaśī—on K. śu 12; to be performed at beginning of night when Viṣṇu rises from sleep, waving lamps before image of Viṣṇu and several deities such as Sun, Śiva, Gaurī, one's parents, cows, horses, elephants, the king should also worship all symbols of royalty collected in the court of his palace; a chaste woman or a handsome veśyā should wave lamps thrice over the king's head, thus is a great śānti (propitiatory rite) and drives diseases and brings in plenty, it was first introduced by king Ajāpāla and should be performed every year, HV I 1190-1194 (from Bhav. U. ) Nirājanam-navamī—on kr 9th tithi (of Āśv.?), worship of Durgā and of arms at night, next day at sunrise this nirājana-śānti be performed, NM (p 76 verses 931-933) Nirājanavidhi—From K. kr. 12 to K. śu. 1 (by pūrṇimānta reckoning); performed in the case of a king, the king to erect to the north-east of the capital a large pavilion with banners &c and three toranas (arched gates), worship of deities and homa; the rites begin when the Sun passes from Citrā-nakṣatra to Svātī and continue till Sun is in Svātī; jars full of water and decked with leaves and threads of five colours; to the west of torana elephants were to be bathed to the accompaniment of mantras and horses also, and food to be offered to elephant by the purohita; if elephant joyfully accepted it, it foretold victory; if he rejected it great danger foreboded; various forebodings from other actions of the elephant; worship of arms and royal symbols such as umbrella and banner; till Sun is in Svātī, horses and elephants should be honoured; no harsh words to be addressed to them nor should they be beaten, the pavilion to be guarded by armed men and the astrologer, purohita and the chief veterinary doctor and elephant doctor should always be in the pavilion; on the day when the sun leaves Svātī and enters Viśākhā, horses and elephants to be decked and on them, on sword, umbrella, drum &c. mantras to be recited; the king to ride his horse first and then mount his elephant and should come out from under the torana and accompanied by his army and citizens march to the palace, honour the people and take leave of them, this rite is a śānti and should be performed by kings for prosperity and welfare of horses and elephants; HV II 675-680 (from Vi Dh. II 159) Vide H of Dh vol. III. pp. 230-231 for further details gathered from Kauṭilya, Br. S chap 44, Agni 268 16-31 and other sources and also RM (folio 79a and verses 1333-1335 in ABORI vol 36 p. 328), KR 333-336, SmK 334-341 Nīrājana is a śānti; vide RNP pp 433-437 (quoting Viṣṇudharmottara ).

Nilajyesthā—on 8th of Śr. when there is Sunday and Jyesthā nakṣatra; sun deity; here the weekday is the most import ant thing, next comes nakṣatra; KN 198 (quoting Skanda).

Nilavṛṣa-dāna—on Full Moon in K. or Āśv. Vide H of Dh. vol. IV pp 539-542 for the letting loose of a nīla bull; Anu śāsanaparva 125. 73-74, V. Dh. 85. 67, Mat 207. 40, Vāyu 83. 11-12, Vi. Dh. I. 144. 3 and 1. 146. 58, PC 305 ff, SmK 405-406.

Nilan ata—eating only by nakta method on every other day for a year; samvatsaravrata; at end donate a golden blue lotus with a vessel full of sugar and a bull; performer reaches the world of Viṣṇu; Mat. 101. 5 q by KKV 440 (3rd sastivrata), HV II 865 (same verses from Paḍ V. 20. 47-48). Mat. calls it Līlāvrata.

Nṛsimha-jayantī—Vide Narasimha-caturdaśī above and GK 155.

Nṛsimha-dvādaśī—Same as Narasimha-dvādaśī.

Nṛsimhāvṛata—on śu. 8th, KN 196; vide Narasimhāstami above.

Netravṛata—on 2nd tithi of Cai. śu ; same as Caksur-vrata above.

Paksa—the two halves of a month, respectively called śukla and kṛṣṇa and also pūrva and apara The general rule is that the śukla pakṣa is recommended for rites in honour of gods and rites for prosperity; while the dark half is recommended for rites for deceased ancestors and for magic rites meant for a malevolent purpose. VKK 236-237 (quoting Manu III. 278-9 ), SM 145, PO 31-32. Further details will be added in the next section on ‘Kāla’. Paksavardhini-ekādaśī—when pūrṇimā or amāvāsyā extends over the following pratipad, it is paksavardhini; similarly 11th tithi is so called when it extends over (on to 12th tithi); worship of golden Viṣṇu image; Jāgara with dance and music; Paḍ VI. 38. Paksasandhivrata—( lit. vrata on the joint between two paksas); (1) subsisting by ekabhakta method on pratipad, for one year; at end of year donate a kapilā cow; reaches world of Vaiśvānara; HV I 355-57; Mat 101. 82 calls it Śikhivrata and VKK 29 quotes Mat.; (2) eating food served on bare earth on 1st tithi; reaps reward of Trirātra sacrifice; HV I 357 (from Paḍ ). Pañcaghaṭa-pūrṇimā—worship of image of pūrṇimā-devī; on five Full Moon days follow ekabhakta; at end donate five jars respectively filled with milk, curds, ghee, honey and white sugar; he secures all desired objects; HV II. 195-96 (quoting Bhav. U. ). Pañcapiṇḍikā-gaurīvrata—on Bh. śu. 3; fast on that day; at advent of night four images of Gaurī to be made of wet clay and an additional one with five lumps of clay; at each prahara worship of the images with a mantra, dhūpa, camphor, lamp fed with ghee, flowers and naivedya and arghya; in the following three praharas different mantras, dhūpa, naivedya, flowers &c; next morning honour a brāhmaṇa and his wife; and the four images of Gaurī are carried on the back of a she-elephant or a mare, cast into a river, tank or well; HV I. 485-497 (from Pad Nāgarakhanda ). Pañcabhangadala—the leaves of the five trees, mango, aśvattha, vaṭa, plaksa and udumbara (Kṛtyakalpataru on Śānti, folio 7a ). Pañcamahāpāpanāśanadvādaśī—In the beginning of Śr.; on 12th and on Full Moon of Śr one should perform worship of twelve forms of Kṛṣṇa (such as Jagannātha, Devakīsuta ) and on amāvāsyā offer a meal of sesame, mudga, jaggery and rice; five ratnas ( see below ) to be donated; one becomes free from the results of five grave sins, as Indra, Ahalya, Soma and Bali became free; HV I 1201-1203 from (Bhav.). Pañcamahābhūta-vrata—begin on Cai. śu. 5; fast and worship of Hari in the form of the five bhūtas viz. the earth, water, fire, wind and ākāśa; one year; at year’s end gifts of garments; HV I, 552–553 (from Vi. Dh. III. 152. 1–11).

Pañcamīvrata—on Mārg. śu. 5th at sunrise undertake the restric-tions about vrata; an image of Lakṣmī made of gold, silver, brass, copper or wood prepared or Lakṣmī be painted on strip of cloth; worship with flowers &c. from feet to head of Lakṣmī, honour women (whose husbands are alive) with flowers, saffron and sweet dishes; donate a prastha of rice and vessel full of ghee with ‘may the heart of Śrī be pleased;’ for a year with different names of Lakṣmī in each month; donate the image to brāhmaṇas; Bhav. U. 37. 38–58.

Pañcamīvratas—KKV 87–97 (7 vratas), HV I 537–576 (28 vratas), KN 186–188, TT 32–34, PO 95–100, VR 192–220. The fifth mixed with 4th tithi is to be preferred for all pañcamī upavāsas and vratas except Nāgapañcamī and Skanda-upavāsa; KN 188, NA 44–45, PO 96.

Pañcamūrtīvratas—begin on 5th tithi of Cai. śu.; fast on that day and worship of conch, discus, mace, lotus and the earth drawn in a circle with sandalwood paste; homa; for a year on 5th every month; five garments of different colours to be donated at year’s end; same reward as Rājastūya; HV II, 466–67 (from Vi. Dh. III. 155. 1–7).

Pañcaratnas—acc. to KKN 366, HK 413 and KR 493 (all quoting Kālikā) the five jewels are gold, diamond (hīraka), sapphire, Padmarāga (ruby), and pearl; while HV I, 47 quoting Ādityapurāṇa says they are gold, silver, pearl, coral and rājāvarta (Lapis Lazuli).

Pañca-lāṅgala-vrata—mentioned in the plate of Śilāhāra king Gaṇḍarāditya (dated śake 1032, 1110 A.D.) made on Moon eclipse in Vaiśākha; JBBRAS vol. 13. p 33. Mat. chap. 283 describes it at length; on a holy tithi or eclipse or yugādi tithi gift of land along with five ploughs made of hard wood and five golden ploughs and ten bulls-all these are to be donateḍ

Patravrata—Saṁvatsaravrata, for a year a woman should give every day betel leaf with betel-nut and lime to a woman or a man; at year’s end gift of a golden or silver betel leaf and H. D. 43 lime of pearls; she never has ill-luck or evil mouth odour, HV II, 864 (from Bhav. U. ) Patrīkāpūjā—Vide above under Durgāpūjā p. 161. Padadvayavrata—Vide Nandāpadadvayavrata above p. 328 Padōrthavrata—begin on 10th of Mārg śu; fast on that day and worship of the ten quarters and guardians; one year; at end donate a cow; secures desired object; HV I 967 (from Vi. Dh. ). Padmakayoga—^{12 10} Padmantūbhadwādaśī—on 12th of Āśv. śu; a jar should be established in which a golden image of Padmanābha (Viṣṇu) should be cast; worship of that image with sandalwood paste, flowers &c; donate next day to brāhmaṇa; KKV 333-335, HV I 1039-41; KR 373-375 (all quote Var. 49. 1-8 and a few more verses ). Payovrata—^{4 7 6} Paraśurāmajayantī—Vide under Akṣayya-tṛtīyā above pp. 88-89 and PO 89. Paraśurāmīyāṣṭamī—on Āṣ śu. 8; one of the 14 yātrās at Puruṣottama-kṣetra, GK 193. Parvatāstami-vrata—worship on 9th the mountains Himavat, Hemakūta, Niṣadha, Nīla, Śveta, Sṛngavat, Meru, Mālyavat, Gandhamādana and also the varsas of Kimpuruṣa, Uttara kuru, fast on 9th from Cai śu, for a year; gift of silver at year's end; Vi. Dh. III 174 1-7. Parvanakṣatravrata—observe nakta method on each 15th of a month for one year; miscellaneous vrata; Śiva deity; at year's end give dinner to Śiva devotees with the words 'May the Lord be pleased'; reaches Śiva-loka and never again becomes a human being; HV II. pp 905-6 (from Bhav.). For parvan, vide H. of Dh. vol. III. p. 737 ṇ 1425.

Parvabḥūbḥājana-vrata—one should take his food served on bare earth on parva days; Śiva deity; reaps the fruit of Atirātra-sacrifice; HV II. 906 (one verse from Paḍ).

Pallavas—the five auspicious pallavas are those of mango, aśvattha, vata, plakṣa and udumbara, acc. to Durgābḥakti-taraṅgiṇī p 27, HV I. 47 (quoting Bḥav.) says they are also called 'pañcabḥangāḥ'.

Pavanavrata—(one of the Śastivratas) on 8th of M. one should wear wet garments whole day and donate a cow; goes to heaven for a kalpa and then becomes a king. KKV 450 (from Mat. 101. 78). Māgha is a very cold month.

Pavitrāropaṇa-vrata—(investing the image of a deity with a sacred cord), HV II 440-453, HK 881-890; Īsānasivaguru-devapaddhati, 21st patala, SM 81-90, PO 235-239 deal at great length with thiṣ Pavitrāropaṇa is supposed to make good all defects and mistakes committed in all pūjās and he who does not perform this every year does not secure what he desires and meets with obstacles; the putting on of pavitra in the case of the several gods is done on different tithiṣ In the case of Vāsudeva it may be done on the 12th of Śr. śu. when the Sun is in Karkataka (Crab sign) or on the 12th when the Sun is in Simha (Leo) or Kanyā (Virgo) but not when Sun is in Tulā (Libra or Balance). The several tithis for Pavitrāropaṇa in the case of gods are: 1st for Kubera, 2nd-three gods, 3rd Bḥavānī, 4th gaṇeśa, 5th Moon, 6th Kārtikeya, 7th Sun, 8th Durgā, 9th Mātrs, 10th Vāsuki, 11th sages, 12th Viṣṇu, 13th Kāmadeva, 14th Śiva, 15th (pūrṇimā) Brahmā; vide HV II p. 442 and PO p. 238. If one puts on a pavitra on Śiva every day, it may be made of the leaves of certain trees or flowers or kuśas but the fixed yearly pavitra for Śiva is on the 8th or 14th of any of the pakṣas of Āṣ (the best), Śr. (middling), Bh. (lowest), but only those who desire mokṣa should do this in dark fortnight, others only in bright one The pavitra may be made of gold, silver, copper or silk, of lotus threads or with kuśas or cotton; the threads should be spun and cut by brāhmaṇa maidens (best), or kṣatriya or vaiśya maidenṣ (middling), or by śūdra ones (lowest). The pavitra should have from 100 knots (best) up to eight. Pavitra means Yajñopavīta and is applied to any string or garland like it put on images of godṣ In Mahārāṣṭra 'it is called 'Pomvatem'.

Pūtālāvratā—begin on Cai. kr. 1; for a year; worship of seven Pātālas (nether regions) in order one after another; taking food by nakta method; at end of year light lamps in brāhmaṇa houses and donate white garments; HV II 506–507 (quoting Vi. Dh. III. 158. 1–7)

Pātrāvratā—M. śu 11 and 15, fast on 11th; on 15th place in a pure spot a golden vessel full of ghee on which a pair of new garments is put; jāgara with music and song; take the vessel to a Viṣṇu temple in the morning; bathe Viṣṇu image with milk &c., worship the image, offer the vessel and utter 'may Viṣṇu be pleased', offer substantial naivedya, return home and gratify the ācārya; sumptuous dinner to ācārya, the blind and poor; KKV 390–91, HV II. 381–82 (from Narasimhapuraṇa).

Pādodakasnāna—fast on Uttarāṣāḍhā-nakṣatra, bathe the feet of the image of Hari on Śravaṇa-nakṣatra and prepare four jars of gold, silver, copper or clay; similarly bathe the feet of the images of Saṅkarṣaṇa, Pradyumna and Aniruddha; repeat mantras over the four jars filled with water from a well, a spring, a tank, a river and bathe with it; removes ill-luck, all obstacles, diseases and gives fame and progeny; HV II 650–653 ( from Vi Dh ).

Pāpanāśinī-dvādaśī—When śu. 12th has Pusya-nakṣatra, it is very holy and is so called; GK 143.

Pāpanāśinī-saptamī—when śu. 7th falls on the Hasta nakṣatra, that is a very holy saptamī; worship the Sun on that day; performer is freed from all sins and goes to Devaloka; KKV 145–146, HV I. 740–41 quoting Bhav., Brāhmaparva 106. 4-14. This yoga occurs in Śr. dark half ( says HV. ).

Pāpanāśinyekādaśī—in Phā. when ekādaśī has Pusya nakṣatra and Jupiter and when Sun is in Kumbha or Mīna or when ekādaśī is conjoined with Pusya-nakṣatra, that tithi is pāpanāśinī; GK 607 ( quoting Vāyu and Var. ).

Pāpamocana-vrata—one who stays under a Bilva tree for twelve days without food is freed from the sin of bhṛūṇahatyā. Śiva deity; HV II. 396 (from Saurapurāṇa). For bhrūṇahatyā, vide H. of Dh. vol. II. p. 148, ṇ 334 and vol III. p. 612 ṇ 1161. Pāraṇā or Pāraṇa—Vide above pp. 120–121. Pālicaturdaśī-vrata—on 14th tithi of Bh. śu.; tithi; Varuna is the deity; draw picture of Varuna in a mandala; all varnas and women may offer arghya, worship with fruits, flowers, all corns, curds &c. in the noon, performer becomes free from all sins and secures prosperity; HV II. 130–132 (from Bhav. U.). Pāśa—is 12th tithi; VKK 242, SmK 114. Pāśupatavrata—(1) Begin on Cai., make a small liṅga and bathe it with sandalwood water; make a golden lotus and place the liṅga thereon and worship with bilva leaves; lotus flowers (white, red, blue) and other upacāras, this Śivalinga- vrata to be observed in all months from Cai., but in months from Vai. liṅgas may be respectively made of diamond, emerald, pearl, sapphire, ruby, gomeda (a gem brought from the Himālaya and Indus), coral (in K. and Mārṣ.), Sūryakānta (Sun-stone), crystal; at end of year gift of a cow and the letting loose of a bull; or it may be performed only for a month, if performer poor; many verses (pp. 202–211 in HV) ending with ‘sa me pāpam vyapohātu’ or ‘vyapohantu malam mama’ or ‘Devī pāpamaśu vyapohātu’ (may he or she remove my sin), addressed to several forms of Śiva, Skanda and others; HV II. 197–212 (from Liṅga); (2) on Cai. Full Moon; on preceding 13th honour a worthy ācārya, make a saṅkalpa about Pāśupatavrata for life, 12 years, 6, 3 or one year or for one month or 12 days; homa with ghee and fuel sticks; fast on 14th; on 15th homa; then apply holy ashes to body with six mantras “Agniriti bhasma” &c (Atharvaśiras Up. 5); HV II. 212–222 (from Vayu- saṃhitā), (3) on 12th of kr. the performer subsists by ekabhakta method, on 13th by ayācita method, on 14th by nakta and on amāvāsyā fast, gift of golden bull on 1st tithi after amāvāsyā; HV II. 455–457 (from Vahnipurāṇa). Pūṣṇacaturdaśī—on śu 14 when the Sun is in Scorpion (Zodiacal sign); Gaurī to be propitiated by taking as food after evening lumps of flour resembling stones; KV 470, VKK 483, TT 124 (from Bhav.). Pīthorī Amāvāsyā—Śr. kr. 30, Pitṛvrata—(1) on each amāvāsyā for a year; performer subsists on milk alone, performs at end of year śrāddha and donates five cows or garments with jars full of water; saves 100 ancestors and goes to Viṣṇuloka; KKV 443 (16th Sastivrata from Mat. 101. 29–30). (2) from Cai kr. pratipad; for seven days worship of seven groups of pitṛs called Agniṣvātta, Barhiṣadah &c; for a year or 12 years; HV II, 505–506 (from Vi Dh III, 157 1–7, which is a Saptamūrtivrata); (3) Vi Dh. III, 189. 1–5; (4) from Cai. kr. 15, fast and śrāddha of seven groups of pitṛs, for a year, HV II, 255 from Viṣṇupurāṇa); (5) on amāvāsyā offering to pitṛs of sesame and water in which kuśas are dipped and fast for performer; HV II. 253 (from Var.); (6) worship of pitṛs with piṇḍas; homa with streams of ghee and fuel-sticks and curds, milk, food &c.; pitṛs confer progeny, wealth, long life &c, HV II, 254 (from Bhav.).

Pipītaka-dvādaśī—on Vai. śu. 12; image of Keśava should be bathed in cold water and worship with upacāras of gandha, flowers &c.; gift of four jars filled with water in the first year, of eight jars in the 2nd, of 12 jars in the 3rd year and of 16 jars in the 4th; dakṣiṇā of gold; so named after a brāhmaṇa called Pipītaka; VKV 19–20, VKK 252–258, TT 114.

Piśācacaturdaśī—on Cai kr. 14th; worship of Śaṅkara and utsava at night; Nikumbha worships Śaṅkara on that day, therefore Nikumbha should be honoured and bali ( offering ) should be made to piśācas in cowpens, rivers, roads, peaks &c; NM 55–56, verses 674–681.

Piśāca-mocana—(1) on Mārg. śu. 14, bath near Kapardīśvara in Kāśī and worship; distribution of food there; every year; performer becomes free from liability to become a piśāca. PO 247–48. (2) SmK 108; on bathing in the Ganges and giving dinner to brāhmaṇas on Cai śu. 14th, when it falls on Tuesday, person is freed from being a piśāca.

Piśākasnanam āta—on every 9th tithi to subsist only on flour; begin on Mahānavamī; for nine years, Gaurī deity; secures all desires; TT 59, VKK 40–41.

Puṇḍarīkayajñaprāpti—worship Varuṇa, lord of waters, on 12th; he secures fruit of Puṇḍarika sacrifice; HV I, 1204 (only one verse). Vanaparva 30. 117 shows it was a great yajña like Aśvamedha and Rājasūya. Vide Āśvalāyana Śrauta- sūtra (uttarasatka IV. 4) for Pundarikayāga.

Puṇyakavrata—described in Harivamśa II. 77–79, Brahmavai- varta III chap. 3 and 4; begin on M. śu. 13; for one year: worship of Hari.

Putrakāmavrata—(1) on Bh. pūrṇimā ; a sonless man should after performing putreṣṭi sacrifice in his house enter a cavern where Rudra is supposed to have dwelt, should offer homa to Rudra, Pārvatī, Nandi and worship and observe fast; feed his helpers and then himself and his wife, and circumam- bulate the cave and make his wife listen to divine legends (about Rudra), should make his wife subsist for three days on rice and milk; even a barren wife may then get a son; he should then prepare a golden, silver or iron image of Śiva, about a pradeśa in length (the distance between the thumb and forefinger fully stretched), worship it, heat it in fire, place it in vessel and perform abhiṣeka over it with a prastha of milk and make his wife drink that milk; KKV 374-376 (from Brah.), HV II. 171–72 (same verses from Paḍ) ; ⁽²⁾ on Jy. paurṇamāsī, tithivrata; a jar filled with white rice grains, covered with white cloth, marked with white sandal- wood paste and with gold inside should be established; on it a copper vessel with jaggery should be placed; on the vessel image of Brahmā and Sāvitrī should be placed and wor- shipped with gandha &c.; next morning donate the jar to a brāhmaṇa, brāhmaṇas should be fed and he himself may take food but without salt, this should be done every month for a year; in the 13th month donate ghṛtādhenu with bedstead and golden and silver images of Brahmā and Sāvitrī respectively; homa with white sesame and repeat names of Brahmā; the performer (man or woman) becomes free from sins, secures excellent sons; KKV 376-378 (calls it Putrakāmyavrata), HV II. 173–74 (same verses from Padma), KR 193–195 (from Paḍ). For ghṛtādhenu, vide H. of Dh. vol II. p. 880.

Putradāvṛdhi—Sunday when it falls on Rohiṇī or Hasta nakṣatra is called Putrada; fast on that day; worship of the Sun with flowers &c.; performer to sleep in front of Sun's image; he should mutter Mahāśvetā mantra ( Hrīṃ Krīṃ saḥ ); next day he should offer arghya with karavīra flowers and red candana to the Sun and to Sunday and perform pārvana śrāddha and should eat the middle piṇḍa (out of three); KKV 15-16, HV II 524 (calls it Purā-putrada-vidhi). In HV it is not so elaborate as in KKV.

Putraprāptivrata—(a) on 6th of Vai. śu worship of Skanda after fast on 5th; tithi, for a year; Skanda has four forms (or names) viz. Skanda, Kumāra, Viśākha and Guha; one desirous of son, wealth or health secures his desire; HV I. 628 (from Vi. Dh ), (2) on Śr. Pūrṇimā; tithi; Śaṅkarī (Durgā) is devatā; one desirous of sons, learning, kingdom, fame should perform this; manufacture a sword or pādukās or image of Devī of gold or silver and on an auspicious nakṣatra place it on a vedī (altar) on which barley shoots have grown and homa has been performed; various fruits and flowers be offered to her; Vidyāmantra set out in HV II. 232; HV II. 230–233 (from Devīpurāṇa).

Putravrata—(1) same as ‘Putra-kāmavrata’ (1); HV II. 171–72; (2) after bath in the morning twilight, touch a pippala tree and donate a vessel full of sesame, destroys all sins; HV II. 883 (from Bhav. U.)

Putrasaptami—(1) on 7th of M. śu. and kr.; worship of the Sun on both saptamīs after fast on 6th and homa; one year; secures son, wealth, fame and health; KKV 166–67, HV I. 738–739 (both quote Ādityapurāṇa), VR 255, (2) on Bh. śu. and kr. 7; saṅkalpa on 6th and fast on 7th; worship of Viṣṇu with mantras containing name of Viṣṇu; on 8th worship of Viṣṇu with Gopāla mantras and homa with sesame; one year, at year's end donate a pair of dark cows; secures son and freedom from all sins; KKV 224–225, HV I. 724–25 (same verses from Var. 63 1–7).

Putriyāvrata—on 8th tithi of kr. after Bh. Full Moon, fast on that day; bathe image of Govinda in one prastha of ghee, then with honey, curds, milk one after another and bathe it with water mixed with sarvauṣadhi, then apply to the image unguents such as sandalwood paste, saffron, camphor; worship image with flowers and other upacāras; homa with Puruṣasūkta (Rg. X. 90); then one who wants a son or a daughter should make a meal of fruits denoted by words in the masculine or feminine gender respectively; for one year; performer secures all objects, HV I. 844–45 (from Vi. Dh. II. 55. 1–12).

Putriya-saptami—on 7th of Mārg. śu., worship of Sun, he should subsist on haviṣya food that day; on next day worship Sun with upacāras from gandha and follow nakta that day, for one year; HV I. 789–90 (from Vi. Dh.). Putriya means ‘that confers a son’.

Putriyānantavrata—begin in Mārga; for a year in each month on the nakṣatra which gives a name to the month, the performer should fast and worship Viṣṇu, specially his twelve limbs one after another in twelve months e. g. left knee in Mārga, left side of waist in P. and so on; in each group of four months flowers of different colours and bath with cow urine, milk and curds in the three periods of four months from Mārga; japa of the name of Ananta in all months and same name in homa, at end dinner and dakṣiṇā to brāhmaṇa; he secures his desire such as for son, wealth, means of subsistence &c., Vi. Dh. I. 173.

Putrotpattivrata—This is a nakṣatra vrata; bath in Yamunā on each Śravaṇa-nakṣatra for a year, this confers a son as of Śakti and grandson of Vasiṣṭha, got; KKV 409 (from Brah.), HV II. 649–50 (same verses from Adityapurāṇa).

Purścaraṇa-saptamī—on M. śu. 7, when there is Sunday and the Sun is in Makara (Capricorn); worship of Sun’s image with red flowers, arghya and gandha &c.; drinking of pañcagavya; for one year; in each month, flowers, dhūpa and naivedya different; he becomes free from the effects of all sins; HV I. 805–810 (from Skanda, Nāgarakhaṇḍa). Purścaraṇa contains five elements, viz. japa, worship and homa, tarpaṇa (satiating with water), abhiṣeka (sprinkling or pouring water) and honouring brāhmaṇas, vide Smk 74.

Punāśravaṇavardhi—HV II. 997–1002.

Purusottamāyātrā—The twelve yātrās of Puruṣottama at Jagannāthapurī are described in GK pp. 183–190, viz. Snāna, Guṇḍicā, Harśayana, Dakṣiṇāyana, Pārśvaparivartana, Utthānapaikādaśī, Prāvaraṇotsava, Puṣyābhiṣeka, Uttarāyaṇa, Dolāyātrā, Damanakacaturdaśī, Akṣayyatṛtīyā.

Puṣka-bandhana—Puskara fair on K śu. 15; KSS 7.

Puspadvitīya—Begin on 2nd tithi of K śu; tithivrata; for a year; Āśvins are deity; one should subsist on flowers fit for divine worship on each 2nd śu. tithi, at end donate flowers made of gold and a cow; performer enjoys happiness with H. D. 44 wife and sons; KKV 40–41, HV I, 381–82 (both quote Bhav. I, 19. 81–89). Puspaśtami—on 8th of Śr. śu.; tithivrata; Śiva deity; for a year; in each month different flowers, different naivedya, and different names of Śiva, KKV 235–238, HV I, 837–839 (both from Bhav). Pusyavrata—It is a naksatravrata; in the northern passage of the Sun in a bright fortnight a person desiring prosperity should fast at least one night and should cook a sthalīpaka (dish of barley or rice cooked in milk) and worship Kubera (the god of riches) and should give a dinner to a brāhmaṇa from the remnants of the boiled food mixed with clarified butter and should induce the brāhmaṇa to pronounce a benediction 'May there be prosperity'; this should be repeated every day till the next coming of the pusya- nakşatra; he should feed two, three and four brāhmaṇas on the 2nd, 3rd and 4th coming of Pusya; this increase (in the number of brāhmaṇas to be fed in each month) should be carried on for a year; the performer should fast on the first Pusya and not on every recurring Pusya; the result is that the performer is endowed with great prosperity, Āp. Dh S. II. 8. 20. 3–9 and sūtras 10–22 lay down certain restrictive rules of conduct. This is q. and explained by KKV 399–400, HV II. 628. Pusyāśana—is a śānti described in HV II. 600–628, Br. S 47. 1–87, Kalikapurāṇa 89. The Ratnamāla ( VI. 70 ) says 'As the lion is the most powerful among quadrupeds, so is Pusya most powerful of all nakșatras and all undertakings begun on it succeed even though the moon be unfavourable. Pusyadvādaśī—When Pusya nakşatra occurs on Dvādaśī, the moon and Jupiter are in conjunction and the Sun is in the sign of Kumbha ( Aquarius ), one should offer worship to Brahma, Hari and Śiva or Vāsudeva alone RM verses 1375–1377, folio 80b ( vide ABORI vol. 36 p 333 for these). Pusyābhişeka—is one of the twelve yātrās of Puruṣottama per- formed every year when in P. the Full Moon tithi has Pusya nakṣatra, GK 189. Pusyārkadvaḍāśī—when the Sun is in Pusya-nakşatra on a dvādaśī, worship Janārdana, this removes all sins, even if Pusya-nakşatra is not there on 12th tithi, the procedure should be followed; fast on 11th and donate a vessel full of ghee on 12th: KKV 351, HV J. 1176–77, S. Pr. folio 22a ( all quote Devipurana ). Pūrṇāhuta—to be offered standing ( and never sitting ) with the mantra ‘Mūrdhānam divo’ ( Ṛg. VI. 701, V. S. 7.24, Tai. S. I 4. 13. 1 ). Vide TT 100 and Kṛtyakalpataru ( on Śāntika, folio 8a ). Pūjā—vide above pp. 34–36 for the upacaras; in most vratas five upacaras are enjoined viz gandha, puspa, dhūpa, dīpa and naivedya. There are many rules about certain flowers &c. not being employed in the worship of certain gods and goddesses such as no dūrvā in worship of Durgā, no bilva leaves for the Suṇ In mahābhisheka water should be poured with a conch except in the worship of Śiva and Sūrya. For general pūjāvidhi common to all vratas, vide VR 47–49. Pūrṇimāvrata—( 1 ) all pūrṇimās should be honoured with flowers, sandalwood paste, dhūpa &c. and the house-wife should take a meal only at night; if unable to observe the vrata on all pūrṇimās, it should be done at least on K. śu. 15th : Umā to be worshipped, HV II 243 ( from Vi. Dh. ); ( 2 ) on Śr. Full Moon one should fast, control senses and go through a hundred prāṇāyāmas; one becomes free from all sins, HV II. 244. ( 3 ) on K. Full Moon a woman should draw on the house or park wall Umā and Śiva, worship of these two with gandha &c. and offer particularly sugarcane or products of sugarcane juice, she should eat in nakta way without sesame oil; she would enjoy saubhāgya; HV II. 244 ( from Viṣṇudharma ). ‘Pūrṇimā’ is derived by Ksī = ‘pūraṇam pūrṇih, pūrṇim mimite pūrṇimā,’ Vide HK 311 quoting Mat and Br. for derivatioṇ Pūrṇimāvrata—Vide under Paurṇamāsīvratas Pūrvāhna—Vide p. 267 under ‘ahan’ for what should be done on it and Manu IV. 152, Anuśāsana 104. 23 ( almost same as Manu ), Viṣṇupurāṇa III, 11. 22. Pṛthivīvrata—worship of Earth as goddess; HV. I. 574 ( only one verse ). Pārandaravrata—on 5th a person should make the figure of an elephant from sesame cake, deck it with gold and also a rider with a goad, cover elephant with red garments and rest its tusk on a copper vessel or kunda and donate it to a brāhmaṇa and his wife with garlands and ornaments, ear- rings and unsullied garments; the person would long dwell in Indraloka; HV 567-568 (from Bhav. U) Paurnapratipad-vrata—begin on Cai śu 1st tithi, tithi-vrata; the performer standing in holy water should contemplate on Viṣṇu, should offer worship with gandha and the rest and recite Purusasūkta (Rg X. 90 1-16), for a year on both paksas; HV I. 344 (from V₁ Dh. III. 128. 1-7). Paurnamāsi—Many grants on the Full Moon days of M., K., Jy, and Ās; vide E I vol VII, Appendix Nos 26-28, 30, 32, 33, 36 from śake 608 to 635 (686 to 723 A D.). The word ‘paurnamāsi’ is derived as ‘pūrno māh (‘mās’ means ‘moon’) pūrnamāh, tatra bhavā paurnamāsi (‘tithih’)’ or ‘pūrno māso vartate asyām-iti paurnamāsi’; HV II. 160 says ‘pūrnamāso bhaved yasyām pūrnamāsi tatah smrtā’ (quoting Bhav. U.) Vide above p 66 (pūrnamāsad-an &c.). When the Moon and Jupiter are seen together (in the same naksatra) on a Full Moon day, that Paurnamāsi is called great (Mahī), gifts and fasts on such a paurnamāsi yield inexhaustible merit (V. Dh. 49. 9-10 q by KP pp. 430-431 and KKN 373); vide KV 346-347, HK 640, VKK 77 and V₁ Dh I. 60. 21 for a similar verse. Such a paurnamāsi is called mahā-caitri, mahā-kāriki, mahā-pausī &c Vide Cintra praśasti of Sarangadeva (of 20-I-1287 A D) for provision made for festival of Caitra full Moon and Bhādrapada full Mooṇ in E I. vol I p. 271 at p. 279 When Paurnamasi or Amāvāsyā is vriddhā the tithi mixed with 1st tithi is to be accepted except in case of Vatasāvitri; KN 300-301, KTV 59-61, PC 281. Paurnamāsi-kriya—Vide KN 300-307, VKK 77-81, TT 133, SM 104-116, SmK 270-71. Paurnamāsi-vratas—Vide Agni 194, KKV 374-385 (only five), HV II. 160-245 (about 38), SmK 432-439, PC 311-314, VR 587-645. Some unimportant matters about Full Moon tithi are mentioned here. On As pūrnimā, ascetics (yatis) are to shave their heads and not to shave during cāturmāsya, they are to stay in one place for four or two months from Asaḍhi and perform Vyāsapūjā (PC 284), on Śr. pūrnimā on Bh. Full Moon śrāddha to be performed for Nandīmukha pitrs, on M pūrnimā donate sesame, in Pha. theft of firewood allowed to boys from śu 5th to 15th and fire is to be set to such wood on 15th (PC 309). V. Dh. (90. 3-5) provides that if on Full Moon of P. there is Pusya-nakṣatra and a man bathes Vasudeva image in ghee and himself applies white mustard paste to his body and bathes with water mixed with sarvausadhi and fragrant things and worships the image with mantras of Viṣṇu, Indra and Bṛhaspati he prospers (q by KR 484). ##Pausavratas—KR 474-486, VKK 487-490, NS 211-12, SmK 432-439; some matters are briefly mentioned here. Stream of clarified butter in P. on Śiva (liṅga) from a vessel with song, dance and instrumental music and with illuminations makes the performer free from all sins and takes him to Śivaloka (KR 478), on P. śu. 8th with Wednesday, bath, japa, homa, feeding brāhmaṇas in worship of Śiva yields merit thousands of times (NS 211); fast on P. 9th of both pakṣas and worship of Durgā thrice in the day, nakta for whole month and bathing Durgā image in ghee, feeding eight maidens and worship of Durgā image made of flour, lead a man to Durgā-loka (KR 477 from Bhav.). ##Paustika—Br S. 2 enumerates among the qualifications of the saṁvatsara (astrologer) that he should be well-versed in the śāntika and paustika riteṣ The difference between the two is: Paustika rites are homa and the like performed for longe-vity, while Śāntika rites are homa and the like performed for averting threatened evil influence of planets and danger foreboded by unusual occurrences like comets, meteor showers &c; NA 48. KKN 254 states that Śānti means the removal of worldly calamities by means of acts in accordance with Dharma (or dharmaśāstra). ##Prakirnaka—(miscellaneous) vratas—Vide KKV 452-468, H V II. 868-1002, KR 540-593, KN 326-358, VKK 533-564. Most of these will be dealt with separately. ##Prakrtipurusa-vrata—on Cai. śu 1 fast, on 2nd worship of Agni with Puruṣasūkta (Ṛg X. 90) with gandha &c; Puruṣa and Prakṛti are identical with Agni and Soma and the same are Vāsudeva and Lakṣmī; worship Lakṣmī with Śrīsūkta, gifts of gold, silver and copper, performer to subsist on milk and ghee; for a year, secures all desires and the road to mokṣa; HV I pp. 391-92 (from Vi. Dh. III. 129. 1-6). ##Prajāpativrata—in the Saṅkhāyana Br VI. 6 it is said 'he should not see the Sun rising or setting'. These rules are called Prajāpativrata by Śabara on Jai IV. I. 3 and he declares that they are ‘puruṣārtha’ and not ‘kratvartha’, (2) In the Praśnopaniṣad I. 13 and 15 it is said ‘day is the prāṇa and the night the food of Prajāpati and those who have sexual intercourse by day attack prāṇa while those that have it by night are observing brahmacarya, that those who observe the Prajāpati-vrata produce children (a son and a daughter).’ In Praśna I 15 Prajāpativrata means indulging in sexual intercourse only at night; this meaning is different from that given by Śabara. Pratipadvratas—Agni 176 (only two vratas), KKV 35-40, HV I 335-365, KN 140-149, PC 56-81, VR 49-78, HK 614 (quoting Bhav.) say the 1st tithi is of Cai., K. and Aśv are the holiest (also HV II 350). If Pratipad is uddhā all danas should be performed on 1st mixed with 2nd (KN 140). Pratimāvata—begin on 14th of K. śu; tithi, for one year, Umā and Śiva deities; images should be made of rice flour; hundreds of lighted lamps, saffron to be applied to the images, dhūpa to be guggulu; 108 offerings of milk and ghee; HV II 57–58 (from Kalottara) Prathamāṣṭami—This is the first of the 14 yātrās of Bhuvaneśvara; on Mārg. kr. 8, for increase of the life of the first child, Gaṇeśa and Varuṇa are worshipped and then bowing to Bhuvaneśvara; GK 115-116, 191. Pradipṭanalaṃ—on 9th of Aśv. śu., tithivrata, for a year, worship Devi with mantra of 16 syllables (om mahābhagavatyai Mahiṣāsuramardiṇyai hum phaṭ) and worship Śiva by offering in fire a lump of guggulu, one should take on that day as much food as can be eaten while a grass firebrand, only one cubit in length held between the thumb and forefinger being lighted, does not go out; HV I 899–900 (from Devipurāṇa) Pradoṣa—Vide p. 102 above on Nakta Pradoṣavrata—in the first quarter of the night of 13th tithi, he who sees (image of) Śiva with an offering (or present) becomes free from all sinṣ HV II. 19 (from Bhav., one verse). Prapūjāna—begin on Cai. Śu. 1, distribute to all for four months water, pitṛs become satiated, PC 57, SmK 89 (quoting Aparārka). Prabodha—rising of Viṣṇu and other gods from sleep in K. Vide pp. 109-111 above. Prabhū-vrata—one who fasts for a half month and then donates two Kapila cows goes to Brahmaloka and is honoured by gods, Mat. 101. 54 q. by KKV 447, HV II. 884-85 (from Paḍ). This is 33rd Sastivrata in KKV.

Prātaḥ-snāna—( bath in early morning) BB (p 350 verse 1530) and RM (verse 1361, ABORI vol. 36 p. 33) state that one should always bathe early morning when the Sun is in Tulā (Balance), Makara (Capricorn) and Mesa (Ram). This is quoted by KR 149 from RM and by VKK 240 (from Bhav.); V. Dh. 64. 8 directs that one who undertakes prātaḥ-snāna must bathe when he sees eastern quarter suffused with the rays of Aruna.

Prajāpatyavrata—one who at the end of Krochra penance donates a cow and feeds brāhmaṇas acc. to ability goes to the place of Śankara; Mat. 101 66 q. by KKV 448, HV II. 883 (from Paḍ) This is 44th Sastivrata in KKV.

Prāptivrata—one who follows ekabhakta way for a year and then donates a jar full of water and food goes to Sivaloka for the period of a Kalpa, Mat. 101. 55 q. by KKV 447 (34th Sastivrata); HV II. 866 (from Paḍ).

Prāvarana sasthī—on Mārg śu. 6, one should offer to gods and brāhmaṇas some thing (such as a blanket) as protection against cold, GK 84.

Prāvaranotsava—one of the twelve yātrās of Purusottama on Mārg. śu. 6; GK 189.

Pritivrata—one who omits taking oil bath for four months from Āṣādha and then donates food with condiments goes to Visnuloka; Mat 101. 6 q. by KKV 40.

Pretacaturdaśī—on 14 of K. kr, the vrata is begun to be per- formed at night; if in addition there is Tuesday and Citrā nakṣatra, the merit is far greater; Śiva is deity; if 14th is viddha, the day on which 14th exists at night is to be preferred; fast on 14th and worship of Śiva and dinner to devotees of Śiva and gifts; by bath in Ganges on this tithi, one becomes free from all sins, one should whirl over one's head a twig of apāmārga plant and engage in tarpana of Yama uttering his names (14 in all), one should light rows of lamps on a river, in temples of Brahmā, Viṣṇu and Śiva, houses where four roads meet; the performer reaches Śiva- loka together with 21 generations of his family; on this tithi firebrands are lighted for persons of the family that died by wounds from arms and for others on amāvāsyā, the perfor- mer listens to the story called Pretopākhyāna ( of five pretas which a brāhmaṇa met in a desert ) set out from Samvat- sarapradipa ( in VKK 461-467 ) which was narrated by Bhīṣma to Yudhiṣṭhira abu out the actions by which a man is reduced to the condition of a preta ( a disembodied spirit, a ghost ), and the actions which relieve him from that condition; the performer should also partake of 14 vegetables that are enumerated in Kṛtyacintāmaṇi set out in Introduc- tion (p. XIII) to Vivāda-cintāmaṇi ( G. O. S ); RM 1338- 1345, ABORI vol 36 pp. 328-329, VKK 459-467 ( which quotes on p. 460 two verses viz. 1343-1344 from RM ), KT 474, SM 100, SmK 371, PO 242-243, TT p 124 and KT 45, set out the fourteen vegetables This was probably named Pretacaturdaśī because Pretopākhyāna was to be recited on it.

Phalatritīyā—begin on 3rd tithi of śu ; for one year, Devī ( Durgā ) is deity for all, but mostly for women; donate fruits, while performer gives up fruits and follows nakta method and mostly partakes of wheat and several kinds of pulse ( such as gram, mudga, māsa, &c. ), result no lack of wealth and foodgrains and no ill-luck, HV I. 500 ( from Paḍ Prabhāsakhaṇḍa )

Phalatyāga-vrata—Begin in Mārg. śu. on 3rd, 8th, 12th, or 14th tithi for a year, Śiva deity; performer to avoid taking all fruits a year except 18 dhānyaṣ should prepare golden image of Rudra with his bull and of Dharmarāja; should make golden replicas of 16 kinds of fruits ( such as kūśmāṇḍa, mango, badara, banana ), 16 silver ones of other smaller ones ( such as āmalaka, udumbara, cardamom ), 16 copper ones of other fruits ( such as tamarind, iṅguda ); should place on a heap of dhānya two jars full of water covered with cloth and prepare a bed-stead, all these together with a cow should be donated to a brāhmaṇa and his wife at year's end, if unable to give all he may donate only the metal fruits, the jars and golden images of Śiva and Dharma, performer remains in Rudraloka for thousands of yugas, Mat. 96. 1-25 ( q. by HV II. 906-909, KKV 436-439 )

Phalamata—(1) give up partaking of big fruits ( like jack fruit and kūśmāṇḍa ) for four months from Ās and donate in K. same fruits made of gold with a pair of cows, Sun deity; performer is honoured in the world of Sun; Mat 101. 62 (one of the Sastivratas) q. by KKV 448, HV II. 818 (from Paḍ, one half verse being different from Mat. ). (2) KN 140 quotes Brah ( 2¼ verses); on Bh. śu. 1 the performer observing silence should cook three kinds of fruits (16 in each group) and offer them to god and donate to a brāhmaṇa.

Phalasasthivrata—begin observing niyamason 5th of Mārg. śu.; on 6th prepare a golden lotus and one golden fruit, on 6th at midday he should place the lotus and fruit with sugar on a vessel of clay or copper and offer worship with flowers &c. and observe fast; on 7th all these should be donated with the words ‘May the Sun be pleased with me’; he should give up one fruit till the next 5th of dark half, this should be repeated for a year (viz. gift of golden lotus and fruit and giving up one fruit till kr. 5th); in each month on 7th one of twelve names of the Sun to be repeated; per- former is freed from all sins and is honoured in Sun’s world; HV I. 602–604 (from Bhav. U. 39. 1–12).

Phalasankrântivrata—on a sankrānti day worship after bath the Sun with flowers &c. and donate to a brāhmaṇa a vessel filled with sugar and eight fruits; then worship a golden image of the Sun placed on a jar with flowers &c.; HV II. 736 (from Skanda).

Phalasaptami—(1) on Bh. śu. 7th fast and worship of the Sun; on 8th morning worship the Sun and donate to brāhmaṇas dates, cocoanut fruits and mātuluńga fruits and say ‘May the sun be pleased’, performer to eat (on 8th) one small fruit with the mantra ‘May all my desires be fulfilled’ and he may eat only fruits to his heart’s content but nothing else; this to be done for a year; the vrata endows performer with sons and grandsons; KKV 204–205, HV I. 701–702 (both quote Bhav. I. 215. 24–27), (2) on Bh. śu. 4th, 5th and 6th the performer should respectively observe ayācita, ekabhakta and fast, worship Sun with gandha &c. and should sleep at night in front of the altar on which sun image is placed; on 7th after sun worship offer naivedya of fruits, feed brāhmaṇas and eat food himself; if unable to procure fruits he should cook flour of rice or wheat mixed with ghee and jaggery and nutmeg bark and nāgakesara as naivedya; this to be carried on for a year; at end he may, H, D, 45 If able, donate golden fruits, a cow with calf, a field, a mansion, clothes, copper vessel and coral; if poor feed brāhmanns on fruits and powdered sesame and donate silver fruits; performer is freed from poverty and hardship and goes to world of Sun; KKV 117-121, HV I. 731-734 (from Bhav. I. 64. 36-61; (3) on Marg śu. 5 observe niyamas, on 6th fast, donate a golden lotus and a fruit with sugar with 'may the Sun be pleased with me'; on 7th feed brāhmaṇas on meal with milk; he should give one kind of fruit from this day to kr. 5th, do this for a year using different names of Sun in each month; at year's end honour a brāhmaṇa and his wife with clothes, jar, sugar, golden lotus and fruit, performer becomes free from sins and goes to sūryaloka, Mat 76. 1-13 q in KKV 213-214 (without name), HV I 743-44 (from Paḍ V. 21. 249-262)

Phālāhāra-prīyanata—VI. Dh. III. 149. 1–10 (This is a caturmūrtivrata); begin fast for three days on Viṣuva day in Vasanta and worship Vasudeva; for three months Vāsupūjā every day; then for three months subsist on fruits; then in śarad Viṣuva fast for three months, and Pradyumna worship; subsist on yāvaka, at end of year gifts to brāhmaṇas; goes to Viṣṇuloka

Phālguna-kriya—HV II. 797-799, KR 515-531; VKK 506-517; NS 222-229, SmK 513-519.

It may be noted that generally all the grand annual festivals in big and small temples in South India are celebrated in Phalguna.

A few minor matters are noted here; On Phā. śu. 8 worship of Lakṣmī and Sītā with gandha &c. (KKN 441-443, KR 527, quoting Brāh.) On Phā pūrṇimā if there be Phālgunī-nakṣatra one should donate a bedstead with good coverlets and thereby one secures a beautiful wife that brings a fortune (V. Dh. 90.), as Aryaman was born of Aditi and Kāśyapa and the Moon from Atri and Anasūyā on Phā pūrṇimā, both the Sun and Moon should be worshipped at moonrise and songs, dance and music should be indulged in, KR 530, quoting Brāh. and KKN 443; on this pūrṇimā a temple festival is held in South India called Uttira.

Phālguna-śravaṇadvādaśī—when Dvādaśī has śravaṇa-nakṣatra, fast and worship Hari; NM p. 52, verses 626-627. Bakapañcaka—The five days from K. śu. 11 when Viṣṇu rises from sleep up to K. pūrṇimā are so called and it is stated that even a crane would not eat a fish in these days; therefore men should abstain from meat-eating during these days; KV 338, KR 425, VKK 479, KT 454. Bakulāmāvāsyā—on P. amāvāsyā, the pitṛs are to be satiated with bakula flowers and milk boiled with rice grains and sugar; GK 446. Balipratipad—vide pp 201-204 above The Junagad Inscription of Skanda-gupta refers to Viṣṇu's bringing back Lakṣmi for Indra from Bali (vide Gupta Inscriptions pp 59,62). Balipratipad-rathayātrā-vrata—on K. śu. 1; fast on preceding amāvāsyā, Agni and Brahmā are the deities; on a ratha (car) Agni should be worshipped, the ratha should be drawn by learned brāhmaṇas at the instance of a brāhmaṇa performer and should be taken round the town; to the right side of Brahmā image of Sīvitrī; car should be stopped at different places and waving of lights should be done; all those who take part in this yātrā, who draw the car, who light lamps, who look at it with devotion—all reach the highest place; K. śu 1 is Balipratipad and so this rathayātrā is so called; HV I 345-347 (from Bhav.) Bastatṛtīya-vrata—In Cai offer to the sun for three days three white lotuses on each day and observe nakta every day for three days; donate five milk-yielding she-goats with some gold to a brāhmaṇa; this removes all diseases and the performer is not born again; HV II 323 (from Bhav. U.). Bahulā—Bh. kr. 4 is so called in Central India; cows to be honoured and one should partake of cooked yavas; NS 123, VKD 67. Bālavrata—giving a bull and kūṣmāṇḍa, gold and garment; Paḍ III. 5 14 and 31-32; man or woman that killed a child in a former life or did not save a child though able becomes childless and should donate a kūṣmāṇḍa with garments and a bull with golḍ Bālenduvrata or Bālendudvitīya-vrata—on Cai. śu. 2; bath in evening in a river, draw a figure to represent the moon's crescent, worship it with white flowers and naivedya of best food and products of sugarcane juice; after worship performer himself to eat food; he should give up food fried in oil; one year; he secures blessedness and goes to heaven; HV I 380-82 ( quoting Vi. Dh. III. 131. 1-7 ), SmK 90.

Bhatṛvratavrata—on Jy. purnimā with Jyeṣṭhā-nakṣatra one should bathe with water mixed with mustard seeds, then sprinkle water on bilva tree and worship it with gandha &c.; for one year one should subsist by ekabhakta way; at year's end one should approach bilva tree with bamboo vessel full of sand or full of barley, rice, sesame &c and worship images of Umā and Maheśvara with flowers &c., address bilva tree with a mantra praying for absence of widowhood and for wealth, health, sons &c; homa with a thousand bilva leaves, make a bilva tree of silver with golden fruits, jāgara for three days from 13th to purnimā with fast; bath next morning and honouring the ācārya with garments, ornaments &c and feeding 16, 8 or 4 householders with their wives; by this vrata Umā, Lakṣmī, Śacī, Sāvitrī and Sītā respectively secured as husbands Śiva, Kṛṣṇa, Indra, Brahmā and Rāma; HV II 308-312 ( from Skanda ), SmK 123-124 ( simply copies HV ).

Bilvarotaka-vrata—see Rotakavrata.

Bilvalakṣavrata—a man or a woman may begin in Śr, Vai, M. or K. and burn every day three thousand bilva wicks ( wicks of cotton thread spun by the woman herself and dipped in ghee or sesame oil ) placed in a copper vessel in honour of Śiva in a temple or on the Ganges or in cowpen or near a brāhmaṇa; a lakh or crore of wicks may be prepared; all may be burnt in a single day if possible; Udyāpana on a purnimā; VKD 398-403.

Bilvaṣṭakāpūjā—on Aśv śu. 7; SM 23 and VR 248; vide p. 160 under Durgotsava

Buddhajanmamahotsava—on Vai śu when the Moon is in Puṣya-nakṣatra an image should be established with texts uttered by Śakya and the temple should be white-washed; for three days navedya and gifts to poor people, NM pp 66-67, verses 809-816. It should be noted that in NM also Buddha is declared to be an avatāra of Viṣṇu in Kaliyuga. Buddha's Parinirvāṇa took place in Kārtika according Sarvāstivādins and in Vaiśākha according to Ceylonese traditioṇ Vide Bajaur casket inscription of Menander's reign in EI vol. 24 p. 6. Buddhadvād́asī—in Śu. śu 12; tithi; worship of golden image of Buddha with gandha &c; donate it to a brāhmaṇa; Śuddhodana did this vrata and so Viṣṇu himself was born to him as Buddha; KKV 331–332, HV I, 1037–1038 (as a Dharaṇi-vrata from Var.), KR 247–248. The printed Var. ( 47.1–24 ) which contains only the first half verse occurring in KKV and HV narrates the story of Nṛga. In Var. 55. 37 reference is made to avatāras from Nṛsimha to Rāma and it proceeds ‘namostu te Buddha Kalkin vareṇa’. Vide Buddhapūrṇimā Vai. śu. 15 and Br. S. 57. 44 for directions as to image of Buddha.

Budhavrata—When planet Budha (Mercury) comes to Viśākhā nakṣatra one should observe for seven days nakta way; a golden image of Budha should be placed in a bell metal vessel with white garlands and gandha &c. and donated to a brāhmaṇa; Budha sharpens intellect and conveys real knowledge; HV II 578 ( from Bhav. U. )

Buddhāṣṭami—Begin when there is Wednesday on śu. 8; follow ekabhakta way and donate on eight aṣṭamīs respectively eight jars full of water with a gold piece inside and with different edibles at each aṣṭamī; then at end donate a golden image of Budha; HV I, 866–873 (from Bhav. U. 54. 1–59); stories of Aila Purūravas and of Mīthi and his daughter Urmilā were to be heard at the time of each aṣṭamī. VKK (39–40) quotes three verses from RM on this vrata which are also quoted in Vratatattva p. 151. VR ( 256–265 ) deals with this vrata and its udyāpana.

Buddhayadvāpi—begin on the day after Cai. pūrṇimā; one month; worship of Nṛsimha; homa with mustard every day; dinner to brāhmaṇas containing trimadhuna and gift of gold on Vai. pūrṇimā; Vi. Dh. III. 206. 1–5.

Bṛhaṭṭapovrata—begin on Mārg. śu 1 called Bṛhaṭṭapā; Śiva deity; for one year or 16 years; destroys sin even of brāhmaṇa murder; HK 105–106, PC 80; vide Bhav. U. 12 for detailṣ

Bṛhad-gaurīvrata—on Bh. kṛ. 3 (amānta reckoning) to be performed when moon rises; only for women; a plant called Dorli or Rīngani (in Marathi) should be brought together with its roots, water should be sprinkled over it when placed on an altar of sand; on seeing the moon rise the woman performer should bathe, should worship Varuṇa in a jar and . then Gauri with various upacãras; a thread should be put round one's neck in the name of Gauri; five years, VR 111-114 (from Bhav. U.), Vratãrka folio 53 b-56 a (from Bhaviṣyottara. Both say it is well-known in Karṇāṭaka. Brahmakûrca—(1) on K. kr. 14; fast and drink pañca-gavya, the five ingredients of which (urine, dung, milk, curds, ghee) are to be taken from cows of different colours, on next day worship gods and brāhmaṇas and then take food; all sins destroyed, HV II. 147 (from Bhav. U.); (2) fast on 14th and drink on pûrṇima pañcagavya and then subsist on haviṣya food; for a year every month; HV II. 238 (from V1 Dh ); (3) the same as No 2 but twice every month on amãvãsyã and pûrṇima; HV II. 937 (from Brāh.). Brahmagãyatrī-candrarohiṇī-vrata—KKV 417, HV II 694 (from Paḍ). No detailṣ Brahmadvādaśī—begin from P. śu. 12 when there is Jyeṣṭhā-nakṣatra; tithi; Viṣṇu deity; for one year every month worship Viṣṇu and observe fast on that day; in each month gift of different things such as ghee, rice and barley. Vi. Dh. III, 220. 1-6. Brahmaputrasnāna—bath in the Brahmaputra river (also called Lauhitya) on Caitra śu. 8, removes all sins, as, on that day all holy rivers and the sea are supposed to be present in that river. VKK 522 (quoting Kālikā and Bhav. U. 77 58-59.) Brahmāvrata—(1) on any auspicious day, it is prakīrṇaka; make a golden image of the brahmāṇḍa (universe); for three days one should donate sesame; worship Agni and make a gift of the image and sesame to a householder and his wife; performer reaches the world of Brahmā and is not born again; KKV 445-446 (27th Śastivrata) = HV II. 836 (from Paḍ) Mat. 101. 46-48 has the same verses; (2) on 2nd honour Vedic student (brahmacārin) with a dinner; make an image of Brahmā and place it on a lotus leaf and offer worship with gandha &c.; homa with ghee and fuel-sticks; HV I 377 (from Bhav.). Brahmāsāvitrī-vrata—on Bh. śu. 13th one should make a resolve to observe fast for three days; if unable, observe nakta on 13th, ayācita on 14th and fast on Paurnamāsī; worship golden, silver or clay images of Brahmā and Sāvitrī; jāgara and utsava at night on pūrṇima; donate next morning images with dakṣiṇā of gold; HV II 258–272 (from Bhav U.); it is just like the Vataśāvitrivrata except the date and the story of Sāvitrī is set out at length here in HV.

Brahmāvrata—begin on 10th of śu. in any month; tithivrāta; fast on it and worship of ten gods (named) called Aṅgirasah; for a year; HV I. 966 (from Vi. Dh. ).

Brahmānyapūjāvrata—begin on 1st to 4th tithis of Cai. śu ; worship in order of tithis images of four gods, Indra, Yama, Varuṇa and Kubera who are four forms of Vāsudeva with gandha &c; homa; the garments to be offered on the four days should be red, yellow, dark and white; one year; performer secures heaven till end of world; HV II. 500–501 (from Vi Dh ). It is a caturmūrtti vrata

Brahmānyāvrata—on Jy. paurnamāsī give dinner to brāhmaṇa and his wife and donate garments and honour them with gandha &c; performer secures birth in brāhmaṇa-varṇa for seven lives; HV II. 245 (from Prabhāsakhaṇḍa); KR 278–279.

Brāhmīpratipād-lābha-vrata—begin on Cai śu 1; fast thereon; make a lotus of eight petals with coloured powders; on pericarp worship image of Brahmā; on the four main quarters from the east place the Ṛgveda and the other Vedas; on the four intermediate points from south-east place the Aṅgas, Dharma-śāstras, Purāṇas and Nyāyavistara; he should worship these on 1st tithi of every month for a year and donate at end a cow; performer would be learned in Veda and if he performs for 12 years he would reach Brahma- loka; Vi Dh. III. 126. 1–12 of which verses 6–12 are q. by HV I. p 343. The arrangement of works reminds one of Yāj. I. 3.

Bhadrākālinavamī—fast on Cai. śu 9 and worship Bhadrakālī with flowers &c, or on all 9th tithis of all months Bhadrakālī may be worshipped; NM 63, verses 762–63.

Bhadrākālipūjā—prescribed in RNP p. 438 for a king; the same as Bhadrakālīvrata (2).

Bhadrākālīvrata—(1 ) begin on 9th of K. śu ; fast on that day; Bhadrakālī (or Bhavānī) deity; worship her every month on 9th for a year, at year's end donate two garments to a brāhmaṇa; performer obtains what he desires such as freedom from disease, sons, fame; HV I. 960 (from Vi Dh. III. 175. 1-5); (2) on 9th of Aśv. śu ; draw Bhadrakālī on the wall of a mansion or on a piece of cloth ; worship her and her weapons and shield; observe fast on 9th and wor- ship Bhadrakālī; one secures great prosperity and success, HV I. 960-62 (from V₁ Dh. II. 158. 1-3), KR 350, VR 337-338. Vide Brah. 181. 46-53 for Bhadrakālī and offer- ings of wine and meat to her.

Bhadracatuṣṭayavrata—there are four Bhadras viz. three months (called Tripuskara or Tripuṣpa ) from 2nd of Phā. śu., three months (called Tri-puṣpaka ) from 2nd of Jy. śu, three months from Bh śu. (called Trirāma ) and three from 1st of Mārg. śu (called Viṣṇupada ), on first tithi he should eat by nakta way, on 2nd he should after bath offer tarpana to gods, pitṛs and human beings and should not laugh nor talk till the moon rises and repeat the names Kṛṣṇa, Acyuta, Ananta, Hṛṣīkeśa on the four tithis respectively from 2nd to 5th; in evening offer arghya to moon, take his meal on bare ground or on a stone; for one year all varnas and women also; the performer secures fame, success and remembers his former births (jātismara), HV II, 393–392 (from Bhav. U. 13. 1-100).

Bhadravṛddhi—Sunday if on Bh. śu. 6th is called Bhadra; observe nakta on that tithi or fast; mālatī flowers to be offered and white sandal-wood, Vijaya-dhūpa, and pāyasa as naivedya in worship of the Sun at noon; it is a vāravrata, then dakṣinā to brāhmaṇa, performer goes to Bhānu-loka; KKV 12-13, HV II. 523-524 (calls it Bhadrāvidhi from Bhav.), KR 278.

Bhadravrata—on 3rd of K. śu. a person should subsist by nakta method after taking in cow urine and yāvaka (food prepar- ed from barley ), this should be continued for a year every month, at end donate a cow; he will dwell in world of Gauri for a kalpa; HV I. 483 (from Pāḍ), KN 330. Bhadrāṣṭamī—GK 116.

Bhadraṣṭamī—when on 7th śu. there is Hasta-nakṣatra, that tithi becomes Bhadra; tithivrata; Sun deity; a person should follow from 4th to 7th tithis respectively ekabhakta, nakta, ayācita and fast; one should bathe the image with ghee, milk and sugarcane juice and offer upacāras and arrange near image various precious stones in the several directions; the performer goes to Sun's world and then to the world of Brahmā; KKV 138-141, HV I. 671-673 (from Bhav.), HK 625, PO 105. Bhadropadra-vrata—the same as Bhadra-catuṣṭayavrata Bhartṛdvādaśīvrata—on Cai. śu. 12; fast on 11th and worship of Viṣṇu on 12; every month different name of Viṣṇu out of 12 from Keśava to Damodara to be taken; one year; KR 131-134 (from Var.), KKV 339-340. Bhartṛrāpti-vrata—Nārada told this to a bevy of Apsarases who desired Nārāyaṇa should be their husband; on 12th of Vasanta śu; fast thereon and worship of Hari and Lakṣmī; silver images of both and nyāsa of the god of love under different names on the several limbs of the image; next day gift of the images to brāhmaṇa HV I. 1198-1200 (from Bhav.). Bhavānīyātrā—on Cai. śu. 8; 108 pradakṣiṇās; jāgara; next day worship of Bhavānī; SmK 94, PC 109, VKD 43. Bhavānīvrata—(1) on 3rd a person should apply unguents in Pārvatī temple to the image of Pārvatī; for a year; at end donate a cow; HV I. 483 (from Paḍ); (2) when for a year a man (or woman) observes a fast on each paurṇamāsī and amāvāsyā and at year's end donates an image of Pārvatī with all fragrant things, he secures the world of Bhavānī; HV II. 397 (from Liṇ); (3) nakta in temple of Pārvatī on 3rd; for a year; at end gift of cow; KKV 450 (from Mat. 101. 77). Mat reads ‘vitānakam’ (canopy). Bhāgyarkṣadādasi—on 12th tithi with Pūrvāphalgunī-nakṣatra a man should worship image of Harihara, half of the image represents Hara (Śiva) and the other half Hari; the result is same even if the tithi is dvādaśī or saptami and nakṣatra may be Pūrvāphalgunī, Revatī or Dhaniṣṭhā; he secures sons, kingdom &c.; KKV 352-354, HV I. 1175-76 (from Devīpurāṇa ); Pūrvāphalgunī is called Bhāgya, as Bhaga is its presiding deity; 'rkṣa' means 'nakṣatra'. Bhādrapada-kṛtya—NM 71, verses 868-874 (about śu. only), KR 254-301, VKK 298-343, NS 123-144, KT 438-444, SmK 201-287, GK 24. Bhānuvrata—begin on 7th tithi: subsist by nakta that day; Sun deity; for one year; at end donate cow and gold; goes to sūryaloka; KKV 448 (quoting Mat. 101. 60), HV I. 786 (same verse from Paḍ). H. D. 46 Bhānusaptamī—when 7th tithi falls on a Sunday it is so called; GK 610.

Bhārabhabhūteśvara-yātrā—on Āś. pūrṇimā; worship of Bhārabhūte-śvara in Kāśī; PO 284.

Bhāskarapūjā—It is said that the sun should be worshipped as a form of Viṣṇu and that the sun is the right eye of Viṣṇu, that the sun should be worshipped in a mandala resembling a chariot wheel and that the flowers offered to a sun image and later removed should not be worn by a person on his own body; TT 36, PO 104; Br. S. (57. 31-57) gives direc-tions as to how the images of certain gods were to be made and verses 46-48 describe the image of Sūrya, one characteristic being that the body from the feet to chest should not be shown but covered with a jacket.

Bhāskarapriyā-saptamī—when the sun passes from one Zodiacal sign into another on śu. 7, then it is called mahājayā, is very dear to the Sun and bath, gifts, tapas, homa, worship of gods and pitṛs performed on that tithi yield merit a crore of times; KV 416, VKK 35 (from Bhav.), TT 145 (from Brah.).

Bhāskaravrata—fast on 6th ( of kṛ. ?) and on 7th śrāddha with the words 'may the Sun be pleased'; tithivrata, Sun deity; performer freed from diseases and goes to heaven; HV I. 788 (from Bhav.).

Bhimadvādaśī—(1) It was first imparted to Bhīma, one of the Pāṇḍavas, by Vāsudeva and came to be known by his name; this was formerly called Kalyāṇinī. It is elaborately described in Mat. 69. 19-65 (which also occur in Paḍ V. 23), most of which are q by KKV 354-359 (from Mat ) and HV I. 1044-1049 (from Paḍ); on 10th of M śu bath with ghee applied to the body and worship of Viṣṇu with the words ( namo Nārāyaṇāya ), the various limbs of Viṣṇu being honoured with different names (Kṛṣṇa, Dāmodara &c ), worship of Garuda, of Śiva, Gaṇeśa; total fast on 11th; on 12th bathe in a river and raise mandapa in front of house, hang a jar full of water from a toraṇa with a small hole at the bottom and take the drops on one's hand the whole night; homa through four priests learned in Ṛgveda, Rudra-japa by four Yajurvedins and sāmāns to be sung by Sāmavedins; these twelve priests to be honoured with rings, garments &c., on next tithi donate 12 cows; after priests go he should say ‘May Keśava be pleased, and Viṣṇu is the heart of Śiva and Śiva is the heart of Viṣṇu’; should listen to itihāsa and purāṇa; vide Gar. I. 127 for this, (2) on M. śu. 12; this was imparted by Pulastya to Bhīma, king of Vidarbha and father of Damayantī wife of Nala; arrangements as in the preceding; performer freed from all sins; this vrata is superior to Vajapeya and Atirātra &c. HV. 1049-1056 ( from Bhav. U. ). Bhīmavrata—one who having fasted for a month donates at end a fine cow reaches the world of Viṣṇu; Mat. 101. 51 q by KKV 446, HV II. 884 ( from Pad ). Bhīmaikādaśī—M. śu. 11th joined with Pusya or without it is very sacred and dear to Viṣṇu. Dhaumya describes to Bhīma in Paḍ VI 239 28 ff. Bhīṣmapañcaka—For five days from 11th tithi of K. śu.; per-former bathes three times applying pañcāmṛta, pañcagavya and water mixed with sandalwood paste; tarpana of pitrs with yava, rice and sesame; 108 times repeat the mantra ‘om namo Vāsudevāya’ at worship and when performing homa offer sesame, yava and rice mixed with ghee with mantra of six letters ‘om namo Viṣṇave’; this procedure to be followed for five days, on the 1st to 5th day the feet, knees, navel, shoulders and head of Hari should respectively be worshipped with lotuses, bilva leaves, bhṛngārāka, ( on 4th day ) bāna, bilva and Jayā, Mālati; on 11th to 14th he should respectively partake of cow-dung, cow urine, milk and curds for purifying the body; then on 5th day performer to feast brāhmaṇas and give gifts; the performer’s sins are all wiped out; HV II. 336-341 (from Nār. and Bhav. U, the first saying that Bhīṣma learnt it from Kṛṣṇa, while the latter makes Kṛṣṇa declare that he learnt it from Bhīṣma when the veteran hero was lying on his bed of arrows); Bhav. U. allows the performer to eat vegetables and the food of ascetics KV 324 cites the last verse occurring in HV II. 34 from Bhav. U. Later medieval works like NS 204, SM 158-159, SmK 386 add ( from Paḍ ) that arghya and water should be offered to Bhīṣma by men of all varṇas and the tarpana mantra is note-worthy ‘Vaiyāghra-padya-gotrāya Saṁkṛtyapravarāya ca| Gaṅgā-putrāya Bhīṣmāya pradīsyoham tilodakam || aputrāya dadāmyetat salilam Bhīṣmavarmane’. These occur in BB p. 364 verses 1714–15 and the verse ‘Vaiyāghra’ occurs in RM (vide ABORI vol. 36 p. 332) and in HK 628 By doing this a man becomes free from sins Vide Agni 205 1-9, Gar I. 123, 3-11, Paḍ VI. 135 29-32 that contain a very elaborate description of this vrata.

Bhiṣmāṣṭami—on M. śu.8; offer water and śrāddha every year to Bhīṣma who died a bachelor. he who does so becomes free from sins committed in one year and secures progeny; HK K 503, TT 58, NS 221, SM 61 One whose father is alive also can offer water to Bhīṣma ( SM 61 ). This tithi is probably based on Anuśāsanaparva 167. 23 ( Magho- yam samanuprap̃to.. tribhāgāseṣaḥ pakṣoyaṃ śuklo bhavi- tumarhati ). With great respect to Prof. P. O SenGupta I must say that his interpretation of 'samanuprap̃ta' as 'samanupraviṣṭa' is quite wrong and unwarranted and it is not possible to accept his conclusion that Bhīṣma died on 8th of dark half of Māgha and not on 8th of bright half. Vide his paper in JASB vol. XX No. 1 (Letters) pp 39-41 (1954). The Bhujabalamabandha p 364 has two verses, which are quoted in TT, NS and other works 'अष्टावमया हु माघस्य दद्याद् भीष्माय यो जलम्‌। संवत्सरकृतं पापं तत्क्षणादेव नश्यति ॥ वेदापरात्‌- गोत्राय सांकृतिप्रवराय च। अपुत्राय ददाम्येतत्सलिलं भीष्मवर्मणे ॥'. Even brāhmaṇas were called upon to offer water to the noble kṣatriya warrior Bhīṣma.

Bhuvaneśvara-yātrās—The fourteen yātrās of Bhuvaneśvara are enumerated and described (such as Prathamāṣṭamī, Prava- rasasthī, Puṣyasnāna, Ajyakambala) in GK 190-194.

Bhūtacaturdaśī—Same as Pretacaturdaśī pp 351-52 above; vide KT 450-451.

Bhūtamahotsava—The same as Udasevikā pp 275-76 above; HV II. 359-365 (from Skanda ).

Bhūtamūlyavrata—From 1st to pūrṇimā of Jy, HV II. 365-370. Same as Udasevikā. The Sarasvatīkaṇṭhābharaṇa of Bhoja (V. 94) on Poetics mentions it among krīḍās Bhṛtbhāṇḍā, Bhūtamūta and Udasevikā are three names of one utsava (HV II. 367).

Bhūbhājanavrata—It is a sāṃvatsara vrata; the man who for one year takes his food on bare ground ( not in a plate or on a leaf like that of plantain ) after presenting it to pitṛs becomes sole ruler of earth, HV II, 687 (from Paḍ)

Bhīmadvādaśī—on śu. 14th; worship of Sun acc. to procedure of Liṅgavrata and fast in honour of Śiva; offer saffron, flowers, pāyasa with ghee and gifts of land to a devotee of Śiva; performer secures position of king; this vrata should be performed by a king; HV II. 63–64 (from Kalottara).

Bhrguvrata—begin on Marg kr. 12; tithi; worship of twelve gods called Bhrgus to whom yajña is offered (names set out are somewhat peculiar and unusual), for one year (on each kr. 12); at end donate a cow; Vi. Dh. III. 180. 1–5 q. by HV I. 1172.

Bhaumī-ekādaśī—when on M. śu. 11 there is Moon in Mrgaśirsa-nakṣatra, one should observe fast and on 12th the performer should be sattili i. e. he should bathe with water mixed with sesame, rub sesame paste on his body, offer sesame in fire, drink water mixed with sesame, make gift of sesame and eat them; if a person fasts on this ekādaśī called ‘Bhīma-tithi’ he reaches Visnuloka; Ekādaśītattva p. 101, TT 113–114, VKK 504.

Bhairavajayanti—K. kr. 8 is known as Kālāstamī; fast on that tithi and jāgara; worship of Bhairava for four praharas of the night and jāgara in listening to and narrating legends about Śiva; the performer becomes free from sins and becomes a good devotee of Śiva, this is obligatory on persons dwelling in Kāśī; SM 60–61, SMK 427–429, PO 138.

Bhogasaṅkrāntivrata—on Saṅkrānti day call together women and give them saffron, lampblack collyrium, vermilion, flowers, scents, tāmbūla and camphor, fruits and also to their husbands; feed them and present pair of garments; on each saṅkrānti for one year, at end worship the Sun and donate a cow to brāhmaṇa who has a wife; performer secures happiness; HV II. 733 (from Skanda).

Bhogāvāptivrata—worship Hari for three days from the 1st tithi after Jy. pūrṇimā and donate a bedstead; performer enjoys pleasures and goes to heaven; Vi. Dh. III. 212. 1–3 q. by HV II. 752.

Bhaumavāravrata—Mars is the son of the Earth and fine in appearance; on each Tuesday one should donate a copper vessel filled with jaggery for one year; at end donate a cow; performer secures beauty and wealth; HV II. 567.

Bhaumavrata—¹² when Tuesday has Svāti-nakṣatra a man should eat by nakta way; this is to be repeated seven times; he should place in a copper vessel golden image of Mars covered with red cloth and saffron used as unguent; offer flowers and naivedya and donate to a brāhmaṇa householder with a mantra ‘though you are Kujanmā still the wise call you Maṅgala’. There is a pun on Kujanmā that has two senses (1) ‘born on an inauspicious day’, (2) ‘born of the earth’. As Mars is red in appearance, copper, red cloth and saffron are used to match his colour; HV II. 567 (from Bhav. U.); (2) worship Mars on Tuesday; repeat in the morning the several names of Mars (21 in all, such as Maṅgala, Kuja, Lohita, favouring Sīmavedins, Yama); draw a triangular figure with a hole in the middle and draw three names { Ara, Vakra, Kuja } with saffron and red sandalwood paste on each angle; Mars was born in Ujjayinī in a Bhāradvāja family and rides a ram, if a man performs this vrata throughout life he becomes prosperous, has sons and grandsons and reaches the world of the planets; HV II. 568-574 (from Paḍ); VKD 443-451 has a far more elaborate procedure of Bhaumavāra-vratapūjā

Bhrātrdvitīyā—on K. śu 2; it is also called Yamadvitīyā because in ancient times Yamunā treated her brother Yama to a dinner on this day; some works like KT 453, Vratārka, VE 98-101 combine the two viz. worship of Yama and dining at one’s sister’s house. Vide pp 209-210 above for the latter.

Maṅgala—Acc. to Atharvaṇapariśista q by HV II 626 brāhmaṇa, cow, fire, land, mustard, clarified butter, śami, grains of rice and barley are eight auspicious things Droṇaparva 127.14 speaks of eight maṅgalas; Droṇa 82, 20-22 contains a much longer list. Vā 14 36-37 enumerate several things as auspicious which should be touched when going out of one’s house viz. dūrvā, clarified butter, curds, jar full of water, cow with calf, bull, gold, clay, cowdung, svastika, śami, fire, Sun’s disc, sandalwood and aśvattha tree (q by Sm C, I, p. 168) Vide Parāśara XII 47, Viṣṇudharmottara II. 163. 18 ff. for other lists of maṅgala objectṣ

Maṅgala-caṇḍīpūjā—VKK (552-558) gives an elaborate procedure; Maṅgalacaṇḍikā is called Lalitakāntā; the mantra (i.e. Lalita-gāyatrī) for her worship is Nārāyaṇīm vidmahe tvāṁ Caṇḍikāyai tu dhīmahi | tan-no Lalitā kantehi tatah pascat pracodayāt ‖); worship on 8th and 9th tithis; she may be worshipped on a piece of cloth or as an image or on a jar; whoever worships her on Tuesday secures desired objectṣ Vide TT 41 also. Mangalacandi—on Tuesday; worship of Candī who was first worshipped by Śiva, then by Mars, by king Mangala and by beautiful women on Tuesday and then by all men desiring good fortune; Brahmavaivarta, Prakṛti-khaṇḍa 44. 1–41 (specially 32, 37–38 ). Mangalavrata—begin on kr. 8th of Āśv., M., Cai., or Śr. and carry it on till next śu. 8th; on 8th ekabhakta, dinner to maidens and devotees of Devī, nakta on 9th, ayācita on 10th, fast on 11th; repeat this; every day gifts, homa, japa, pūjā and dinner to maidens; sacrificing a paśu; jāgara with dance and drama; japa of 18 names of her; HV II. 332–335 (from Devī-purāṇa). Maṅgalagaurīvrata—on all Tuesdays in Śr. by married girls for five years after marriage; prevalent in Mahārāṣṭra; the worshipping women take noon dinner silently; 16 kinds of flowers; 16 suvāsinīs are required; nīrājana of Devī with 16 lamps; jāgara; Gauri is deity; prayer to Maṅgalā for freedom from widowhood, for sons and for fulfilment of all desires; leave is taken of Gaurī next morning; VR 787–795 (from Bhav.). Maṅgalāṣṭaka—The eight substances to be distributed to women when invited in a vrata like Saubhāgyasundarī are saffron, salt, jaggery, cocoanut, tāmbūla leaf, dūrvā, vermillion, collyrium; VR p. 119. Maṅgalyasaptamī or Maṅgalya-vrata—on 7th; on square mandala Hari and Lakṣmī should be invoked and worshipped with flowers &c, four vessels of clay, copper, silver and gold should be got ready and four clay jars covered with cloth and full of salt, sesame, turmeric powder; eight young chaste women whose husbands are alive and who have sons should be honoured and given dakṣiṇā and in their presence per-former should pray to Hari for ‘maṅgalya’ (auspicious life); then the women should be dismissed; on the 8th again worship Hari and purāṇa with honouring eight young women and feeding brāhmaṇas; every one, male or female, prince or peasant, secures his desired objects; HV I. 768–770 (from Gar.). Matsyajayantī—on Cai. śu 5; image of Viṣṇu in the Fish avatāra to be worshipped; AK folio 360 b. It is also called Haya-pañcamī. Matsya-mūṁsa-bhakṣaṇa-niṣedha—Vide above under Kārtika and Bakapañcaka and TT 146, GK 32 Matsyadūdaśī—on Mārg śu. 10 take up the niyamās, on 11th fast, on 12th he should bring some clay with a mantra, present it to Āditya, apply it to his body and bathe; tithivrata; worship Nārāyaṇa; four jars filled with water and flowers and covered over with plates of sesame to be looked on as four oceans; make a golden image of Viṣṇu as fish and offer worship, jāgara; donate the four jars to brāhmaṇas; oven grave sins are destroyed; KKV 311-317, HV I. 1022-26 ( both from Var chap. 39. 26-77 ), KR 462-466 ( same verses from Brah. ) Mathurā-pradakṣiṇā—( circumambulating Mathurā, one of the seven holy cities of Bhārata )—on K. śu. 9; SmK 378 ( from Var. ). Madaṇacaturdaśī—also called Madanabhāñjī—on Cai śu. 14; tithi; worship of Madana ( god of love ) with songs and music and utterance of lascivious words for pleasing hiṃ KT 466, TT 133. Madanatrayodaśī—vide Anangatrayodaśī and Kāmadevatrayodaśī above pp 257, 282. KR 137 quotes Brah that on all 13th tithis Kāma should be worshipped by people. Madanadvādaśī—on Cai śu. 12; tithivrata; draw on a copper plate full of jaggery and edibles and gold placed on a jar containing water with white rice grains and fruits, the figure of Kāma and Ratī his wife, place food in front of them and sing songs and love music; bathe image of Hari calling it Kāma and worship it; donate the jar next morning and feed brāhmaṇas and performer should take food without salt and utter after giving dakṣiṇā the mantra ⁷ Madanapūjā—Vide Anangatrayodaśī p. 257 above. Madanabhāñjī—Same as Damanabhāñjī p. 310 above. Madanamahotsava—on Cai. śu. 13; tithivrata; worship image or painting of God of love at mid-day with the mantra ‘namaḥ Kāmāya devāya devadevāya mūrtaye; Brahma-Viṣṇu-sureśānām manaḥ-kṣobha-karāya vaiḷ’; sweet edibles to be placed before the figure of Kāma; donate a pair of cows; wife should worship her husband thinking ‘this (husband) is Kāma’; at night jāgara and dance festivals, illuminations and theatricals; this to be repeated every year; the per- former becomes free from sorrow and disease and secures welfare, fame and wealth; HV II 21–24 (from Bhav. U. which contains the story of the burning of Madana by Śiva and his re-birth on this tithi. ). Madanotsava—is called Suvasantaka in Kāmasūtra I. 4. 42. Madhurava—Śr śu. 3, NS 111, VR 96 (both say it is well- known in Gurjaradeśa ). Madhurāvaṇī—KSS p. 10. Śr. śu. 3 is so calleḍ Madhusūdanapūjā—on Vai. śu 12, worship of Viṣṇu; performer secures the fruit of Agniṣṭoma and goes to Moon’s world; SmK 114. Madhuratraya—(three things called ‘Madhura’) —Vide Trimadhura (p. 309); VR 16 says that ghee, milk and honey are called ‘Madhuratraya’. Madhūkavrata—on Phā. śu. 3; fast by women on that day and next day worship of Gauri on Madhūka tree and prayer to her to confer saubhāgya, sons, freedom from widowhood; honour brāhmaṇa women whose husbands are alive with flowers, fragrant substances, garments and edibles; confers health, beauty; HV I. 413–415 (from Bhav. U.). The printed Bhav. U. (16. 1–16) calls it Madhūkatṛtīyā, places it on 3rd of dark half of Phā. and is somewhat different in details, though some verses are identical with those in HV. Madhūka is a tree from the blossoms and seeds of which an intoxicating drink is distilleḍ Manasāvrata—on Jy. śu 9 with Hasta nakṣatra or on even 10th without Hasta; Manasādevī is to be worshipped on a twig of snūhī plant; vide above p. 125 for worship of Manasā in Śr. (KR 233 and KT 437) HK 621 (quotes Bhav.) says that Manasā is to be worshipped on Āś kr. 5. Vide A. C. Sen’s ‘Bengali Language and Literature’ pp. 257–276 for story of Manasādevī and Manasā–maṅgala, Manasā being worshipped on 11th tithi of dark half of Śrāvaṇa. Manorathātr̥tīyā—on Cai. śu. 3rd; worship of Gauri as possessing twenty arms; for one year; the performer has to use the twigs of certain trees only (like jambū, apāmārga, khadira) for brushing the teeth, to employ certain unguents only or yakṣakardama, certain flowers (such as Mallikā, Karavīra, Ketakī) and the naivedya also as specified; at end he donates a bedstead with pillows, mirror &c. to the ācārya; four boys and twelve maidens are to be honoured and fed; a person secures whatever object he longs for, Skanda, Kāśīkhanda 80. 1–73 q. by VR 84–88.

Manorathādāśī—fast on Phā śu. 11, then on 12th worship Hari, homa to Hari and then prayer ‘May Vāsudeva yield my desires’; one year divided into three periods of four months; in each period different flowers, different kinds of incenses, different naivedya; dakṣiṇā to be given every month; at end golden image of Viṣṇu to be donated, twelve brāhmaṇas to be feasted, twelve jars to be given, HV I, 1072–1075 ( from Paḍ ).

Manorathadvitīyā—on śu 2nd; worship of Vāsudeva by day, arghya to Moon’s crescent and partaking of food by nakta method before the moon sets; VKK 14, TT 29

Manorathapūrṇimā—begin on K. pūrṇimā, for a year on each pūrṇimā worship the rising Moon and subsist by nakta way, the Moon should be worshipped on a circle made of salt (from a mine or lake); in K the Full Moon must be in conjunction with Kr̥ttikā and Rohiṇī; in Mārg with Mr̥ga-śiras and Ārdrā and so on (but in Phā, Śr. and Bh the Moon to be in conjunction with one or more of three); honour women whose husbands are living, at end of year donate seats coloured with kusumbha ( safflower ), performer secures beauty, blessedness, wealth and goes to heaven; HV II, 233–235 ( from V₁ Dh ).

Manorathasaṅkrānti—on each Saṅkrānti day for a year donate a jar full of water with jaggery and garments to a house-holder; the Sun is deity; the performer secures his desired objects, becomes free from sins and goes to Sūryaloka; HV II, 731 ( from Skanda )

Manthānasasthī—on Bh. śu 6; vide VK No. 397.

Mandārasasthī—on 6th of M. śu , on 5th the performer takes a light meal; on 6th he fasts and makes a prayer to the Mandāra tree; next day he should apply saffron to Mandāra . (the coral tree) and prepare a lotus of eight petals on a copper vessel with dark sesame, and worship the sun with Mandāra flowers in the eight directions from the east under different names and worship Hari in the pericarp; for a year in each month on 7th śu. same procedure; at end donate a jar on which a golden image is placed; HV I 606-608 (from Bhav U. 40. 1-15). Mandāra is one of the five trees of paradise, the others being Pārijātaka, Santāna, Kalpavṛkṣa and Haricandana

Mandārasaptamī—on 7th of M. śu ; on 5th light meal, on 6th fast; on night eat Mandāra flowers; next day make brāhmaṇas partake of eight Mandāra flowers; Sun deity; the rest as in the preceding vrata; HV I 650-652 (from Paḍ V. 21. 292-306 ), KKV 219-221; Mat. 79. 1-15 are the same as Pad

Manvādi—there are fourteen Manvantaras; the four Yugas make one Mahāyuga of 4320000 years; one thousand Mahāyugas are equal to a kalpa which is a day of Brahmā and the night of Brahmā is also of the same duratioṇ As there are 14 Manvantaras in a Kalpa, each Manvantara is a little over 71 Mahāyugas; Viṣṇupurāṇa III. 2. 50-51, Māt. 144. 102-3, 145. 1, Brah chap 5; Nār. (I 56.149-152) sets out the tithis on which each Manvantara started and that are therefore called Manvādi-tithis; these tithis are sacred and śrāddhas are to be offered on theṃ Vide H of Dh. vol. IV. p. 375 for the Manvādi tithis and Vi Dh. I chap. 176–189 for names and descriptions of the 14 Manvantaraṣ

Marīcasaptamī—on Cāi śu. 7 worship the Sun, feed brāhmaṇas and make them partake of 100 marīcas (pepper) with the mantra ‘om khakholkāya svāhā’; the performer has not to undergo separation from those dear to him; Rāma and Sītā, Nala and Damayantī performed this vrata; HV I 696.( from Bhav. I. 214 40-47.)

Marud-vrata—on Cāi śu. 7; fast on 6th, worship of seasons on 7th; performer should arrange seven rows, each row to have seven mandalas drawn with sandalwood paste; In the first row he should put down seven names from Ekajyotiḥ to Saptajyotiḥ; different names in each of the seven rows; 49 lamps to be lighted; homa of ghee and feeding of brāhmaṇas for one year; at end gift of new garment and cow; this vrata gives health, wealth, sons, learning and heaven; HV I 775-777 from Vi. Dh (III 166 1-22) The Maruts are said to be seven or seven times seven Vide Rg V 52 17 (sapta me sapta sākīna), Tai S II 2 11. 1 (saptaganā vai marutah ). Malamāsakriya—for actions to be done in intercalary month and forbidden therein, vide 'adhimāsa' and the next section on Kāla &c Malladvādasi—on Mārga śu 12, on the banks of Yamunā Krsna sported at the foot of Bhāndiravata on Govardhana hill in the midst of cowherds (who were wrestlers) and Gopīṣ the wrestlers worshipped him with flowers, with milk, curds and edibles; for one year on each 12th, the mantra is 'may Krsna be pleased with me'; this was also called Aranyadvādaśī since cowherds and wrestlers gave edibles to each other in a forest; reward is health, strength, prosperity and Visnuloka; HV I 1115-1117 from Bhav. U. Mallarīmahotsava—on Mārga. śu 6; the wife of Mallarī is Mhālāsā (probably a corrupt form of Madalasa), in worship of Mallarī the principal ingredient is turmeric powder, which is called Bhandāru in Mahārāṣṭra, the worship is either on each Sunday or Saturday or on each 6th. the procedure of the worship is taken from Brahmānda, Mallarī-māhātmya of Kṣetrakhanda, AK folio 421. Mahallāmavrata—on Bh. śu 1, tithi, worship of golden or silver image of Śiva with three eyes, matted hair and five faces by placing it on a jar; bathing it with pañcāmṛta, offering flowers &c.; performer to observe silence; 16 fruits to be offered at end gift of cow, performer secures long life, kingdom &c, SmK p 201 (quoting Skanda from Madanaratna ), NA calls it Maunvrata, but that is wrong Mahākārtikī—See p. 284 under Kārtika Vide I A. vol III. 305 and vol VI. 363 ( inscription of the 12th year of Cālukya king Mangalesvara in Śaka 500, 578 A D. ) that mention that the king made a Mahānga dhūpa described in KKV 172, HV I 730 (quoting Bhav I. 105) and to be employed in Kāmadā saptamī, Mahādāna to brāhmaṇas on Mahākārtikāpaurnamasī Mahācaturthī—Bh. su. 4 falling on a Sunday or Tuesday is so called; by worshipping Gaṇeśa on it, man secures his desires, SmK 210. Mahācāturī-Cai. Pūrṇimā with Jupiter in conjunction with Moon and Citrā-nakṣatra, PC 313, GK 599. Mahājayāsaptamī–When the Sun enters a Zodiacal sign on śu. 7th that tithi is called Mahājayāsaptamī, bath, japa, homa, worship of gods and Manes yield rewards a crore of times, if the image of the sun is bathed on that tithi with ghee or milk, the man goes to Suryaloka, if a man fasts on it he goes to heaven; KKV 135-136 = HV I. 669 (from Bhav. I. 199. 1-7) KKV is, as often, silent about the source HK 414 quotes all these from Brah., TT 145 does the same. Mahājyeṣṭhī–If Jy Pūrṇimā has Jyeṣṭhā-nakṣatra and the Moon and Jupiter are in conjunction and the Sun is in Rohiṇī it is so called and dāna, japa &c. yield great reward; PC 313, GK 600. Mahātapovratāni–numerous little actions are dealt with under this head in several works on vrataṣ They are not separately entered in this list. Vide KKV 453-469, HV II. 917-931, KR 540 ff, VKK 533 ff Mahātṛtīyā–on 3rd tithi in M. or Cai.; Gaurī is deity: one should offer gugadhenu and himself abstain from eating jaggery: it causes great happiness and leads to Gaurī-loka; HV I. 484 (from Paḍ). For a detailed description of Gudadhenu, vide Mat 82 and H. of Dh. vol. II. 880. Mahādvādaśī–the 12th tithi of Bh. śu. with Śravaṇa-nakṣatra is so called; fast on it and worship of Viṣṇu leads to great rewards; KR 286-287. Vide Vi. Dh. I. 161. 1-8 in one verse of which it is stated that if Bh. śu. 12 falls on a Wednesday and has Śravaṇa nakṣatra, it is ‘atyanta-mahatī’ (greater than great) Vi. Dh. I. 162 (1-71) dilates upon the māhātmya of Śravaṇa-dvādaśī. Besides this there are eight very holy dvādaśīs for which see p. 119 above. Mahānandānavamī–9th of M. śu is called Mahānandā; tithi-vrata, for a year, Durgā is deity; year divided into three periods of four months; in each period flowers, dhūpa, naivedya and the names of the goddess are different; per-former secures all desires and Brahma-loka; KKV 306-307, HV I. 955-56 (from Bhav.). Mahānavamī–(1) This is the same as Durgapūjā-utsava, for which see pp 174-175 above and Kṛtya-kalpataru (on Rāja-dharma) pp. 191-195 and RNP pp. 439-444 (both quoting Devīpurāṇa), HV I 903-920, NS 161-185, KR 349-364, (2) begin on 9th of Āśv śu or K śu. or Mārga śu, tithi-vrata, Durgā deity; for one year; flowers, dhūpa, material for bath different in several months, dinner to maidens; performer goes to Devaloka, KKV 296-299, HV I 937-939 (calls it Durgānavamī and quotes Bhāv), PC 134, HK p 107 quotes Skanda, Prabhāskhanda, that Mahānavamī is 8th tithi in Āśv śu with Mūlanakṣatra or the same tithi with Mūla when the Sun is in the sign of Kanyā (Virgo) and Gar. I chap 133 3-18 and chap 134, Kālikāpurāṇa (chap 62) speaks of Mahānavamī and pūjā thereof; and also Gar I 133 3-18 and chap 134, E I p 260 mentions a grant by Pulakesī Mahāraja of 300 nivartanas of land on Kārtika-Mahānavamī on Thursday.

Mahānisā—Vide p 117 ṇ 302 above for the meaning

Mahāpūrnāmasīvrata—on all paurņamāsīs with the prefix Mahā; worship Hari for a year; even a small gift on it yields great reward; HV II, 196-197 (from Bhāv)

Mahāpāusī—GK 600. Vide explanation of Mahākārtiki under Kārtika.

MahāphalaDvādaśī—On P. kr. 11th with Viśākha-nakṣatra; Viṣṇu deity; for a year, use certain things for purification of the body in the several months and donate on dvādaśī each month one out of the several things in order, such as ghee, sesame, rice; on death reaches Viṣṇuloka, HV I. 1095-96 (from Viṣṇurahasya).

Mahāphalavrata—for a pakṣa, four months or a year; the performer has to subsist on certain things only from the first to the 15th tithi in the following order, milk, flowers, all food except salt, sesame, milk, flowers, vegetables, bilva fruit, flour, uncooked food, fast, ghee, milk boiled with rice grains and sugar, pausas, cow’s urine and water in which kuśas are dipped On all these days a certain procedure has to be followed, on day previous to vrata three times bath, fast, japa of Vedic hymns and of Gāyatri &c ; various rewards promised and ultimately he goes to Sūrya-loka, HV II. 393-394 (from Bhāv.)

Mahāphala-saptamī—When on Sunday there is 7th tithi and Revati-nakṣatra worship Durgā with Aśoka buds and eat the latter; PC 105. Mahāphālguni—Vide rule under Kārttika about prefixing ‘Mahā’; GK 599, PC 314.

Mahābhadradvādaśī—P. śu ‘8 when falling on Wednesday is called Mahābhadra and is very holy; Śiva deity; SmK 438, GK 605-606, PC 138.

Mahābhādri—Vide under Kārttika for rule about ‘Mahā’.

Mahāmāghi—When the Sun is in Śravaṇa nakṣatra and the Moon in Maghā it is called Mahāmāghi, acc. to R. M. 1366 (vide ABORI. vol. 36 p 331 for three verses on Māghiśnāna) and it adds that in Māgha waters exclaim ‘what great sinner, whether a drinker of surā or murderer of a brāhmaṇa, shall we purify’. This verse is q by VKK 490 from Bhav and by SmK 439 (from Pad ), PC (313–314) says that when Saturn is in Mesa (Ram ), the Moon and Jupiter in Simha (Lion ) and the Sun is in Śravaṇa-nakṣatra then it is Mahāmāghi. Vide NS 221 for other viewṣ This verse emphasizes the importance of Māghasnāna at Prayāga and other holy rivers and in holy tanks in early morning for the removal of sinṣ Vide H of Dh vol IV p 617 for Māghasnāna In Tamil country ‘Makha’ is an annual temple festival and Mahā-makha occurs once in twelve years, when a great melā is held at Kumbhakonam for a bath in a tank there called mahā-magha tank, the melā being comparable to the Kumbhamelā at Prayāga. This festival is popularly known as ‘Mamangam’ and takes place when the Full Moon is in Māghānakṣatra and Jupiter is in Maghā or in the sign of Lioṇ It fell on 25th February in 1955 according to south Indian Almanacṣ It is reported that about a million people took a bath this year in eight to ten hours from 2 A. M. in the Mahāmakham tank at Kumbhakonam from which muddy water was pumped out and in which fresh water from the Kāveri river was made to flow.

It is surprising that hardly any medieval digest refers either to the Mahāmakham festival or the Kumbha-melā. The great emperor Harsa used to hold once every five years a great melā at Prayāga on the great sandy plain to the west of the sangam on the site where the Kumbhamelā is held in modern times and distributed the accumulations in his treasury.

Mahāmārgāśirṣi—Vide above under Kārttika for prefixing ‘Mahā’. Mahārājavrata—When 14th tithi (of su. or kr ) falls on Ardrā- nakṣatra or when it is joined to Pūrvabhādrapada and Uttarabhādrapada or both, that tithi gives pleasure to Śiva; saṅkalpa on preceding 13th, on 14th bath one after another with sesame, cow's urine and dung, clay, pañcagavya and then with pure water; then japa 1000 times of Śivasaṅkalpa mantra ('Yaj-jāgrato dūraṁ', Śivasaṅkalpo- panisad, 8) for three varṇas and 'om namah Śivāya' for śūdras; bath of images of Śiva and Umā with pañcāmṛta, pañcagavya, sugarcane juice and applying to the images unguents like musk, saffron &c, rows of lamps; homa with thousands of bilva leaves while repeating Śivasaṅkalpa or the mantra 'Tryambakam yajāmahe' (Rg VIII 59 12, T. S. I 8 6 2), arghya to Śiva with mantras (set out), jāgara whole night; gift of five or two cows or one, after partaking of pañcagavya the performer should dine in silence; all obstacles are removed and he reaches highest goal; HV II 1039-1047 (from Skanda)

Mahālakṣmīpūjā—There are varying views about this vrata. KSS p. 19 and A. K (folio 535b-539b) say—begin on Bh. śu 8 and finish on Aś kr. 8 (by Pūrnimānta reckoning) and that it is to last for 16 days, on each of which Mahālakṣmī was to be worshipped and stories about her were to be listened to. Vīde N S pp 153-154, where a similar period is prescribed but it is said that one should, if beginning this vrata for the first time, avoid four dosas, viz there should not be avamadina, the tithi should not be tryahasprk, should not be mixed with 9th tithi, nor should the Sun be in the half of Hāsta nakṣatra. In Mahārāṣṭra the pūjā of Mahālakṣmī is performed on Aś śu 8th by young married women at noon and at night all married women join in worship and hold big empty jars in their hands, breathe into them and bend their bodies in various ways, P C (pp 129-132) has a long discussion on thiṣ According to it, this vrata is for both men and womeṇ

Mahālakṣmīvrata—begin on Bh. śu. 8 before the Sun passes into Kanyā sign (Virgo) the worship of Mahālakṣmī and finish it on 8th tithi (following) while the Sun is in the first half of Kanyā (i e in 16 days), begin if possible when the Moon is in Jyeṣṭhā-nakṣatra; for 16 years, for men and women number 16 is predominant here as to flowers and tṛdūsṛ_ the performer should wear on his right hand a doraka with 16 threads and 16 knots; Lakṣmī never leaves the performer for three lives, he secures long life, health &c.; HV II 495–499, NS 153–154, SmK 231–239, PO 129–132, VR 300–315.

Mahālaya—latter half (dark half) of Bh. is so callḍ and pārvana śrāddha is to be performed on all or one of these tithis; TT 166, VKD 80; vide H. of Dh. IV p. 532.

Mahāvaiśākhi—Vide under Kārtika for rule about ‘Mahā’ being prefixed to a tithi. The Khanapur plate of Mādhavavarman records the grant of villages in Satara District on Mahāvaiśākhi vide EI vol 27 p. 312 (Prof. Mirashi infers that it was between 510–560 A.D.).

Mahāvrata—(1) In M. or Cai. a person may donate gudaddhenu and should subsist only on jaggery on 3rd tithi; he reaches goloka; Mat. 101. 53 q by KKV 446 (32nd Sastivrata), KR 118; for Gudaddhenu vide Mat. 82 and H. of Dh. II. 880; (2) begin with fast on 14th or 8th śu., when in conjunc- tion with Śrāvaṇa-nakṣatra; tithivrata. Śiva deity; to be performed by kings; HV I. 864–865 (from Kāļottara); (3) on K. amāvasyā or pūrṇimā a person should take up nīyamas, eat by nakta way pāyasa with ghee, use sandalwood and sugarcane juice; on following pratīpad he should fast and invite eight or sixteen Śaiva brāhmaṇas (for dinner); Śiva deity, should bathe Śiva image with pañcagavya, ghee, honey and other things and lastly with warm water; offer naivedya, donate to ācārya and brāhmaṇas with their wives gold, garments &c; this vrata to be performed for 16 years with some different arrangements of nakta and upavāsas on different tithis acc. to the year, it confers long life, beauty, saubhāgya on male or female performer; HV II. 377–391 (from Kālikā-purāṇa); (4) fast on each paurṇamāsī and worship Hari as sakala Brahma and on amāvasyā as niṣkala (partless) Brahma; for one year; all sins are destroyed and he reaches heaven, if performed for 12 years, reaches Viṣṇuloka; Vi. Dh III. 198 1–7, q by HV II 461. ‘Sakala’ means ‘sāvayava’ (with parts) i. e. in an anthropomorphic form (such as Viṣṇu with four arms), while ‘niṣkala’ Brahma would be without parts as described in Mundakopaniṣad II 2 9; (5) on 8th or 14th tithi in both fortnights observe nakta way and worship Śiva; one year; reaches the highest goal, HV II. 398 (from Liṇ).

H. D. 48 Mahāśvetāpriyavidhi—on a Sunday if there is a solar eclipse, one should worship Mahāśvetā (and the Sun) after observing ekabhakta or nakta or fast; he reaches the highest place; KKV 21-23, HV II 527-528. Mahāśvetā is the mantra ‘Hrim Hrim sah’ ( KKV 9 and HV II 521 )

Mahāṣaṣṭhi—When on K śu 6 the Sun is in Vṛścika (Scorpion) and there is Tuesday that is called Mahāṣaṣṭhi. a person should fast the previous day, worship Agni on 6th and celebrate mahotsava of Agni and feed brāhmaṇas; all sins are destroyeḍ SmK 378, PC 102.

Mahāṣṭamī—Āśv śu. 8 in Navarātra is so called, vide VKK p. 428 ff, NS 178, SM 59.

Mahāsaptami—on M. śu, 5 ekabhakta, on 6th nakta and on 7th fast; worship Sun with Karavīra flowers and red sandalwood paste; for one year divided into three groups of four months from Magha; in each group flowers of different colours, different naivedya, different dhūpa; at end gift of a chariot, HV I 659-660 (from Bhav I 51. 1-16 ).

Mahīṣaghnípūjā—on Āś śu 8; tithi; Durgā deity, bathe the image of Durgā that killed Mahiṣāsura with water mixed with turmeric powder, apply sandalwood paste and camphor feed maidens and brāhmaṇas and give dakṣiṇā, illumina- tions, all one's desires are fulfilleḍ PC 109-110, SmK 138.

Mahendra-kṛcchra—from K śu 6 subsisting on milk alone and worship of Dāmodara; HV II. 769-770.

Maheśvaravrata—(1) begin on Phā śu 14, fast on that day and worship of Śiva; at end of vrata donate a cow, if carried on for a year he gets the fruit of Paundarika sacrifice, if he performs for a year this vrata on the two caturdaśīs of every month, he secures all desires; HV II 152, (2) one should offer to Dakṣiṇā-mūrti every day for a year pāyasa and ghee, at end a fast, jāgara, gift of land, cow and bedstead, performer attains the position of Nandin (the bull of Śiva); HV I 867 (from Skanda ) Dakṣiṇāmūrti is a form of Śiva and there is a Dakṣiṇā-mūrtistotra ascribed to Śaṅkarācārya in 19 verseṣ

Maheśvarāṣṭamī—begin from Mārg. śu. 8.; worship Śiva in Linga form or image or on lotus and bathe it with ghee and milk; give cow at end, if done for a year he secures the same rewards as an Aśvamedha and goes to Śivaloka; HV I 747-748 (from Vi Dh. ) . Mahotsava vrata—on 14th of Cai. śu every year worship Śiva by bathing image with milk &c. and applying unguents, offering damanaka, bilva leaves; wave before image lighted lamps made of rice flour; naivedya of various edibles; drums to be beaten, rathayātrā of Śiva, performer should say ‘may Śiva be pleased’ and observe nakta; HV II. 148–149 (from Skanda). Mahodadhi-amāvāsyā—by bathing anywhere in the sea on Mārg. amāvāsyā mixed with 14th one reaps rewards of Aśvamedha; GK 603. Makar-i-saptami—7th tithi, while sun is in the Makara-rāśi; VKK 500–501, VK p. 203, No. 902. Māgha-kriya—KR 487–514, VKK 490–514, NS 213–221, SmK 439–513, GK 37–41 There are several important vratas in Māgha such as Tilacaturthi, Rathasaptami, Bhismāstami which would be separately mentioned in this list. A few small matters may be briefly disposed off here. M. śu 4 is called Umācaturthi because Gauri is to be worshipped by men and specially by women with Kunda and other flowers, with offerings of jaggery, salt, yāvaka and one should honour women who are not widows, brāhmaṇas and cows (KKN 437–38, KR 503); on M kr 12th Yama produced sesame and Daśaratha brought them to the earth and sowed them and Viṣṇu was made lord of sesame by the gods, hence one should fast on that day and worship Hari with sesame, offer homa with sesame, donate them and eat them (V. Dh 90 19, KKN 435–6, KR 495–96 ); on M. amāvāsyā, if it is present on Monday morning, men and particularly women in Tamil country circumambulate the aśvattha tree and make gifts Māghasaptami—on M. śu. 7; one should bathe at arunodaya in a river or other running water after placing on his head seven leaves of the badara tree and seven of the arka plant, then offer arghya to the Sun with water mixed with seven badara fruit, arka leaves, rice, sesame, dūrvā, aksṛtas and sandalwood, bow to Saptami as Devi, then to the Suṇ Some held that this snāna and Māghasnāna were not separate, while others held that the two were quite separate; KR 509, VKK 499–502, KT 459, RM (ABORI vol 36 p 332, three verses). Māghasnāna—bath in Māgha in the Ganges or in any other fine stream in the early morning is highly eulogised froṃ early times The best time is dawn when the nakṣatras are still visible, next best is the time when stars are visible but the Sun is not actually risen and the inferior time is after the Sun rises The beginning for the month's bathing should be made on the 11th of P śu or on P. pūrṇimā (according to the pūrṇimānta reckoning) and the vrata (for one month) is to be finished on the 12th of M. śu or pūrṇimā; some bring it in line with the Saura reckoning by providing that bath when the Sun is in Makara (Capricorn) in Māgha in the morning leads sinners to heaven (VKK 491 quoting Pad), all men and women are entitled to engage in it. The most meritorious Māgha-snāna is at the confluence of the Gaṅgā and Yamunā. Vide for details, Pad VI (in which about 2800 verses are devoted from chap 219 to 250 to the māhātmya of Māghasnāna), HV II 789–794, VKK 490–91, RM 1368 (ABORI vol 36 p. 332), NS 213–216, SmK 439–441 and H of Dh vol IV 617; Pad VI 237 49–59 and KT 455–57 describe the procedure of the gifts and niyamas V Dh 90 last verse eulogises morn-ing bath in M and Phā Vide I. A. vol XI p. 88 on ‘Māgha–melā’.

Mātrvrata—(1) on 8th, tithi; Mātrs (mother goddesses) are the deity, one should fast on this day and ask their pardon (from Vai.), (2) on Aśv. 9th a king and members of all castes should worship the Mātrs (many enumerated) and attain success; a woman whose children don’t live or who has a single child is blessed with progeny, HV I 951–52.

Mārgapāli-bandhana—on K śu. 1, vide p 205 above.

Mārgaśīrṣakṛtya—Vide KR 442–474, VKK 482–487, NS 209–211, SmK 427–432 The whole of the month is held sacred in the Tamil country and bhajan parties go round the whole morning, the Gītā (X 35) avers that Mārga. is the best among months and identifies it with Lord Kṛṣṇa Some of the less important matters may be noted here In Kṛtayuga the gods began the year on the first tithi of Mārga and the sage Kāśyapa created the beautiful Kāśmīra country, therefore a celebration should be held on it (KR 452); Mārga śu 12– a person should fast on the 12th tithi on each dvādaśī for a year from Mārga to K and should on each dvādaśī dwell on one of the twelve names of Viṣṇu from Keśava to Dāmodara and offer worship; he becomes jātiśmara (one who recollects actions of previous lives) and reaches that place from which there is no return to this mortal world (Anuśāsana, chap. 109, Br. S. 104. 14–16); on Mārg pūrṇimā the Moon should be specially worshipped as the Moon was sprinkled with nectar on that day, cows should be given salt, one's mother, sister, daughter and female relatives in one's family should be honoured with a pair of new garments, a festival with dance and songs should be held, those who drink wine should taste fresh wine that day; KKN 432–33, KR 471–72 For Dattatrejayajayanti on Mārg Full Moon, vide above p. 310.

Mārtandāsaptamī—begin on P śu. 7; fast on that day, worship of the Sun and muttering the word ‘Mārtanda’; performer to partake for purifying himself of cow's urine or dung or curds or milk; on next day worship of the Sun under the name ‘Ravi’; in this way for a year he should proceed for two days each month and give grass and the like for feeding a cow one day; he reaches the world of the Sun; Bhav. I. 109. 1–13 q by HV I 754–55, KKN 147–148.

Māsavrata—during the 12 months from Mārg. to K. the per- former should respectively donate the following: salt, ghee, sesame, seven dhānyas, coloured or charming garments, wheat, jar full of water, sandalwood paste with camphor, butter, umbrella, laḍḍukas enriched with sugar or jaggery, at end of year donate a cow and worship Durgā, Brahmā, the Sun, or Viṣṇu, HV II. 853–54 (from Devī- purāṇa), KR 442–443.

Māsavatānī—Vide Agni 198, KKV 418–432, HV II 744–799, Dānasāgara 589–621.

Māsopavāsāvatā—This is the greatest among all vrataṣ This is a very ancient vrata Inscriptions in Nāneghāṭ mention that queen Nayanika (Nāganikā) in the 2nd century B C had performed it, vide ASWI. vol. V p 60. This is described by Agni (204 1–18 ), Gar. (I 122. 1–7 ), Pad VI 121 15–54. Agni being the briefest is summarised here The performer should have performed all Vaiśnava vratas (such as dvādaśī ), take the permission of his guru; considering his own strength should begin on 11th of Aśv. śu. and make a saṅkalpa to carry it on for 30 days; a forest hermit or a yatī or a widow should enter upon it (but not a householder); he should offer worship to Viṣṇu thrice in the day with flowers &c.; should sing hymns of praise of Viṣṇu and contemplate on Viṣṇu, should avoid all idle talk, give up desire for wealth, should not touch any one who does not observe niyamãs, he should stay in a temple for 30 days; on the 12th after 30 days he should feed brāhmaṇas, give them dakṣiṇā and perform pārana by inviting thirteen brāhmaṇas, donate pairs of garments, āsana ( seat ), vessels, umbrella, pair of sandals, worship golden image of Viṣṇu on a bed and his own image should be given garments &c, donate the bedstead to his guru, the spot where the performer stays becomes holy; he takes himself and members of his family to Viṣṇuloka; if the performer faints during the vrata, he should be made to drink milk, clarified butter and fruit juice, the partaking of these with the consent of brāhmaṇas does not nullify the vrata; vide HV II. 776–783 (from Viṣṇurahasya).

Māsa kṣapaurṇamāsī-vrata—Begin on K. su 15th, performer to subsist by nakta way, on a curcle made with salt and pasted with sandalwood paste, he should worship the Moon along with ten nakṣatras i e in K when combined with Kṛttikā and Rohiṇī, in Mārg with Mṛgaśiras and Ārdrā and so on up to Āśv., women whose husbands are alive should be honoured by giving them jaggery, rich food, ghee, milk &c; then he should himself eat havysya food, at end he should donate garment coloured with gold; Vī Dh. III 192 1–15, NM p 47 (verses 573–579).

Mitra saptamī—the 7th of Mārg. śu. is so called, tithivrata. Mitra ( Sun ) deity, on 6th image of Mitra should be bathed in the way in which Viṣṇu is bathed on K. śu. 11th; fast on 7th (fruits may be eaten ). jāgara at night, worship of Sun with various flowers, edibles of flour, feed brāhmaṇas, the poor and helpless, on 8th distribute money among dancers and actors; NM pp 46–47 (verses 564–569 ), KR 460–461, KKN 432, VKK 488, PO 104

Muļļābharanavrata—on Bh śu 7th; tithivrata, Śiva and Umā deities; place a doraka ( string of threads ) before Śiva image; worship Śiva with 16 upacāras from āvāhana, the seat is to be of gold studded with pearls and precious stoneṣ after upacāras tie the doraka on the wrist; donate 1100 mandakas ( Marathi ‘māṇḍe’ ) and vestakas ( Marathi ‘jilebi’); secures long-lived sons; NS 134, VR 241–247.

Muḷkudevāra-saptamī—When 7th tithi has Hasta nakṣatra on it or Puṣya nakṣatra, this vrata should be undertaken; he should brush his teeth with a twig of Arka plant with 'salutation to Arka'; offer homa; draw in his courtyard swept with cowdung with red sandalwood paste a lotus with 16 petals on each of which he should assign several deities from the eastern one onwards, then engage in the upacāras from āvahana onwards; he should fast on that day, he should partake only one of the six rasas (sweet, salt, sour, pungent, astringent, and bitter) for two months in rotation for one year; in the 13th month there is to be pārana and he should donate a kapilā cow; this leads on to mokṣa, HV II 780-86.

Mukhavrata—giving up tāmbūla (mukhavāsa) for a year, at year's end donate a cow; he becomes lord of Yaksas; HV II, 865 (from Pad )

Mūlagaurīvrata—on Cai. śu 3; bath with sesame and water; worship of Śiva and Gauri with golden fruits and from feet to head; different flowers to be offered in the twelve months, different substances to be drunk or eaten by per- former in the twelve months and different names of Gauri also, he should give up one fruit; donate at end bedstead, a golden bull and cow, Śiva married Gauri on Cai. śu 3; Agni 178. 1-20

Mrgaśīrṣavrata—on Śrāvana kr. 1 Śiva pierced the three mouths of the yajña that had assumed the form of a deer by an arrow with three prongs; the performer should prepare a clay Mrgaśīrṣa in the form of the deer and should worship it with different kinds of naivedya of vegetables and of flour mixed with linseed HV I 358-59, SmK 146

Meghapālītrtiyā—On Āśv. śu 3 men and women should worship the creeper called Meghapālī, that has leaves like betelnut plant and that grows in gardens, hills and rural paths, with fruits of various kinds and the sprouts of seven dhānyas; destroys all sins, particularly of traders with false weights and measures; HV I 416-417 (from Bhav. U. 17. 1-14 ).

Maunavrata—(1) after Śrāvana ends (acc to pūrnimānta reckoning) from Bh. 1st for 16 days; performer should take Dūrvā tendrils made into 16 knots and place on the right hand ( on left hand of women ); on 16th day silence to be observed in bringing water, grinding wheat, preparing naivedya therefrom and at time of eating; worship of Śiva by bathing image or lińga with water, milk, curds, ghee and {Sec. I, Ch. XIII honey, sugar; then offer flowers &c and say 'May Śiva be pleased'; bestows progeny and all desires; HV II 482-492, NA 26-27; (2) to be practised for 8, 6 or 3 months or for one month, for half a month or for 12, 6 or 3 days or one day; the vow of silence is said to be capable of securing all objects ('maunam sarvārthasādhakam' p 880 ); the performer should not even make the sound 'hum' while eating, he should give up hiṁsā in thought, word and deed; when the vrata ends he should make a liṅga of sandalwood and offer worship to it with gandha and other upacāras and offer golden bell and bell-metal bells in different directions of the temple; offer rich food to devotees of Śiva and brāhmaṇas; placing on his head a copper vessel in which the liṅga is deposited he should silently go by the public road to Śiva temple and place the liṅga to the right of the temple image and worship it again and again; the performer reaches Śivaloka; HV II, 879-883 (from Śivadharma).

Yakṣakardama —( an unguent dear to yakṣas ) is constituted by five fragrant substances; vide p 38, note 88 above.

Yayñāṣaptami —on Śu. 7th when there is an eclipse and specially when there is saṅkrānti, the performer should eat once haviṣya food, bow to Varuna, should lie down on a bed of darbha grass on the ground, in the morning next day he should in the beginning as well as at the end sacrifice to Varuna. An elaborate procedure is prescribed; on M. 7th the sacrifice is addressed to Varuna, on Phā 7th to Sūrya, on Cai. 7th to Aṁśumalin (a name of the Sun) and so on under different names of the Sun till Pauṣa. at end of a year a golden chariot to which seven horses are yoked and in the midst of which a golden image of the Sun is placed and is surrounded by twelve brāhmaṇas representing the twelve names of the Sun in the twelve months is to be honoured and present of the chariot and a cow to be given to ācārya; a poor man should make a copper chariot; the performer becomes a king of wide regionṣ KKV 107-112, HV I 757-760 (from Bhav I, 50. 1-42). HV explains that Varuna means the Sun here.

Yamacaturthi —Worship Yama on 4th tithi falling on Saturday and Bharaṇī nakṣatra; frees from sins of seven lives; HV I 523-24, PC 95 (from Kūrma). Yama is the lord of Bharaṇī-nakṣatra. Yamatarpaṇa—offering añjalis (handfuls) of water mixed with sesame thrice to each of the names of Yama (such as Yama, Dharmarāja, Antaka); sin committed in one year is destroyed at once.

Yamapadadāna—on 13th of K. kr., lighting lamps outside the house at night-fall; this prevents accidental death; PC 231, SmK 368.

Yamādutīyā—Vide above pp. 207-208.

Yamadvitīyāvrata—one of the 14 Yātrās of Bhuvanesvara; GK 193.

Yamavrata—(1) He who fasts on 5th, 6th, 8th or 14th of śu. and gives dinner to brāhmaṇas becomes free from disease and secures handsome form; KKV 389 = HV II. 377 (from MB.); (2) fasting on 14th tithi of kr. one may give seven añjalis of water mixed with sesame to each of the names of Yama (viz. Yama, Dharmarāja, Mṛtyu, Antaka, Vaivasva-ta, Kāla and Sarvabhūtakṣaya); one is freed from all sins; HV II. 151 (from Kūrma); (3) bath on 14th of dark half of K. and tarpaṇa to Yama; offer añjalis of water to Yama's names (given under 2) with the addition of a few more (such as Citra, Citragupta) and donate a vessel full of sesame and gold to a brāhmaṇa; the performer would not have to lament over death; HV II. 151; (4) If king Yama is worshipped on 10th tithi, that removes all diseases; HV I. 932 (from Bhav.); (5) when the 4th tithi falls on Saturday and is joined to Bharani-nakṣatra, donate a he-buffalo and gold for securing Yama's favour, AK folio 357 (from Kūrma).

Yamūdarśana-trayodaśī—on 13th of Mārg. when it falls on an auspicious weekday (except Sunday and Tuesday) in the forenoon thirteen brāhmaṇas were to be invited, and given sesame oil to rub their bodies with and bathed with warm water and treated to a sumptuous dinner; this should be done for a year every month; performer never sees the face of Yama; HV II. 9–14 (from Bhav. U.), AK folio 864.

Yamunāsnāna—tarpaṇa—with three handfuls of water mixed with sesame tarpaṇa of Yama under different names stand-ing in the waters of the Yamunā; GK 601.

Yātrā (festive procession or festival)—Vide under Dolāyātrā and Rathayātrā. Yātrās of gods were famous from ancient timeṣ

H. D. 49 The Mahāviracarita of Bhavabhūti was brought on the stage on the occasion of the Yātrā of Kālapiyanātha. Vide 'Yātrātattva' ascribed to Raghunandana, published in the Sanskrit Sahitya Parishat series (in Bengali script) which describes the twelve festivals of Viṣṇu. The Anargharāghava of Murāri was presented on the stage in the yātrā of Purusottama (Act. I prastāvanā) Vide Karamdaṇḍa Inscription of the time of Kumāragupta in Gupta samvat 117 (436 A D) for reference to Devadroni (image procession) of Mahādeva Pṛthvīśvara in E I vol. X p. 70. Vide Kṛtyakalpataru (on Rājadharma) pp 178–181 (from Brahma-purāṇa) on Devayātrā-vidhi which was to be celebrated every year in the six months from Vaiśākha and on the tithis from 1st to 15th different gods such as Brahmā (lords of the tithis) were to be worshipped, RNP pp. 416–419.

Yugādiyugadhis—Vide H of Dh. vol IV p 374 note 841 and Nār I 56 147–148, HK 649–655, TT 187, NS 94–95, PO 86–89. Viṣṇupurāṇa III 14. 12–13 are borrowed by BB p 42.

Yugādivrata—The four yugas Kṛta, Tretā, Dvāpara and Kali started respectively on Vai śu 3, K. śu. 9, Bh. kṛ. 13 and M. amāvasyā, fast, gifts, tapas, japa and homa on these produces results a crore of times more than ordinarily; on Vai. śu. 3 worship Nārāyaṇa and Lakṣmī and donate lavana-dhenu; on K śu 9th worship Śiva and Umā and niladhenu be donated; on Bh. kṛ. 13 honour the pitṛs; on M amāvasyā worship Brahmā with Gāyatrī and donate navanīta-dhenu; all one's sins in thought, word and deed are rendered nugatory, HV II 514–517 ( from Bhav U )

Yugāntya-śrāddha—is to be performed on these days, the four yugas respectively end on the following, Kṛta in the sun's passage in sign Simha (Lion), Tretā ends in Vṛścika saṅkrānti, Dvāpara ends in Vṛṣa saṅkrānti and Kaliyuga in Kumbha-saṅkrānti. HK 656, KR 542–543, KKN 372.

Yugāvata avrata—on Bh kṛ. 13th when Dvāpara-yuga began, one should apply cow's urine, cow dung, dūrvā and clay to his body and bathe in a deep sheet of water or a tank; he had as if performed śrāddha at Gayā, he should bathe an image of Viṣṇu with ghee, milk and pure water, he goes to the world of Viṣṇu; HV II 518–519 (from Bhav.) Some say that Tretsuyuga began on that day. Yogavrāta—The Yogas like Viskambha, Vyatipāta will be described in the next section on Kāla, vide HV II. 707–717, SmK 563–564, PO 52.

Yogeśvaravrata or Yogeśvara dvādaśī—on K. śu. 11 fast; four jars full of water having ratnas inside and marked with white sandalwood paste and having round them white cloth should be covered with copper vessels full of sesame and gold, they being deemed to be four oceans; in the midst of that vessel an image of Hari (who is Yogeśvara) should be placed and worshipped, jāgara; next day the four jars should be donated to four brāhmaṇas and the golden image to a 5th brāhmaṇa and they should be fed and dakṣinā be paid; this is called also Dharaṇīvrata; he is freed from sins and goes to the world of Viṣṇu; KKV 336–339 = HV I. 1041–44 (from Var. 50. 4–29 ), KR 427–430.

Raktasaptami—on Mārg. kr. 7; tithi; worship of Sun with red lotuses or of an image of Sun with white flowers and red sandalwood paste and with round cake of pulse (vataka, Marathi vaḍā) and kṛsara (dish of rice, peas and spices) and donate at end a pair of red garments; Vi Dh. III. 170. 1–3.

Rakṣāpañcamī—on Bh. Kr. 5; draw figures of snakes with dark colours and worship; snakes are pleased and then there is no fear to his descendants; GK 78–79.

Rakṣābandhana—on Śr. paurṇamāsī; vide pp. 127–128 above.

Raṅgapañcamī—on Ph. kr. 5. See above p 241.

Ratanī-caturdaśī—on M kr. 14; tithi; Yama; one should bathe while it is arunodaya and offer tarpaṇa to Yama under fourteen names (ṃ in KT 450); VKK 497, KT 457, GK 157–158, vide Pretacaturdaśī above pp. 351–52.

Ratnasasthī—m in Mṛcchakatika Act III and in Cārudatta Act III. p. 65 (attributed to Bhāsa) where we have the words ‘nanu sasthim-upvasāmi’. But it is difficult to say whether it is Ratnasasthī or any other.

Ratnāni—(jewels or precious things)—for five ratnas vide under ‘pañcaratnas’ p. 337 above. VR 15 (quoting Vi. Dh.) mentions nine viz pearls, gold, vaidūrya (cat’s eye gem), padmarāga (ruby), pusparāga (topaz), gomeda (gem brought from Himālaya), sapphire, gārutmata (emerald) and coral. Rathanavamī—on 9th tithi of Aśv. śu. (acc. to KKV) or kr. (acc. to HV); tithi; Durgā; fast on that day and worship of Durgā; on a car decked with mirrors, chowries, clothes, umbrella, garlands from flagstaffs place a golden image of Durgā seated on a buffalo; the car to be drawn over the public road and taken to a temple of Durgā, illuminations; jāgara with dance and drama; next morning the image is to be bathed and the car to be presented to Devī, rewards of presenting a fine bedstead, a bull, a cow about to deliver; KKV 294-298 = HV I 946-948 (from Bhav.).

Rathayātrā—(car procession of a deity )—HV II 420-424 (quoting Devipurāṇa ) describes the Rathayātrā of Durgā accompanied by crowds of men and women; KR (259-264) describes the same from a different source, Bhav. (I 18. 3-17) deals with the Rathayātrā of Brahmā which is quoted by KR 438-439 and Pūjāprakāśa 293-307; the twelve rathayātrās of Purusottama and fourteen of Bhuvaneśvara are respectively described in GK pp 183-190 and 190-194; HV II, 424-440 (quoting Bhav.) describe at length the rathayātrotsava of the Sun and state (p 425 ) that the latter is equal to Indradhvajotsava and that both the festivals are carried on every year in several countries for averting evil for the happiness and health of the people and that it should be begun on Mārg. śu. Vide Var. 177 55-56 for Rathayātrā of Sambapuradeva in Mathurā In Bhav. U. 134. 40-71 there is a description as to how a car is to be made, how procession is to be arranged and how images are to be placed on the car.

Rathasaptamī—on M. śu. 7; tithi; Sun is deity; on night of 6th sankalpa and submitting to niyamās, on 7th fast; performer to prepare a golden or silver car with horses and charioteer; to recite a hymn to the Sun, and at midday he should place that car in a mandapa surrounded by (or made of ) cloth, worship the car with saffron, flowers &c. and place in the car an image (golden or otherwise) of the Sun; worship the Sun together with the car and charioteer and address mantras to the Sun and in his prayer state the desired object; jāgara at night with songs and music, and performer should not close his eyes that night; after bath the next morning he should make gifts, donate the car to the guru; HV I. 652-658 (quoting Bhav. U.) Here Krsna tells Yudhisthira the story of king Yaśodharma of Kambhoja country that had in his old age a son suffering from all diseases who became free from all diseases and a cakravartin (emperor) by performing this vrata. KV 101 and HK 624 quote Mat to the effect that as on this tithi in the beginning of Manvantara Sun secured a chariot this tithi is called Rathasaptami. The same quotation from Mat. in HK 624 shows that it was also called Mahāsaptami Vide TT 39, PC 104–105, VR 249–253. Vide I. A. vol XL. at p 112 the Samangad plate of Rāṣṭrakūṭa king Dantidurga dated śake 675 (753–54 A. D.) where the phrase ‘Māghamāsa-ratha-saptamīm’ occurṣ For Rathasaptami-māhātmya, vide Bhav. I. 50

Rathāṅkasaptami—on 6th of M. śu fast and worship of Sun with gandha, flowers &c.; sleep before sun image that day; on 7th worship the Sun and give brāhmaṇas a sumptuous meal; procession of the Suṇ HV I. 656 (from Bhav.); HV I. pp. 657–658 dilate upon a variation of the above procedure. This is called Rathasaptami by KKV 114–117 and also in Bhav. I. 59. 1–26.

Rathāṅgasaptami—on M. śu. 5th, 6th and 7th observe respectively ekabhakta, nakta, and fast; some hold that fast on 6th and pāraṇa on 7th; this is called Mahāsaptami (for which see above ) by HV I 659–660 and the printed Bhav. (1. 51. 1–16) also calls it so.

Rathotsava—on 2nd of Āś. śu.; when it is joined to Puṣya, car festival of Kṛṣṇa, Balarāma and Subhadrā, the utsava should be performed even if there is no Puṣya nakṣatra ; TT 29, NS 107, SmK 137.

Rambhātritīyā—(1) on Jy. śu. 3rd, one was to sit facing the east in the midst of five fires viz Gārhapatya, Dakṣiṇāgni, Sabhya and Āhavanīya and the Sun above; face Brahmā and Devī identified with Mahākālī, Mahālakṣmī, Mahāmāyā, Sarasvatī, homa in all directions by brāhmaṇas; worship of Devī and eight substances called Saubhāgyāṣṭaka be placed before Devī; in the evening Rudrāṇī should be addressed with prayer for a charming home; then performer (male or female) should honour a householder and his wife and naivedya placed in śūrpa (winnowing basket) should be presented to women whose husbands are alive; HV I. 426–430 (from Bhav. U. 18. 1–36), KN 176, TT 30–31; this vrata is meant mostly for women; (2) This was so called because Rambhā formerly performed it for blessed womanhood; on Mārg. śu. 3rd; tithi; Pārvatī deity, for a year, every month Devī to be worshipped under a different name (e.g. Pārvatī in Mārg., Girijā in P. &c.) and different gifts to be made, different substances to be eaten; HV I pp 430-435 (from Bhav. U 24. 1-36); Gar. I 120 also describes this vrata, If 3rd is mixed with 2nd and 4th tithis, this vrata has to be performed on 3rd mixed with 2nd (KN 174), vide under ‘Trtīyāvratas’ above p 307.

Rambhātrīṇi ūlra-vrata—begin on Jy. śu. 13th, tithi; for three days; first after bath a woman should pour plenty of water at the root of plantain plant and surround it with threads, make a silver image of the plant with golden fruit and worship it, observe nakta on 13th, ayācita on 14th and fast on 15th, water the same plant for a year, worship also Umā and Śiva and Krsna and Rukmini; homa with 13, 14, 15 āhutis respectively on the three days from 13th; this vrata confers sons, beauty, freedom from widowhood &c.; HV II 283-288 (from Skanda), VKK 11; Rambhā also means ‘kadali’ (plantain plant) and hence the name.

Ravivāra-vrata—nakta or fast on Sunday, japa of Ādityahrdaya or Mahāśvetā mantra; they secure their desires; Vāravrata; Sun deity; SmK 556-557, VKD (423-436) gives a very elaborate procedure.

Ravivrata—(1) worship of the Sun thrice a day in M.; secures merit (puṇya) of six months in one month; HV II. 796; (2) begin on Sunday in M and worship Sun on every Sunday for a year and subsist on certain specified things in order or abstain from partaking of certain things; VKK 37-38.

Ramasasthī—fast on 6th and worship Sun on 7th, performer secures wealth and freedom from disease; KN 190 (from Linga).

Rasakalyāṇī—begin on M śu. 3; tithi, Durgā deity; bathe image of Durgā with honey and sandalwood paste and worship the right side of the image first and then left side; salute her limbs from feet to her crown, associating each with a different name, worship Devī with a different name (out of 12, such as Kumudā, Mādhavī, Gaurī) respectively in 12 months from M.; from M. to K. each month the per-former should abstain from one out of 12 things in order viz. salt, jaggery, tavarāja (milk ?), honey, pānaka (spicy beverage), jīraka, milk, curds, ghee, marjika (Rasāla or Śikharini), dhānyaka (coriander), sugar; at end of each month donate a vessel full of the thing left off in that month and one of the edibles specified; at end of year donate a golden image of Gaurī (as big as the thumb) studded with ratnas; reward is freedom from sins and sorrow and disease; KKV 66–69, HV II. 461–465 (from Pad V. 22. 105–135), KR 499–503 (same verses from Mat. 63. 1–29). Rasālā was prepared from curds and was somewhat like ‘śrīkhanda’ of modern Mahārāṣṭra (from the quotations in KR 501).

Rākhī-pūṛṇimā—on Śr. śu. 15. See above pp. 127–128 on rakṣā-bandhana.

Rāghavadvādaśī—on Jy. śu. 12th; golden images of Rāma and Lakṣmaṇa to be worshipped; worship of limbs from feet to head with different names in each case (e. g. om namas-Trivikramāyeṭi katim); a jar filled with ghee to be donated in the morning after worship of Rāma and Lakṣmaṇa; performer dwells in heaven for ages, his sins being destroyed and if he has no desires, he secures mokṣa; KKV 127–129, HV I 1034–35, KR 190–191 (all quote Var. 45 1–10).

Rājarājeśvaravrata—fast on 8th tithi when it has Svāti nakṣatra and falls on Wednesday, worship of Śiva with many edibles full of sweet-meats as naivedya; donate before image of Śiva to the ācārya neck ornament, crown, girdle, ear-ring, two finger rings, an elephant or horse; performer attains the position of Kubera for countless years; HV I 864 (from Kāļottara ), Rājarāja means Kubera, the friend of Śiva and Rājarājeśvara may mean Śiva or Kubera who is himself lord (of Yakṣas ).

Rājñisnāpana—on Cai. kṛ 8; the land of Kāśmīra is deemed to be ra’asta’ā for three days from Cai. kṛ. 5th; it is washed by women (whose husbands are living) in each home with flowers and sandalwood paste and then by brāhmaṇas with water in which sariausadhis are put; then people should listen to music of lutes; the earth is the queen of the Sun; therefore this vrata is so called; KR 532–533 (from Brah.), NM p 54 (verses 651–660) puts it down for Phā. kṛ. 5th to 8th (probably the amānta reckoning).

Rāyadvādaśī-vrata—on Mārg. śu. 10 make sañkalpa; on 11th fast and worship Viṣṇu; homa with best food, the mantra . going ('tad-Viṣṇoh paramam' Rg. I 22, 20) for dvijas and for śūdras the mantra of twelve syllables ('om namo bhagavate Vasudevāya'); jāgara, song and dance; this should be done for a year; on all dvādaśis silence should be completely observed; the same procedure to be followed on dvādaśis of dark half except that worship of god is to be done after wearing red garments, lamps to be fed with oil (and not ghee); this vrata would make the performer a king in a mountain valley; in three years a Mandalaśvara (provincial governor) and in 12 years a king, HV I, 1060-1063 ( from Vi Dh )

Rāyyavaia—on Jy. śu. 3 one should worship the three viz Vāyu, the Sun and the Moon, in early morning worship Vāyu on a pure spot, at midday worship Sun in fire and at sunset worship Moon in water, for one year; he secures heaven; if performed for three years, performer stays in heaven for five thousand years, if performed for twelve years, then he goes to heaven for a lakh of years; HV I, 457-479 (from Vi. Dh. ).

Rājūpyūbadasami—begin on K. śu. 10; worship of Keśava in the form of the ten Viśve-devas (viz. Kratu, Dakṣa &c.) in maṇḍalas or images (of gold or silver); at end (of year) donate gold; he secures the world of Viṣṇu and then becomes a king or best of brāhmaṇas, HV I, 965-66 (from Vi Dh. ). For the names of the ten Viśve-devas, vide H. of Dh. vol IV p. 457 note 1018.

Rādhāṣṭami—on Bh 8 in both fortnights; Rādhā was born on Bh. śu. 7; worship of Rādhā on 8th destroys many grave sins, Paḍ III 4. 43, III. 7. 21-23.

Rāmacandradolotsala—on Cai. śu. 3; the image of Rāmacandra should be put in a swing on this day and rocked for a month; those who see the image being swung become free from a thousand sins, SmK 91.

Rāmanavami or Rāmājayantī—Vide pp 84-88 above. Rāmanāmalekhana-vrata—this should be begun on Rāmanavami or at any time, Rāma's name should be written a lakh of times or a crore of times, even a single letter of Rāma-nāma destroys mahāpātaka (ekaikaṁ-akṣaraṁ puṁsāṁ mahāpātaka-nāśanam); worship of Rāmanāma with 16 upacāras; VR 330-332. Magic virtue came to be attached to Rāmanāma and 108 names and one thousand names of Rāma came to be coineḍ Kāśīvrata—to be performed on each paurṇamāsi in months from Kārtika, on K. pūrṇimā one should observe nakta way and donate a golden ram; on Mārg. pūrṇimā he should see the king and donate a pair (of bulls ?) and at the end donate a female slave; this vrata destroys the evil influence of planets, fulfills all desires and leads to Somaloka; HV II. 238-239 (from Bhav.).

Rukmiṇyaṣṭamī—on Mārg kr. 8th; in the first year the performer (a woman) should prepare a house of clay with one door in which she should cast all household gear, paddy, ghee and should make toy images of Kṛṣṇa, Rukmiṇī, Balarāma and his wife, Pradyumna and his wife, Aniruddha and Uṣā, Devakī and Vasudeva; worship these images and at sunrise offer arghya to the moon; next morning donate that house to a maiden, in the 2nd, 3rd and 4th years performer should construct additional wings and donate them to maidens; in the 5th year a house with five doors and in 6th year a house with six doors should be donated to a maiden; in 7th year a house be built with seven doors and white-washed, con-taining bedstead, sandals, mirror, mortar and pestle, vessels &c. and one should worship golden images of Kṛṣṇa, Rukmiṇī and Pradyumna with fast and jāgara and next morning donate the last house and a cow to a brāhmaṇa and his wife; after this vrata a male performer would know no sorrow and a woman would know no grief for a son; HV I. 853-855 (from Skanda).

Rudralakṣavatī-vrata—offering a lakh of lamps with cotton wicks dipped in ghee from cow's milk before a Śivalinga; before the vrata is begun linga is to be worshipped with 16 upacāras; vrata is to be begun in K. or M., Vai. or Śr. and finished in the same months; the performer gets wealth, sons and whatever he or she desires; SmK 411-414.

Rudravrata—¹² on Jy. 8th and 14th tithis of both pakṣas (i. e. in all 4 days) one should perform tapas with five fires and donate on the 4th day in the evening golden cow; Rudra deity; HV II. 394 (from Paḍ ), KKV 450 (reads 'on 6th and 13th'), this is Mat. 101. 76. For five fires, vide H. of Dh vol. II p 679; ¹⁰ one should subsist by ekabhakta method for a year and donate at end a golden bull and tiladhenu, it is a samatsara-vrata, Śaṅkara deity; this destroys sins and sorrow and performer reaches Śivaloka; HV II. 866 (from H. D. 50 Paḍ ) = KKV 439; this is Mat 101. 4; (3) begin from K. su. 3rd; subsist for one year on cow urine and yāvaka by nakta naya; saṁvatsara vrata; Gaurī and Rudra deities; at year's end donate a cow, stays in Gaurī-loka for a Kalpa; KKV 445 (two verses which are Mat. 101. 42-43)

Rūpanakamī—begin on Mārg. 9th; tithivrata, Caṇḍīkā deity, the performer should observe a fast or nakta or ekabhakta make a trident of flour and a silver lotus with a golden pericarp and present them to Durgā, who destroys all sins; in P. and the following months different artificial animals are prepared and placed in different vessels and presented (such as a golden elephant with four tusks placed in a golden vessel, golden ram in a golden vessel) to Svāhā; he stays in Candraloka for numberless years and then becomes a handsome king, KKV 288–294 = HV I. 933–937 (from Bhav.). Rūpa means ‘manufactured article or figure resembling an animal.’ The deities mentioned are either forms of Durgā or of Mātṛṣ

Rūpasankrānti—on the day of Saṅkrānti the performer takes oil bath, places in a golden vessel ghee along with some gold and presents it to a brāhmaṇa, observes ekabhakta that day. a saṅkrāntivrata; reward is the same as a thousand Aśva-medhas and beauty, youth, long life, health and wealth, heaven, HV II. 734 (from Skanda )

Rūpasattra—on 8th of the dark half after Phā. pūrṇimā when joined with Mūla nakṣatra one should begin the vrata, worship nakṣatra, its lord, Varuṇa and the Moon and Viṣṇu; homa, honour guru, next day fast. he should worship Keśava and assign to the several limbs of Keśava from the feet upwards to the head and hair thereon different nakṣatras, the sattra is finished at the end of Cai. su.; at end of vrata worship Viṣṇu with flowers, dhūpa &c, homa with mantra (Rg. I. 22. 20), gift to guru, dinner to brāhmaṇas, goes to heaven and when he returns becomes a king &c, HV II. 671–675 (from Vi. Dh ), vide Br. S 104. 6–13 for same vrata on Cai. kr 8, with fast and worship of Nārāyaṇa and nakṣatra.

Rūpāpti—(1) by worshipping the ten Viśve-devas on 5th tithi one reaches heaven; HV I. 574–75 (from Vi. Dh. ), for ten Viśvedevas, vide H of Dh vol. IV p 457 note 1018; (2) This is a Māsavrata, from the 1st tithi after Phā pūrṇimā up to Cai. pūrṇimā; one should worship the image of Keśava reclining on the hoods of Śeśa, subsist by ekabhakta way, sleep on the ground ( not on a cot ); fast for three days and then perform worship on Cai. pūrṇimā and donate silver and a pair of garments; this confers beauty ( rūpa ); HV II. 744 (from VI. Dh. III. 202. 1-5 ).

Rogamukti—by worshipping the attendants of Skanda, Rudra and Yama one secures freedom from disease; HV I. 628 (from Vi. Dh. ),

Rogahavṛdhi—when on Sunday there is Pūrvāphalguṇī-nakṣatra worship Sun image; the performer becomes free from diseases and reaches sūryaloka; at night worship the sun with flowers of arka plant, eat arka flowers and pāyasa, lies at night on the ground; becomes free from all diseases and goes to sūryaloka; this is a vāravrata; sun deity; KKV 20-21, HV II. 525-527 (from Bhav. U. ), KR 600-601.

Roca—name of several vratas such as Māsopavāsa, Brāhma-roca, Kālaroca; to be begun on Cai. śu. 1 and continued for a month or a year; Vi Dh. (III. 222-223) describes them; chap 224 dilates upon the uncertain character of women, but winds up ‘women are the root of evils and also the means of securing dharma, artha and kāma; one should not trust them, but they should be guarded like a gem’ (verses 25-26 ).

Rotaka—begin on first Monday in Śr. śu.; for 3½ months; fast on 14th of K. and worship with bilva leaves; five rotakas (wheat bread or cake toasted on an iron or earthen dish) to be made, one for naivedya, two for brāhmaṇa and two for performer, worship of Śiva, perform for five years, on finishing vrata two rotakas of gold or silver to be donated; Vratārka, folios 30b-32b. Also called Bilvarotaka-vrata.

Rohnīcandra-śayana—Mat. 57 describes it at great length (verses 1-28) and Pad (IV. 24. 101-130) has also almost the same verses, here Viṣṇu is worshipped under the names of the moon; when on a pūrṇimā there is Monday or on pūrṇimā there is Rohinī-nakṣatra, one should bathe with pañcagavya and mustard and should recite 108 times the mantra ‘apyāyasva’ (Rg. I. 91 16 addressed to Soma) and a śūdra should say ‘bow to Soma, bow to Viṣṇu’; he should worship Viṣṇu with flowers and fruits and recite the names of Soma and address Rohinī, dear wife of Soma; he should drink cow's urine, take food but no flesh, take 28 morsels and offer various flowers to the moon; this should be done for a year, at end donate a bedstead and golden images of Rohiṇī and the moon; should pray ‘O Kṛṣṇa! just as Rohiṇī does not go away, leaving you that are Soma, so let me not be separated from prosperity’, this confers beauty, health, long life and performer reaches candraloka; KKV 378-382 ( quoting Mat ), HV II. 175-179 ( same verses from Pad V. 24 101-130 ); KKV and HV call it candrarohiṇī–śayana. Bhav. U. ( 206 1-30 ) also describes it just like Mat. Rohiṇīdvādaśī—on 11th of Śr. kr. people ( male or female ) prepare a mandala with cowdung near a tank or the like and draw a picture of the Moon and Rohiṇī and worship them, offer naivedya and give it to a brāhmaṇa, then enter reservoir of water and contemplate upon Candra and Rohiṇī and while still in water eat one hundred pellets of powdered māsa and five modakas with ghee, then coming out give dinner and clothes to a brāhmaṇa; this should be done every year; HV I 1113-14 ( from Bhav. U. ). Rohiṇīvrata—A nakṣatravrata; one should establish a copper or golden image of Rohiṇī decked with five ratnas and worship it with two garments, flowers, fruits and naivedya; performer to subsist by nakta way that day, next day donate image to a learned brāhmaṇa householder. Rohiṇī is the nakṣatra of birth of Lord Kṛṣṇa; HV II. 598-99 ( from Skanda ). Rohiṇīsnāna—a nakṣatravrata; performer and his priest to fast on Kṛttikā and on Rohiṇī the performer is to be bathed with five jars of water while standing on a heap of rice decked with sprigs of trees exuding milky juice, white flowers, priyangu and sandalwood paste; he should worship Viṣṇu, Moon, Varuṇa, Rohiṇī and Prajāpati, homa to all these deities with ghee and all seeds, he should wear a precious stone set in a horn in three parts made of clay, horse's hair and its hoof; secures sons, prosperity and fame; HV II. 599-600 ( from Vi. Dh. ) Rohiṇyāṣṭamī—the 8th of Bh. kr. when joined to Rohiṇī. nakṣatra is called Jayantī, when 8th tithi extends at least a kāla before and after midnight that is the most holy time on which Lord Hari himself was born, fast on Jayantī and worship of Hari destroy the performer's sins for a hundred past lives; this Rohinīvrata is superior to a hundred Ekādaśīvratas; RM 1231–1255 (ABORI vol. 36 pp. 320–322), KR 258, VKK 298–304. Raudra-vināyaka-yāga—When on Thursday there is ekādaśī and Puṣya-nakṣatra or when Saturday occurs on ekādaśī with Rohinī, this yāga should be performed and it yields sons and blessedness; HV. II. 591. Lakṣa-namaskāra-vrata-saṅkalpa—on 11th of Āś. śu. to offer one hundred thousand namaskāras to Viṣṇu; to be finished on K. pūrṇimā; worship of image of Viṣṇu by the hymn ‘ato devā’ (Rg I. 22. 16–21 ), SmK 407–408. Lakṣa-pradakṣiṇā-vrata (one hundred thousand circumambula-tions)—begin on the start of cāturmāsya and finish on K. pūrṇimā; Viṣṇu deity; SmK 406–407. Lakṣāvartī-vrata—begin in K., Vai., M., the best month being Vai. and finish in three months on a pūrṇimā; every day waving lights before Viṣṇu and Lakṣmī, Brahmā and Sāvitrī, Śiva and Umā with a thousand wicks; SmK 410–411, Vratārka, folios 399-403b (from Vāyu). Lakṣahoma—is a śānti, for which see the section on śānti; Nṛsimhapurāṇa, chap. 35, SmK 475-479. Lakṣārdrā-vrata—When on Bh kr. 8th there is Ārdrā-nakṣatra, begin this; worship of golden image of Umā and Śiva by bathing it with pañcāmṛta, then with gandha, flowers etc., with mantras mentioning several names of both; arghya, dhūpa, naivedya with 32 edibles of wheat flour marked with figures of fish &c. containing five rasas (curds, milk, ghee, honey and sugar) and modakas, donate the golden images and edibles to a learned brāhmaṇa; secures removal of sins, charm, wealth, long life, fame; HV I. 826–829 (from Mat.). Lakṣeśvarī-vrata—same as Kotīśvara vrata above. Lakṣmīpūjana—in Dvālī—Vide pp 199–200 above and VKK 472–476, TT 186–87, NS 200. Lakṣmīnārāyaṇavrata—on Pha. Pūrṇimā; tithi, worship of Nārāyaṇa and Lakṣmī, for one year, divided into three periods of four months each on every pūrṇimā, in four months from Āś. employ the name Śrīdhara and Śrī and in 4 months from K. the name Keśava and Bhūti; at night offer arghya to Moon on each 15th; different substance in each period for purification of the body viz. pañcagavya, water with kuśas, water heated with Sun's rays; HV II. 664-666 (from V1 Dh.).

Lakśmīpradāvrata—It is one of the Kṛechravratas in HV II. 769-771; on K. kṛ. 7th tithi to 10th one should subsist respectively on milk, bilva leaves, lotuses, and morsels of lotus fibres and on 11th fast; worship Keśava on these days, secures Vişnuloka; HV II, 770.

Lakśmīvrata—(1) on every 5th tithi observe fast and worship Lakśmī; one year; at end donate a golden lotus and a cow; he secures wealth in each life and reaches Vişnuloka; HV I. 568 (from Yamapurāṇa), KṚ 118 (2) on Cại. śu. 3 subsist on ghee and boiled rice, on 4th bathe outside the house in a tank having lotuses and worship Lakśmī in a lotus and offer on 5th lotus with the hymn to Śrī; on 5th bathe the same and donate gold; one year; V1. Dh. III. 154. 1-15.

Lalitākāntādevī-vrata—the same as Mangala-caṇḍikā above. TT p. 41 quotes Kālikāpurāṇa to the effect that Mangala-caṇḍikā is called Lalitākāntādevī, that has two arms, is fair, is seated on a red lotus and so oṇ

Lalitāvrata—on M. śu 3rd; bath in a river at midday with seşamo and āmalaka, worship Devī with flowers &c ; a copper vessel containing water, a piece of gold and akşatas should be placed before a brāhmaṇa who should sprinkle water from it on the performer with a mantra; the woman performer should donate the gold and drink water in which kuśas are dipped and pass night sleeping on the ground and con- tent, on 2nd day honour brāhmaṇas and a woman whose husband is alive; this vrata is for a year, in each month of which twelve different names of Devī were to be employed in worship (such as Īśānī in 1st, Lalitā in 8th and Gauri in 12th) and in the 12 months she fasts on śu. 3rd and subsists on one of twelve things in order, viz water made holy with kuśas, milk, ghee &c ; at end honour brāhmaṇns and his wife; she secures sons, beauty, health and freedom from widowhood; HV I 418-421 (from Bhāv. U.). Agni (178. 1-2) speaks of Lalitā-tṛtīyā and remarks that on Cai. śu. 3 Gauri was married by Śiva. Mat 60. 14-15. say the same and Mat. 60. 11 says that Satī is called Lalitā because she is supreme in all worlds and excels them in beauty. At the end of Brahmāṇḍa-purāṇa there is a section of 44 chapters on the Lalitā cult. Lalitāṣaṣṭhī—mostly for women; on Bh. śu. 6 collect sand of a river in a new bamboo vessel, make five balls of that sand and worship Lalitādevī thereon with 28 or 108 flowers of various kinds and fruits and naivedya of several edibles; jāgara on that night with female friends without closing the eyes on 7th give all naivedya to a brāhmaṇa and feed maidens and five or ten brāhmaṇa house-wives and dismiss them with the words ‘May Lalitā be pleased with me’; HV I 617-620 (from Bhav. U 41. 1-18 ), VR 220-21 (remarks that it is well-known in Gurjaradeśa ). Lalitāṣaptamī—ṃ in VKV 13 (Saptamī mixed with Sasthi to be preferred). Lavanadāna—on Mārg. pūrṇimā when it has Mṛgaśiras- nakṣatra, donate at moonrise to a brāhmaṇa one prastha of ground salt in a vessel with a golden centre; secures beauty and saubhāgya; V. Dh. 90. 1-2 q. by SmK 430 and PC 306. Lavaṇasaṅkrāntivrata—on day of saṅkrānti after bath draw with saffron paste a lotus with eight petals and pericarp, worship of the picture of Sun, place in front of it a vessel full of salt and jaggery and donate the vessel; this to be carried on for a year; at end make a golden image of Sun and donate it with the vessel of salt &c. and cow; this is a saṅkrāntivrata; HV II. 732-33 (from Skanda) Lāvaṇyagaurīvrata—on Cai. śu. 5; observed by Tamil people as shown in the pañcāṅga (almanac). Lāvaṇyavrata—From the 1st tithi after K. pūrṇimā, worship picture of Pradyumna on a piece of cloth or as an image, observe nakta way; when Mārg. begins observe three days’ fast, worship Pradyumna, offer homa in fire with ghee; dinner to brāhmaṇas with salt prominent; donate a prastha of powdered salt, two garments, gold, bell-metal vessel; for a month; this is a māsa-vrata; confers beauty and heaven; HV. II. 785 (from Vī. Dh. III. 203 1-7 ) Lāvaṇyādīptivrata—HV II. 785 calls it so; same as above. Laṅgavratas—in all these begin from K. śu. 14, worship Śiva; subsist by nakta way; make a liṅga with flour of rice grains as high as a ratni (distance from elbow to end of closed . fist ) : cast over Linga a prastha of sesame; on Marg. śu 14 smear linga with saffron paste, in this way every month for a year different substance for smearing, different dhūpa, naivedya &c; even one guilty of grave sins reaches Rudra-loka; HV II. 50-56 ( from Kalottara ) A linga may be made with holy ashes, dry cowdung balls, from sand or crystal, the best being from clay on the mountains whence Narmadā flows Liṅgā-cānavrata—on K. śu 13 with Saturday; one hundred names of Śiva to be repeated, bath of linga with pañcāmṛta and worship of Śiva in the form of linga at the time of pradoṣa; Skanda ( I. 17. 59-91 ) describes this; verses 75-89 set out the one hundred nameṣ Līlāvrata—Same as Nīlāvrata above p. 335. Lokāvrata—Begin from Cai. śu. and subsist for seven days there- from respectively on cow's urine, cow's dung, milk, curds, ghee and water in which kuśas are dipped and fast ( on 7th); homa of sesame accompanied by mahā-vyāhṛtis ( bhūḥ, bhuvah, svah &c ); at end of year donate garment, bell- metal, cows; he becomes an emperor; HV II. 463 ( quoting Vi. Dh. III. 162. 1-7 ). Lohābhisārikakṛtya—also written as Lohābhihārīka or Lauhābhī- sārika—From Āśv. śu. 1st to 8th tithi a king desirous of conquest should perform this rite; NS 178-179, SmK 332-336, RNP 444-446, Sm 28-32, PO 59, 70-72 A golden, silver or clay image of Durgā is to be worshipped, so also the weapons and symbols of royalty with mantras, there is a legend that there was a demon named Loha who was shattered into pieces by the gods and all the iron and steel in the world is produced from his limbs Lohābhisāra means putting forth or brandishing iron or steel weapons ( 'Lohābhihārostrabhr- tām rājñām nīrājano vidhi' Amarakosa ). When a king started on an invasion the ceremony of sprinkling sacred water on him or waving lights before him was performed and that was called Lohābhisārika-karma In Udyogaparva 160. 93 we read 'Lohābhisāro nirvṛttaḥ' &c. Nīlakaṇṭha explains that it comprises waving of lights before weapons and invoking deitieṣ Lohatyāsnāna—( bath in waters of Brahmaputrā river ). Vide under 'Brahmaputrasnāna' 358 above. Vāñjulivrata—Vāñjuli is one of the eight great dvādáśīs enume- rated above on p. 119; Vāñjuli is dvādáśī that exists the whole of one civil day (from sunrise to sunrise) and extends over the next day, so that it is possible to fast on dvādáśī and perform pāraṇa not on the next tithi but on dvādáśī itself; worship of golden image of Nārāyaṇa, in merit it is superior to thousands of Rājasūya sacrifices; NS 48, SmK 252-253.

Vatsāvitrīvrata—Vide above pp. 91-94.

Vatsarādhipapūjā—(worship of the lord of the year). The week-day on which the year begins in Cal. determines the lord of the year; vide p. 83 above and SmK 87, PO 56.

Vatsadvādáśī—K. kṛ. 12th is so called, deck a cow (with calf) with sandalwood paste and honour it with garlands, with arghya in a copper vessel at its feet and with naivedya of circular cakes made of māsa; on that day he should abstain from food cooked with oil or in a cooking pan and from cow's milk, ghee, curds and buttermilk: Sm 91-92.

Vācaturthī—begin on Mārg. śu. 4th; tithivrata; every month worship Gaṇéśa and observe ekabhakta on that day but without kéśara and lavaṇa; continue for 4 years, but with nakta in 2nd year, ayācita in 3rd and fast in 4th; HV I. 530–31 (from Skanda), KR 504 (in M.), KV 190 (in M.), VKK 498.

Varadacaturthī—on M. śu. 4th; tithivrata; worship of Varada (i. e. Vināyaka) on 4th and on 5th worship with kuṇda flowers, S. Pr. (folio 47 b), while KR 504 and VKK 498 say that Varacaturthī is confined to 4th and worship on 5th with kuṇda flowers is Śrīpañcami and that ‘vara’ means ‘Vināyaka’.

Varadācaturthī—on M. śu. 4th, tithi; Gaurī deity; specially for women; GK 77, HV I 531 has Gaurī-caturthī (from Brah.) which appears to be the same. NS 133 says Bh. śu. 4 is Varadacaturthī, while PO 95 says that Mārg. śu. 4th is so calleḍ

Varanavamī—on each 9th tithi subsist for nine years on flour; tithi; Devi is deity; all desires fulfilled; if performer subsists on food not cooked on fire for life on each navamī he reaps here and in next world endless rewards, KKV 296 = HV I 937 (from Bhav.), latter calling it ‘Varavrata’.

H. D. 51 Varalakṣmīvrata—on Śr. Pūrṇimā, when Venus shines in the east; erect a maṇḍapa to the north-east of one's house, establish a kalaśa therein, on which Varalakṣmī should be invoked and worshipped to the accompaniment of Śrīsūkta, vide pp. 147–149 of the transcript of Sāmrajyalakṣmīpīṭhikā (transcript No 43 of 1925–26 in B. O. R. I. Poona).

Varuṇavamī—(1) Vido ‘Varanavami’ above; (2) one fasting for seven days and donating a jar of ghee to a brāhmaṇa reaches Brahmaloka, Saṁvatsara vrata; Brahmā deity, KKV 449 (Mat 101 68 calling it Ghṛta-vrata), HV II 886 (from Paḍ).

Varūthīnāptamī—on any 7th tithi; a person should subsist on only such food as he can purchase with three varāṭikās (couries), whether it is proper for him to eat it or not, Sun deity, reward not stated; KKV 184, HV I 726 (from Bhav.).

Varāhādvadaśī—on M. śu 12: tithivrata. Varāha form of Viṣṇu is deity, saṅkalpa and worship on 11th, golden image of Varāha to be placed on a jar in which pieces of gold, silver or copper and all seed had been cast and worship thereof and jāgara in maṇḍapa of flowers; next morning donate the image to a learned and well-conducted brāhmaṇa; reward is saubhāgya, wealth, beauty, honour and sons in this very life; KKV 319–321, HV I 1027–29 (both quoting Var 41. 1–10), GK pp. 151–152.

Varuṇavrata—If a man standing a whole night in water donates a cow the next morning, he secures Varuṇa-loka; KKV 450 (52nd Sastivrata), HV II. 905 (from Paḍ), the verse is Mat 101 74); (2) Vi Dh. (III 195. 1–3) is somewhat different, worship of Varuṇa from the beginning of Bh. to the Full Moon thereof, at end donate jaladhenu together with umbrella, sandals and two garmentṣ The word jaladhenu occurs in Anuśāsana 71. 41 and in Mat. 53. 13; vide H of Dh vol. II. p. 880.

Varuṇavrata—This is a Cāturmūrtivrata extending over four months from Cai śu.; in Cai, Vai, Jy, Āṣ, the performer observes a fast and worships Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha and donates respectively materials useful for sacrifice by a brāhmaṇa, war materials to a kṣatriya, merchandise to a vaiśya and materials for manual work to a śūdra, performer secures Indraloka; HV II. 828 (from Vi. Dh.). Vardhāpanavidhi—(procedure of birthday ceremony and festival). In the case of a child this was done every month on the tithi of birth and in the case of a king it was done every year; sixteen goddesses (such as Kumudā, Mādhavi, Gauri, Rudrāni, Pārvati) should be drawn with indigo or saffron with the Sun in the middle of a circle, Vedic verses should be loudly recited and a festival held with loud music and the goddesses should be worshipped after bathing the child and 16 vessels of wicker-work filled with rich materials, edibles, flowers, fruits &c should be donated in honour of each of the sixteen goddesses and gifts should be made to brāhmaṇas and women whose husbands are alive with the prayer ‘May the goddesses Kumudā and others confer on my child health, happiness and increase his life’. The parents may then have dinner along with their relatives; in the case of a king an offering ( haṁs ) was made to Indra and the Lokapālas and Vedic verses such as Rg. VI. 47. 11, X. 161. 4 were recited; HV II. 889-892 (from Atharvana-gopathabrāhmaṇa and Skanda ).

Vā savrata—begin on 9th of Cai. śu ; tithivrata; worship of the great mountains Himavat, Hemakūṭa, Śṛngavat, Meru, Mālyavat, Gandhamādana; fast on that day; at end gift of a silver model of Jambudvipa, secures all desires and heaven; HV I. 959 (from Vi. Dh ) Himavat, Hemakūṭa and others are styled varsaparvatas in Brah. 18 16, Mat. 113 10-12, Vāyu 1.85.

Vallabhotsava—festival in honour of the great Vaisnava teacher Vallabha said to have been born in 1497 A. D., who wrote many works, emphatically taught a non-ascetic view of religion and rested his doctrines on the Bhāgavata. It is held on Cai. kr. 11.

Vasantapañcamī—on 5th tithi of M śu.; tithivrata; worship of Viṣṇu; VR 220.

Vasantotsava—(festival of spring). There is a poetic and detailed description of the advent of spring in Va. 6 10–21; the Mālavikāgnimitra and Ratnāvali were both brought on the stage in Vasantotsava as expressly stated in the prastāvanā to both; the third Act of the former drama shows that in this festival presents of red Aśoka flowers were sent to one’s dear ones and wives in high families used to be seated on a swing with their husbandṣ NS 229 puts . it on Cai. kr. 1 (by pūrṇimānta reckoning), while PG 100 places it on M. śu 5 (following NA) The first Act of a drama Pārijātamañjarī-nāṭikā is called Vasantotsava in Caitra-parva; vide E. I. vol VIII pp 96 ff where two Acts of the drama by Madana, upādhyāya of Arjunavarman of Dhārā, are published from a stone.

Vasumharādevīvrata—ṃ in Aśvaghoṣa-nandimukha-avadānaṃ Vide JRAS vol VIII (new series) pp 13–14

Vasuvrata—(1) worship of the eight Vasus that are really forms of Vasudeva on the 8th tithi with fast from Cai. śu. drawn in a circle or as images; at end donate a cow; secures wealth and crops and Vasuloka The eight Vasus are Dhara, Dhruva, Soma, Āpah, Anila, Anala, Pratyūsa and Prabhāsa Vide Anūśāsana 150 16-17, Mat 5. 21, Brahmānda III. 3 21 for these. HV I. 848-49 (from Vi. Dh ); (2) gift of a cow together with plenty of gold when it is about to be delivered and subsisting on milk alone that day; performer reaches the highest goal and is not born again; HV II. 885 (from Paḍ) For the impor tance of the gift of a cow in that condition (and called ‘ubhāyatomukhi’) vide H. of Dh. vol. II. p. 879

Vastatri rātra—see ‘Bastatrirātra’ above p. 355.

Vahnivrata—(1) by worship of Agni one secures the, reward of Agnistoma; HV I 791 from Vi. Dh.; (2) begin on Amā- vāsyā of Cai; tithivrata; worship of Agni and homa with sesame on every amāvāsyā for a year, at end donate gold; HV II. 255-256; this is Vi. Dh III. 190. 1-3, but HV quotes same verses from Viṣṇupurāṇa

Vānyyābhūbhavīvrata—fast on Mūla nakṣatra and on Pūrvāṣādhā; the performer with face to east is to be bathed with water from four fresh jars in which conch-shell, pearl, roots of reed plants and gold are cast and then he is to worship Viṣṇu, Varuṇa and the moon in his court-yard; homa with ghee in honour of these deities, gifts of blue garments; sandalwood, wine, white flowers; by this the trader secures success and does not fail in sea voyage and agriculture; HV II. 648-649 (from Vi. Dh.)

Vāmanajayantī—on Bh śu. 12th; Vāmana (avatāra of Viṣṇu) is said to have been born at mid-day on this tithi when there was Śrāvaṇa-nakṣatra; fast on this day; removes all sins; GK pp. 147-148, Vratarka folio 244a to 247a (from Bhav. U.). Vide Bhagavata VIII, chapters 17-23. In chap. 18. 5-6 it is said that Vamana appeared in month of Sr. on 12th tithi when the nakṣatra was Śravana, the muhūrta was Abhijit and this tithi is called Vijayādvādaśī. Vide HV I, pp. 1138-1145 (from Bhaviṣyottara) much of which is quoted by Vratārka.

Vāmanadvādaśī—On Cai. 12; tithivrata; Viṣṇu deity; fast on that day; worship of the limbs from the feet to the head connecting each with a different name (such as ‘Vāmanā- yeti vai pādam '); establish a golden image of Vāmana in a jar with white yajñopavīta, umbrella, sandals, rosary near it and donate them next morning with the words ‘May Viṣṇu in the form of a dwarf be pleased' after taking the twelve names (Kesava, Nārāyaṇa &c.) with the months respecti- very from Mārg. result-sonless man has a son, one desiring wealth gets wealth; Var. 43. 1-16 q. by KKV 323-325 and HV I 1030-1032, VKK 320-21, NS 140-141, SmK 249-250; some authorities say that Vāmana appeared on 11th; others say that was on 12th. Vide NS. 140 for these viewṣ

Vāyuvrata—(1) by worship of Vāyu, performer secures the highest goal; HV I 791 (half a verse); (2) begin on 14th tithi of Jy. śu.; tithivrata; Vāyu deity; for a year; fast on each śu. 14th, at end of vrata gift of two garments; HV II, 152 (from Vi. Dh. III. 185. 1-3 )

Vāravratas—Agni chap. 195, KKV 8-34, Dāna- sāgara pp. 568- 570, HV II. 520-592, HK 517-521, KR 593- 588. Some works like Vratārka deal with vratas on Sunday, Monday and Tuesday alone.

Vāralakṣmīvrata—on a Friday nearest to Śr. pūrṇimā or on 14th of Śr. śu.; vāravrata; Lakṣmī deity; Vratārka 358b-362b, from Bhav. U.

Vāruvrata—a māsavrata; Brahmā seems to be the deity; one should subsist in ayācita way in the four months of Cai., Jy., Āṣ. and M. or P.; at end of vrata donate a pitcher covered with garments, food, vessel containing sesame and gold; he reaches Brahmaloka; HV II 857 (from Paḍ ).

Vāruṇī—The 13th of Cai. kr. if it falls on Śatabhiṣak nakṣatra ( of which Varuṇa is the presiding deity ) is called Varuṇī and is equal to a crore of solar eclipses; if in addition it falls on Saturday it is called Mahā-vāruṇī; if in addition to all these there is a śubha-yoga, then it is mahā-Vāruṇī; VKK 518–519, KT 463, SmK 107, GK 611 (from Skanda ), KTV 189–190

Vāsudevaikādaśī––on Āś śu. 12; tithi, Vāsudeva is deity; wor- ship of the limbs of Vāsudeva from feet to head with different names of Vāsudeva and his vyūhas; a golden image of Vāsudeva to be worshipped which is to be placed in a water jar, covered with two garments and donated; it is worthy of note that this vrata is said to have been imparted by Nārada to Vāsudeva and Devakī; the performer gets a son or kingdom if he has lost it and his sins are destroyed; HV I 1036-37 ( several verses are the same as in Var. 46 ).

Vighna-vināyaka-vrata—For four months from Phā; AK folio 356.

Vijaya—(1) on 10th of Āśv. śu a little after sunset when the stars are just appearing, being most auspicious time for accomplishing all objects; SmK 353; (2) it is also the name of the 11th muhūrta of the day divided into 15 muhūr- tas; SmK 353.

Vijayā-dhūpa—described in HV II. 51 ( from Bhav. I. 63 3-4 ).

Vijayadvādaśī—(1) Saṅkalpa on 11th; fast on dvādaśī on which there is Śravaṇa-nakṣatra; a golden image of Viṣṇu clad in yellow robes to be made and to be worshipped with arghya; jāgaraṇa at night; next day at sunrise donate image; dvādaśī with Śravaṇa when the Sun is in Lion and the Moon in Śravaṇa is not possible except in Bh., HV I. 1136-38 ( from Agni ), KR 287-288; (2) same in HV I. 1138-1140; (3) Phā. śu. 11th or 12th if joined to Puṣya-nakṣatra is called Vijaya; (4) Bh. śu. or kr. 11th or 12th if joined to Wednesday and Śravaṇa-nakṣatra is called Vijaya. vrata in śu. leads to heaven and in kr. to destruction of sins; Viṣṇu deity; HV I. 1152–1155 ( from Brahmavaivarta ). Some of these occur in KKV 348–50 ( from Ādityapurāṇa ).

Vijayavidhi—a vāravrata; on Sunday falling on śu. 7 with Prājāpatya (Rohiṇī) nakṣatra; Sun deity; KKV 17–18.

Vijayavrata—worship of ( image ) of Airāvata (Indra's elephant) with a strap in his mouth and Uccaiḥśravas (horse of Indra), secures victory; HV I 576 ( from Vi. Dh. ). Vijayā —the name is given to several tithis e. g. śu. 7 falling on Sunday is so called (Bhav. U. 43 2, VKK 9, HK 625, PO 105); vide also entry Vijayavidhi; the Garuda (I 136. 1-2) notes that dvādaśī or ekādaśī joined to Śrāvaṇa-nakṣatra is so called; KKV 349, KR 287-291. Vijayāsaptamī occurs in E. I. III. 53-56 and I. A vol. 25 p. 345, Torkhede grant of Rāṣṭrakūṭa king Govinda, dated in śaka 735 current (813 AD) Pauṣa. VKK 36 states that if Vijayā-saptamī has the Sun in Hasta it is called ‘mahā-mahā’; śu. Ekādaśī when it has Punarvasu nakṣatra is called Vijayā; HK 633 quoting Vī. Dh.

Vijayāsaptami —(1) on 7th of śu with Sunday; tithi-vrata; Sun deity; KKV 127-129 = HV I. 663-64 (both quote a few verses from Bhav. U. 43 1-30); (2) on M. śu 7th; tithi; Sun deity; fast on that day and repeating one thousand names of the Sun (set out in HV I. pp. 707-716); for a year; reward-freedom from diseases and sins; HV I 705-717; (3) Garuda (I 130. 7-8) notices another variety of this vrata performed on seven saptamīs by fasting and foregoing wheat, māṣa, yava, sastika, bell-metal vessel, food ground on stones, honey, sexual intercourse, meat, wine, oil bath, collyrium and sesame.

Vijayāyogasaptamī —on M. śu. 7; tithi; Sun deity; for one year, different name of the Sun being employed in each month; 12 brāhmaṇas to be honoured; at end donate a golden image of the Sun with a golden car and charioteer to the ācārya; HV I. 757-760 (from Bhav.)

Vitastāpūjā —At the end of Bh. from the 10th of śu. for seven days one should see, bathe in, drink water of, worship and contemplate on the river Vitastā (Hydaspes of the Greeks, modern Jhelum), that is an incarnation of Satī (Pārvatī); special worship at confluence of Vitastā and Sindhu; festival in honour of the river wherein actors and dancers should be honoured; KR 286 (quoting Brah)

Vidyāpratipad-vrata —on the first tithi of a month, person desiring learning and wealth should worship images of Viṣṇu and Lakṣmī on a square figure made with husked rice grains with full blown lotuscs (1000 or less in number) and with milk or pāyasa, and of Sarasvatī placed by their side, and of the Moon and honour his guru and fast that day and on 2nd worship Viṣṇu, offer gold to his ācārya and then dine, HV I. 338-340 (from Garuda). _Vidyaavrata_—from 1st tithi of M. after P. pūrṇimā for one month, worship of Hayagriva with sesame, homa with sesame and fast for first three days; this is māsavrata; performer becomes learned, HV II. 796–97 (from Vl. Dh. III. 207. 1–5).

_Vidyaavrata_—on 2nd tithi of a month, draw square figure with white rice grains and in its midst a figure of a lotus with eight petals on the pericarp of which draw Lakṣmi with lotus in her hand and the latter's eight _śaktis_ (such as _Sarasvati, Rati, Maitri, Vidyā_), these to be placed on the petals; salutations to these latter in the form ‘_om Sarasvatyai namah_’, draw several deities (named) as lords of four quarters and four intermediate quarters; place four (_Vyāsa, Kratu, Manu, Dakṣa_) as gurus and Vasiṣṭha and others on the _maṇḍala_, worship all these with various flowers, repeat _Śrisukta_ (one of the _Khilaśuktas_ beginning with ‘_Hiranyavarṇām harinim_’), the _Puruṣasūkta_ (_Ṛg X. 90_) and hymns to _Viṣṇu_; donate a cow and a bull and a jar of water to the priests and also five vessels filled with fried rice, sesame and (by a woman performer) turmeric powder, gold to a house-holder and food to the hungry; the pupil should pray to the _ācārya_ to impart learning and the _ācārya_ should impart it in the presence of images; HV I. 386–389 (from _Gar._).

_Vidhāna-dvādaśa-saptami_—Observance of vrata on the 7th tithi in the twelve months from _Cai._ described at length; they are also given separate names such as _Marica-saptami, Phala-saptami, Anodana-saptami_; in all these _Sun_ is deity; mantra is ‘_om namah Sūryāya_’, HV L 792–804 (from _Aditya-purāna_).

_Vidhānasaptami_—_tithi vrata_; _Sun_ deity; a man should begin on _M. śu. 7_ and subsist on one of the twelve things alone in order on the 7th tithis of the twelve months from _M_ viz the tips of _arka_ flower, pure cowdung, _marica_, water, fruit, _mūla_ (_radish_), _nakta_ way, fast, _ekabhakta_, milk, taking in air, _ghee_; _KV 419, VKK 37–38, TT 36–37, KT 459–460_ _VKK 38_ distinguishes this from _Ravivrata_ (which is to be observed on Sunday beginning from the first Sunday in _M._).

_Vināyakacaturthi_—(1) Vide _Gaṇeśa-caturthi_ above pp 145–149. (2) on each 4th tithi the performer donates sesame food and himself partakes of sesame and water at night; for two years; KKV 79 (quoting Bhav. I 22. 1–2), HV I. 519–520 (quotes same verses and calls it Ganapati-caturthi). Vināyakavrata—begin on Phā. śu. 4; tithi, Gaṇeśa deity; four months, on every śu. 4 the performer observes nakta, makes homa with sesame, donates sesame, at end in the 5th month donates a golden image of Gaṇeśa with four copper vessels filled with pāyasa and a 5th one with sesame; freedom from all obstacles; Bhav U. 33. 1–13. Vināyakasnāpana-caturthī—in Bhav. U. 32. 1–30 (reproducing several verses of Yāj. I. 271–294). This is really a Śānti and not a vrata and may be dealt with under the section on Śānti. Vibhūti-dvādaśī—on 10th of śu. in K., Vai, Mārg., Phā. or Āṣ, performer should undertake the niyamas (restrictions) of this vrata; fast on 11th and worship Janārdana (image); he should offer worship to the several limbs from the feet to the head in such forms as ' vibhūtide namah pādau vikośayeti jānunī '; he should place in front of Viṣṇu image a golden fish in a jar of water; jāgara with stories (about Viṣṇu) and donate next morning the golden image and jar with prayer ' just as Viṣṇu is never bereft of his great manifestations, may you free me from the mire of all the sorrows of saṁsāra ', he should donate every month the image of each of ten avatāras of Viṣṇu and of Dattātreya and Vyāsa, together with a blue lotus on dvādaśī; after finishing twelve dvādaśīs he should donate to the guru or ācārya a lavanācala, a bedstead with all appurtenances, a cow, a village (by kingly performer) or a field (the village chief) and to other brāhmaṇas cows and garments; this procedure may be followed for three years, he becomes free from sins, saves a hundred putras &c ; KKV 364–367, HV I. 1057–1060 (both quote from Mat. 100. 1–37 (some verses are different), which are also found in Paḍ V. 20. 4–42. For the gift called Lavanācala, vide H. of Dh. II. p. 882, Mat 84. 1–9. Virūpākṣavrata—begin on 14th of P. śu , worship of Śiva for one year; at end donate all materials to a brāhmaṇa and donate a camel. becomes free from fear of rākṣasas, from diseases and secures all objects; HV II, 153 (from Vi. Dh. III. 186 1–3). Viśokadvādaśī—sankalpa on 10th night of Aśv. su. ‘I shall fast on 11th, worship Keśava and shall partake of food the next day ( on 12th )’; worship of Keśava from feet to head; a mandala should be made and thereon a four-cornered altar; place on altar a winnowing basket in which an image of Lakṣmī called Viśokā ( that frees from sorrow ) is kept and the prayer ‘ May Viśokā destroy sorrow, confer wealth and all success’, on all nights worshipper to drink water in which darbhas are dipped; dance and song all night, honour pairs of brāhmaṇas; this procedure every month, at end donate bedstead and gudāthenu and the śurpa ( basket ) together with Lakṣmī image; KKV 350-364, HV I 1075-1078 ( from Pad V 21 22-80. ); Mat 81 describes this and 82 describes Gudāhenu which is only a subsidiary part ( anga ) in this vrata Vide H of Dh vol II pp 880-81 for gudāhenu.

Viśokasasthī—on M śu 5th bath with black sesame and partake food made up of rice and sesame; then on 6th make a golden lotus and worship it as Sun with red karavira flowers and two red garments and pray for freedom from sorrow ( śoka ); should drink cow’s urine and then sleep; on 7th donations to guru and brāhmaṇas and partake of food without oil and salt, observe silence and listen to Purāṇa works; this should be done in both fortnights for one year; at end on M. śu. 7th donate a jar containing a golden lotus, a furnished bedstead and a kapila cow; HV I. 600-602 ( from Bhav. U. 38. 1-7 ); KKV ( 211-212 ) gives these very verses as Visokasaptamī

Viśokasaṅkrānti—When on an Ayana day or Visuva day there is Vyatīpātayoga the performer should bathe in water mixed with tilas and observe ekabhakta; he should bathe a golden image of the Sun with pañcagavya and offer gandha and flowers, clothe it in two red garments and place it in a copper vessel and worship the Sun ( image ) from feet to head with different names of Sun, and offer arghya; one year; at end worship Sun, offer homa with mantras addressed to the Sun, donate twelve kapilā cows or one cow if poor; secures long life, health and prosperity; this is a saṅkrānti vrata; HV II. 742-743 ( from Skanda )

Visokasaptami—HV I 746-47 quotes from Bhav. thirteen verses on this which are the same as Mat 75 1-12 (=Paḍ V. 21. 235-248) and which are the same as the verses under Viśokasasthī. Viśva upavrata— on śu. 8th or 14th when it falls on Saturday and Revatī nakṣatra: Śiva is deity; the liṅga should be bathed in mahāsnāna, camphor as unguent, white lotuses and many ornaments to be placed on liṅga, burn camphor as incense, naivedya of pāyasa and ghee; gift to ācārya of a horse or elephant; performer gets whatever he desires (son, kingdom, pleasures &c.), hence vrata is called Viśva- rūpa (lit. having all forms); drink at night water mixed with kuśas and observe jāgara; HV I. 865-866 (from Kālottara).

Viśvavrata— (1) Ekabhakta on 10th of every month; tithivrata for a year, at end donate ten cows and golden or silver images of the ten directions with a trough full of sesame; performer becomes an emperor and all his sins are destroy- eḍ KKV 451, HV I. 983 (from Paḍ); Mat. 101. 83 mentions this; (2) Viśvedevas to be worshipped on ekādaśī; images of them to be placed on lotus petals; tithivrata. Viśvedevas deity; offer stream of ghee and fuel sticks, curds, milk, honey; HV I. 1148 (from Bhav.) This vrata is like Vaiśvānara-pratipaḍ

Viśvedeva-daśamī-pūjā— from K. śu. 10, tithi; ten Viśvedevas enumerated in Vi. Dh. III. 176. 1 that are manifestations of Keśava are deity; worship them in maṇḍalas or as images; one year; at end donate gold; reaches Viśvedevaloka. Vi. Dh III. 176. 1-5.

Viśvvrata or Viṣṭabhadī— The karaṇas will be described in the section on kāla. They are of two classes, cara (moveable) and sthira (fixed). The first are seven of which Viṣṭi is one. Vide Br S. 99. 1. Viṣṭi is half of a tithi. The works on astrology raised it to the status of an ill-formed malignant demonesṣ Viṣṭi comprised 30 ghaṭikās which were distribu- ted unevenly in her mouth, throat, heart, navel, waist and tail (respectively 5, 1, 11, 4, 6, 3 ghaṭikās ); HV II. 719-724 (from Bhav. U), KN 330, SmK 565-566 describe her as the daughter of the Sun and sister of Saturn, she has the mouth of an ass, three feet &c. Viṣṭi was generally destructive and was to be avoided for any auspicious undertaking, but it was a favourable time for destroying enemies or poisoning them (Br. S 99 4); fast on the day that has Viṣṭi; but if Viṣṭi occurs at night then ekabhakta may be resorted to on two days; worship gods and pitṛs and then image of Viṣṭi made of darbhas with flowers &c., naivedya is of kṛśara ( dish of rice and peas and spices, Marathi khicaḍī ); gift of dark garment, dark cow and dark blanket Viṣṭu and Bhadrā mean the same thing Vide HV II 719-724, KN 330, SmK 565-566.

Viṣṇu—VI. Dh III 123 lays down what names of Viṣṇu should be taken on certain occasions, such as crossing a river ( when one is to remember Matsya, Kūrma and Varāha ), or when the planets or nakṣatras are unfavourable or when one is in danger from robbers and tigers &c ( remember name Niṣṇuha ); Vi Dh. III, 124 sets out the names of Viṣṇu to be uttered in months from Cai, or on weekdays, nakṣatras, tithis; chap. 125 deals with the names to be taken when visiting certain holy places, countries &c.

Visnumūrtitraya—Viṣṇu has three forms or manifestations viz. Vāyu, the Moon and the Sun; these protect all the three worlds; they are also inside the bodies of men as tāpa, pitta ( bile ) and kapha ( phlegm ); in this way Viṣṇu has three palpable forms; worship Him on Jy. śu 3 observing a fast; in early morning worship Vāyu, offer at midday homa in Agni with yavas and sesame, at sunset worship the Moon in water; for a year (on each 3rd of śu.); worshipper reaches heaven; if he performs for three years, he is in heaven for 5000 years; Vi. Dh. III. 136. 1–26

Visnutritrāvrata—on K. śu 9th; make a golden image of Hari and of Tulasi and worship for three days and celebrate marriage of Tulasi with Hari, NS 204.

Visnuderakālimālā—begin on 1st tithi of K.; for a year; bathe with pañcagavya and partake of it; worship of Vāsudeva with bāna flowers, sandalwood paste and sumptuous naivedya; resolve to abstain for a month from harming any living being ( even animal ), from telling an untrath, from theft, flesh and honey; engage in constant thought on Viṣṇu, no reviling of śāstra, sacrifice or devālūs; partake of naivedya with silence every day; same procedure in Mārg, P and M. and other months except that flowers, incense and naivedya are different; HV II. 636-638 ( from Vi Dh ). It is worthy of note that this vrata was imparted to Devaki, mother of Kṛṣṇa, who wanted a good son and she was asked to worship Vāsudeva who is no other than her own soṇ

Visnupañcaka—the last five days of K. are so called, worship Hari and Rādhā during those five days with five upacāras viz gandha &c ; all sins being destroyed he goes to Viṣṇuloka; various ways of service are described viz worship on 11th, drinking cow's urine on 12th, milk on 14th, worship Keśava on 15th and drink pañcagavya in evening, or worship Hari with Tulasi leaves, Paḍ III. 23. 1–33.

Viṣṇupada or Viṣṇupadī—name of the four zodiacal signs of Vṛṣabha, Siṁha, Vṛścika and Kumbha; vide KN 332 and under Saṅkrānti above p. 213.

Viṣṇupadavrata—begin on Pūrvāṣāḍhā-nakṣatra in Āṣāḍha; worship the three steps of Viṣṇu placed in milk or ghee; performer to subsist on sacrificial food (haṁsya) at night alone, in Śrāvaṇa on Uttarāṣāḍhā worship of Govinda and Viṣṇu’s three steps, gift and food being different; in Bh. on Pūrvāṣāḍhā, in Phā. on Pūrvāphalgunī and in Cai. on Uttarāphalgunī similar worship; performer secures health, prosperity and goes to Viṣṇuloka; HV II. 665–667 (from Vi. Dh. ).

Viṣṇuprabodha—Rising of Viṣṇu from sleep in K. Vide pp. 109–110 above and HK 903–4, KR 421–425.

Viṣṇuprāptivrata—fast on dvādaśī, arghya to the Sun with the words ‘Namo Nārāyaṇāya’; worship of Viṣṇu image with white flowers with the mantra ‘O, best among gods! O support of earth! having accepted with a gracious mind these flowers may the Lord Viṣṇu be pleased with me’; he should subsist on śyāmāka ( millet ) or corn that ripens in sixty days from sowing with condiments, rice or barley or nivāra ( wild rice ); then pārana; performer reaches Viṣṇu-loka; KKV 343–344, HV I. 1203–4 (from Bhav. ).

Viṣṇulakṣasūvartavrata—cleanse cotton of dust and pieces of grass &c. on an auspicious tithi and lagna and spin threads there-from four finger-breadths in length and five such threads would make a wick; one hundred thousand of such wicks immersed in ghee placed in a vessel of silver or bell-metal should be kindled before Viṣṇu image; the proper time for kindling is either K., M., or Vai, the last being the best; every day a thousand or two thousand lighted wicks should be waved before Viṣṇu; finish the vrata on pūrṇimā of one of the above three months; then udyāpana; nowadays this is done in the Deccan by women only ; VKD 383–398. Viṣṇuvrata—(1) worship of Viṣṇu image drawn on a lotus; this vrata has the same procedure as Vaiśvānāravrata; HV I 1177 (from Bhav.); (2) fast on twelve dvādaśīs (in a year) and gift of cow, calf and gold; performer secures highest goal; HV I. 1202 (from Pad ), VKK 70, (3) begin on 2nd tithi of P. śu.; for a year divided into two periods of six months each; the performer bathes on the four days from 2nd tithi with water respectively mixed with mustard, sesame, racā (plant with aromatic root) and sarvaraṣadhis; the names to be worshipped on those four days are respectively Kṛṣṇa, Acyuta, Hṛṣīkeśa and Keśava; arghya to be offered to the crescent of the moon on the four tithis respectively as Śaśin, Candra, Śaśaṅka and Niśāpati; performer to eat once at night while moonlight lasts; dakṣiṇā to be given on 5th, this was performed by ancient kings (Dilīpa, Duṣyanta), sages (Marīci, Cyavana) and high-born ladies (Devakī, Sāvitrī, Subhadrā); result-removal of sins and securing desired objects, Agni 177. 15-20, HV II. 458-460 (from Vi. Dh.); (4) early morning bath for four months from Āṣ. gift on K. pūrṇimā of a cow and dinner to brāhmaṇas; reaches Viṣṇuloka, KKV 444 (quot- ing Mat. 101 37 ), KR 219; (5) on Cai. śu. 4th observe fast and worship the several groups of four forms in which Hari appears, viz. Nara, Nārāyaṇa, Haya and Haṃsa, or as Mitra, Varuṇa, Indra and Viṣṇu, the first two being Sādhyas and the latter two siddhas; perform for twelve years; he finds the way to mokṣa and becomes equal to the Highest, Vi. Dh. III. 151. 1-8

Viṣṇuśaṅkaravrata—This is to follow the procedure of Umāmahe- śvaravrata (p 277 above). It is to be performed in Bh. or Āśv. on Mṛgaśīras, Ārdrā, Pūrvāphalgunī, Anurādhā or Jyeṣṭhā; the only differences are that garments for Viṣṇu image should be yellow, the dakṣiṇās for Viṣṇu and Śaṅkara were respectively to be gold and pearls; HV II. 593-594 (calls it Śaṅkara-Nārāyaṇa-vrata), KR 282-283 (both quote Devīpurāṇa).

Viṣṇuśayanotsava—The festival on the sleeping of Viṣṇu either on the 11th or 12th of Āṣ śu.; NS 102; vide above pp. 109– 110 for Viṣṇuśayana. This is not to be performed in inter- calary month.

Viṣṇuśṛnkhalā-yoga—when dvādaśī is mixed up with ekādaśī and dvādaśī has also Śrāvaṇa-nakṣatra on it, it is called Visnuśṛnkhala: by fasting thereon one's sins are wiped out and one secures sāyujya (absorption) into Viṣṇu; HV 295, KV 464, PC 216–219.

Virapratipadā—same as Balipratipadā above p. 201–203.

Viravrata—on 9th tithi a person should observe ekabhakta, treat to dinner maidens and donate a golden jar, two garments and gold; for a year (on each 9th dinner to maidens), in each life he becomes handsome and is not subdued by enemies and reaches Śiva's capital, the deity appears to be Śiva or Umā or both; Mat. 101. 27–28 q. by KKV 443, HV I. 958 (from Pad), VKK 41.

Virāsana—a posture required in all Kṛcchras; HV I 322 (quot-ing Gar.) and II. 932 and also in Aghamarṣaṇavrata (Śaṅkhasmṛti 13. 2) It removes all sinṣ Vide H. of Dh. IV. p 148 note 342. For another meaning (in Yoga system), vide H. of Dh. vol. II. p. 957 note 2127a.

Vṛkṣotsavavṛdhi—Great importance was attached to the planting of trees Mat 59 (verses 1–20 same as Paḍ V. 24. 192–211) contains the procedure of tree festival It is briefly as follows—trees in a garden should be sprinkled with sarvauṣadhi water, decked with fragrant powder and flowers and cloth should be wound round them; the trees should be pierced with a golden needle (imitating karṇavedha) and collyrium applied to them with a golden pencil; on the platforms of trees seven or eight golden fruits should be placed, jars containing pieces of gold should be established under the trees homa to be offered to Indra, Lokapālas and Vanaspati; a milch cow covered with white cloth decked with gold ornaments and having horns tipped with gold should be let loose from the midst of trees; the performer (owner of the trees) should honour all priests with gifts of cows, golden chains, rings, clothes &c. and feed brāhmaṇas with a dinner full of milk for four days; homa with yavas, black sesame and mustard and palāśa fuel sticks and festival on 4th day; performer reaps all desires Mat 154 512 states that a son is equal to ten deep reservoirs of water and a tree planted is equal to ten sons It is said by Var. (172 36–37) that just as a good son saves his family, so a tree laden with flowers and fruits saves its owner from falling into hell, and that one who plants five mango trees does not go to Hell; Vi Dh. (III. 297. 13) remarks about trees 'a single tree nurtured by a man performs what a son would do in that it gratifies gods with its flowers, travellers with its shade, men with its fruits; there is no fall in hell for the planter of a tree.' Vrntāka-tyāga-vidhi—it involves the abstention from eating vṛntāka (fruit of egg-plant) for a life-time or a year or six or three months; fast on Bharani or Maghā nakṣatra for one night, invoke the presence of Yama, kāla, Citragupta, Mṛtyu and Prajāpati on an altar and worship with gandha &c ; homa with sesame and ghee with svāhā to Yama, Nila, Nīlakaṇṭha, Yamarāja, Citragupta, Vaivasvata, 108 āhutis, gift of a vṛntāka made of gold, dark cow and bull, finger rings, ear-rings, umbrella, sandals, a pair of dark garments and dark blanket, dinner to brāhmaṇas who pronounce blessings; he who gives up vṛntāka for life goes to Viṣṇu-loka; one who performs this for a year or a month even does not see the city of Yama. It is a prākīrnaka vrata, HV II 909-910 (from Bhav U.). Vrndāvanadvādaśī—on K śu. 12 observed in Tamil landṣ Vrsabhavrata—(1) fast on 7th śu. on 8th gift of a bull covered with two white garments and decked with ornaments (bell &c ) ; tithivrata, Śiva deity, the performer reaches Śivaloka and thereafter becomes king. HV I 883 (from Bhav U); (2) worship of bulls on Jy. Amāvāsyā, manu-facture wooden bulls the previous day and establish them in one's own house and worship with gandha &c , prayer to bulls calling them Dharma. Dharma is often spoken of as vṛṣa as in Manu VIII 16 (= Śāntiparva 90 15. Vrsanavra'a—(1) the same as Viṣṇuvrata (2) above; KKV 448 quoting Mat 101. 64, (3) on K pūrṇimā let loose a bull and observe nakṣta, tithi; Śiva deity. performer reaches Śivaloka. HV II 242 (from Pad one verse) Vrsotsarga—(letting loose a bull) on pūrṇimā of Cai or K once in three years on Revati nakṣatra, bull to be three years old and accompanied by four or eight cows three years old; KR 432–433 (from Brah.) The most frequent letting loose of a bull takes place on the 11th day after the death of a person For treatment thereof, vide H of Dh. IV pp 539– 542 The same subject is treated at length in HV II. 983–997, SmK 390-405. Vedavrata—This is a Caturmūrtivrata; from Cai one should worship Ṛgveda and should subsist by nakta way and listen to its recitation and on last day of Jy. donate two garments, gold, cow, bell-metal vessel full of ghee; in Āś, Śr, Bh. he should observe Yajurveda vrata, in Āśv, K. and Mārg. Sāmaveda vrata and in P., M, Phā. for all vedas; this is really worship of Vāsudeva who is the soul of the Vedas; perform for twelve years; becomes free from all trouble and goes to Visnuloka; HV II. 827-28 ( from Vi Dh. III. 141. 1-7).

Veśyāvrata—HV II. pp. 541-548 ( quoting Bhav. U.) deals with this vrata and contains the startling story narrated by Krsna to Yudhisthira that the former cursed his 16000 wives, when he noticed their erotic emotion roused by the charms of his son Sāmba, that after his death dasyus would kidnap them and the story of a prior curse pronounced by sage Nārada on Apsarases who proudly did not bow to him that they would have Nārāyana as their husband but that ultimately they would be kidnapped by robbers and become Veśyās (prostitutes). The long and short of this story is that they were advised to follow the profession in palaces and temples, that they should not love any male who has no wealth, but that they should have as their sole object wealth, whether the man who approached them was hand-some or ugly. It is further stated that they should make gifts of cows, fields, gold to brāhmaṇas, should bathe with sau vrusadhi water when on a Sunday there is Hasta, Pusya or Punarvasu nakṣatra and offer worship to Kāmadeva from the feet to the head, that they should worship Cupid as Viṣṇu, honour a brāhmaṇa learned in the Veda with gift of a prastha of husked rice grains and render their person to him on Sunday as above for a year and in the 13th month make a gift of bedstead, gold chain and an image of Kāmadeva, this is the vrata for all Veśyās, this is vāravrata; Ananga (god of love) is devatā, KKV (27-31) has this vrata and calls it Veśyādityavarānangadāna-vrata.

Vaikunthacaturdaśī—(1) K. śu. 14 is called Vaikuntha; if worship of Viṣṇu is to be done it should take place at night; NS 206; (2) on K. śu. 14 in the cyclic year Hemalamba at the time of Arunodaya and on Brāhma muhū rta Lord Viśveśvara himself is said to have bathed in Manikarnikā at Banaras, performed Pāśupatavrata and together with Umā worshipped Viśveśvara and established Viśveśvara; NS 206, SmK 388-389, PC 246-247. Vaitaraṇī-vrata—Marg. kr 11th tithi is called Vaitaraṇī; one should undertake niyamas (restrictions) for this vrata on that tithi, at night he should worship a dark cow from its front foot to its tail; apply sandalwood paste to its body, wash its feet and horns with water scented with sandalwood paste and worship its limbs with Paurāṇika mantras; since one crosses the Vaitaraṇī river of the nether world by means of a cow, so this ekādaśī on which cow is honoured is so called; this vrata is for one year in three periods of four months, in which naivedya of boiled rice, of cooked barley and of pāyasa is offered respectively in 4 months from Mārg, in four months from Cai and in 4 months from Śr., one third of each naivedya is to be given to the cow, to the priest and to the performer, at end of one year gift of bedstead and a golden cow to the priest and one droṇa of iron; HV I. 1110-1112 (from Bhav. U.), Vratarka 230a-231b (notes that it is well-known in Gurjara-deśa). Paḍ (VI. 68. 28 ff) describes this but says that Marg. kr. 12th is Vaitaraṇī.

Vaināyaka-vrata—on every 4th tithi practise nakta for a year; at end of year donate an elephant; tithivrata; Gaṇeśa deity; leads to Śivaloka; Mat. 101. 61 quoted (with variations) by KKV 448 and HV I. 532 (from Pad).

Vaiśākha-kṛtya—Vide HV II. 748-750, KR 145-179, VKK 240-259, KT 423-430, NS 90-97, SmK 108-117, GK 15-23. Some of the vratas in Vaiśākha, such as Akṣayyatṛtīya have been separately mentioneḍ Other small matters are briefly dealt with here. In this month morning bath, particularly in holy rivers, is specially commended along with baths when the Sun is in Tulā (Balance) or Makara (Capricorn). Vide RM ( ABORI vol. 36 p 331 'Tulā-makarasesu prātaḥ-snanam vidhiyate ), KR149 (quoting ‘Tulāmakarasesu pratāh-snanam vidhiyate’), KV 423-424, SmK 108, 108. The pratāhsnāna may be begun on Caitra Full Moon or on the ekādaśī or Full Moon of Vaiśākha ( NS 90 ); for māhātmya of Vaiśākha-snāna, vide Paḍ IV. 85. 41-70 saying that early morning bath in Vai. is equal to Aśvamedha; on śu 7 the worship of the Ganges, as it was let off on this tithi from his right ear by Jahnu who drank it up in anger ( KKN 387, Paḍ IV. 85 41-42, NS 95, SmK 112 ); on Vai. śu. 7 Buddha was born and his image should be worshipped for three days from that tithi, especially when it has Puṣya nakṣatra ( KKN 388, KR 160 ). On śu. 8 worship of Durgā called Aparājitā after bathing image with water containing camphor and Jaṭāmāṁsī and the performer himself should bathe with the juice of mangoes ( NA 56, SmK 113 ); on Vai. pūrṇimā, white and dark sesame were produced by Brahmā, therefore one should bathe with water mixed with them, offer in fire sesame, donate sesame and madhu ( honey ) and vessels full of sesame ( KKN 388, HV II. 167–171, KR 163–164, SmK 115–116, NS 97 ); vide V. Dh. 90. 10 for a similar provisioṇ The Vaiśākha-pūjā of Buddha was started in- Ceylon under Duttha-gāmanī ( about 100–77 B. C. ); vide ‘Buddhism in Ceylon’ by Walpola Rahula ( Colombo; 1956 ) p. 80. Vaiśvānara-vrata—( 1 ) On 1st tithi worship Agni and offer into fire ghee and all kinds of corn; Agni the lord of 1st should be drawn in the midst of a lotus; the main mantras would be ‘Om Agnaye namaḥ’ in worship and ‘om Agnaye svāhā’ ( in homa ) with grains anointed with ghee and then with a stream of ghee, fuel sticks &c; HV I. 354–355 ( from Bhav. ); ( 2 ) to donate fuel sticks to a brāhmaṇa in the four seasons beginning from the rainy season and at end to donate ghṛta-dhenu is Vaiśvānaravrata destroying all sins; this is ṛtu-vrata; Mat. 101. 57 q by KKV 447, HV II. 360 ( from Paḍ ). Vaiṣṇavavrata—In this a person takes an early morning bath every day for four months from Āṣ.; at end feeds a brāhmaṇa and donates a cow and a jar of ghee; māsavrata; Viṣṇu deity; HV II. 818 ( from Paḍ ) Vyātipātavrata—Vyātipāta is one of the 27 Yogas ( Viskambha, Prīti &c ) enumerated in Bhujabala p. 37 verses 136–138. It is variously defineḍ Vide H. of Dh II. p. 852 note 2010 for one definition and VKK 242 for another. More will be said under Kāla. For Vyātipātavratas, vide HV II, 708–717, Vratārka folios 391a–395a On Vyātipāta day one should bathe with pañcagavya in a great river; a golden figure of Vyātipāta with 18 arms should be placed on a golden lotus and should be worshipped with gandha &c; fast on that day; one year, on the 13th Vyātipāta udyāpana; hundred āhutis of ghee, milk and sesame with fuel sticks of trees that exude milky juice with the words ‘Vyātipātāya svāhā’. Vyātipāta is said to be the son of the Sun and Moon Vide I. A. vol. 23 p. 117 No 27 Inscription dated śaka 1199 (1277 A. D.), where there is a mention of ‘Vyatipāta-puṇya’ (language is Canarese). Vide I. A. 20 pp 292–293 for several meanings of Vyatipāta. Vyāsapūjā—on Āś pūrṇimā; particularly by ascetics (sannyā- sins); SmK 144–145, PO 284. In Tamil country it is done on Jy śu 15 (Mithuna). Vyāhṛtivrata—beginning from Cai. su 1st, one should, after a bath outside the house (in a river &c ), respectively drink and observe on the seven days cow’s urine, cow’s dung, milk, curds, clarified butter, water with kuśas dipped therein and fast; every day homa of sesame to the accompaniment of the Mahāvyāhṛtis (bhūh, bhuvah, svah, mahah, janah, tapah, satya ); every month this be done for a year; at end donate dakṣiṇā, unused garment, gold, bell-metal vessel, milch cow; the performer becomes an emperor; Vi. Dh. III. 162 1–7. For Vyāhṛtis and Mahāvyāhṛtis, vide H. of Dh. vol. II, 301 note 713. Vyomavrata—the sky should be made with white sandalwood paste of the length of thumb joint and placed before the Sun; worship of the Sun with Karavīra flowers, to the east, south, west and north of the figure of sky apply saffron, red sandalwood and catuhsama respectively and aguru, white sandalwood and catuḥsama¹² and red sandalwood in the middle; the mantra is ‘Khakholkāya namah’; Sun deity, HV II. 904–5 (from Bhav.) Vyomaṣaṣṭhī—worship of the Sun in the sky (and not of an image) and also of the sky (vyoma), offering to the Sun of ghee and honey contained in a vessel of the capacity of a prastha, one prastha of sesame and three prasthas of rice grains; worship of the Sun in the evening of the tithi, reaches Sūryaloka; HV I 616–17 (from Bhav ). Vratarājadvātrāta—on śu 3rd tithi draw on two pieces of cloth figures of Umā and Śiva with rocanā, camphor and indigo and worship them with necklaces of gold and jewels and utter two (Paurāṇika) mantras separately addressed to them; homa; this vrata leads to non-separation from husband, son, brother &c , particularly for women; HV I. 484–85 (from Devīpurāṇa). Vraṭasasti—Mat 101 and Paḍ V 20. 43–144 set out 60 vratas (almost in identical words) all of which find place in KKV pp 439–451. Śāla advajamahotsava—Same as `Indradhvajotthāñotsava` above p. 274. Vide `Vi Dh II 154-157` for detailed descriptioṇ `Sarasvatīkanthābharaṇa` of Bhoja (on Poetics) `V. 95` mentions `Śakrarcā` festival.

Śakla avrata—(1) from `Āśv. śu. 5; HV I. 1204;` (2) on `Āśv. pūrṇimā` fast and worship Indra, his wife `Śacī, Airāvaṇa, Vajra` (thunderbolt), `Mātulinga` (`Mātalī?`) with `gandha` &c., for a year; at end donate gold; reaches `Indra-loka; HV II 237` (from `Vi Dh. III. 196. 1–3`); (3) one should eat food in the open; for a year; at end donate a cow; reaches `Śakraloka; HV II. 866` (from `Paḍ`).

Śankara-nāḑāyana-vrata—same as `Viṣṇu-Śankara-vrata` above p. 414, `KKV 416–17, HV II. 693–94` (from `Devipurāṇa`).

Śankara kavrata—on 8th falling on Sunday; worship of the Sun who is the right eye of `Śankara`; in the half moon figure a circular spot be made by applying saffron and red sandal-wood paste and in the circular spot place a ruby fixed in gold; this would be eye (Sun) of `Śankara`; `tithivrata; Arka` (Sun) as `Śankara's` eye is deity; `KKV 271–72, HV I. 331–32` (from `Kālikā`). If no ruby available use golḍ

Śańkarācārya-jayantī—on `Cai śu. 5` in Southern India, but on `Vai. śu. 10` in `Mahāraṣṭra`.

Śatabhīṣaṇāna—on `Dhanisṭhā-naksatra` fast for both performer and his priest; performer seated on `Bhadrāsana` was to be bathed with water from one hundred jars filled with conches and pearls and after bath, he, wearing unused garment, should worship `Keśava, Varuṇa, Candra, Śatabhīṣak naksatra` (the presiding deity of which is `Varuṇa`) with `gandha` &c.; donate to `ācārya` liquids, cow, jar and gold and `daksīnā` to other `brāhmaṇas`; he should wear a jewel surrounded by three coverings of `śamī` and `śālmali` (silk-cotton) leaves and tips of bamboo; all diseases vanish; `naksatra-vrata; Viṣṇu, Varuna` deities; `HV II. 653–54` (from `Vi. Dh.`).

Śatīr unāśana-vrata—worship `Vāsudeva` with saffron, white flowers, `guggulu dhūpa`, lamp fed with ghee, red garment; `homa; naksatravrata`; this destroys enemieṣ `HV II. 597` (from `Vi Dh.`).

Śanipradosavrata—on `śu. 13th tithi` if falling on Saturday in the months from `K`; for one year; for progeny; worship of `Śiva` and taking food after sunset; SmK 40-41, PO 225-229, Vratārka, folios 265a-269b.

Śanivāravrata—on each Saturday in Śrāvaṇa bathe an iron image of Saturn with pañcāmṛta, offer flowers, fruits &c. and recite the names of Saturn as 'Konastha, Pingala, Babhru, Kṛṣṇa, Raudra, Antaka, Yama, Saurī (son of the Sun), Śanaiścara, Manda (reference to slow motion of Saturn); naivedya on the four Saturdays of Śrāvaṇa are rice and māṣa pulse boiled together, pāyasa, ambuli (gruel prepared with rice flour and butter-milk ) and pūrikā (wheat cake); SmK 555-56 (contains a stotra of Śanaiścara from Skanda)

Śanivrata—on Saturday take an oil-bath and donate oil to a brāhmaṇa; worship Saturn with dark flowers; for one year; at end donate the iron image of Saturn placed in iron or clay jar filled with oil and accompanied with a pair of dark garments; the mantra for a brāhmaṇa performer is 'śan no devirabhistaye' Rg X. 9.4 and for others several Paurāṇika mantras in praise of Śani (called also Kona, probably from a Greek word); this averts all trouble caused by Saturn; HV II. 580-586 (from Bhav. U. ), SmK 555.

Śamīpūjana—worship of Śamī tree. Vide Vijayā-daśamī above pp. 188-194 and SmK 355.

Śambhuvrata—person that burns in fire two thousand palas of ghee from buffalo milk for a year reaches the position of Nandi; saṁvatsaravrata; Śiva deity; HV II 866-67 (from Paḍ)

Śayana—sleeping of Viṣṇu and other gods and goddesses Vide above pp 109-111 and HK 897-915, KV 265-273.

Śayyādāna—gift of bedsteaḍ This is required in several vratas as in Māṣopavāsavrata, Śarkarā-saptamī. Vide SmK 417-418.

Śarkarāsaptamī—on Cai. śu. 7th tithi morning bath with water mixed with white sesame; draw on an altar a lotus and pericarp with saffron and offer on it dhūpa and flowers with words 'namaḥ Savitre', place a jar containing a gold piece covered with a plate containing sugar and offer worship with Paurāṇika mantra; drink pañcagavya and lie on the ground near the jar and recite inaudibly Saura hymn (Rg. I. 50); on 8th donate all the above materials and feed brāhmaṇas with sugar, ghee and pāyasa and himself partake of food without salt and oil; every month this procedure for a year; at year's end donate a furnished bedstead with sugar and gold, a cow and a house (if possible) and a golden lotus made with one to 1000 niskas; when Sun drank amrta some drops fell down from which sprang rice, mudga and sugarcane (from which sugar is produced); tithivrata; Sun deity; this vrata removes sorrow and confers sons, long life and health; Mat. 77. 1–17 q. in KKV I 642–43 (from Paḍ V. 21. 263–279 ), KR 157–159 (from Mat.), Bhav. U. 49. 1-18 has almost the same verses as Mat.

Śāka— (vegetable) is said to be of ten forms viz. ‘roots, leaves, sprouts, blossom, fruits, stalks, corn that has germinated, bark, flower and mushroom; HV I 47, NS 105 (both quoting Kśirasvāmī on Amarakōśa), VR 17.

Śākasaptamī— begin on K. śu. 7th; every month for one year divided into three periods of four months; on 5th ekabhakta, on 6th nakta and fast on 7th; offer to brāhmaṇas food with well spiced vegetables and should himself eat at night; tithivrata; Sun deity; in each period of four months different flowers (Agasti, fragrant flowers, Karavīra), unguents (saffron, white sandalwood, red sandalwood), dhūpas (Aparājita, aguru, guggulu), naivedyas (pāyasa, jaggery cake, boiled rice-grains); dinner to brāhmaṇas at year’s end and listening to Purāṇas read by a reader; Bhav. I. 47. 47–72, q. by KKV 103–107, HV 760–763, KR 417–419.

Śānta-caturthī— 4th tithi of M. śu is called Śānta; fast on it and worship Gaṇeśa; tithivrata; Gaṇeśa; homa, naivedya of boiled rice full of ghee and jaggery and salt; bath, gifts, offerings made on this yield a thousand times more reward than ordinarily; HV I 513–514 (from Bhav. I. 31. 6–10).

Śānti-pañcamī— on 5th tithi of Bh. draw with black and other powders figures of snakes and worship with gandha &c., and on 5th tithi of Aśv. make figures of snakes with darbhas and worship them and also Indrāṇī; snakes are pleased with performer: the mantra is ‘Kurukulle hum phat svāhā’; KKV 95 (only the one on 5th of Aśv.), HV I 563–64 (from Bhav, I. 37. 1–3 and I. 38. 1–5).

Śāntivrata—(1) on 3rd tithi prepare an altar and make a mandala thereon with white rice grains and invoke Narasimha and establish an image showing all the features of that avatāra and decked with numerous flowers of various kinds and bilva fruit and sesame &c., worship image with various upacāras, dance, songs and music; place in front of image a jar full of water and eight other jars in eight directions, elaborate procedure of homa with sesame, ghee &c. and also tarpana and japa. This vrata removes all distress, diseases and all sins; HV I. 465-471 (from Gar); (2) begin on 5th of K. śu.. give up sour things for a year and worship at night image of Hari sleeping on Śeśa and with one foot on lap of Lakṣmī; worship limbs from feet to head associating each limb with one of the eight nāgas ( Ananta &c mentioned on p. 124 above ) and bathe nāgas ( images ) with milk, homa with sesame and milk, at end donate golden snake, cow, and gold, this vrata makes for freedom from danger of snake bite; KV 96-97 and HV I. 556-557 (both quote from Var. 60 1-8).

Śambharāyanīvrata—a nakṣatravrata; Acyuta deity; for seven years, twelve nakṣatras viz Kṛttikā, Mṛgaśiras, Puṣya and so on give names to the twelve months of the year, viz. Kārtika, Mārgaśirṣa, Pauṣa &c.; begin in K. and the naivedya for four months from K. is kṛśara (Marathi Kincaḍī), Samyāva in four months from Phā; and pāyasa in four months from Āś.; brāhmaṇas are to be fed with the same food that is offered as naivedya, a silver image of the brāhmaṇī women Śambharāyaṇī ( who was asked by Bṛhaspati about Indra's predecessors was to be established ); Kṛṣṇa tells the story of this venerable woman; HV II. 659-665 from Bhav U.)

Śikhivrata—on 1st tithi in both pakṣas in each month subsist by ekabhakta way; for one year; at end donate a kapilā cow; reaches Vaiśvānaraloka; Agni 176 6-7, VKK 29 (quotes same from Mat. 101.92, which calls it Śivavrata as printed).

Śivourata—ṃ in Mundakopaniṣad III. 2 10 and Vas Dh. 26. 12. Śankarācārya explains that it consists of carrying fire on the heaḍ

Śilāvrata—on 4th tithi a person should eat in ekabhakta way and donate once to a house owner and distribute among seven houses salt, coriander, jīraka, marica, asafoetida, dry ginger and turmeric with manahśilā; thus confers prosperity, HV I 531-32 (from Bhav. U.), KR 97-98. Šivakṛṣṇāṣṭamī—on 8th of Mārg. kṛ. ; tithivrata; Śiva deity; worship of Śivalinga on every 8th tithi for one year; every month different name of Śiva, different substance to be eaten up to K ; reward-freedom from all sinṣ Bhav. U. 75. 1–30 q. by V P folios 141b–143a.

Šivācaturdaśīvrata—on Mārg. śu. 13th (by amānta reckoning) observe ekabhakta and pray to Śiva; fast on 14th; worship Śankara and Umā with white lotuses, gandha &c and from feet upwards; the same to be done on kr 14th also and on all from Mārg for 12 months the salutation to Śankara is under a different name; he has to drink in each month one of 12 substances viz cow's urine, cow dung, milk, curds, ghee &c and also offer in each month different kinds of flowers, Mandāra, Mālati &c.; for a year or twelve years in K ; at end of year he has to let loose a nīla bull, donate a bedstead with a jar to a learned and well-conducted brāhmaṇa; reward same as that of a thousand Aśvamedhas and all, even grave, sins are destroyed; Mat 95 5–38, q. by KKV 370–374 and HV II 58–61, KR 466–471, NS 226; for nīlavṛṣa vide H. of Dh. vol. IV. p. 540 note 1215.

Šivanaktavrata—(1) observe nakta on kr. 8th and 14th; secures pleasures in this world and reaches Śivaloka; KKV 386, HV II, 398 (from Bhav ), (2) nakta on each parva for a year, and worship of Śiva for a year; KKV 386 For parvan, vide H. of Dh vol. III, p 737 note 1425; (3) on 8th, 9th, 13th and 14th, performer takes only ekabhakta, food being served on the ground; for a year; KKV 386–387.

Šivanakṣatra-puruṣavrata—When there is Hasta nakṣatra on Phā śu., then this vrata may be resolved upon by one unable to fast; this is a nakṣatravrata, Śiva deity; worship of limbs of Śiva from feet to head with different names of Śiva in connection with Hasta (on which vrata begins) and the other 26 nakṣatras; subsist by nakta method but without oil and salt and make gifts on each nakta day of a prastha of rice grains with a vessel full of ghee; in pāraṇā donate golden images of Śiva and Umā and a bedstead with all appurtenances HV II 703–706 (from Vi. Dh.)

Šivayogayuktāśīrṇavrata—on M. kr. 14th with Śivayoga; tithivrata; Śiva deity; story of king who in a former life H. D. 54 was a merchant with thieving propensity; HV II. 87-92 ( from Skanda ). Śāratkālavrata—ekabhakta in Hemanta ( Mārg. and P. ) and M.; at end of M. make a chariot decked with variegated cloth and having four white bulls yokod; place in chariot a liṅga made with the flour of an ādhaka of rice; drive chariot at night on the public road and bring to a Śiva temple, jāgaraṇa with illuminations and theatricals; next morning dinner to Śiva devotees and to the blind, poor and distressed; this is rāturata; present the chariot to Śiva; HV II. 859-60 ( from Vi Dh. ) Śāradīvrata—Vide above under Mahāśivarātri Śālangavrata—apply white sandalwood paste to liṅga, worship with white full-blown lotuses and bow to it, a small liṅga of the size of the thumb be placed in white lotus filaments near Dakṣiṇāmūrti and worship it with bilva leaves, offer other upacāras of dhūpa &c ; performer is freed from all sins and reaches Śivaloka; HV II. 887-889 ( from Śiva- dharmottara ). Śānavrata—(1) For four months from Āś. pūrṇimā give up paring of nails and egg-fruit; donate on K pūrṇimā a golden jar filled with ghee and honey, Mat 101 11-12 g. by KKV 440-441; (2) from Mārg. to K worship Śiva, offer before Śiva and donate in each month in order the following things made of flour, viz horse, elephant, chariot, herd of eleven bulls, a moon-lit. ( or camphor ) house with slaves and slave girls and household gear, seven plates full of paddy, two hundred fruits and guggulu, a maṇḍala with offerings consisting of various edibles and pictures, a vehicle flowers, guggulu dhūpa and pine and bilva seeds and ghee and aguru burnt throughout Bh. month, vessel made of arka leaves filled with milk and ghee ( for entire month of Āśv. ), a vessel filled with sugarcane juice and covered with cloth, at end of year treat Śiva devotees to food and drink and donate gold and clothes; HV II 819-821 ( from Kālattara ); (3) on 14th or 8th of both pakṣas or on pūrṇimā from month of P. to Mārg special worship to be offered viz. as naivedya a prastha of yāvaka, candid sugar with milk and ghee, an image of kapila cow made of barley flour of the height of one vitasti with a bull and feed eleven brāhmaṇas, flour rhinoceros in M., ruddy goose in Phā, Śiva image of flour in Cai., and so on different articles made of flour in the other months; one year; HV II 398–400 (from Kalottara); (4) on 8th and 14th of both pakṣas fast and worship of Śiva in afternoon; japa and homa; honour guru; drink three culukas (hollowed hand) of pañcagavya; the next day subsist on hamsya food; observe for whole of life; three male ancestors dwell in Śivaloka; HV II. 343 (from Kalottara); (5) begin on P and subsist by nakta way on wheat, rice and milk only; on 8th of both pakṣas fast and sleep on the ground and bathe Rudra with ghee and on pūrṇimā; this be carried on for a year up to Mārg. with different food in each month and different offering to Rudra, Liṅgapurāṇa 83 13–54; (6) from one ayana to another (i. e. for six months) give flowers and ghee; at end donate flowers and feed brāhmaṇa with pāyasa and ghee and donate ghṛtădhenu; confers wealth and health; KR 219 (from Agni); (7) give up paring of nails from Ās pūrṇimā to K. pūrṇimā and at end donate a jar of honey and ghee with gold, performer goes to Rudraloka, KR 219–220, VKK 292.

Śivavṛteśu pūjā—VR (pp. 57–61) gives the procedure of worship in all pūjās of Śiva.

Śivāśaktīmhotsava-vrata—a great festival when aṣṭami and navami tithis are mixed up may be held in honour of Śiva and Śakti or in Śivakṣetra such as Kāśī or Śrīśaila; KN 197.

Śivācaturthī—Bh śu 4th tithi is called Śiva; bath, gifts, fast and japa on that day yield a hundredfold reward; tithivrata; Gaṇeśa deity; HV I 512–513 (from Bhav. I. 31. 1–5).

Śivopāsanāvrata—on 8th and 14th tithis of both pakṣas, one should take no food and should worship Śiva; for one year; he reaps the same merit as the performer of satīsa does; KKV 385–386, HV II. 397 (calls it Śaivopavāsavrata). For Sattra, vide H. of Dh. vol II, p. 1239.

Śivapavītrī avrata—on Āṣ pūrṇimā worship of Śiva, giving sacred thread to Śiva and dinner to Śiva devotees, again on K. pūrṇimā worship Śiva, give to ascetics garments and dakṣiṇā; HV II. 843 (from Śivadharmottara).

Śītalāvrata—on Śr. kr. 7th establish one jar and on it worship golden image of Śītalā and feed seven maidens eight or less years old; confers freedom from widowhood, removal of poverty, happiness of sons &c; Vratārka folio 111-113, AK folios 438b-440b. Some perform it on Śr. śu. 7. It is for women alone. The naivedya is food mixed with ghee and curdṣ

Śītālastami—on Cāl. kr 8th; worship of Śītalā (popularly deemed to be goddess of small-pox) for relief against smallpox; offer to Śītalā eight lamps fod with ghee day and night and sprinkle cow's milk and cold water made fragrant with usira (fragrant roots of a plant); donate an ass, broom, and winnowing basket separately; KT 462, AK folio 558a-561a; ass is the vāhana of Śītalī, she is represented as naked, has a broom and jar in her hands and a winnowing basket on her head Vido Forbes Rasmala, vol II pp. 322–325 about Śītalādevo and A O. Sen's 'Bengali language and Literature' for Śītalā-mangala (poems in honour of Śītalā) pp. 365–367.

Śītalāsaptami—on 7th of Śr. kr., VR 237–241.

Śīlavrata—(1) same as Śīvavrata (No 6); KKV 444–45 (quoting Mat. 101. 38–39; (2) on 3rd eat food not cooked on or in fire; (probably) for a year; tithivrata; Śiva deity; at end donate cow; the performer is not born again, KKV 449 = HV I. 484 (from Paḍ); Mat. 101. 70 calls it Śreyovrata; Śīlavrata, acc to Mat. 101. 38, is different

Śīlūptīnīa—worship for a month after Agrāhāyanī pūrṇimā (i. e. Mārg pūrṇimā) of Varāha (incarnation of Viṣṇu); bathe the image of Varāha with ghee and offer ghee in Agni, make ghee as naivedya and donate ghuta; on P. pūrṇimā and two days prior to it observe fast and honour a brāhmaṇa with gift of a vessel full of ghee and gold, performer secures śīla (character, moral conduct); Vī. Dh. III. 203. 1–5 q. by HV II. 786–787.

Śukravrata—When Friday and Jyesṭhā-nakṣatra coincide, one should observe nakta, when 7th such Friday is reached, one should place in a silver or bell-metal vessel golden image of Venus and worship it with white garments and sandalwood paste; place before image pāyasa and ghee and donate these and image with a prayer that Venus may remove all evil planetary influence and confer health and long life; vāravrata; Venus deity; HV II. 579–80 (from Bhav. U.); vide also Agni 195. 5. Śuddha vrata—on last five days at the end of Śārad or on ekādaśīs in the twelve months, tithivrata; Hari deity; when ocean was churned five cows rose; from them sprang five holy things, viz. cowdung, rocanā (yellow pigment), milk, urine, curds and ghee, from cowdung was produced bilva tree named śrīvṛkṣa as Lakṣmī dwells on it; from gorocanā arose all auspicious desires, guggulu from cow-urine, all strength in the world from cow's milk, all auspicious things from curds, all splendour from ghee; therefore bathe Hari with milk, curds and ghee and worship with guggulu, lamps &c and Agasti flowers; performer reaches Viṣṇuloka and even his pitṛs who might be in hell go to heaven; he should donate a cow and the gifts called jaladhenu, ghṛtādhenu, madhudhenu; he is freed from all sins; HV I. 1156–58 (from Vahnipurāṇa). Śuklādvādaśī—same as Śubhadvādaśī immediately below. Śubhadvaādaśī—begin on 1st of Mārg. śu., observe ekabhakta from 1st to 9th tithi, on 10th after bath worship Keśava at mid-day; on 12th of both pakṣas donate sesame and gold in four months from Mārg.; in 4 months from Cai. donate vessels full of groats and gold; similarly worship Govinda in śrāvaṇa and following three months; on 12th of K. he should prepare a golden model of the earth with seven pātālas and mountains and place it before (image of) Hari; worship Hari; jāgara; next morning donate to each of 21 brāhmaṇas a cow, a bull, a pair of garments, ring, golden wristlet and ear-ornament, a village (for a royal performer) and on kr. 12 a silver model of the earth and donate it; performer secures all prosperity and Viṣṇuloka; KKV 340–343, HV I. 1101–1103 (quoting about twentyone verses from Var. 55. 1–59). Śubhasaptamī—on 7th of Āśv. śu. worship kapilā cow and donate a prastha of sesame contained in a copper vessel and a golden bull with garments, flowers and jaggery with the words 'may Aryaman be pleased'; tithivrata, Aryaman deity; for a year do the same every month, Mat 80. 1–14 q. by KKV 221–223, HV I. 648–650 (from Pad V. 21. 307–321); same verses in Bhav U 51. 1–14. Śulapradānavrata—fast on each amāvāsyā for a year; tithivrata; offer to Śiva a pīka made of flour and a golden or silver lotus and place it on one's head and donate these; he should observe the rules of ahiṃsā, celibacy, sleeping on ground &c.; HV II. 252–53 (from Śivadharma). Śailavrata—(1) worship of the mountain the performer desires, becomes happy; HV I 796 (from Vi. Dh ); (2) for seven days from Cait. śu. 1 worship every day the seven Lōkapālas viz Mahendra, Malaya, Sahya, Śuktimat, Rksa, Vindhya and Pāriyātra; homa with yavas; subsist on barley food, for a year; at end donate twenty prasthas of yava; the performer king conquers enemies and rules over the earth, HV I 463-64 (quoting VI Dh III. 161 1-7) For seven mountains, vide H. of Dh. vol. IV. p 560, note 1260.

Śāvanakṣatravrata—begin when Hasta-nakṣatra occurs in Phā. śu.; subsist by nakta method but avoid oil and salt; worship Śiva associating each of his limbs from feet to head separately with the nakṣatras from Hasta in the form 'Śivāye’ti ca Hastena pādau sampūjayed-vibhōh '; donate on all nakta days a prastha of rice grains with a vessel of ghee; on Pūrṇimā donate images of Śiva and Umā, a bedstead fully furnished, a cow: nakṣatravrata; Śiva deity; HV II. 703-706 (from Vi. Dh ).

Śāvamālūvrata—(1) Begin from P. 8th, subsist in nakta way throughout but on 8th of both pakṣas fast; worship Śiva thrice in the day, offer homa, sleep on ground; on Pūrṇimā offer Mahāpūjā with ghee &c ; offer dinner to eight brāhmaṇas and present a pair of cows and a kapila bull; in M. and the following months he is to subsist by nakta on different kinds of food in each month up to Mārg ; māsa- vrata; HV II. 843-848. (2) in K subsist by nakta way; at end of month offer oilcake with jaggery and ghee; fast on 8th and 14th, in the months from Mārg different objects connected with Śiva are to be presented to the image of Śiva; māsavrata, Śiva deity; HV II. 843-853 (from Śivadharma ).

Śaṅkōpāvasavrata—no food to be taken for a year, on 8th and 14th of both fortnights of a month; Śiva deity; HV II. 397 (from Bhav.).

Śauryavrata—saṅkalpa on Aśv. śu. 7, on 8th fast, on 9th eat flour and worship Durgā and give dinner to brāhmaṇas, this procedure to be followed for one year, tithivrata; Durgā deity; at end dinner to maidens and present them with clothes &c and pray ‘may Devī be pleased with me’, one without learning becomes learned, a timid person becomes valorous, one that had lost a kingdom regains it. Var. 64. 1-6 q. by KKV 273, HV I 957-58, KR 364-365. śyāmāmahotsava—vide p. 317 above under ‘Drākṣa-bhakṣaṇa’; HV II. 915 (from Ādityapurāṇa ), KR 303-304. Śyenāgaṁśānavidhi—on 4th, 8th, 9th, or 14th of K. śu.; for women; in Kṛta age women gave a morsel to a hawk with the request to carry it to Devī; but now no such thing is done but women take food before their husbands on one of these days and husbands dine afterwards; HV II. 641-43 (from Ādityapurāṇa ). Śrāddhavrata—apply sandalwood paste to Śiva image in the presence of Keśava image and donate jaladhenu and ghṛta-dhenu; performer is freed from all sins and goes to Śiva-loka; saṁvatsaravrata; Śiva deity; HV II. 863 (from Pad ). Śrāvaṇadvādaśī—(1) in Bh. śu. 12 with śravaṇa-nakṣatra; fast on 11th; donate on 12th an earthen vessel full of boiled rice and curds washed clean with water from the confluence (of Gaṅgā and Yamunā); KKV 348 (from Va.); (2) fast on dvādaśī with śravaṇa-nakṣatra and worship of Janārdana; it is in its reward equal to twelve dvādaśīs; if śravaṇa-dvādaśī falls on Wednesday, it is regarded as ex- tremely great; tithivrata; Viṣṇu deity; HV I. 1162-1171 (from Vi Dh I 161. 1-8 ); Agni devotes fifteen verses to it. Most digests deal with it at length; vide HK 289-298, KV 459-464, NS 137-140, SmK 240-249 (elaborate proce- dure ). Vide Paḍ VI. 70 for this, its māhātmya and story. Vide Gar I chap. 136 also for this vrata. Śrāvaṇa-kṛtya—KKN 395-397, KR 218-254, VKK 292, KT 437-438, NS 109-122, SmK 148-200, PC 215-22. There are several important vratas in Śrāvaṇa such as Nāgapañcamī, Āśūnyaśayanavrata, Kṛṣṇajanmāṣṭamī, which have already been described or have been included separately in this list. A few small matters are briefly men- tioned here A notion prevailed that all rivers except those that fall directly into the sea are rajaśvalā (‘muddy’ or with a pun ‘in monthly course’) when the Sun is in the middle of the signs of Cancer and Lion and therefore one was not to bathe in them for holiness and that streams that are not 1008 dhanus in length are not to be called ‘nadīs’ (rivers) but they are merely holes or canals (gartā ) Vide Gobhila-smṛti I. 141-142 (Māsadvayam Śrāvaṇādi &c), NS 109-110; vide H. of Dh. vol. IV. 590 note 1337 for the length of dhanus ( as 4 hastas ). In Śr. the several deities had on different tithis the pavitrāropanavrata (for which vide pp 339-340 above); on Mondays in Śr. one should either fast or take only one meal at night (SmK 139); on 9th of both fortnights worship Durgā under the name of Kaumārī (KR 244, SmK 200 ); on Śr. kr 1 all Vaidika brāhmaṇas have to engage in japa of Gāyatrī for 1008 times in Tamil lands as their almanac shows Śrāvana amāvāsyā is called kuśotpāṭnī as kuśas are gathered then (KR 316, SmK 252 ). On this amāvāsyā childless women or women whose children die in infancy perform a vrata for getting a child viz they observe fast, establish eight kalaśas (jars) for images of Brahmāṇī and other Mother Goddesses Śrāmaṇakṛnvata—on 8th and 14th of Mārga. Śu. after bath at mid-day performer should invite several maidens or one maiden (if he be poor) or chaste brāhmaṇa sagotra women and one learned and well-conducted brāhmaṇa, wash the latter’s feet and give arghya and honour with gandha &c. and a sumptuous dinner. he should place twelve water vessels covered with threads and garlands before the maidens and should place one vessel on his own head and contemplate on Keśava and pray that he may be freed from all his debts to pitṛs, gods and men; the women should reply 'so be it'. tithivrata; deities are goddesses called Śrāvaṇyah who report to Brahmā whatever good or evil a man utterṣ HV II 134-139 (from Bhav. U. ). Śiśupañcami—(1) on 5th of Mārga śu. one should make a golden, silver, copper, wooden or clay image of Lakṣmī or draw her figure on a piece of cloth and worship it with flowers and offer worship to the limbs from feet to heaḍ chaste married women should be honoured with saffron and flowers and dinner and salutations; donate a prastha of rice grains with a vessel full of ghee with the words ‘may Lakṣmī be blessed with me’, this should be carried on for a year taking a different name of Lakṣmī in each month, at end worship Lakṣmī image in a maṇḍapa and donate it and a cow and pray to Śrī to give him success, result-prosperity for 21 generations, HV I 537-543 (from Bhav. U. chap 37 1-58 with some variations). (2) Another vrata for success to be begun on śu. 5th with Śrāvaṇa-nakṣatra or with Uttarāphalguni and Monday, on 4th ekabhakta. next day worship of bilva tree, under which eight kalaśas to be arranged in eight directions, holy water, ratnas, dūrvā, white lotuses &c. should be cast in those kalaśas; Lakṣmī to be worshipped and prayed to; invoke Nārāyaṇa in the middle kalaśa and worship Nārāyaṇa image for one year or as long as success is not effected, HV I. 546-552 (from Gar.); (3) on M. śu. 5, worship Lakṣmī in jar full of water or on Śālagrāma stone since she came to this world at Viṣṇu's command on that day, Bhujabala-nibandha (p. 363 Ms) says that worship was with kunda flowers; KT 457, 458; PC 98 says Lakṣmī was to be worshipped on M. śu. 5, while SmK 479 provides that Kāma and Rati (Cupid's wife) were to be worshipped and a great festival (called Vasantotsava was to be helḍ (4) on Cai. śu. 5 Lakṣmī was to be worshipped; the performer throughout his life is endowed with prosperity; NM p. 62 verses 766-768, SmK 92.

Śrīprāptivrata—(1) HV I. 575 (quoting one verse from Vi. Dh. ) says he who worships Lakṣmī (image) placed in a lotus with flowers reaps the reward of a yajña; (2) begin on the 1st tithi after Vai. pūrṇimā, worship of Nārāyaṇa and Lakṣmī every day for a month with flowers, fruits &c.; homa with whole rice grains and bilva (fruit); feed brāhmaṇas with milk and its products; fast for three days in Jyestha; donate gold and two garments; HV II. 751 (quoting Vi. Dh. III. 211. 1-5).

Śrīvṛkṣa-navamī—on Bh. śu. 9 worship bilva tree seven times when the Sun has just risen with sesame, food made with flour, wheat and flowers &c., pray to the tree and bow to it; performer to eat that day on bare ground food not cooked by fire (such as curds, fruits &c ) without oil and salt; tithivrata; Bilva as the residence of Lakṣmī is deity; result is freedom from pain and obtaining of wealth; HV I. 387-388 (quoting Bhav. U. 60 1-10).

Śrīvrata—(1) by worshipping Lakṣmī on Cai. śu. 5th tithi only once one obtains all results that could be obtained in a year; HV I 575 (one verse from Vi. Dh.), (2) on Cai. śu 3rd tithi subsist on boiled rice and ghee and sleep on the ground that night; on 4th bathe outside the house (in a river &c.); on 5th worship of Lakṣmī on lotus whether natural or artificial and with lamp fed with ghee; homa in fire with Śrīsūkta of lotus and its petals and bilva leaves; dinner to brāhmaṇas with plenty of milk and ghee; eat haviṣya food; for a year; secures strength, beauty and health; HV II. 466-468 (from Vi. Dh. III. 154 1-15 )

Sat-tila-dvādasi —on Phā kr. 12th when there is Śrāvaṇa- nakṣatra worship gods with sesame, perform homa with sesame, light lamps with sesame oil in temples, donate sesame, offer water mixed with sesame to pitṛs and eat sesame. Viṣṇu is said to have observed fast on this tithi and offered sesame and piṇḍas to his ancestorṣ KR 519.

Sat-tili—one who fasts on 11th of M śu when the Moon is in Mṛgaśīrṣa nakṣatra and performs on 12th the six actions relating to sesame becomes free from sins; VKK 505, TT 113-114, GK 151 The six actions are rubbing sesame on body, bath in water with sesame, homa with sesame, gift of sesame, offering to pitṛs water mixed with sesame and eating sesame, compare KR 519.

Ṣaḍakṣara-mantra—Mahāśvetā mantra has six letters (HV II. 521 ); another is 'Khakholkāya namaḥ' KKV 9.

Ṣaṇmāsa-ṛtu-vrata—Begin worship of six seasons on śu. 6 of Cai. Ṛtuvrata; seasons deitieṣ the six ṛtus are to be honoured respectively with fruits and flowers, astringent things (in Grīṣma ), sweet ones in (rains), food and salt in Śarad, bitter and sour ( in Hemanta ), pungent things in (Śiśira); on each śu. 6th he fasts or subsists by nakta way and omits five rasas ( taking only one appropriate to that season ); for one year; HV II. 858-859 ( from Vi Dh III. 156. 1-7 )

Ṣaṣṭivrāta—Sixty vratas occur in Mat 101. 1-83 (q by KKV 439-451 ) All these are said to have been narrated by Rudra to his spouse

Ṣaṣṭhīdevī—BRV II (chap 43 3-72) says that Ṣaṣṭhī, Maṅgalā- candī and Manasā are portions of Prakṛti, that Ṣaṣṭhī is the presiding goddess over children, that she is called Devaseṇā, among Mātṛs, she is wife of Skanda, protects children and gives them long life and narrates a story about worship of that goddess on the 6th day after birth in the lying-in chamber On the worship of Sūtikā-ṣaṣṭhī, vide KT 471-475, where Bhoja is quoted on p 473

Ṣaṣṭhyavrata—(1) fast on 5th tithi; worship of the Sun on 6th or 7th; performer gets the same fruit as Aśvamedha; HV I. 627 (from Brah ); (2) on 6th tithi of śu. when it falls on Tuesday; perform vrata on different months; reaps inexhaustible merit; HV I. 627-628 (from Vi Dh.) Sasthivratas—Bhav I. 39-46, Bhav. U chap 38-42, KKV 98-103 (only three), HV I 577-629 (twenty-one vratas), HK 622-624, KN 189-192, TT 34-35, SM 42-43, PO 100-103, VR 220-236.

When the sixth is mixed up with 5th or 7th the general rule is that in the case of vratas and fasts sixth mixed with the 7th is to be chosen except in the case of Skandasasthi vratas sixth mixed with 5th is to be preferred ( KN 190, NA 48, SM 42, PO 100-101 ), the sixth tithi is dear to Kārtikeya (or Skanda) who was born on it and became the commander-in-chief of the gods on it; Bhav. I. 39. 1-13, HK 622 (quoting Brah.), KKN 382-383.

One or two special matters may be noteḍ Skanda is the lord of 6th tithi and is to be worshipped on every 6th tithi with fragrant flowers, lamps, garments, crows as toys, bell, chowries and mirror, Kārtikeya is specially to be always worshipped by kings with campaka flowers and no other god (KR 276); 6th of Mārg śu is called Mahāṣaṣṭhi (HK 623-624). Vide Nār I. 45. 1-51 for Ṣaṣṭhivrata in the twelve months of the year.

Saṁvatsaravrata—begin on 5th of Cai. śu. in the year called Saṁvatsara and go on for five days Agni, the Sun, Soma, Prajāpati and Maheśvara are identified with the five years of a Yuga viz. Saṁvatsara, Parivatsara, Iṣṭāpūrta (Idvatsara ?), Anuvatsara and Udavatsara; they should be established in a mandala each in order with blue, white, red, white-yellow and dark flowers; worship and homa with sesame, rice, barley, ghee, white mustard respectively; for five days nakta; at end donate five suvarṇaṣ this is a pañcamūrtivrata; HV II 419-420 (from Vi Dh.). The names of the five years that constitute a yuga are variously named in vedic literature; vide Atharva VI 55 3, Tai S V. 5. 7. 2-3, Tai. Br. I 4. 10. 1.

Saṁvatsaravratas—Vi Dh I. 82. 8-20 (gives the names of the sixty years, Prabhava, Vibhava &c.), KKV 435-451, HV II. 862-867.

Saṁvatsarārambhaṇaḥ—HV I 360-365. Vide above under Caitra-pratipad pp. 82-84

Saṅkaṣṭacaturthī—on Śr kr. 4th on moonrise ( i e. about eight ghatikās after sunset ) worship Gaṇeśa image, establish a jar, 16 upacāras to be offered, modakas (1008, 108, 28 or 8) to be prepared, fast the whole day or no food to be taken till moon-rise, for life or 21 years or one year; gift to ācārya, dinner to 21 brāhmaṇas, SmK 171-177, VR 120-127, VKD 68, D S 74, the vrata may be observed throughout life or for 21 years; it is narrated that even Śiva did it when he wanted to vanquish demon Tāraka.

Sankastahara-ganapativrata

Ganesa deity: VR (176-188) sets out a very elaborate procedure, in which Rg X 63 3, IV. 50. 6, the Purusasūkta (Rg. X 90), Nār and numerous Paurāṇika mantras are relied upon and 16 upacāras offereḍ Ganesa is worshipped with 21 names and the same number of dūrvā tendrils, leaves of plants (such as Bhṛngarāja, bilva, badarī, dhatūra, śamī and flowers (red), there is also worship with 108 names of Ganapati; at end five modakas to be offered to the priest and dakṣiṇā; it is said that Vyāsa narrated this vrata to Yudhiṣṭhira. Saṅkasta appears to mean distress or calamity. ‘Kasta’ means ‘kleśa’ and the prefixing of ‘sam’ makes it a little more emphatic.

Sankrāntavratas

Vide HV 727-743 (16 in all), HK 407-438, KR 613-621, KN 331-346, VKK 204-231, SmK 531-545, VR 729-738, PO 357-366.

Sankrāntisnāna

Vide under Saṅkrānti above pp. 211-12 for bath on a saṅkrānti and HV II 728-730 (from Devīpurāṇa for results of bathing on the twelve saṅkrāntis with certain substances put in water for bath.

Sanghātaka-vrata

to be begun on K śu. 1st, ekabhakta on that day, fast on 2nd tithi and also on 3rd; pāraṇā on 4th, tithi-vrata. Śiva deity; worship in this way for 7½ months if performed only in each bright half, or 3½ months if in both pakṣas which make up 7, two golden images of a male and female to be placed on bedstead and bathed with pañcāmṛta &c., jāgara, sleeping on ground, gift of images to ācārya; the woman performer never suffers separation from husband or son, Pārvatī secured Śiva as husband by this vrata, HV II. 370-375 (from Var).

Satkulavāptivrata

begin on Mārg. śu. 1st; worship of Viṣṇu with three flowers of three different colours, three unguents; offering of trīmadhura, three lamps, homa with yava and sesame; donate three metals (gold, silver, copper);¹

Satya-nārāyaṇa-vrata—very popular in Bengal and Mahārāṣṭra: described in Bhāviṣya (Pratisargaparva) chap. 24–29; M. M. Hara Prasad Shastri in cat. of mss in the Asiatic Society's Library, Calcutta, vol. V. preface p. LXV says that the worship of Satyanārāyaṇa (mṣ No. 3370) has a Mahomedan origiṇ It was originally (and even now in many places) called 'Satyāpīrer pūjā'. It occurs in the Revā-khaṇḍa of the Skandapurāṇa (Vaṅgavāsi ed ) but does not occur in the Veṅk. Press editioṇ² This is a vrata very popular among lower middle-class people and womeṇ³ It is said that Nārada was told about this vrata by Viṣṇu himself. On any day a man worships Satyanārāyaṇa and offers naivedya of 1¼ quantity (such as 1¼ śer or maund) of plantains, ghee, milk and wheat flour (or rice flour), jaggery or sugar; all these to be mixed up for naivedya; performer should listen to the stories and partake of the prasāda; jāgara with songs, music, dance; then people go to their houses; this yields all desired objects; stories about a brāhmaṇa who performed this vrata every month, of a vendor of wood, of a trader named Sādhu with a ship full of merchandise and costly things and his daughter Kalāvatī. In these stories Satyanārāyaṇa is represented as very jealous and vindictive. The stories are said to have been taken from Skandapurāṇa, Revā-khaṇḍa.

Sadvratā—otherwise called 'annadānamāhātmya'.⁴ wherein Kṛṣṇa narrates to Yudhiṣṭhira the importance of giving food to others and refers to the words of Rāma to Lakṣmaṇa that they suffered exile in a forest because of not feeding brāhmaṇas, that king Śveta suffered pangs of hunger even when in heaven and was told by Brahmā that his plight was due to his not having fed hungry personṣ The word literally means 'vrata (i. e. giving food) always'. In modern times it is often pronounced and written as 'Sadāvartā' or 'Sadābarta' or 'Sadāvarat',⁵⁶ 471 quotes a verse saying that 'food is the very life of beings, it is their vigour, strength and happiness and therefore the donor of food is declared to be the giver of every thing'. The importance of giving food is stressed in the exordium 'atithidovo bhava' in Tai Up. I 11.2; vide also Atharva IX 6 ff and Kathopanisad I. 1. 7.

Santānādana-tithivrata: he gives his or another's daughter in marriage on K Full Moon, observes a fast on the confluence of rivers, roaches a happy goal HV II. 238 (from Bhav. U.).

Santānāṣṭamī—on Cai kr. 8; tithivrata; Kṛṣṇa and Devakī to be worshipped; fast; for a year; at end of each period of four months on kr. 8 bathe image of Kṛṣṇa with ghee and donate ghee; HV J. 846-47 (quoting ten verses out of Vi. Dh. III. 217. 1-11)

Sandhyā (twilight)—is the period of three ghaṭikās (72 minutes) before sunrise and after sunset and it was provided that one should not engage in four actions in that period, viz eating, sexual intercourse, sleep, Vedic study; HK 694-97, PC 46; Utpala on Bṛhaj-jātaka VII 1 quotes Varāha that it is the time after half the sun's disc has gone down till appearance of stars and morning twilight is from the east having light till half the sun's disc appearṣ

Saptadvīpavrata—begin on Cai. śu. 1st and worship for seven days in order the seven dvīpas (continents), viz. Jambū, Śāka (of the Śakas), Kuśa, Krauñca, Śālmalī, Gomeda and Puṣkara; homa with ghee and donate seven dhānyas; observe nakta and sleep on the ground; one year; donate a figure of dvīpas made of silver; goes to heaven till end of Kalpa; Vi Dh. III. 159. 1-7.

Saptamī-nivaya—If 7th is mixed with 6th and 8th tithis a vrata for 7th tithi is to be performed on that day where 7th is mixed with 6th, but if for any reason 7th mixed with 6th cannot be accepted, the 7th mixed with 8th may be accepted, KN 192-194, TT 35-36, PC 103-104.

Saptamilokavrata—worship seven lokas on 7th tithi; one would secure great intellect and unequalled positioṇ HV I. 793 (one verse from Vi. Dh.)

Saptami-vratas—Mat. chap. 74-80 = Pad V. 21. 215-321, Bhav. U. 43-53, Nār. I 116. 1-72, KKV 103-225 (sets out more vratas of 7th tithi than of any other tithi, 44 in all), HV I, 632-810 (about 62 vratas), VKK 35-38, TT 36-40, VR 231-255 For eulogy of the worship of Saptami, vide Vi Dh. III 169. 1-7. Saptamisnapanā—Mat (68 1-42) describes this at length; HV (I. 763-768) quotes from Bhav. U. almost the same verses as those in Mat It is said to be an antidote against disease, ill-luck or distress or the death of infants It should be performed in the 7th month after a child is born to a woman who lost an infant child or on a 7th tithi in śu, but tithi of the birth should be avoided; offer to the Sun and Rudra and the Matṛs specially oblations of rice with milk, repeat hymn to the Sun (Rg. I. 50) and offer homa to Rudra with Rg I. 43; the fuel sticks are to be of arka and palāśa and 108 āhutis of yava, dark sesame, and ghee; four jars in four corner directions and a fifth in their midst; and various things (five ratnas, sarvauṣadhis, clay from several places named) were to be cast in all jars; seven married women should sprinkle water over the woman whose child died and invoke the Sun, Moon and the gods to save the child that is born; golden image of Yama to be donated to ācārya (priest). worship of the Sun and the kapilā cow; performer to eat remnants of food offered to godṣ Saptamūrti-vratas—Vide Vi. Dh. III. 157-166. Saptarși-vrata—(1) worship of seven sages makes one reach them and confers sagehood; HV 1 791 (from Vi Dh.); (2) begin from Cai. śu. and for 7 days therefrom worship each of the seven sages viz Marići, Atri, Angiras, Pulastya, Pulaha, Kratu and Vasiṣṭha, with fruits, flowers and cow's milk, subsist in nakta way on those days; homa with sesame and with Mahāvyāhṛtis, for one year; at end donate a black deer hide to an Agnihotrin; performer secures the way to mokṣa; HV II. 508 (from Vi. Dh. III. 165. 1-7) Saptavāra-vratas—(vratas of the seven week-days), KKV 25-27, HV II 520-592, KR 593-604. Saptamyarka-vrata—RM (verses 1172-73; vide ABORI vol. 36. p 314). Saptasūptamīkalpa—to be undertaken on a Sunday in bright half after the Sun starts on his (apparent) northward passage and on a nakṣatra with male name; he should observe celibacy and subsist in nakta way on all the seven saptamīs called Arkaśampuṭa, Marica, Nimba, Phala, Anodana, Vijayā, Kāmiki; observe ekabhakta on 5th and avoid sexual intercourse on 6th and give up honey and meat on that tithi; after writing the seven names on leaves he should cast them in an unused jar and should ask a child (who does not know the meanings of the seven names) to take out one and he observes that particular 7th accordingly; for a year; performer gets all his desired objects and reaches Sūryaloka, KKV 189–191, HV I 687–689 quoting verses (from Bhav I 208 2–32) Male nakṣatras have been stated above

Saptaśāgara-vrata or sapṭasamudra-vrata—begin 1st; worship Suprabhā, Kāñcanākṣā, Viśāla, Mānasodbhava, Meghanādā, Suvenu and Vimalodakā for seven days in order; homa in their names of curds add dinner full of curds to brāhmaṇas, and himself partake at night of boiled rice and ghee; for a year, donate seven garments to a brāhmaṇa at a holy place, this is also called Sarasvatavrata; HV II 507 (from Vi. Dh ) The above seven appear to be the names or branches of river Sarasvatī and therefore Sarasvata appears to be the proper name and not ‘Saptaśāgaravrata’. Vide Vi. Dh. III. 164 1–7 for these seven rivers and this vrata being called Sarasvata

Saptasundarāla-vrata—worship of Pārvatī under seven names, viz. Kumudā, Mādhavī, Gaurī, Bhavānī, Pārvatī, Umā, Ambikā; dinner for seven days for seven maidens (about 8 years old); every day one of the 7 names to be used in the form ‘may goddess Kumudā be pleased’ and so on for six days; on the 7th all seven to be invoked and honoured with gandha &c and tāmbūla, vermilion and cocoanut, after worship a mirror should be presented before each of the seven; this secures beauty, saubhāgya and destroys sins, HV II 886–87 (from Bhav. U.).

Samudra-vrata—begin from Cāl su 1st, every day for seven days, worship with salt, milk, ghee, whey, wine mixed with water, sugarcane juice and sweet curds, performer to eat at night hariśya food; homa with ghee, for a year; at end donate a milch cow; king becomes supreme on the whole earth; one secures also health, wealth and heaveṇ HV II. 464-65 (from Vi Dh III 160 1-7 ) The oceans are some- times said to be seven, as in Vāyu 49.123, Kūrma I 45.4, viz. of salt, sugarcane juice, wine, milk, ghee, curds and fresh water.

Samudra-snāna—one should bathe in the sea on parvan days such as Full Moon and Amāvāsya, but not on Tuesday or Friday, one should honour the sea and Aśvattha tree, but not touch them; however on Saturday Aśvattha may be touched; there is no restriction as to time in taking a bath at Setu ( Rāmeśvara ), D. S. 36.

Sampad-gauri-vrata—on M. śu. 1st (mentioned in Tamil calendars ) for all married women and maidens in Kumbhamāsa.

Sampad-vrata—on 5th tithi worship Lakṣmī and observe fast; for one year; at year's end donate a golden jar with gold in it; performer becomes rich in each birth and goes to Viṣṇu-loka; this is a saști-vrata; KKV 441–42 ( same as Mat. 101 19–20 ), VKK 34 ( quoting Mat. ).

Sampūtasaptamī—Vide Arkasampuṭasaptamī above p. 261.

Sampūrṇa-vrata—This vrata renders perfect every vrata that is rendered defective by some mistake or obstacle or Vighna- Vināyakas; one should prepare a golden or silver image of the god worshipped in a vrata that is incomplete; one month from the day on which the craftsman prepares the image a brāhmaṇa should bathe it with milk, curds, ghee, fluids and water and worship with flowers &c and offer arghya in the name of that deity from a jar full of water in which sandalwood paste is cast, and pray that the vrata which was broken may become perfect and make the offering with ‘svāhā’; the officiating priest should say ‘your (broken) vrata has become perfect’. The purāṇa adds ‘gods consent to what brāhmaṇas say, brāhmaṇas have all the gods in them; their word would not come out to be untrue’; HV. II. 876–879 ( from Bhav U ).

Sampūrṇa-dvitīyā—on 12th of P. kṛ ; worship of Acyuta (Kṛṣṇa); not to speak with atheists and the like; two periods of six months each; in the first six months from P. worship as Puṇḍarīkākṣa, then as Mādhava, as Viśvarūpa ( in Phā. ), Puruṣottama (in Cāi.), Acyuta (in Vāi.) and as Jaya (in Jy.); sesame to be employed at bath and dinner in the first six months and in the six months from Āṣādha pañcagavya; worship in the second half from Āṣ with same names as in the first half year; performer to observe fast on ekādaśī and to observe nakta or ekabhakta way on 12th; at year's end H. D. 56 donate a cow, garment, gold, corn, food, seat and bedstead with the words ‘May Keśava be pleased’; the performer secures all desired objects and so this vrata is called ‘samprāpti’ (attainment); HV I. 1094–95 (from Vi. Dh.)

Sambhoga-vrata—fast on the two first tithis and the two 5th tithis; one should concentrate his mind on the Sun, give up love and enjoyment though lying alongside his wife; he would be deemed to have performed great tapas for thousands of years; KKV 388, HV II 394 (from Bhav.)

Sarasvatīpūjā-vidhi—in Aśv. śu. invoke Sarasvatī on Mūla-nakṣatra, worship her every day and take leave of her on Śravaṇa (which is the 4th nakṣatra from Mūla), in all four days generally from Aśv. śu 7th to 10th; VR 248–249, VKD 93 and 268–269, both provide that during these days one should not study nor teach nor write a book.

Sarasvatīsthāpana—on 9th tithi of Aśv. śu, Sarasvatī is esta-blished on books VKD 93–93 and 268–269. In Tamil lands special Sarasvatīpūjā is done by bringing together books and mss used by elders and youngsters, and girls and married women bring together their music books and Vīṇā, all of which are worshipped as Sarasvatī. Among craftsmen and manual labourers on this 9th tithi āyudhapūjā (worship of the tools of their trade) is done.

Sarid-vrata—worship the river one desires, one reaps merit; HV I. 790 (from Vi Dh. ), which groups it under Saptami-vrataṣ

Sarpapañcamī—one should observe payovrata on 5th tithi and donate a golden snake to a brāhmaṇa, one would have no danger from snakes; HV I. 567 (from Bhav.).

Sarpabali—Vide SmK 170–171 and H. of Dh. vol. II, pp 821–824.

Sarpābhayapañcamī—on 5th of Śr śu., one should draw on both sides ( of a door ) with cowdung the figures of snakes, worship them with wheat, milk and fried grains, with curds and dūrvā tendrils and flowers &c., snakes become pleased and he has no fear from snakes up to his 7th descendant; HV I, 564–565 (from Skanda, Prabhāsa-khaṇḍa) KKV 94 mentions a ‘Sarpābhayapañcamī’ and cites three verses from Bhav. (I. 32. 62–64) two of which occur in HV I, 564 along with otherṣ Śarvakāmadurātā—(1) on M. kr. 14th tithi worship the group of pitrs, the performer reaps the fruit of a yajña; HV II. 155 (from Vi. Dh ); (2) on Mārg. 11th fast and worship the Moon and also eleven deities such as Mars, Sun, Nirṛti (goddess of death and calamity ), the lord of rivers (Varuṇa ), Agni, Rudra, Mṛtyu, Durgā; for one year, at year's end donate a cow, he reaches Rudraloka; HV L 1151 (from Vi. Dh ).

Śarvakāmāpurāta—This has twelve series from K.; fast on Kṛttika falling on K. pūrṇimā and worship Narasimha with gandha, flowers &c. for a year; at year's end donate a white cow with a white calf and silver; he would be free from enemies; from Mārg onwards to Āśv., one has to fast on the nakṣatra after which the pūrṇimās are named and worship Krsna and his forms and avatāras under different names ( such as Ananta in Mārg., Baladeva in P., Varāha in M. and so on ); the gifts made at year's end are different; these yield all desires, remove sins and lead to heaven; HV II, 655-659 (from Vi. Dh.).

Sarvagandha—(lit. all fragrant substances ) They are variously enumerated HV I. 44 gives two prescriptions, viz. (a) camphor, sandalwood, musk and saffron in equal proportions are sarvagandha, or (b) vide p. 38 and note 83 above.

Sarvaphalatyāga—begin on 3rd, 8th, 12th or 14th of Mārg. śu. or of other months; dinner of pāyasa to brāhmaṇas; he should give up one out of 18 dhānyas and all fruits and bulbous roots for a year except when medicines are required to be taken; he should get made golden images of Rudra with his bull and of Dharmarāja (Yama ); he should make golden, silver and copper sixteen figures, each group representing big fruits ( like jack fruit &c. ), smaller fruits ( like udumbara, cocoanut ) and bulbous roots ( like surana-kanda ); place two jars full of water on a heap of grains, a bedstead should be got ready; all these to be donated with a cow to a householder brāhmaṇa; he should pray 'may I reap inexhaustible rewards'; Mat. 96. 1–25.

Sarvamañgalātrayodaśī—every month on śu. 13th one should subsist by ekabhakta or nakta or observe a fast and worship three viz Krsna, Balabhadra and Maṅgalā (Durgā) goddess known as 'Aṅkāvaṅka'; one overcomes all difficulties by remembering these three or worshipping the images of these three and offering flowers, meat and wine; HV II. 16–17 (from Bhav. U.). Kṛṣṇa is represented as telling Yudhiṣṭhira that when his guru Sāndīpani asked him to restore to life his dead son as the dakṣiṇā for the learning imparted to him, he contemplated on the goddess and restored life to the dead soṇ

Sarva-vrata—worship Śiva on the 13th tithi of śu falling on Saturday and fast thereon, man becomes free from grave sins (like brāhmaṇa-murder), HV II. 24.

Saī vāpti-vrata—This is a Cāturmūrtivrata, for a year divided into three periods of 4 months, Viṣṇu has four forms, bala (strength), knowledge, aiśvarya (supremacy) and śakti (energy), Vāsudeva, Saṅkarṣaṇa, Rudra and Aniruddha are the four faces in the east, south, west and north represent- ing the four forms of strength, knowledge &c. in the four months from Cai performer should worship the forms east to north and the gifts respectively made to a brāhmaṇa are things useful in domestic purposes in Cai. of warlike materials in Vai, of materials useful for yoking (i. e. agriculture) in Jy. and materials useful in sacrifices in Ās; the same procedure in the other two periods of four months from Śr. and Mārg.; he secures heaven and Indraloka and Sālokya with Kṛṣṇa; HV II. 502–503 (from VI, Dh. III. 140. 1–13 ).

Sarvāpṣasaptamī—on 7th of M. kr.; worship intently the Sun; for a year, two divisions of the year; in the first six months sesame are to be used at bath and dinner and the names with which the Sun is to be invoked in the 6 months from M. are Mārtaṇḍa, Arka, Citrabhānu, Vibhāvasu, Bhaga and Hamsa; in the 2nd period of 6 months pañcagavya is to be used at bath and meals; performer to eat at night but exclude oil and salt; he secures all desired objects; KKV 168–169, HV I. 735–36 (from Bhav. I. 108 1–12 ).

Sarvauṣadha—(all herbs)—They are, Murā, Māmṣi, vacā, kuṣṭha, śailaja, two Harīdrās, śuṇṭhī ( dry ginger ), campaka and mustā, Agni 177. 17, Madanaratna ( on Śānti, folio 3a), Kṛtyakalpao ( on śāntika folio 7 b), VKK 212 (ten), P. C. 307 and VR 16 also enumerate ten but slightly differently. Vide p 183, note 473.

Sarṣapasaptami—tithi-vrata; sun deity; on seven saptamī tithis the performer sitting facing the Sun should place pañcagavya or other liquids on his palm and one, two up to seven mustard grains in order on first saptami, 2nd saptami up to seventh saptami, should look at it, bring to his mind some desired object and drink at once without allowing the teeth to touch with a mantra addressed to the mustard; homa and japa; secures sons, wealth and desires; HV I 686–87; Bhav. (1 68. 29–42 ) describes it; KKV 187–188. Sasyotsava—(festival of ready crops )—to be performed in śu. on an auspicious tithi, nakṣatra and muhūrta by going to the field with songs and music, making a fire and homa therein, carrying some ripe corn and offering it to gods and pitrs to the recitation of Vedic mantras; the performer par takes of the ripe corn mixed with curds and should celebrate a festival. HV II, 914 (from Brah. ) Sahasrabhojanavrata—( Procedure of giving dinner to one thousand brāhmaṇas ) SmK pp. 454–455 quoting Baudha yanāsūtra. It should be done in one’s own house or in a temple; homa with cooked food and subsidiary āhutis with clarified butter in twelve names Keśava, Nārāyaṇa &c. ; various giftṣ Sāgaravrata—This is a Caturmūrtivrata, māsavrata, for four months from Śr.; worship of four jars filled with water as symbols of the four oceans, that are Hari with his four forms ( God Vāsudeva, Saṅkarṣaṇa &c. ); bath in a river on all days in those months, homa every day; on last day of K. honour brāhmaṇas and donate sesame oil; reaches heaven; HV II, 829 (from Vi. Dh III. 145. 1–6 ). Sādhanadaśamīvrata—performed on the 10th tithi in śu. as well as in kr.; it is an aṅga (subsidiary observance) of Ekādaśī; AK folio 640. Sādhyavrata—on Mārg. śu. 12th, tithivrata; Sādhyas deities; for a year; Sādhyas are a group of twelve semi-divine beings; HV I, 1173 (quoting Vi. Dh. III. 181. 1–3). Vi. Dh. names the twelve. Sūmavrata—It is a samvatsaravrata; bathe images of Śiva and Keśava in a circle made with cowdung for a year; at end donate a golden jar with tiladhenu to a brāhmaṇa who sings sūmans; KKV 442–43 (from Mat. 101. 25–26 ), HV II, 864 ( almost same verses from Pad ). Sārasia'avrata—(1) This is a Samvatsaravrata described in Mat. 66. 3–18 quoted by KKV 435–36, HV I, 553–55; begin in śu. on a tithi which has one's favourite deity as the lord or on 5th, on a Sunday or any other auspicious week day; silence to be observed at both twilights and while taking one's meal; worship of Sarasvatī and honour to suvāsinīs (women whose husbands are living ), the same verses occur in Paḍ V 22. 178-194 and Bhav. U. 35. 3-19, (2) observe silence at twilight every day for a year, at end of year donate a jar full of ghee, two garments, sesame and a bell, goes to the Sārasvata world, KKV 441, HV II, 862 (quoting Pad ); this occurs in Mat. 101. 17-18, (3) begin from Cai śu. 1, go on for seven days worshipping Suprabhā, Kāñcanākṣī, Viśālā, the Mānasā lake, Triṇādā, Suverṇu, Vimalodakā (all branches or names of Sarasvatī river ); every day homa with curds, dinner mixed with curds to brāhmaṇas; he should take only one meal at night of boiled rice with ghee; for one year; at the end i e in kr. of Phā he should donate (from one to) seven garments in order during last seven days; Vi. Dh. III. 164. 1-7.

Sārvabhaumavrata—begin on 10th tithi of K. śu., observe nakta that day with curds and cooked food and offer worship to the ten quarters with holy food; honour brāhmaṇas with flowers of various colours and with edibles, for a year, the king who performs this becomes victorious and an emperor; KKV 309, HV I. 992-993 ( both quoting Var. 65, 1-6 ), KR 420, Vi. Dh. III. 164. 1-7.

Sūntrivrata—Vide above pp. 91-94.

Simhastha-guru—When Jupiter enters the sign Simha (Lion or Leo ) there is no marching against an enemy, no marriage, no upanayana, no occupying a house (for the first time), no establishment of the images of gods and generally no performance of other auspicious acts; vide Mālamāsatattva p. 328 quoting two verses from Bhīmaparākrama which are BB (p. 274) and Śuddhi-kaumudī p. 222. It is believed that all sacred places come to the river Godāvarī when Jupiter is in the sign Lion and therefore one should bathe in the Godāvarī when Jupiter is in Leo ( which is for about one year). There are diverse views about celebrating marriage and upanayana in Siṁhastha-Guru; some hold that marriage and other auspicious rites are prohibited only when Jupiter is in Maghā-nakṣatra ( i. e. first 13¾ degrees of Leo ). Others hold that in the countries between the Ganges and Godāvarī marriage and upanayana are prohibited through all the days when the Jupiter is in Leo; but other rites may be performed except when Jupiter is in Maghā, still others hold that there is no bar of Simhastha-Guru during the time when the Sun is in Meṣa (sign Aries or Ram). Vide SmK pp. 557–559 for discus- sion of these viewṣ It is popularly believed that the jar of nectar that rose from the ocean was placed by the gods first at Haridvāra, then at Prayāga, then at Ujjain and then at Trimbakeśvara near Nasik. Sitasaptamī—on 7th tithi of Mārg. śu. observe fast and worship with lotuses and white flowers the Sun or his image, at end donate white garments; HV I. 778–779 (from Vi. Dh.). Sītāsaptamī—one of the 14 yātrās at Bhuvaneśvara, on M. śu. 7; GK 191. Siddha—Friday, 1st tithi, 6th, 11th and 13th and the nakṣatras, Pūrvā Phālgunī (of which Bhaga is the presiding deity), Uttarāṣāḍhā, Hasta, Śravana and Revatī are so called; all auspicious rites should be performed on these; NA 30. Siddhārthakādāsaptamī—on M. or Mārg. śu. 7 or if one is ill then on any 7th tithi of any month; brushing the teeth half a prahara (about four ghaṭikās) before sunrise with the twigs of certain trees, each of which is represented as securing some object (e. g. Madhūka gives sons, Arjuna makes fortune firm, Nimba confers prosperity, Aśvattha gives fame &c.); prognostications from the way in which the used brush falls when thrown away; seven saptamis to be observed, first with mustard grains, 2nd with arka buds, 3rd to 7th respectively with marica, nimba, six fruits, with food excluding boiled rice; japa, homa and wor- ship of the Sun, sleeping before Sun image and recitation (japa) of Gāyatrī (Rg. III. 62. 10); divination from several dreams when sleeping before Sun image; the different rewards of worshipping the Sun with various flowers (e. g. fame with lotuses, removal of all leprosy with mandāra, success with Agastya flowers &c.), dinner and gifts to brāhmaṇas of coloured garments, scents, flowers, haṅsya food, cow; KKV 172–180, HV I. 679–685 (both from Bhav. I 193. 2–21, 194. 1–25) and KKV quotes also from Bhav. 197. 1–10. Siddhimūlayātrā—on śu 4th tithi worship Gaṇeśa or when a devout impulse takes hold of a man; bath with water mixed with sesame; worship of golden or silver image of Gaṇeśa; bathe the image with pañcāmṛta and offer gandha, flowers, incense, lamp and naivedya with the names Gaṇādhyakṣa, Vināyaka, Umāsuta, Rudrapriya, Vighnanāśana; twenty-one dūrvā tendrils to be offered and 21 modakas to be placed before image, one to Gaṇeśa, ten to the priest and ten to be eaten by the performer; leads to success (siddhī) in learning, wealth, war; HV I. 525–529 (from Skanda), SmK 210–216, PO 95, VR 143–151. Vide above p 147 for story about Syamantaka jewel. Sins (ten)—Vide pp 90–91 above under Dataharṣa and KR 188 (quoting Bhav.). Sītalāṣaṣṭhī—on M. śu. 6 in Bengal, Sītalāsaptamī in Gujarat on Śrāvaṇa kr. 8; Sītalāṣṭamī in North India on Phā. kr 8. Sītipūjā—(1) Sīta means ‘cultivated land’ as in Kauṭilya set out in H of Dh. vol. III p 147 n 186. KR 518 (quoting Brah.) says the earth was measured on Phā. kr 8th by the sons of Dakṣa urged by Nārada; therefore gods and pitṛs desire śrāddha on that day with apūpas; (2) worship of Sītā, wife of Rāma, who was born on Phā. śu 8, KR 526– 528 and 518; vide above p. 354 under Phālgunakṛtya. Simollaṅghana—Vide under Vijayādaśamī p 190 note 487 and TT 103, PO 145–148. Sukalatī aprāptavrata—for maidens, women with husbands living and widows; nakṣatravrata; Nārāyaṇa deity, a maiden should worship Jagannātha on three nakṣatras, viz. Uttara, Uttarāṣādha and Uttarā-bhādrapadā and should recite the name (Mādhava), should offer Priyangu and red flowers and use saffron as unguent, homa with honey and clarified butter with the words ‘salutation to Mādhava’; she secures a fine husbanḍ HV II. 628–630 (from Vi. Dh.); Śiva informs Pārvatī about this vrata. Sukulatrīvrātravrata—begin in Mārg on a day which is Tryaha-spṛk, fast for three days, worship of Trivikrama (Viṣṇu) with white, yellow and red flowers, three unguents and incense consisting of guggulu, kutuka (? katuka) and resin (Pinus Longifoho); offer trimadhura, light three lamps, homa with barley, sesame and mustard, donate triloha (i.e. gold, silver and copper), HV II. 322–323 quoting Vi. Dh. Vide pp 309, 310 for trimadhura and Tryahaṣpṛk. Sukṛta-tṛtiyā-vrata—on Śr śu. 3 with Hasta-nakṣatra; tithi-vrata: worship of Nārāyana and Lakṣmī; for three years: Mantras are ‘Viṣnor nu kam’ (Rg I. 154. 1) and ‘Saktum-iva’ (Rg. X. 71. 2); VR 101–103 (Kṛṣṇa tells his proud sister Subhadrā to perform it).

Sukṛtadvādaśī—tithivrata; Viṣṇu deity; fast on Phā. śu. 11 and worship of Viṣṇu on 12th; repeat day and night on 11th the words ‘namo Nārāyaṇāya’; performer should give up anger, jealousy, greed, deceit, &c ; should revolve in mind the idea that saṁsāra is worthless; the same on 12th also; repeat every month for a year, at end worship golden image of Hari and donate it with a cow, reward is that the performer does not see Hell; HV I. 1079–1081 (from Vi Dh. )

Sukhaṛātri or Sukharātrikā—Lakṣmīpūjana day (Āśv. amā-vāsya) in Dīvāli is called Sukharātrika; vide S. Pr folio 41b, KT 431, VKK 467–469, KV 403–4 and pp 194–95 above.

Sukhavrata—(1) fast on kr. 7th and nakta on kr 8th; leads to happiness in this world and heaven; HV II. 509 (from Bhav only one verse), KKV 387 (changes the tithis to 6th and 7th); (2) on 14th worship of gods; the rest is not clear; HV II. 155 (from Vi Dh.); (3) by worshipping sages on 8th tithi one secures happiness; HV I. 628 (from Vi. Dh. half verse); (4) when on śu. 4 there is Tuesday, observe nakta; to be observed on four caturthis; worship of Mars, who is supposed to be the son of Umā; place clay on one’s head, apply it to whole body and then bathe; touch dūrvā, aśvatthā, śamī and cow; homa to Mars with 108 āhutis, place image of Mars in vessel of gold or silver or copper or of sarala wood or of pine or sandalwood and wor- ship, HV I 514–519 (from Bhav ), PC 95; (5) a śaṣṭī-vrata in Mat 101. 73 (one verse only q. by KKV 450); not clear.

Sukhasuptikā—Same as Sukharātri; HV II, 348–349 (from Ādityapurāṇa); KKN 421–422.

Sukhacaturthī—when the 4th tithi in śu. falls on a Tuesday it is called Sukhacaturthī or Sukhadācaturthī. Vide HV I. 514 (quoting Bhav I 31. 16), KR 271,’ VKK 31 (quoting the same verse from Devipurāṇa ).

Sugatidvādaśī—begin on Phā. śu. 11th; tithivrata, Kṛṣṇa deity, fast on that day, worship of Kṛṣṇa and reciting the H. D. 57 name ‘Krsna’ 108 times, for one year divided into three periods of four months each; in 4 months from Phā. he should recite the name Krsna and cast three streams of water on the feet ( of the image ) of Krsna, in 2nd period from Āṣ to Āśv. the name to be repeated is Keśava, so that at the time of death he remembers god Keśava; in the third period he should recite the name ‘Viṣṇu’; secures divine pleasures and Visnuloka; HV I 1081–1083 ( from Vi. Dh. III. 215. 4–22 ).

Sugatipaušamāsīkalpa ( paurṇamāsī ? )—on Phā. śu. 15th tithi, tithivrata, Viṣṇu deity, performer to subsist by nakta way giving up oil and salt, for one year divided into three periods of four months; worship of Keśava accompanied by Laksmi; on that day he is not to speak with heretics, atheists, those guilty of grave sins and caṇḍālas, Hari and Laksmi are to be looked upon as the moon and night. Vide Vi. Dh III. 216. 1–17.

Sugativrata—(1) by the worship of lord of gods one secures the best position ( or world ). HV I 792 ( from Vi. Dh. only a half verse ); ( 2 ) one should partake food by nakta method on all 8th tithis for a year and at end donate a cow and one reaches position of Indra; tithivrata; Indra deity; HV I 881 ( from Paḍ ); this is Mat. 101 56; AK folio 561 b ( calls it Sugatyastami ).

Suganmadwādaśī—begin on 13th of P. śu. when it falls on Jyeṣṭhā-nakṣatra; tithivrata, Viṣṇu deity, worship Viṣṇu every month for a year with fast thereon, donate each month in order ghee, rice, barley, gold, boiled yavas, boiled, umbrella, pāyasa, sugarcane juice, sandalwood, garments and should in order partake of one of the twelve things, viz cow’s urine, water, ghee, uncooked vegetables, dūrvā, curds, rice, barley, sesame, water heated by the Sun’s rays, water in which darbhas are dipped, milk; he becomes free from disease, talented and happy and is born in a family endowed with wealth and corn and knowing no sorrow. HV I 1174–75 ( from Vi. Dh. ).

Suganmāhūptīvrata—This is a saṅkrāntivrata, begin from the day when the Sun enters sign Mesa ( Ram ) and go on through all the twelve saṅkrāntis in the year with fast on each day of the saṅkrānti, and respectively worship the images of the Sun, of Bhārgava Rāma ( Paraśurāma ), Krsna, Viṣṇu, Varāha ( incarnation ), Narasimha, Rāma Daśarathi, Rama (Balarama), Matsya (incarnation of Viṣṇu); these may also be painted on a piece of cloth for worship; homa with appropriate name on each saṅkrānti; for a year; at end gift of jaladhenu with umbrella and sandals and in each month of gold and two garments; worship at night with dīpamālā (rows of lights), reward—the performer is not born among lower animals or Mlecchas; HV II. 727–728 (from Vi. Dh.), PC 12; note that worship in Tulā and the following two signs is not mentioned by HV. But in Vi. Dh III. 199 it is said that Vāmana, Trivikrama and Aśvaśiras (Hayāśiras) are to be worshipped when the sun respectively enters Tulā (Balance), Vṛścika (Scorpion) and Dhanus (Archer)

Sudarśanasasthī—A king or kṣatriya was to perform this, fast on 6th after drawing a mandala with a lotus on the nave of a wheel, establish Sudarśana (discus of Viṣṇu) on the pericarp and the weapons of lokapālas on the petals and the performer’s own arms in front and worship with red sandal-wood paste, mustard, red lotus, red garments &c and offer naivedya of food mixed with jaggery and of cakes and fruits and address mantras to Sudarśana for destroying one’s enemies, for success in war and for protection of his army; worship of Viṣṇu’s bow (Śārṅga), mace &c and of Garuda (Viṣṇu’s vehicle); king to be placed on throne and a young woman to wave lights before him; the same procedure when an evil omen arises or on the nakṣatra of one’s birth; HV I. 620–624 (from Garuda-purāṇa).

Sudeśanmāvāpti—practically same as Sujanmātvāptivrata, Vi. Dh. III. 199. 1–10.

Sunāmadvadāśī—begin on 12th tithi of Mārg. śu.; ekabhakta on 10th; fast on 11th and worship Sun first and then Viṣṇu; tithivrata; Viṣṇu deity; performer to be pure in thought, word and deed; place a new jar full of water in which sapphire, pearls and precious stones are cast and covered with cloth and worship Keśava’s golden image therein; the same procedure to be repeated on the dvādaśīs of P., M., and the following months with different names of Viṣṇu such as Nārāyaṇa, Mādhava and so on; for a year, donate the twelve jars with images therein to brāhmaṇas and twelve cows, garments or ( if poor ) one cow and a vessel with some golḍ HV I. 1063–1072 (from Vahnipurāṇa); Agni 188. 11 refers to Nāmadvadāśī. Śūrpādūdasī—in P. kr. 12th if it has Pusya naksatra; on 11th fast and on 12th worship a golden or silver image of Hari cast in a full jar over which a vessel full of tilas is placed; the navedya is to be food mixed with sesame; offering of sesame in fire with mantras from Purusasūkta ( Rg. X. 90 ); Vaisnava śrāddha after homa; jāgara on that night; donate jar and image, reward is freedom from ugliness; HV I. 1205-1213 (Śiva imparts this to Uma and states how Satyabhāmā benefited from it ), Vratārka, folio 247a (says it is practised among Gurjaras )

Sunavrata—From Cai su 8th worship the eight Vasus ( named ) that are forms of Vāsudeva with gandha, flowers &c; for a year; at end donate a cow; secures all objects and goes to Vasuloka, Vi Dh III 172. 1-7.

Sūryanaktavrata—This is a vāvamaia; Sun deity; one should always practise nakta on Sunday, ekabhakta when Sunday has Hasta naksatra and from that day nakta on every Sunday; draw a lotus with twelve petals on sunset with red sandalwood paste and make a nyāsa in eight directions from the east with different names (such as Sūrya, Divākara ); nyāsa of sun's horses to the east of pericar; arghya with the first verses of Rg and Sāmaveda and the first four words of Tai. S. for one year, performer is freed from diseases, has progeny, wealth and goes to Sūryaloka, HV. II. 538-541 (from Mat ).

Sūryapūjāprasaṃsā—vide Vi Dh III 171 1-7 that narrate what rewards are secured by worshipping the Sun on all 7th tithis for a year or by observing nakta on Sunday for a year or by worshipping the Sun always at sunrise Verses 8-14 of Bhav. I. 68 specify the flowers that are desirable in the worship of Sūrya and what rewards follow by offering theṃ

Sūryarathayātrā-māhātmya—Bhav I 58. The car procession of the Sun takes place in M. If no procession is held every year then it should be held in the 12th year from the time when it was last held, it should not be held after short breaks in the continuity; a śūdra was not to climb upon the car of the Sun The puranmās of Aṣ, K., and M are the holiest times for this yātra. It may also be held on the 6th or 7th tithi falling on a Sunday.

Sūryavrata—( 1 ) fast on 6th tithi and worship of the Sun on 7th with the words 'may Bhāskara be pleased'; becomes free from all diseases, KKV 388-389; (2) bath at dawn in M. and honouring a householder and his wife with flowers, garments, ornaments and dinner; attains saubhāgya and health, HV II. 794 (from Pad ), KKV 444 (which is Mat. 101. 36-37); (3) Begin in Āśv. if there is 14th tithi in śu. and Sunday, tithivrata, Śiva deity; special bath for Śivalinga, rocanā being applied to it as unguent and worship with red flowers, naivedya of milk and ghee of kapilā cow; gift to a brāhmaṇa devotee of Śiva; the former should have dinner mixed with saffron; reward-sons are born to him; HV II. 64-65 (from Kāloṭṭara), (4) on Sunday the performer shaves himself and worships the Sun with cakes mixed with jaggery and salt and observes nakta that day; all desires are fulfilled and he goes to Sūryaloka; HV I. 779-780 (from Vi. Dh. ), (5) fast on Cai. śu 6th and on 7th tithi worship the Sun; an altar be made with whitish clay and a lotus with eight petals be drawn thereon with coloured powders, place Sun's image on the pericarp and draw in the eight quarters from the eastern petal certain demigods, goddesses and sages, two each being assigned to the six seasons from spring; homa with 108 āhutis of ghee to the Sun, and eight to each of the others, for one year; at end gift of a cow and some gold, he goes to Sūryaloka; if performed for twelve years the performer secures sāyujya. HV I. 770-774 (from Vi Dh III. 167. 11-15, 168. 1-30; (6) begin in Mārg. on a Sunday (?) and proceed for 12 months; draw a lotus with twelve petals with pericarp on a copper vessel with red sandalwood paste and worship the Sun thereon; in the several months the names of the god worshipped (such as Mitra in Mārg., Viṣṇu in P., Varuṇa in M. &c. ), the naivedya and the special article to be eaten by the performer are different; it destroys sins and secures all desired objects, HV II. 552-557 (from Sauradharma); This is a vāravrata, (7) nakta throughout month of P. and fast on both 7th tithis; worship of Sun and of Agni thrice a day in the month of P.; KR 475-76 (from Bhav. )

Sūryasasthi—begin ekabhakta in Bh. śu from 1 to 5th and on 6th fast and worship of Sun’s image; for a year; in each month different name of Āditya; at end elaborate udyāpana is described; HV I. 608-615 (from Bhav. U.), NS 134.

Sūryāstamī—Vide Arkāstami p. 261 above. Somavārī-amāvāsyā—Amāvāsyā on Monday is very holy; vide KV 492 (from Bhav.); HK 643, VKK 9; on this day persons (specially women in the Deccan) go to a aśvattha tree, worship Viṣṇu and circumambulate the tree 108 times; Vratārka folios 350b-356, DS. 23, the former remarking that this is not mentioned in the great religious digests ( nibandhas ) but is based upon usage.

Somavāraratas—HV II. 557-566 (only two), Vratārka folio 379b-382b, SmK 149, VKD 437-443. General rule is; begin on the first Monday of Śr., Vai, K, or Mārg; worship of Śiva and total fast or nakta on that day; VKD gives an elaborate procedure of Somavāravrata and its udyāpana The Mondays in Śr. are regarded specially holy even now.

Somavrata—(1) when the 8th in any paksa falls on a Monday one should worship Śiva, the right side of the idol represent-left side Hari and the Moon, bathe the liṅga with pañcāmṛta, apply sandalwood and camphor to right side and to the left saffron, aguru, uśīra, nīrājana with 25 lights of the God and the Devī; dinner to brāhmaṇas with their wives; for a year or five years, KKV 269-271, HV I. 829-831 (from Kalikā); (2) on Vai. pūrṇimā fill a copper vessel with water, put image of Śankara therein and cover it with cloth and worship with gandha and flowers and donate with the words ‘may Mahādeva, lord of the world, who assumes the form of the Moon, be pleased with me’; KKV 353, HV II 174-175, KR 166-167 (all quoting Bhav.). (3) on śu. 2nd tithi one should donate vessel containing salt to a brāhmaṇa; for a year, at end donate a cow; gods to Śivaloka; KKV 451 (59th Sastivrata from Mat 101. 81), HV I. 389 (from Paḍ); (4) when 8th tithi falls on Rohiṇī nakṣatra, perform this; bathe Śiva with pañcāmṛta and apply camphor or sandalwood paste to the liṅga or image and worship with white flowers; offer naivedya of jar of milk mixed with white ground sugar; jāgara; yields long life, fame etc; HV I. 863 (from Kāļottara); (5) fast on M. śu. 14th and on 15th apply ( to the liṅga ) a blanket of ghee from top to the vedī; donate a pair of dark cows; jāgara with songs and dance; HV II. 239-240 (from Bhav.). (6) on the first Monday in Mārg. śu , or Cai or on any Monday when an intense impulse to worship arises; worship Śiva with white flowers (like Mālatī, Kunda &c.), apply sandalwood paste (to image or linga), offer naivedya; homa; rewards of performance of nakta on Monday in the months from Marg. described, HV II 558–566 (from Skanda); (7) on each Monday eight brāhmaṇas to be treated to dinner for a year; at end a silver image of Śiva to be made and donated; worship of Śiva and Umā with mantra ‘tat-puruṣāya vidmahe’ (Maitra. S. II 9 1, Tai. Ār. X. 46); Paḍ IV 108. 82–90.

Somāyana-vrata—for a month; consists in subsisting on the milk of all four udders of a cow for seven days; for seven days on milk of three udders, then seven days more on milk of one udder and fast for the next three days; destroys all sinṣ Mārkaṇḍeya q by Mit. on Yaj III. 324

Somāṣṭamivrata—tithivrata; Śiva and Umā are deities, on 9th tithi with Monday worship of Śiva and Umā at night; bathing image with pañcagavya; worship Śiva under the names Vāmadeva and others; apply sandalwood paste and camphor to the right side of image and saffron and Turuṣka (olibānum) to the left, place sapphire on Devī’s head and pearl on Śiva’s head and worship with white and red flowers; homa of sesame with the name Sadyojāta; HV I 833–835 (from Skanda) Bhav. U. 59 describes this vrata almost in the same words (1–23); Vāmadeva, Sadyojāta, Aghora, Tatpuruṣa, Īśāna are the five faces (or forms) of Śiva. Vide Tai. Ār. X. 43–47.

Saukhyavrata—on 8th or 11th or 14th of M. observe ekabhakta and donate white garments, sandals, blanket, umbrella, water and a cup to one who is in want of these; HV II. 440 (from Bhav.)

Saugandhyavrata—this is a rtuvrata; Śiva and Keśava deities; give up use of flowers in Hemanta and Śiśira and of three kinds of pattras (fragrant substances) on Phā pūrṇimā and donate some gold with the words ‘May Śiva and Keśava be pleased’; HV II 860.

Saubhāgyatṛtīyāvrata—(1) on 3rd tithi of Phā śu. observe nakta and worship Hari with Lakṣmī or Rudra with Umā (as both are declared in śāstras and purāṇas to be the same); homa with honey and ghee and sesame; for a year divided into three periods, in months from Phā. to Jy, performer should eat food made from wheat without salt or ghee (or oil) on bare ground, in months from K. to M. he should eat cooked barley food, on M. śu. 3 he should make golden images of Rudra and Gauri or of Hari and Śrī and donate these with six vessels containing honey, ghee, sesame oil, jaggery, salt, cow’s milk; he becomes fortunate and handsome for seven births, Var. 58. 1–19 q. in KKV 75–77, HV I 479–80, KR 523–524.

Saubhāgyavrata—(1) on K pūrnimīś worship the Moon’s image on the pericarp of a lotus drawn with 16 petals, on the filaments of the lotus worship 28 nakṣatras (including Abhujit) and on the leaves worship the tithis and their lords (set out by name); at end of vrata donate two garments, fast or nakta on this day, confers blessedness, beauty, sexual pleasures; HV II 235–36 (from Vi Dh.); (2) give up use of salt on 3rd tithi of Phā and of following months for a year; at end and donate a bedstead and house with all para- phernalia and honour a brāhmaṇa and his wife with the words ‘May Pārvatī be pleased’, he becomes a denizen of Gaurīloka, tithivrata, Gaurī deity; KKV 441 (which is Mat. 101. 15–16), HV I. 483 (from Gar.), VKK 29–30 (reads ‘śayanam’ for ‘lavanam’) Agnī (178 24–25) has almost the same verses, (3) worshipper of the Moon on 5th tithi secures long life, wealth and fame, HV I. 574 (from Vi Dh)

Saubhāgyaśayana-vrata—on Cai śu 3rd tithi worship Gauri and Śiva images (as Gauri was married on that day) after bathing the images with pañcagavya and scented water; salutations to the limbs of Devī and Śiva from feet to head and hair, place in front of the images Saubhāgyāṣṭaka, next morning the golden images to be donated, on each 3rd this procedure for a year, different substance to be partaken of and different mantra to be repeated in each month from Cai. and different names of Devī also, special flowers employed in each month, performer to give up eating one fruit for a year; at end donate a bedstead with paraphernalia and golden cow and bull; secures saubhāgya, health, beauty, long life; Mat 60 1–49; KKV 56–60 (quotes only Mat 60 14–48), HV I. 444–449 (quotes Mat 60. 1–48), KR 113–118 (quotes Mat 60. 1–49 ). The same verses occur in Paḍ V. 24. 222–278 and also in Bhav. U 25 1–42.

Saubhāgyasaṁkrānti—This is a saṁkrāntivrata; on the Ayana or Viśuva day having Vyatīpāta or on a saṁkrānti day one should follow ekabhakta, worship the sun and donate two garments and saubhāgyāṣṭaka to a brāhmaṇa and his wife, for one year; dinner to brāhmaṇas and donate lavanaparvata, golden lotus and golden sun image; HV II. 735–36 (from Skanda); for gift of substances called parvatadānas, vide H of Dh. vol. II. 882

Saubhāgyasundarī-vrata —on the 3rd tithi of Mārg. or M. kr.; tithideity; fast that day, for a year; in each month different name of Umā is used; flowers, fruits and naivedya to be offered are different and also the substance to be eaten by the performer, Vratārka folios 56a-60b, VR 114-120 (quoting Bhav. U.). It is to be performed on 3rd mixed with 4th (and not on 3rd mixed with 2nd).

Saubhāgyāptivrata —This is a māsavrata. Kṛṣṇa deity; begin on the 1st tithi after Māgha pūrṇimā (by pūrṇimānta reckoning); worship image of Kṛṣṇa or his picture on a strip of cloth; performer to bathe with water scented with priyangu (panic seed or Italian millet), offer caru (boiled rice) mixed with priyangu and homa with the same; for a month; on Phā. pūrṇimā after three days' fast donate two garments dyed with saffron, a vessel full of honey &c; this confers saubhāgya and beauty; HV II. 799 (from VI. Dh. III. 204 1–5).

Saubhāgyāṣṭaka —Mat (60. 8–9) provides that eight things are so called, viz sugarcane, mercury, niṣpāva (wheat prepara- tion in which milk and ghee are used), ajājī (cumin seed), dhānyaka (coriander), curds from cow’s milk, safflower and salt. This is quoted by HV I. 48–49, KR 115, VR 16 (with variant and corrupt readings). KR reads ‘tavarājāḥ’ (palmyra); Pad V. 24. 251 enumerates somewhat differently, reads ‘tarurāja, kusuma (v. l. kuṣṭumburu ) and jīraka’ (pani cum milaceum ); vide Bhav U 25. 9 also for the eight thingṣ

Saumyavāra-vrata —When Sunday has Rohiṇī nakṣatra, it is called Saumya; bath, gifts, japa, homa, tarpaṇa of pitṛs and gods on this day become inexhaustible; observe nakta and worship the sun on this day with red lotuses, red sandal- wood paste, sugandha dhūpa and pāyasa (as naivedya); performer is freed from sins, KKV 13–14, HV II. 524.

Saumyavrata —Give up flowers in Hemanta and Śiśira seasons and on Phā. pūrṇimā donate three flowers of gold in the H. D. 58

### Footnoteṣ afternoon with the words ‘May Śiva and Keśava be pleased’, Mat. 101. 13-14 (quoted in KKV 441).

Sauratrīvikrama-vrata—This is a māsavrata; Sun deity, for three months or three years; in month of K. worship Jagan-nātha or the Sun and observe ekabhakta and donate the second meal to a brāhmaṇa; same procedure in Mārg. and P. and Sun to be worshipped as Vibhākara and Divākara; sins committed in youth and middle age and even grave sins are destroyed, it is called ‘Trivikrama’ because the three names (of the sun) relieve a man in three months or three years; HV II. 856 (from Bhav. U.).

Sauranakta-vrata—This is a vāravarata; Sun deity; to be performed on Sunday with Hasta nakṣatra; honour brāhmaṇas on it, performer is freed from diseases, HV II. 521 (from Nrsimhapurāṇa).

Sauravrata—This is Mat 101. 63 (a sastivrata) which occurs in KKV 448, HV I. 787 (from Paḍ); fast on 7th tithi; Sun deity; for one year; at end donate a golden lotus, cows along with some gold and a jar full of food; leads to Suryaloka.

Skandasasthī—6th tithi in Āṣ śu is so called; worship Kumāra (Kārtikeya) on it after observing a fast the previous day; NA 49, PC 101, SmK 138. NA adds that on seeing {the idol of} Kārtikeya in Dakṣiṇāpatha on Bh. śu 6 one becomes free from even grave sins like brāhmaṇa murder, vide also KR 275-277. In Tamil lands Skandasasthī is important, is shown in the calendar as in (solar) Vṛścika-māsa (K śu. 6) and celebrated in temples and also in some houses, HK 622, KR 119 quote some verses from Brah. saying that Skanda was produced from Agni on amāvāsyā and appeared on Cai. Śu 6, was made Commander-in-Chief of gods and vanquished demon Tāraka, hence he was to be worshipped with lamps, garments, decoration, cooks (as a plaything) &c., or he may be worshipped on all śu. 6th tithis by those that desire health for their childreṇ Vide TT 35 (saying that 6th of Cai. is called Skandasasthī), SmK 93.

Skandasasthīvrata—on K. śu. 6 subsist on fruits, turning to the south give arghya to Kārtikeya and offer curds, ghee, water and flowers and a mantra, the performer should take his meal at night from food placed on the bare earth, he secures success, prosperity, long life, health, and lost kingdom; one should not partake of oil on 6th (either in śu. or kr.); Bhav. I. 39. 1–13 q by KK V 99-101, HV I 604-605, KR 415-416. Vide under ‘Ṣaṣṭhivratas’ for proposition that Skandasasthi mixed with fifth is to be preferreḍ GK (83-84) speaks of Skandasasthi on Cai kr. Strīputrakāmādūpūplvrata—this is a māsavrata; Sun deity; the woman passing K. by ekabhakta and observing the rules of conduct such as ahiṃsā, who offers to the sun naivedya of boiled rice mixed with jaggery and fasts on 6th or 7th tithi, in both fortnights, reaches sūryaloka and when she returns to the world she secures a king or other desired person as husband; special rules about the months from Mārga; HV II, 821–824 (from Bhav.), KR 406. Snāpanasaptamīvrata—for a woman whose child or children die in infancy; Bhav. U. 52. 1–40. Snuhī-vṛtāpe manasā-pūjā—on Śr. kr. 5th worship Manasā-devī that removes (danger of) snake poison on a twig of Snuhī plant in one’s court-yard; TT 33. Vide above p. 125. Snehāvrata—This is a māsavrata; God (Viṣṇu?) deity; person should give up oil bath for four months from Āṣāḍha, he should subsist on pāyasa and ghee; at end he should donate a jar full of sesame oil; this secures people’s affection (sneha); HV II, 818 (from Pad). Syamantaka (jewel)—story in Harivaṃśa I 38; vide pp. 147–148 above under Gaṇeśacaturthī. The verse ‘siṃhaḥ Prasenam-avadīḥ’ is Harivaṃśa I. 38 36. Svarnagaurīvrata—on Bh. śu 3; tithivrata, Gaurī deity; for women only; Gaurī is worshipped with the 16 upacāras; prayer to Devī to bestow sons, health, saubhāgya; on udyāpana 16 wickerwork vessels are filled with sixteen edibles and covered with cloth and donated to brāhmaṇa householders and their wives; Vratārka 41a–44b, VR 96–97 (notes that it is prevalent in Karṇāṭaka country and is based on usage). Svastikāvrata—from Āṣāḍha 11th or 15th for 4 months; for both men and women; said to be well-known in Karṇāṭaka; draw svastikas in five colours (blue &c.), and they are to be presented to Viṣṇu; worship of Viṣṇu in temple or on land; Vratārka folios 356b–358 from Bhav. U (questions its authoritativeness) Haṃsavrata—bathe with recitation of Puruṣasūkta, tarpaṇa and japa with same; worship Janārdana called Haṃsa in [Sec. 1, Ch. XIII] midst of a picture of a lotus having eight petals with flowers &c. to the accompaniment of Rg X 90, then homa, donate a cow, for a year, he secures all desires, V₁ Dh. III 225, 1-9.

Hanūmat-jayantī—on Cai. śu. 15.

Hayapañcamī or Hayapūjāvrata—on Cai. 5th Uccaiḥśravas (Indra's horse) rose from the ocean and so he should be worshipped along with gandharvas (such as Citraratha, Citrasena) who are its bandhus with songs, sweetmeats, polikās (Marathi, poḷī ), curds, jaggery, milk, rice flour, reward-strength, long life, health non-defeat in battle, HV I. 573 (quoting Śālihotra ), SmK 92 This is also called Matsyajayanti; AK folio 360b.

Harakālīvrata—on M su 3; tithivrata; Devī is deity; for women, performer should pass the whole night contemplat-ing Umā on green barley sprouts, next day bath and worship of Devī and then dinner, in each of 12 months different names of Devī to be taken and 12 different sub-stances to be partaken of; at year's end honour a brāhmaṇa and his wife; reward—freedom from disease, no widowhood for seven births, son, beauty &c ; Śankara asks Pārvati what vrata she performed to secure the position of sharing half his body.

Haratṛtīyā-vrata—on M. śu. 3; tithivrata. Umā and Maheśvara deity; in a maṇḍapa draw a lotus with eight leaves; in eight directions nyāsa of the eight names of Umā viz. Gaurī, Lalitā, Umā, Svadhā, Vāmadevī &c.; place Umā-Maheśvara in the middle. worship with gandha and flowers; place a jar filled with rice grains; homa with four āhutis of ghee and one hundred of sesame, in each of the eight praharas perform bath and homa; next day honour a brāhmaṇa and his wife; this to be followed for four years; then udyāpana; golden image of Umā and Maheśvara to be donated to ācārya; gives saubhāgya and health; HV I, 480-482.

Haratruṇīvrata—one fasting for three days at the root of a bika tree and reciting a lakh of times the name of Hara destroys the sin even of bhruṇahatyā HV II. 312 (from Saurapurāṇa). Vide H. of Dh. vol II. p. 148n and vol. III. p. 612 note 1161 for explanations of bhrūṇa. Harawata—on 8th tithi draw an image of lotus leaf and worship Hara and perform homa with streams of ghee and fuel-sticks; HV I, 881 (from Bhav.).

Hari-kāli-vrata—on 3rd tithi of Bh. śu. worship of Kāli on the sprouts of seven dhānyas sown in a winnowing basket, it is carried at night by women whose husbands are alive to a reservoir of water and discharged therein; HV I, 435–439 (from Bhav. U. 20 1–28). The story is that Kāli was daughter of Daksa, was given in marriage to Mahādeva and was dark in complexion Once in an assembly of gods Mahādeva called her as dark as collyrium She was angered, left her complexion on a grassy plot and threw herself into fire. She was born again as Gauri and became Mahādeva’s wife The dark complexion laid aside by Kāli became Kātyāyanī, who helped gods in their undertakings The gods bestowed on her the boon that those men or women who would worship Kāli existing in green grass would have happiness, long life and saubhāgya. The printed HV labels it Harikāli, but no question about Hari (meaning Viṣṇu) arises here. Hari here probably simply means ‘tawny’ (i. e. Kāli who was once brown or tawny and not fair).

Harikrīdāśayana or Harikrīḍāyana—on K. or Vai. 12th; tithi- vrata, Hari deity; place in a copper vessel filled with honey a golden image of Nṛsimha with four arms, with rubies for arms, coral for nails and other precious stones on the chest, ears, eyes and head, and fill the vessel with water; worship and jāgara; the performer has no danger in a forest or battle, secures wealth and long life; KKV 392–393, HV II, 376–377 (from Nṛsimhapurāṇa).

Haritālīkāvrata—Vide above pp. 144–45.

Hari nakta—see NS 21.

Hariśuṣṭhi—is 12th, acc. to SmK 29.

Hariprabōdhōtsava—celebrating the supposed awakening of Viṣṇu in K. Vide pp. 109–111 above.

Harivāsara—The day of Hari. There is a divergence of views on this point, VKK 14 holds that Ekādaśī is really the day of Hari and not dvādaśī. Gar. I, 127. 12 and Nāradapurāṇa II, 24. 6 and 9 call Ekādaśī Harivāsara; KSS 43 quotes Mat. to the effect that if Āś. śu. 12th falls on Wednesday and has Anurādha nakṣatra and if Bh. śu. 12 falls on Wednes- day and has Śrāvaṇa nakṣatra and if K. śu 12 falls on Wednesday and has Revatī nakṣatra, these are called Harivāsara. SmK 29 holds that Dvādaśī is Haritithī Harivrata—(1) a person should practise ekabhakta on Pūrṇimā and Amāvāsyā; he does not go to Hell; on those tithis he should worship Hari with 'puṇyāhavācana' and words like 'jaya'. he should feed one brāhmaṇa, bow to him and feed other brāhmaṇas and the blind, helpless and distressed persons; HV II. 373 (from Narasiṁhapurāṇa), KKV 389–390, for puṇyāhavācana, vide H of Dh vol II p. 216; (2) a person who gives up food on 12th tithi goes to heaven; HV I. 1172 (from Var ). Harisayana—the sleeping of Viṣṇu in Āṣāḍha; vide above pp 109–111. Halasaṣṭhī—Bh. kr. 6 is so called, NS 123 Haviṣya—sacrificial substances that can be partaken of on certain vratas; KR 400, TT 109, NS 106 and H of Dh. vol. IV. p 149 note 334. Hastagaurīvrata—on Bh śu 3; told by Krsna to Kunti for recovering a Kingdom endowed with wealth and graiṇ Vratārka, folios 50b–52b, AK 280b; contemplation of Gaurī, Hara and Heramba (Gaṇeśa) for 13 years and udyāpana in 14th year. Himapūjā—worship the Moon, the left eye of Viṣṇu on Pūrṇimā with flowers, naivedya of milk, give salt to cows, honour one's mother, sister and daughter with new red garments; if one is near Himālaya, then one should offer to pitṛs ice mixed with honey, sesame and ghee and where there is no ice he should repeat the words 'ice, ice' and should feed brāhmaṇas with māsa food full of ghee, festival with songs and dance should be held and Syāmā-devī worshipped, fresh wine should be drunk by those used to drinking, KR 471–72 (from Brah.) Hṛdayavardhi—Vide KKV 19–20, HV II. 526, vide above p. 268 under ‘Ādityavāra’ Homavṛddhi—For procedure of homa in the Gṛhyasūtras, vide H. of Dh vol. II, pp. 207–210 and for homa in medieval times, vide HV I. 309–310. Holikā—Vide above pp. 327–341.