Index (to Vol. V)

Volume V: Part II pp. 1734–2002

Index (to Vol. V)

a. = author ; Acc. = According ; M = mentioned by or in ; Q. = quoted by ( Important and rare words are put in Italics )

Abbreviations, su di and va di or ba di explained, 670. Abhayagana, mantras so called 796ṇ Abhaya, mantras in Atharva- veda, 769ṇ Abhayamudrā, defined and illus- trated, 1131ṇ Abhaya-śānti, described, 761. Abhihitānvayavādinaḥ, followers of Kumārila were so called, 1297. Abhijit, ṃ as 28th nakṣatra after Uttaraṣāḍhā and before Śra- vaṇa, 497–98 ; ṃ in Tai. Br., Mai. S. and Atharvaveda, though not ṃ in Tai. S. and Kāṭhaka S. 520 ; myth about its disappearance, 497n ; said to be younger sister of Rohini, 497ṇ Abhinaya-darpaṇa, contains cer- tain postures of hands such as Śaṅkha, Cakra, Pāśa, which are names of Tāntrik mudrās 1129ṇ Abhinavagupta ( literary activity between 980–1020 AD. ) is said in Śaṅkaradigvijaya to have practised black magic against Śaṅkarācārya, 1010n ; a. of Abhinavabhāratī, 1376–77. Abhiniveśa, explained ( in Yoga ) 1417. Ābhīras, described as dasyus, as attackers of Arjuna and as carrying away Vṛṣṇi women,

969n ; inscription of Ā. king Iśvarasena in Nasik cave 968n ; Matsyapurāṇa speaks of ten Ā. kings, 969ṇ Abhiṣeka, procedure of, in tantra cult, 1118 ; resembles Christian Baptism 1118 ; sprinkling of disciple by guru with water to the accompaniment of 21 mantras, is the main part, 1118 ; at the end guru gives a name to disciple ending in Ānandanātha, 1119. Abhyankar, Prof. K. V., view of, that precession of equinoxes was known in Ancient India, 520ṇ Abhyudaya, meaning of, 1037n Abhyudiṣṭi, 66, 1340. Ācārādarśa of Śrīdatta, 640ṇ Achelis, Miss Elizabeth, 718ṇ Acta Orientalia, 490n, 1133-34. Actions, ( vide acts, guṇabhūta, pradhāna, śeṣa ) ; enjoined by the Veda are either primary or principal such as prayājas and guṇabhūta ( subsidiary ) such as pounding of grains of rice and etc., or as kratvartha and puruṣārtha 53, 1306 ; non- difference or difference among acts is ascertained by six means viz. śabdāntara, abhyāsa, saṁ- khyā, prakaraṇa ( context ), saṁjñā ( names as in Jyotiḥ, Viśvajyotiḥ etc. which are names of different acts ), 1306-7. Acton : vide under 'conjecture'. Acts, religious, are of three classes, nitya, naimittika and kāmya, 53. Acyutaraya Modak of Nasik, a. of 'Avaidika-dhikkṛti', severely handled the cult of Makaras 1080; a. of Prārabdha-dhvānta- saṃhṛti, 1600-1604. Adbhuta, meaning of, in Ṛgveda, in Gṛhyasūtras and in Śāntis 741-742; sometimes used as synonymous with Utpāta 742; due to the wrong-doings of men that anger deities 742. Adbhuta-brāhmaṇa, is part of Ṣaḍ-viṃśa-brāhmaṇa ( i. e. V. 1-10 ), contains Śāntis for utpātas, 734-741 and partly agrees with Aśv. Gṛ. pariśiṣṭa. Adbhutasāgara of Ballālasena, a huge work concerned mostly with rare natural phenomena viz. halo, rainbow, hurricanes, digdāha, comets, meteors, red rain, shower of fish etc. 763; 526, 530n, 531, 587n and 637 ( quoting Garga ), 712n, 734 ( on Śāntis ), 735, 741n, 742n, 743n, 745n, 746n, 761, 767-69, 773, 775-776 ( on dreams ), 777n, 779n, ( quotes same four verses from Matsya and Viṣṇudharmottara ), 780n, 788n, 790, 792 ( quotes Vasantarāja ), 806, 870n, 877-8. Addhātālayaḥ, ( in Ṛg. X. 85. 16 ), meaning of 1600ṇ Adhikamāsa or Adhimāsa : (vide Intercalary month ) : 257, 489,

671. Adhikāra and Adhikārin (qualifications or title of a person to do a certain act ) : ( vide pratinidhi ) : Adhikārin 1318; everyone belonging to the three upper classes has a right to perform Vedic sacrifices 1318; many rules of PMS (Chap. VI ) deal with pratinidhi (substitute ) 1319-20; one who has incurable defect (such as blindness from birth) has no right to perform Yāga but one who has some curable bodily defect would have the right when the defect is removed 1718; sixth chap. ( with eight pādas ) of P. M. Sūtra deals with various aspects of the question of A., 1317-1321; when a Vedic text provides 'one desirous of securing heaven should offer a Yāga,' heaven is made the principal factor, Yāga becomes subsidiary matter and the qualification ( adhikāra ) of the performer is laid down by the word Svargakāma, 1317. Adhikaraṇa (often called nyāya, i. e. conclusion on topics for discussion ); has five constituents acc. to most, some make them six 1182. Adhikaraṇakaumudi of Rāmakṛṣṇa, 1182ṇ Adhikaraṇakaumudī of Devanātha, 1283ṇ Adhisīma (or-soma ) Kṛṣṇa, 6th (or 5th ) in descent from Arjuna, during whose reign Purāṇas were narrated to sages 847-48. Adhrigu-praisa, 724 : recited by Hotṛ priest in Paśubandha 1326; twelve adhikaraņas on A. in P. M. S. and some of the unfamiliar words therein are explained by PMS and ūha of certain words therein 1326. Adhvara-mīmāṁsā-kutūhalavṛtti of Vāsudeva Dīkṣita, 1163ṇ Ādiparva, 90n, 126, 130, 466, 488n, 539, 622n, 687n, 819n, 821, 840, 854n (has the verse ‘gurorapyavalip̄tasya’), 863n (on sūta and māgadha), 908, 914 (has the famous verse about itihāsa and purāṇa), 915n, 945, 1178, 1219, 1281n (Subhadrā was daughter of Vasudeva), 1561, 1598n, 1627n, 1629. Ādipurāņa : Prof. Hazra places it between 1203-1525 A. D., 887. note on 887; Vāyu mentions an Ādika among 18 purāṇas, 887; writers make confusion between Ādi and Āditya, 887. Aditi, no agreement among scholars as to nature of 7; was born of Dakṣa and was also his mother in Ṛgveda 1488. Ādityapurāņa, 51n ; Aparārka and Sṃ C. (as printed) quote verses from both Ādi and Āditya 887-889 ; note on 887-88 ; m, by Matsya as Upā- purāṇa 887. Advayasiddhi of Lakṣmīnkara, (729 AD); proposes that one should offer worship to one’s own body wherein all gods reside, 1071. Advayavajrasaṁgraha : 1066n (Śūnyatā is Vajra). Āgamārasa, 1080ṇ Agastya (star Canopus); Ṛgveda I. 179.6 adopted in Agnipurāṇa as mantra for arghya to, 920; story of A., Indra and Maruts, 740-741 ; Vedic sage 10. Agastyasaṁhitā, 84, 1135n; on Rāmanavamī 84-5, 88. Aghamaraṣaṇa hymn (Ṛg. X 190. 1-3) highly praised as remover of consequences of sins 1592ṇ Agni : Prognostications derived from flames of sacred A. in rites, 797; styled ‘Vra- tapā’ and ‘Vratapati’ in the Veda 22-3. Agnipurāṇa, 28, 31, 33n, 38, 40, 42, 47n, 48n, 49, 55, 75n, 92, 117, 152, 204n, 225, 226n, 616, 622, 627n, 660, 672-3, 692, 694n, 705, 706n, 734 (chapters of, on Śānti), 745 (examples of three kinds of utpātas), 747 (three best śāntis are Amṛta, Abhaya and Saumya), 753 (on Grahayajña, copies Yaj.), 754, 774, 801 and 803 (Gaja- śānti), 804 (Aśvaśānti), 805, 815, 861, 869n (speaks of Viṣṇupurāṇa of 23,000 verses), 916, 919-20, 923, 924n, 935, 948, 956 (names of 25 works on Pāñcarātra), 967 (gives summary of Gītā in 58 verses), 974, 1033n, 1051, 1105n, 1106 (mantras of tāntrik type), 1110, 1114, 1118 (on dīkṣā), 1128, 1132-33, 1289, 1455, 1526n; contains several hun- dred verses that are identical with Yaj. Smṛti, 815; note on 887; one Agnipurāṇa discard- ed by Ballālasena 869; pre- sent Agni (in Ānaṇ eḍ) is not the original Purāṇa) 887. Agnimāruta, a śāstra 721. Agnyādhāna, laid down by Tai. Br. and Śat. Br. 130; proper nakṣatras and seasons for, 506-507, 523 Agravala, Dr. V. S. 1527ṇ Agrāyaṇa or Navasasyeṣṭi 206-207; Divali festival cannot be traced to, 206-207. Ahalyākāmadhenu, 30n, 108n, 144, 149, 168, 190ṇ Ahan — vide under 'day'. Ahi, means in the Ṛgveda 'serpent' and also 'a demon' 126. Ahiṁsā. (vide under Buddhists, Buddhism, Purāṇas, sacrifices); 944-47; Devala quoted by Kalpataru says hiṁsā is of ten kinds, 1420; Dharmaśāstras and Purāṇas put great empha- sis on A. 1028; emphasized in Upaniṣads like the Chāndogya, Dharmaśūtras, Mahābhārata, 944-45; emphasized in the Purāṇas and sometimes unqualified A. 945-47; examples of Vedic sacrifices (including ani- mal sacrifices) performed during some centuries before and after Christian era 1028-29; hiṁsā in fighting was allowed to Kṣa- triyas by Manu and Yāj., but if one wanted to be a yogin he had to give it up, 1420; is door of Dharma or highest Dharma and that neither dāna nor tapas is equal to A. 946; is one of the yamas, acc. to Kūrma, Yogāsūtra and Yāj. 946n; Kūrmapurāṇa and oth- ers stated that killing sanction- ed by Veda is not hiṁsā 948; some purāṇas sanction the kill- ing of a person (such as a tyrant or desperado) by whose death many will live in peace, 947; stated to be sanātanadharma by Matsya and Brahmāṇḍa 946; Upaniṣads commended qualified A. 947. Ahirbudhnya-saṃhitā, 996 (men- tions 39 avatāras), 1110n (for places fit for puraścaraṇa), 1114 (full of mantra lore), 1119 (procedure of Mahābhiṣeka as one remedy for all diseases; for destroying all enemies and for attaining all desired objects; 1135n, 1359n, 1367n (on divi- sions of Kapila's tantra), 1391 (on two Yogasaṁhitās). Ahmedabad, horoscope of the foundation of, 555-56ṇ Āhnika-cintāmaṇi, 34ṇ Aihole, inscription, 649. Aitareya-āraṇyaka, 731. Aitareyabrāhmaṇa, 25, 26, 63n, 65, 126, 235, 489, 492, 498n, 507, 510, 511n, 671, 691n, 721, 731n, 725-27, 789n, 860n, 915, 934 (food is life), 957 (Viṣṇu as highest), 968 (story of Śunaḥśepa and Viśvāmitra's curse on his own sons), 992, 1097 (on rūpasamṛddha). 1116 (mentions the main items in Vedic śikṣā), 1255n, 1276n (thirteen verses are repeated at the time of producing fire by attrition and are rūpasamṛ- ddha), 1296n (on niṣādas, selā- gas as robbing a rich man); 1276n (paper on 'justification of rūpasamṛddha verses in Ait, Br. in 'Our Heritage' Vol. V part 2, 1386n, 1493, 1497-98, 1525n, 1631ṇ Aitareya Upaniṣad, 918, 1362, 1471, 1499, 1501-2, 1541 (quotes Rg. IV. 27. 1), 1586 87. Aiyangar, Prof. K. V. Ranga- swami, 30, 42n, 870, 885 ; several verses from Purāṇas and other works that eluded him, identified, 905n, 906n, 908n, 929n, 947n, 1448n, 1458ṇ Aiyangar, Presentation Volume, 1016ṇ Ajāmila, a sinner who had aban- doned his brāhmaṇa wife and kept a mistress, became a saint, 969, 972 ; story of, is liable to be misunderstood and may create complacent belief and attitude in a sinner 973. Ajapā-japa, 1416ṇ Ajātaśatru and Gārgya Bālāki, dialogue of 1579-80. Ajavithi, meaning of, in Yaj., Viṣṇupurāṇa, Matsya and Vāyu Purāṇas 826 and ṇ Ajñāna (same as avidyā), ex- plained in Brahmāṇḍapurāṇa 1417ṇ Ajyabhāga (oblations), 733. Ākhyāna, distinguished from upākhyāna 858ṇ Akṣaya-tr̥tīyā, details of vrata on, 88-89 ; one of the most auspicious tithis in the year, 89 ; referred to in Viṣṇu- dharmasūtra, 88 ; third tithi of Vaiśākha bright half is so called 88. Alberuni, a. of a work on ‘India’ composed in 1030 A.D.; 516n, 517, 656 (on Harṣa era), 659, 685, 691 (names 14 Manus), 699, 701, 830-1 (furnishes two lists of Purāṇas), 885-6 (mixes up Purāṇas and Upapurāṇas in his list and gives details about contents of some Purāṇas), 1019 (collected with the help of Hindu Pandits vast mate- rials). Alekhana, mentioned in P. M. S., is quoted at least 16 times in Āp. Śr. Sūtra, his views being frequently in conflict with Āśmarathya's, 1174. Alexander, Prof. S, a. of 'Space, Time and Deity' 475. Algebra, Hindu knowledge of, superior to that of Greeks, acc. to Colebrooke 518. Allen, D C., a. of 'Star-crossed Renaissance' 543n, 550ṇ Allen, a. of Catalogue of Gupta coins, 186, 901. Allen, on Sāvitrīvrata, 94. Altekar, Dr. A. S., on Gupta gold coins of Bayana hoard, 186, 651n, 845 ; paper of, on ‘Śrā- maṇeratikā’ on Ācārasāra, 1023n ; paper of, on ‘Sanskrit Literature in Tibet’ 1041. Alwar literature, mentions five- fold nature of God, 954a. Amānta reckoning, 659. Amarakośa, 29, 84, 117, 477, 668n, 742 (utpāta and upasar- ga are synonyms), 743, 803n (names of dig-gajas), 838 (defines Purāṇa); date of, acc. to MaxMüller, Hoernle and Mr. Oak, 840n ; commentary of Kṣīrasvāmin on, 840n, 850n ; 869n, 948 (defines iṣṭa and pūrta', 1113n, 1132, 1210 (Buddha is sarvajña ), 1293n, 1373, 1422 (defines Yama and Niyama ), 1514. Amāvasyā, addressed as a deity in Atharvaveda 64; Ait. Br. on 64; derivation of word in Atharvaveda and Śat. Br., 64, 259; of two kinds, Sinīvālī and Kuhū m by Tai. S. and Śat. Br. 62–63. Ambedkar, Dr. B. R., a. of 'the Buddha and his Dhamma ' 942ṇ Ambikā, sister of Śiva in Tai. S. but wife of Śiva in Tai. A. 185; why called Kauśikī 185ṇ Ambūvācī 260. Amhaspati or Amhasaspati, 13th additional month was so called 671, 672. Amikṣā, offered to Viśve-devas, is got by putting curds in heat- ed milk 1307. Amoghavarṣa, vide under China 1040. Amṛtasiddhiyoga ( fortunate con- junction ), defined 707. Anadhyāya ( not to study Veda at certain times or on certain days ), applicable only to actual study but not to the employ- ment of Vedic mantras in sacri- fices, 1154. Anajñāta, meaning of, 739ṇ Ānandagiri, a. of Śankaravijaya, 1136n; a. of coṃ on Bṛhadā- raṇyakopaniṣad-bhāṣya-vārtika 1183ṇ Ānandatīrtha, see under Mādhva. Anantacaturdaśī-vrata, 151–153 ; Ananta is one of the forms of Kṛṣṇa 152; brief description of, from Agnipurāṇa 150; cele- brated on 14th of Bhādrapada- śukla 151; consists mainly in the worship of Hari as Ananta and in wearing on the right hand of men and left hand of women a holy strap of thread dyed with saffron, made of cotton or silk 151–152; des- cription of, in Hemādri 152; description of, in Vratārka 153; doraka dyed with saff- ron and 14 knots 151; not mentioned in K. K. V. (ou vrata ), 151; salt forbidden in this vrata 153; varying views of eminent writers about the exact time and tithi for this when third is mixed with ano- ther tithi. Anaphā, an astrological Yoga, meaning of, 584. Anaximander, a Greek, believed the earth to be cylindrical 512. Andhra kings in Matsya and Vāyu Purāṇas, 812. Andhūkabhaṭṭa, ṃ by Malamāsa- tattva and flourished about 1035 A. D., 58. Aṅga and Aṅgin: vide under Śeṣa Śeṣin; Prokṣaṇa, an aṅga of rice grains that are aṅgin 1208; other examples of, 1308ff. Aṅganyāsa ( nyāsa on parts of the body ) illustrated as 'om hṛda- yāya namaḥ', 1120–22. Aṅgas, six of Veda, 478. Aṅgahāras ( movements of limbs depended on karaṇas which depended upon different pos- tures of hands and feet ) 1128– 29; it is likely that Mudrās are based on them; illustra- tions of 108 a. are given in G. O. S. eḍ of Nāṭyaśāstra, 1128ṇ Aṅgavidyā (palmistry and śakuna from throbbing of limbs, dreams etc.), 801n; mentioned by Kāśikā and Manu, 527n, 801ṇ Aṅgavijjā (Aṅgavidyā), a pra-krit work, 801ṇ Aṅgiras, 48, 51n, 106n, 775 (about dreams), 810ṇ Animal Sacrifice : Manu (V. 41-44) allows the killing of animals in Madhuparka, sacri-fices to gods and in rites for pitṛs (Manes) and that in such sacrifices allowed by the Veda there is no hiṁsā, 1262; offering of bull or cow in Madhuparka was allowed acc. to Ait. Br., but later prohibited as Kalivarjya, 1269n; Yāj. (I. 258-260) provides the periods of time for which pitṛs are gratified by the offering of sacrificial food (such as rice or sesame), various kinds of fish and the flesh of several animals, but the Mit. states that, in spite of Yāj., in its day brāhmaṇas should offer only food fit for muni (rice etc. ), flesh by kṣatriyas and vaiśyas and honey by śūdras, 1269. Aniruddhabhaṭṭa, a. of Hāralatā and Pitṛdayitā and guru of Ballālasena, 870ṇ Annakūṭa, vide under Govar-dhanapūjā. Anniversary of birth, see Vardhā-panavidhi.

Annals of Bhandarkar Oriental Institute; 3, 72n, 75n, 78n, 79n, 90n, 91n, 110n, 114n, 116n, 125n, 132n, 144n, 165n, 194, 212n, 213n, 220n, 650n, 685, 816, 834n, 836, 844, 865, 978, 1041, 1115 (on a modern Siddha Śivayogin ), 1149, 1159n (on Bhavadāsa ), 1172n (on Gītā 13.4 ), 1186 (present author's paper on ‘Brief sketch of the PMS’), 1198, 1200 (pre-sent author's paper ‘Pūrva-mīmāṁsā’), 1301n, 1404n, 1406, 1408n, 1590 (Śaṅkha-dharmasūtra ). Antarābhavadeha, 1600. Ant-hill, made in a house is evil omen and house is to be aban-doned acc. to Gṛhya-sūtras 730. Anthony, H. D., a. of ‘Science and its background’ (on who introduced the date of creation in Anglican Church ) 1506ṇ Antiquity, journal so called, 482ṇ Antyajas (lowest in Hindu social grade), seven in some smṛtis, 810ṇ Anubandhas (indispensable ele-ments), in each śāstra are four 1179. Anudeyī meaning of, in Ṛg. 1542ṇ Anukramaṇī of the Ṛgveda 129, 692, 728ṇ Anumati (Paurṇamāsī mixed with 14th tithi) treated as a deity in Ṛgveda, spoken in the same breath with Varuṇa, Soma, Bṛhaspati 63. Anuśaṅgā, a principle about sentences, viz. extension, of a word or clause from one sentence to another or other sentences, provided all the sentences are of the same type or form 1304; illustrations of, 1304–6, 1339. Anuśāsana-parva, 27, 44, 55n, 81n, 98, 101, 127, 129, 207, 500, 660, 742n, 780n, 821, 853n, 876n, 908, 915, 931, 933, 937, 939n, 945, 949 (on parks), 1248n, 1257 (quotes gāthās from Yama's Dharma- śāstra ), 1385, 1416, 1528, 1570, 1628, 1630, 1634, 1636. Anuśaya, meaning of, 1563ṇ Anusmrti, a new aṅga of Yoga, acc. to Guhyasamāja-tantra 1068ṇ Anuvāda, explained as a text which contains something which has already been ascertained by other means 1240; exam- ples discussed 1240–41; the word occurs in Nirukta 1239n; strict definition of, 1241ṇ Anuvādya, same as Uddeśya or Uddiśyamāna, 1286 and ṇ Anvitābhidhānavādinah 1297. Apāmārga, a plant used in incantations and medicine 196ṇ Aparājitagana ( mantras ) 796ṇ Aparājitādevī : procedure of the worship of, on Vijayādaśamī 188, 190; procedure of worship of, by a king 191–192. Aparārka, ✓41n, ✓53n, 75✓, 183n, ✓223n, ✓606n=609n, ✓689n, 640n, ✓699, 706n, 749n, 813n, 820n, 824, ✓833n, 837 (sparingly quotes only nine Upapurāņas ), 875–76n, 897, 920n, 922 (says Narasiṁha – purāṇa to be

followed in Devapūjā etc.), 923n, 948n, 949n, 951n, 955, 973n, 974n, 993n, 1024, 1032, 1076, 1093n (quotes Devipurāṇa), 1096n, 1121n (quotes Nara- siṁha-purāṇa and nyāsa of Puruṣasūkta verses on parts of the body), 1122, 1181n, 1231, 1248–9 (two well-known verses on paryudāsa and pratiṣedha ), 1262 (quotes Bhaviṣyapurāṇa on five categories of smṛti contents), 1265n, 1266n, 1273n, 1292, 1295, 1320, 1381, 1407, 1409, 1418n, 1419n, 1432, 1440n, 1444n, 1446n, 1448, 1450n, 1455, 1592n, 1597. Aparigraha, not accepting from another anything beyond what is necessary for preserving the body 1420 and ṇ Āpastamba, 220. Āpastamba-dharma-sūtra, 24, 27, 29, 36, 46, 100n, 103, 244, 478, 607, 701 (mentions Chan- doviciti as Vedāṅga ), 799, 817 (names Bhaviṣyapurāṇa and has verses from a Purāṇa ), 853, 935, 937, 1017 (forbids gambling halls and samājas to house-holders), 1154 (employs Mīmāṁsā terms and princi- ples), 1230, 1232n, 1246n (forbids eating of Kalañja ), 1250, 1251 (example of Vya- vasthita-vikalpa), 1256,1257n, 1259, 1268 (on equal shares to all sons), 1280 (some great men guilty of violation of Dharma), 1390 (knows Yoga), 1436, 1560 (on Karma doc- trine), 1592, 1628. Āpastamba-gṛhyasūtra, 497n, 524n, 534–35, 605 (time for cauḷa), 610, 733 (śānti for un- usual appearances), 802n (view of coṃ Tātparyadarśana), 1257 (P. M. S. VI. 8. 23 contains the very words that Ā. employs). Āpastamba-śrautasūtra, 26n, 53n, 1032, 1037, 1114n, 1174 and n, 1183n, 1290, 1322n, 1326, 1330n, 1332n, 1471. Āpastambīya-mantrapāṭha, 633. Apavarga (meaning ‘liberation’), occurs in Y. S., Raghuvamśa, Maitrī Up. and Nyāyasūtra 1515. Appayya Dīkṣita, a. of Kalpataru- parimala 1150; a. of Vidhi- rasāyana, 1199 (conflict about his date), 1219n; a. of Madhva- tantramukhamardana, 1519ṇ Appolonius of Tyana, life of, by Philostratus, states that A. re- ceived seven rings from Iarchus, an Indian king, which A. was to wear on each week day, 600, 688. Apratiratha anuvāka 786ṇ Apsaras, wife of Gandharva, 495ṇ Apte, Prof. V. M., on derivation and meaning of vrata, 2, 4, 6, 8, 9n, 10–19. Apūrva (invisible, mysterious or subtle potency), idea of, explain- ed, being one of the fundamen- tal doctrines of PMS. 1210–11, 1231; proved by Arthāpatti and not by any other pramāṇa 1210; resides in the man (the agent) or an invisible effect arises from the sacrifice, 1210; V. S., Śaṅkarācārya oppose this doctrine and hold that reward is given by God, 210–11; why called A. 1211–12. Arabs, admit that they borrowed astronomy from the Siddhānta 508. Āradupakāraka, are acts or rites prescribed without being meant to do something about substan- ces and are directly the aṅgas of the principal rite, for exam- ple Prayājas, Āghāras and Ājyabhāgas in Darśapūrṇa- māsa, 1354. Arberry, a. of ‘Asiatic Jones’ 1594. Archaeological survey of India, 174n, 485, 993ṇ Archaeological survey of Western India, 131, 997ṇ Archaeological survey of India, Memoirs, 1131n (Memoir 66 for illustrations of Abhaya- mudrā). Ardhodaya-yoga, 261, 706. Argument from silence, not very strong ordinarily, 1157ṇ Aristotle, believed stars to be divine and endowed with inde- pendent volition, 546ṇ Arjuna, 1502n; came to country of Nāgas and made Ulūpī, a Nāga princess, his wife 126– 127; fight with Babhruvāhana at Manipura, in which he was killed but was restored to life with Sañjīvana jewel 127. Arjunamiśra, commentator of Mahābhārata 1367ṇ Arnold, Edwin, a. of ‘Light of Asia’, pays a very eloquent tribute to Buddha, 1021. Arnold, Matthew, 1615 (on culture). Arthakarma, the giving of the staff to the Maitra-varuņa priest after Soma is purchased is A. 1231-32. Arthapañcaka, of Nārāyaņa, on the five heads of Rāmānuja's doctrines, 964ṇ Arthasaṅgraha, 1228, 1241n, 1309ṇ Arthaśāstra of Kauṭilya, 476 (units of time), 487, 527, 571n, 616 (on yātrā), 647, 659n, 662n, 663, 819n, 862 (on Sūta of the Purāṇas), 863, 905, 1032 (on tantrayukti), 1628; condemns the intense desire to find out auspicious nakṣatra and tithi and extreme reliance on them, but did not ignore prognostications altogether, 528; employs regnal year and not era 647. Arthavādadkikarana, 927ṇ Arthavēdās (vide Anuvāda, Guṇavāda) 1238-1244; all A. are not commendatory, some remove doubts also as about śarkara 1240; are the second great division of Vedic texts and are dealt with in P. M. Sūtra I. 2, 1238; are scattered over the several chapters of P. M. Sūtra 1283; are the śēṣa (auxiliary) of vidhis in the Brāhmaṇa texts 1263; constitute the largest part of the Veda, particularly of Brāhmaṇa texts 1243; examples of, cited 1238-39; four kinds of vis nindā, praśamsā, parākr̥ti purākalpa, according to Mīmāmsā paribhāsā, Vāyupurāṇa, Nyāyasūtra and examples, 1241-43; Smr̥tis abound in A. illustrated, 1242-43; some Vedic passages contain words like 'hi'( meaning 'because'), the conclusion being that such passages ( called 'hētuvan nimugādās') are also commendatory 1239-1240; three kinds of A. viz. guṇavāda, anuvāda, bhūtārthavāda, exemplified 1240-41. Aruṇakētukacayana, 24. Aruṇāyāya, 1294-95 (explained), 1340. Aruṇōdaya, (last half quarter of night), 260. Āryabhaṭṭa, 484, 676, 679; born in 476 A. D. 649, 1477; view of, that earth revolved round itself and that stars did not revolve round earth 1477. Āryabhaṭīya, work of Āryabhaṭṭa, 649n, 676n, 679, 80 (mentions Thursday), 684, 696n, 1477; edited by W. E. Clark, 1477. Āryamanjuśrīmūlakalpa, names and defines 108 Mudrās 1129; says combinations of mantras and mudrās bring success in all actions and that no tithi, nakṣatra, nor fast required 1129. Āryāsaptaśatī of Utpala, 602 (deals with predictions based on time of question asked). Aṣālha, most important tithi in, is Ēkādaśī, 95. Āsana or Āsanas (vide under Gherandasamhitā, Hathayoga, Inscriptions, Śivasamhitā) 1424-1431; an anga of Yoga and defined as what is stable and comfortable in Y. S. (i. e. bodily posture) and in Gītā means seat covered with Kuśa grass, deer-skin and garment, 1424; handbook on, published by Śrī Kuvalayānanda, with 78 figures 1425; is first aṅga in Hathayoga, of which there are 84, most important being Siddhasana 1426–28; names of 84 āsanas 1428; Padmāsana mentioned by Dakṣasmṛti and by Śaṅkara 1425n, 1426; photographs (108) of Ā. in Dr. Goswami’s work, 1394: sixteen figures of Ā. in Dr. Behanan’s work and more figures in other works 1425–26; ten Ā. named by Yogabhāsya 1425–26; Yaj. Smṛti (III. 198) seems to have Padmāsana in view 1425 and ṇ

Asaṅga, a. of Mahāyānasūtrālaṅkāra, eḍ by Levi 1050n; great teacher of Yogācāra 1050n; Tibetan tradition that A. introduced Tantricism in India examined 1033n; view of Dr. Bhattacharya that A. is the a. of Guhyasamājatantra criticized 1050ṇ

Aśānta, meaning of, in Tai. S. 723ṇ

Asat, meaning of, in Ṛg. X. 72. 2, Chāṇ Up. III. 19. 1, Bṛ. Up. I. 4. 7, Tai. Up. II. 7, 1488ṇ

Āśauca (days of impurity on birth or death), does not affect king in doing regal duties nor any one who is engaged in vrata or sacrifice, marriage etc. occurring after any one of these is begun 48.

Asceticism, not prescribed for all by śāstras 1628.

Ascetics, forbidden by Manu to secure alms by fore-telling results of portents or bodily movements 527; had to give up all property and beg for livelihood 944; many kinds of ṃ in Bṛhaj-jātaka 1645.

Asiatic Researches, volumes of 253, 498.

Aśeṣa, vide Gomukhaprasava- śānti; śānti for birth of a son or daughter on certain parts of Ā. 771–72; serpent, presiding deity of Ā. 771ṇ

Aśmarathya, quoted by both P. M. S and V. S. and is quoted at least 16 times by Āp. Śr. sūtra, his views being often in conflict with Ālekhana’s 1174..

Asmitā (in Yoga) defined, 1409n, 1417.

Aśoka 493; Ahiṁsā of A. was qualified 1015; appointed officers called Mahāmātras to look after Buddhist Saṅgha, Brāh- maṇas, Ājīvikas and all other sects 1012; 12th Rock edict of, requires honour to be shown to all beliefs and sects 1012, 1481; edict 13 of, shows that he sent missionaries to five kings of the Near East about 258 B. C.; edicts 2 and 5 refer to Yāvanas (Yona) 1634n; emphasized moral endeavour, disliked sacrifices, believed in gods and desired that people should strive for heaven 1016n; employs regal years in his edicts 647; forbids festival meetings (samāja) 1017; his regulations about not killing birds and animals and about the sale of fish must have caused great hardships to poor people, 1015n; in later life appears to gloat over the fact that gods worshipped as divinities in Jambudvipa had been render- ed false 1015-17; Revenue settlement officers called Lājū- kas were given by A. powers of life and death 1015; Rock edicts 4 and 5 mention 'Kalpa' 686; Rupnath Rock Inscrip- tion words about gods have been differently interpreted by different scholars 1016-17; was not trained in Pali books and never mentions in all edicts fundamental tenets of early Buddhism such as four noble truths, noble eightfold path 1016ṇ

Asokāvadāna, charges Pusya- mitra ( called Maurya by it ) with persecution of Buddhists, but Rhys Davids reserves judge- ment on this point 1008n, 1010. Āśramas, each has its peculiar signs as characteristics ( liṅga ) 868n; Hindu scheme of, highly praised by Deussen 1026n; theory of, highly eulogized by Deussen 1646; word not found in Veda, but only in Śv. Up. though some āśramas were well known even in Vedic times 1643-44. Āśramavāsika-parva, 616. Aṣṭakā ( 8th tithi after full Moon in any month, particularly in Māgha ) 65. Aṣṭakavarga, astrological theory about seven planets and Lagna 591. Astobha, meaning of, 1182 and ṇ

Astrologer, an established officer in Italy and later in French court, 543n; came to be looked upon in India as all important for the king 543; professional A. (for money) was looked upon as an unworthy Brāh- maṇa till about 500 B. C, 543. Astrology (vide under Āthar- vaṇa Jyotiṣa, auspicious days, Babylonians, bhāvas i. e. houses in horoscopes, Greeks, Mahā- bhārata, planets, predictions, Ptolemy, Rāmāyaṇa, Utpala, Varāhamihira); among Assy- rians A. was concerned with the interpretation of celestial phenomena 521, 548; Āthar- vaṇa Jyotiṣa divided nakṣatras into nine classes (each of three nakṣatras) and sets out what should be undertaken on each of nine classes 532-34, 579; based on Nakṣatras had been well developed in India before Ptolemy 558-61, 579, 597n; belief in A. was common throughout Europe and among Greeks after Alexander 548; believers in A. should now rest content with the simple rules of Gṛhyasūtras and Manu as regards Upanayana and mar- riage 639; birth of a boy on Jyeṣṭhā or Vicit ( Mūla ) held in Atharvaveda to be evil for the boy or parents 524; criti- cism of the main doctrines of Indian A. including dṛṣṭi, 635- 638; dilemma for those who believe in A. 639; firm hold of A. on Indian mind for two thousand years or more and even in modern times 626–27 ; general A. (not horoscopic) like that in Reports of Baby- lonian priests prevalent in India, centuries before Christ 570 ; generally ignored by modern Western philosophers and scientists 630 ; high claims about importance and utility of A. made by Varāhamihira and others 516–48 ; horoscopic A. is later than natural A. 521 ; in Varāhamihira is not borrow- ed from Greeks 585 ; in ancient times the words ‘astronomy’ and ‘astrology’ were synonyms 483, 521 ; Indians who knew Nakṣatra a. centuries before Christ probably adopted it to rāśis on seeing zodiacal signs in Babylonian monuments about the time that the Greeks derived it 598–600 ; influence of, in England shown by several English words, 552–53 ; Kauṭilya knew general A. but not horoscopic 569–70 ; know- ledge of A. found in Vedic works 521–525 ; long list of Varāhamihira’s predecessors in A. 591–94 ; most important matters in Indian A. are rāśis, the planets and the twelve bhāvas 635 ; prejudice in anci- ent India against astrologers and star-gazers 527 ; Ptolemy’s arguments in support of, 553– 54 ; serious consequences of belief that planets caused per- sons to do certain things, 634 ; some predictions came true 631–32 ; spread from Greece to Rome about 2nd century B. C. 549 ; two circumstances that tended to weaken the influence of A. in Europe 551 ; was comparatively more scien- tific than hepatoscopy 522n ; was cultivated by the side of astronomy in European Uni- versities 551 ; works on Indian A. gradually disappeared owing to the excellent works of Varāhamihira 601 ; works on A. recommended that a child born on Āśleṣā or Mūla nak- ṣatra or on gaṇḍānta should be abandoned 632–33 ; world wars provided a powerful fillip in modern times for spread of A. 531. Astronomers, Indian, of medieval times believed that all planets including the Sun and Moon were together at sunrise on Sunday of Caitra Śukla prati- pad at beginning of Kaliyuga and of Kalpa 649 ; three schools of, (1) of Sūryasiddhānta, (2) of Brahmasiddhānta, (3) of Āryasiddhānta 649 ; two main points on which the schools of A. in india differ viz. (1) length of year, (2) the number of revolutions of the Sun, Moon and the planets in a Mahāyuga 711. Astronomy (see ‘Astrology’, Greeks, ‘Siddhāntas’ ), both a. and astrology are equally ancient and acted and reacted on each other 483 ; Cambridge Ancient History holds that whole science of a. is due to astrology, while Prof. Neuge- bauer and Mr. Doig hold that there is no evidence for this 483; discussion of Greek in- fluence on Indian a. is of little interest, since most of the Greek material was well-known in Mesopotamia in the middle of the 2nd Millennium B. C., 518n; extensive Sanskrit Lite- nature on Hindu A. perished 521, 531; in China, assump- tions of antiquity of astronomy, should not be accepted at face value 509; Indian A. held by Dixit to be independent and based on Indian observations 484; Indian A. cannot be said to have been directly based on Ptolemy owing to serious dis- crepancies in essential matters and no direct evidence of being based on Hipparchus or other Greek writers 520–21; know- ledge of, in Homer’s and Hesiod’s works not better than that of Vedic Indians 513; Sanskrit literature on a. and astrology falls into three slightly overlapping periods 484; study of constellations by monks was allowed by Buddha, though foretelling the future was con- demned by him 527; works on Hindu A. recommended for reading 484–85.

Āsuri, acc. to Sāṅkhya-kārikā, Yogasūtrabhāṣya and Śānti- parva received Sāṅkhya system from Kapilamuni and expound- ed it to Paiñcaśikha, 1356, 1372–73; an Ā. occurs in Vāmśas in Br. Up, as pupil of Bhāradvāja 1373; no quota- tion from him cited by any Sāṅkhya writer 1374. Asutosh Mukerji (Sir), Silver Jubilee Volume 843. Aśvaghoṣa, a. of Saundarananda 941; a. of Buddhacarita 1378. Āśvalāyana-gṛhya-pariśiṣṭa 734. Āśvalāyana-gṛhya-sūtra 26, 35n, 36, 126, 224n, 526n, 534, 536, 605, 609, 729n, 780n, 787n, 790, 802, 1161, 1228n, 1317n; coṃ of Gārgya Nārāyaṇa on, 1317ṇ Āśvalāyana-śrauta-sūtra, 18n, 26n, 123n, 724n, 731n, 816. Aśvamedha (vide under Rāja- sūya) sacrifices lasted for a year in which there were 36 cycles of ten days, on each day of which the sacrificer was to listen to different branches of literature and legends 866; sacrifices performed by Puṣya- mitra, Bhāvanāga, Pravarasena I, Samudragupta and other kings 1028–29; supposed to remove the consequences of all sins, 1589ṇ Āśvamedhikaparva, 127, 467, 683, 744, 945 (on ahiṁsā), 994, 1371, 1401, 1446, 1519, 1537n, 1571. Aśvapati Kaikeya, boast of, in Chāṇ Up. 943, 1584n; ex- pounds Vaiśvānara-vidyā to Uddālaka Āruṇi, 1578–79. Aśvattha, name of Śravaṇa nak- ṣatra in Kāṭhaka and Pāṇini, 500. Aśvattha tree, is called Bodhi- sattva in Padmapurāṇa 893. Aśvayujī, one of the seven Pāka- yajñas ṃ by Gaut. performed on full Moon of Āśvina, 206. Aśvins, different views as to what they stand for in Ṛgveda, 7; spoken of as wearing blue lotuses in Ṛgveda 35. Ātatāyin, killing an Ā. brāhmaṇa is not brahma-hatyā 817ṇ Atharvaṇa-jyotiṣa 80, 532–34, 539, 541, 604; date of, difficult to decide 534; furnishes a scheme of nakṣatra astrology somewhat different from Vaikhānasa-smṛti and Yogayātrā 532–34; mentions week-days but not rāśis 534. Atharvaṇa-nakṣatra-kalpa, first part of Atharvaparisiṣṭas 499. Atharva-parisiṣṭa, 589n (on graha-yuddha), 734, 735n, 741 (67th parisiṣṭa), 742 (on Utpāta-lakṣaṇa), 743, 745, 754, 759n, 761, 767, 770, 774, 779n, 780, 792–93, 795n, 796n, 798, 802ṇ Atharvaśiras, Upaniṣad 786n, 918ṇ Atharvaveda, 12n, 20, 22, 23n, 25n, 35, 62n, 63–65, 126, 194, 196n, 463, 486n, 487, 489, 494n, 495n, 496–98, 500, 524, 526n, 528, 538n, 563, 596n, 671, 702, 719n, 720–21, 726n, 727n, 729n, 730n, 732 (verses of, used in Śāntis on dreams), 734, 739–40, 745 (on Utpātas), 769 (abhaya-mantras), 771n, 796, 802n, 816, 985 (two interpretations of X. 8. 9), 1032, 1035 (magic spells in), 1036–37 (spells for softening the heart and for destroying worms), 1116 (on dīkṣā), 1153, 1181, 1213 (on joys of heaven), 1217n, 1259 (aṣṭakāmantra

‘Yām janāh’ etc.), 1291, 1360, 1387, 1433, 1471, 1489 (repeats 15 verses of Puruṣasūkta), 1493–95 (hymns on Creator and creation), 1498, 1500, 1526n, 1533, 1554 (Devayāna and Pitryāṇa), 1622, 1625–26 (relied upon in V. S.), 1633, five Kalpas of A. are Nakṣatra, Vaitāna, Saṃhitā, Aṅgirasa and Śānti 735ṇ Atheists, Bhagavadgītā describes their destiny 979–80. Atideśa (process or method by which the details prescribed in connection with one sacrifice are transferred to another rite) 1321–24; vide under Vidhyādi and Vidhyanta; may be provided by vacana (Vedic text) or by name, 1322–23; prakṛti (model or Archetype) is the name given to the sacrifice from which details are transferred and vikṛti is the name given to the sacrifice to which details are transferred 1322; 7th Chap. of P. M. sūtras deals with general question of the extension of details to Aindrā-gna and other sacrifices, while the 8th Chap. deals with specific cases of A. 1321, 1323–24; Smṛtis and digests frequently resort to principle of A. 1322–23. Atirudra, eleven times of Mahārudra 814. Atithi (guest), flesh of an ox or goat, offered to king or brāhmaṇa coming as an A., according to Śat. Br., Vasiṣṭha, Yāj. 1267. Ativāhika (intermediate body between dead body and the future body for soul), 1600 and ṇ Atman (vide Brahman), resides in the earth and elements, is inside them; rules them and is the soul of all human beings, 1499; description of, in Br. Up. 1499. Atomic theory; Democritus ( who died in 370 B. C. in Greece ) started it, 1486; in Kaṇāda, who does not expressly say anything about who started it, 1486; later Nyāya-vaiśeṣika writers combined two theories by saying that, when God desires to create, activity is produced in the atoms and creation starts, as stated in Tarka-dipikā, 1486. Ātreya, on astrology, q. by Madanaratna, 736n, 789. Ātreya, Dr., thesis, on ‘Philo sophy of Yogavāśiṣṭha’ 1408ṇ Ātreya, views of, quoted in P. M. S. and V. S. and called Muni by Śabara 1173-74. Atri, writer of a work on Utpātas and pupil of Garga, 591, 766. Atri, author of a Smṛti, 29n, 250, 810n, 948n, 949, 979, 1023n, 1419, 1442n, 1634n (mentions foreign tribes). Atris, performed Saptadaśaśtoma three days before Viṣuvat and smote svarbhānu, 242; found out the sun afflicted with dark-ness by Svarbhānu (i. e. totally eclipsed) 982ṇ Augustine, saint, called astrology a delusion 558; believed that religions outside the Bible as interpreted by him and others was the work of the devil 1608. Aurangzeb, issued firmans for the destruction of famous temples at Somnath, Mathurā, Benaras, 1019. Aurobindo, vide ( Vedic Inter pretation), a. of ‘Hymns to the Mystic fire’ 985; a. of ‘On the Veda’ (published in 1956) dealing with over 60 hymns and 283 pages are devoted to the elaboration of his theory that behind the ritual explanations there is always the true and still hidden secret of the Veda, 986; a. of ‘The problem of rebirth’, 1605; does not compare the several hundred passages in which the word ṛta occurs and translates ṛta as truth and ‘truth consi-ousness’ and ‘ṛta-cit’ also in the same way 986; his theory that many whole hymns of the Veda bear on their face a mystic meaning and that the ṛṣis for the sake of secrecy re-sorted to double meanings, criticized 986-89, 991; he concedes that there are some keywords in the Ṛgveda such as ṛta, kratu, īravas, ketu (most of which occur hundreds of times) and that elaborate work would have to be done to fix their meanings, but he does not himself undertake that task and fixes the meaning of ṛta from three passages only 988; A. and his disciple Kapali Sastry differ about the poetic character of the mantras 987n; makes a very wide generalization with very little basis 991; A.'s translation of ‘ṛtacit’ is shown to be wrong 988-89; explanation why Shri Aurobindo (who is called Mahāyogi by his disciples and admirers) was not mentioned in dealing with Yoga and Dharmaśāstra, 1462-63; faults that he finds with the old systems of Yoga stated and criticized 1465-66; his sādhana was not founded on books, but upon personal experiences that crowded upon him and he constantly heard the voice of Vivekānanda for a fortnight in the jail 1465; life of A. written by Shri R. R. Diwakar (wherein he speaks of him as ‘Mahāyogi’) published in 1953, 1466n; life of A. by G. H. Langley (1949), 1466n; lived as a recluse from 1926 to his passing away on 5th December 1950 and gave darśana to people only on four days in the year, 1463 and n; long statement on 15th August 1947 (Independence day) in which he referred to the several dreams of his youth which he thought were on their way to fruition 1463-64; recent work ‘Integral Philosophy of Aurobindo’ containing 30 papers by Indian and Western scholars (1960), 1467; A. sets his heart on the unity of the human race to be achieved by 3 inner oneness and purpose and not by an external association of interests, but his own efforts (in that direction, except by writings) are not discernible 1464-65; writings of, are many and voluminous, his magnum opus being ‘Life divine’, which is not easy to understand for men of ordinary intelligence 1466-67. Auśanasa-smṛti 819. Auspicious days, reference to, occurs even in the Ṛgveda 522; Soma sacrifice did not require auspicious day or nakṣatra 523. Auspicious muhūrta, for constructing a house 540. Auspicious nakṣatras, for caula, puṃsavana, marriage, 535; for wearing new garments or ornaments for the first time 626. Auspicious objects, see Vasantarājaśakuna, 778; to be touched when leaving house after bath and homa on business 905. Auspicious times, for all rites for gods 536; times for caula, upanayana, godāna, and marriage according to gṛhyasūtras 224, 535; A. times prescribed by Bṛhad-āraṇyaka Upaniṣad for rites to be performed by individuals 524, 534; A. nakṣatras and seasons prescribed by solemn Vedic sacrifices by Brāhmaṇa texts and Kalpasūtras, gṛhya and dharma sūtras 534; year for caula, 535. Avalon, Arthur (Sir John Woodroffe, which see), 178n, 1033n, 1048n, (a. of ‘Principles of Tantra), 1060 (ṣ of 'Serpent Power), 1048n, 1129n, 1131n; published many of the Hindu and Buddhist Tantras, 1050, 1105. Avama-dina, explained 263. Avantivarman, king of Kashmir 1075. Avāpa (decentralisation or scattering); example is Darśa-pūrṇamāsa, which are really two sets of sacrifices, 1332. Avatāras (vide ‘Bhāgavata’, ‘Buddha’, ‘Reincarnation’), 992-998; Agnipurāṇa describes the characteristics of the images of ten a. 996; all ten avatāras of Viṣṇu had become recognized throughout India at least before 10th century A D. 996; are dwelt upon at great length in Purāṇas 992; Buddhists in the Mahāyāna teach-ings made Buddha go through many a. as Bodhisattva 993; conception of, may be traced to the Śat. Br. 992; conception of a. increased Dharmaśāstra material and gave rise to numerous vratas and festivals called Jayantīs 992, 998; derivation and meaning of the word 992; in modern times some persons pose or are made to pose as avatāras by their admirers 993; Indian theory of a. is connected with the theory of yugas 993; Kumārila (7th century A. D.) did not regard Buddha as avatāra of Viṣṇu 997; Lakṣmī follows Viṣṇu in all avatāras 996; Locus classicus on a. is Bhaga-vadgītā IV. 7-8, 993; none of the ten avatāras except Kṛṣṇa and possibly Rāma is expressly named in Bhagavad-gītā 994; of Viṣṇu due to a curse of Bhṛgu 995n; one Pak Subuh who hails from Indo-nesia is suggested by Mr. J. G. Bennett as an avatāra for whom mankind is waiting 993; reference to Buddha as avatāra in Bhāgavata 995n; references from Purāṇas to each of ten a. 998; ten a. of Viṣṇu in medie-val and modern times named in Matsya and Varāha Purāṇas 993; thirtynine a. of Vāsudeva in Ahirbudhnya-saṃhitā 996; thirty-three a. discussed by Dr. Katre 997; tithis of the appearance of, 262, 998n; Todarā-nanda probably contains long-est account of ten a. 998; twelve a. noted in Matsya and Padma 994; twenty-two a. of Viṣṇu in Bhāgavata 903n; Vāmana and Kṛṣṇa a. known centuries before Mahābhāṣya 997; Varāha avatāra ṃ in Gupta Inscription in the first year of Toramāṇa (about 500 to 510 A. D.) 997n; Vāyu-purāṇa mentions 28 a. of Mahe-śvara, last being Nakuli 996; verses on a. similar to those in Gītā from Harivaṁśa, Vāyu, etc. 993n; worship of avatāras from Narasiṁha to Kalkin yields different rewards, acc. to Varāhapurāṇa 263, 996. Aveṣṭi, is a sacrifice performed as part of the Rājāsuya-yajña that could be performed only by a kṣatriya, 1332; it is also an independent yāga that may be performed by any one belonging to the three varṇas 1332; Nirṇayasindhu relies upon this difference in Aveṣṭi for its conclusions about Devi-pūjā on different tithis 1332; word 'rājan' in 'Rājasūya' is held by PMS and Śabara to mean a kṣatriya only, while some late Dharmaśāstra works hold that the word ‘rājan’ may secondarily mean even a Vaiśya who becomes a ruler 1333, 1340. Avidyā (nescience), consists (Y. S. II. 5) in regarding non-eternal as eternal, impure as pure, painful as pleasurable, non-self as self 1417. Aviyoga-vrata, in which food was to be distributed to helpless people, to the blind and deaf 38-40. Ayācita, is a substitute method for an absolute fast on ekādaśī 100-103. Ayana, meaning of, in Ṛgveda, 491. Ayanāṁśa (vide under 'calen-dar'), meaning of 711. Ayodhyā, capital of Kosala 531. Ayodhyākāṇḍa (of Rāmāyaṇa), 775 (dreams in). Ayusyagāņa (from Atharvaveda) 802ṇ Āyuṣyāmantras, 759 and n, 796ṇ Āyuṣyasukta, 758n, 802n (diffe-rent views as to what is Ā.). Ayutahoma (in which ten thou-sand oblations are offered); a kind of Navagrahashanti 749-752; to be performed at marriages, establishment of images etc. 949. Babylon: (see 'Chaldeans', 'signs of Zodiac'): apostrophized as the daughter of Chaldeans 548; intercourse between India (Punjab) and B. from 3rd Millennium B. C., 598-600; latitude of 542; peacocks, rice and Indian sandalwood under their Tamil names were known to Hebrew chronicles of Gene-sis and Kings 598; ratio of longest day to shortest, varied in ancient Babylon, 542-43; reports made by astrologers of B. to the king about the por-tents due to position of Sun, Moon and planets, 521, 548, 741n; upright stones placed in fields with inscriptions bear-ing curses and figures of zodiacal signs, 595. Babylonians: B. and Assyrians based astrology on three assumptions 546; B. and Greeks had no generally believed doctrine of Karma and Punar-janma, 546; difference between B. astrology and Greek astro-logy 550-51; nakṣatras not integrated with religious systems in, 509; called Capricorn goat-fish 565n; imagined there were three ages of the world, gold, silver and copper 689n; no cuneiform tablet yet discovered where all the 27 or 28 nakṣatras are arranged in an orderly series 509; observations by B. of planets from 2nd millenium B. C., 570. Bachhofer, Ludwig, 655 (criticizes Dr. Tarn). Bacon, view of, that stars rather incline than compel, 551. Bādarāyana, predecessor of Varāha-mihira, quoted by Ut-pala, 561, 591; mentions Yavanendra 591. Bādarāyana: between Jaimini and B., Sāmavidhāna Br inserts two names and so B. is thus two generations later than J. 1161n; B. came to be con-founded with Vyāsa, Parāśarya but it is difficult to say when and why this confusion arose, 1169, 1171-73; held by Rāmā-nuja to be author of V. S. and also of Mahābhārata 1165; illustrations how V. S. deals with references to B. 1168; is A. of V. S. acc. to Śaṅkarācārya, 1162n, 1164-65; is different from Veda-vyāsa acc. to Śaṅ-karācārya 1166; no satisfactory reason offered why B. is men-tioned only nine times in V. S. if all the five hundred fifty-five sūtras were composed by him, 1165; that several individuals separated by a century or more could have borne the name Bādarāyana or Jaimini follows from Āp. Śr. S. and Pravara-mañjarī, 1174; would be a grandson or a remoter male descendant of Badara 1169. Bādari, mentioned by both P. M. S. and V. S. four times each, would be son of Badara and P. M. S. mentions both Bāda-rāyana and Jaimini five times each, 1169, 1173, 1193; differs from Jaimini by holding that Śūdras are entitled to perform Vedic sacrifices and on the interpretation of the word 'śeṣa' 1173, 1253, 1642; P. M. S. and V. S. both had before them a work of B. dealing with both P. M. matters and Vedānta 1173-4; trace of Bhartṛmitra's atheistic views none in B. nor of doctrines akin to Prabhākara's 1193. Bagchi, Dr. P. C., a. of 'Studies in Tantras' 1034, 1039, 1048n, 1049, 1050n, 1064n (that words 'mother', 'sister' etc. in some Tantras with regard to coitus have esoteric sense); a. of paper on 'Cult of Buddhist Siddhācāryas' in 'Heritage of India' Vol. IV, pp. 273-79; a. of 'India and China' 1618ṇ Bādha, 1327-28; Tantravārtika collects about three dozen cases of bādha in general, not dependent on conflict of Śruti, liṅga etc. or not falling under bādha as defined by Śabara for 10th chap, 1329. Bādhva and Bāskali, story of, 1505. Bahulā, 4th tithi of Bhādrapada dark half, 355. Bāhvṛcopaniṣad, 1045ṇ Baijavāpa-gṛhya, 748. Bākapañcaka, five days from Kārtika bright half eleventh tithi are so-called, on which all have to abstain from flesh-eating, 355. Bakhshali MS. employs decimal notation 702. Balabaladhikaraṇa, is PMS III. 3. 14; Dharmaśāstra works employ it, 1311. Bālaki Gārgya was taught by Ajātaśatru, king of Kāśī 1639. Bālakrīḍā, coṃ of Viśvarūpa on Yāj. Smṛti, 825, 826n, 1155ṇ Bālabhaṭṭa, coṃ of, on Mitāk- sarā (latter half of 18th cen- tury, A. D.), states that Vāya- vyapurāṇa is also called Śaiva, 831. Bali, island of, in S. E. Asia, is still Hindu with four varṇas, 1618. Balipratipadā, 201-207; see Govardhanapūjā; Bali add- ressed as future Indra 201; B. is also called Dyūtapratipadā, 203; Balirājya extends over three days from 14th in Dīvālī, 204; cows, bulls and calves worshipped on this day, 204; Kārtika-śukla-pratipadā is so- called 201; gifts made on bath on this day become in- exhaustible and please Viṣṇu 202; king to offer worship to Bali with his ministers and his brothers, 201; king should arrange for dramatic spectacles about kṣatriyas, 201; Mantra addressed to Bali 201n; most important item on this day is the worship of Bali 201-202; Lakṣmī becomes stable by illu- minations on this day, 204; long list of observances on this day, 204; Mārgaśīrṣalī on, des- cribed, 205; Naivedya to Bali included wine and meat 201; ordinary people also should establish in their houses image of Bali with white rice grains and worship it with flowers and fruits, 201; people even now engage in gambling on this day in some places, 203; procedure of the worship of Bali, 201; proper time for worship of Bali, when pratipadā is mixed with Amāvāsyā or dvitīyā 202; Śiva was defeat- ed on this day in dice-play by Pārvatī, so gambling recom- mended on this day, 203; story of Bali, narrated in seve- ral Purāṇas is ancient, long prior to Mahābhāṣya 202-203, 997; Vāmana thrust Bali into nether regions, gave him over- lordship of Pātāla and made him the future Indra, 202, 203. Ballālasena, king of Bengal, a. of 'Adbhutasāgara', 'Dānasāgara' and also three other works not yet recovered; (vide Purāṇas, Upapurāṇas) 867 and 870; discarded Devipurāṇa 869; Aniruddhabhaṭṭa was his guru 870n; composed Vratasāgara, Pratiṣṭhāsāgara and Ācāra- sāgara before Dānasāgara 870n; evinces in remarks on Purāṇas in Dānasāgara a bold critical faculty rare in medieval Sans- krit writers, 867; genealogy of, 870n; names numerous authorities and eight Upapurā- ṇas 867; states that Bhāgavata, Brahmāṇḍa and Nāradīya con- tained nothing on Dāna, 868. Bāṇa, a. of Kādambarī, 39, 821- 22, 1384; a. of Harṣacarita, 629, 705, 821-22, 955ṇ Bannerjee N. G., theory of, about origin of Durgāpūjā as military rite, 187.

Bapat, Prof. P. V. writer of ‘2500 years of Buddhism’ 1003, 1010-41 (view of, that Tibetan Tantricism is earlier than Hindu, criticized).

Bārhaspatya, cycle of 60 years ( vide Saṁvatsara ); phalas of each of the 60 years, 660-62.

Bārhaspatyasūṁhitā, 54n, 742ṇ

Bārhaspatya-sūtra ( eḍ by F. W. Thomas ) 1039.

Barth, a. of ‘Religions of India’ ( in French ) tr. by J. Wood, 932n, 1003, 1007n, 1011, 1577

Barua, Dr. B. M., a. of ‘Gayā and Buddha Gayā’ 598.

Basham, Prof. A. L. a. of ‘History and doctrines of Ājīvikas’ 1645ṇ

Bath, not to be taken at night as a rule except on eclipses, in marriages, on a birth and death, pilgrimage, Saṅkrānti, 218, 244; on Mahācaitrī and other eleven full moon days at certain holy places yields great rewards, 79.

Bauddhas, of Vijñānavādī school rely on Br. Up. IV. 5. 13 as supporting them, acc. to Śabara 1218; heterodox hypotheses of B.acc. to Kumārila sprang from the arthavāda passages of the Upaniṣads and serve the purpose of inducing people to give up extreme attachment to sensual pleasures and are useful in their own way, 1262.

Baudhāyana 99

Baudhāyana-dharmasūtra, 538, 681, 930, 934, 1257n, 1258

( on five different practices of the North and of the South ), 1416n, 1436, 1441.

Baudhāyana-gṛhya-sūtra, 534, 535n, 610, 733n, 790.

Baudhāyanagṛhyāśeṣa-sūtra 749, 758 ( on Ugrarathaśānti ), 784, 787n, 790-1, 804, 814 (describes Rudrābhiṣeka )

Baudhāyana-śrautasūtra 505n, 519n, 722n, 727-8.

Baudouin, M. Charles, a. of ‘Suggestion and auto-suggestion,’ refers to Pratyāhāra and Dhāraṇā, 1447.

Baveru-Jātaka, shows trade by sea between India and Babylon 599.

Beal, a. of ‘Buddhist Records of the Western World’ 262, 1009 ( on Śaśāṅka )

Bees, making honeycomb in a house, śānti for, 730.

Behanan, Dr. on ‘Yoga, a scientific evaluation,’ 1384, 1393, 1425, 1456.

Behaviourism-vide under J. B. Watsoṇ

Behistun Inscription of Darius ( 522-486 B. C. ), gives Pars as the name of a country, 850ṇ

Bell, Sir Charles, on ‘Tibet, past and present’ 1040.

Dr. Belvalkar, two propositions of, in Gopal Basu Mallik lec-tures on Vedānta viz. that Brahmasūtras were separately composed for the Chāndogya Up., the Bṛhadāraṇyaka Up., and other Upaniṣads for each and that the Śārīrakasūtra of Jaimini was bodily incorporated in the extant Brahma- sūtra, strongly criticized, 1175– 76; paper of, on Mātharavṛtti, 1354. Bennett J. G. a. of ‘Subud’ (1958), puts forward Pak Subuh as avatāra 993. Bergh, Prof. Van Pen, a. of ‘Universe in space and time,’ 571ṇ Bergson, author of ‘Time and Free Will’, 475, 1575. Bernard, Théos, a. of ‘Hatha- yoga, the report of a personal experience’, 1428ṇ Berthelot, Alfred, a. of ‘Transmig- ration of souls’, translated by H. G. Chaytor, 1604. Berossus, 189n, 690. Besnagar Column Vaiṣṇava In- scription (2nd century B. C); of Heliodora, Yavana amba- ssador to an Indian king, 516n, 963. Bhadrabāhu, Kalpasūtra of, 777 (on dreams). Bhagavadgītā : ( vide under ‘Gītā, path, tolerance’) : 103, 127, 172, 467, 660, 692n, 695, 702n, 743, 869n, 918n, 929, 938, 958n, 960–62, 964–66, 970, 973, 978–79, 992, 994, 1006n, 1024, 1055n, 1066n, 1087, 1113, 1171–73, 1210, 1216n, 1357n, 1359–60, 1361n, 1364n, 1367n, 1373, 1378, 1379n, 1385, 1388n, 1401, 1431–2, 1434n, 1448, 1450, 1458, 1461 (frequent emphasis on secrecy, 1462 (path of Yoga and advaita Vedānta is most difficult and unattainable by most persons), 1465, 1478, 1508, 1511, 1557, 1563–4, 1567, 1569, 1598, 1600, 1628, 1630–31, 1635, 1648; diffe- rence between B. and Nārā- yanīya section 961–62; is styled Yogāśāstra and each chapter of it is also styled ‘Yoga’, 1426–27; mentioned in Śāntiparva, 653, 656; puts Japa-yajña as the highest among Yajñas, 172; Padma- purāṇa devotes 1005 verses to māhātmya of B. 967; proclaims that doing one’s work without an eye to the fruits thereof is worship and even the greatest sinner and persons of the lowest castes and mlecchas can reach the highest goal by bhakti of Kṛṣṇa, 968; Parā- pas follow with great emphasis the Gītā doctrine of Niṣkāma- karmayoga, 967–968; sum- maries of, in Agni and Garuḍa Purāṇas 967; tantras like Mahānirvāṇa employ Bh. IV. 24 as a mantra when offering wine 1059, 1087. Bhāgavat : both Saṅkarṣaṇa and Vāsudeva spoken of as B. in Inscriptions 964; connotation of the word B., 963; rarely applied to Śiva also, as in Mahā- bhāṣya 963; usually applied to Vāsudeva in ancient times, 963, though in a secondary sense to persons with special qualities such as knowledge of Vidyā and Avidyā 963; word B. is ancient, 963. Bhāgavata-purāṇa 112, 129, 131, 139n, 147, 197n, 474 (on Kāla), 477 (elaborate scheme of units of time), 649n, 680n, 687n, 791n, 865, 839 (ten topics of Purāṇas), 845n (pe- riod between Parikṣit and Nanda), 852, 857n, 861, 880, 903n, 920–21, 924, 950, 959n, 960 (three kinds of bhakti), 965 (on nine modes of bhakti), 966, 968, 970 (tolerance of wor- ship of other gods), 972, 974, 979, 995, 1032, 1093 (worship of Viṣṇu is Vaidiki, Tāntriki and Miśrā), 1120, 1169, 1280, 1373, 1384, 1440n, 1455, 1490n, 1637, 1642; date very contro- versial, ranging from 5th cen A.D. to 10th, 898–99; lengthy eulogy of Bh. in Padma 972; many medieval digests hardly ever rely upon Bhāgavata for Kṛṣṇajanmāṣṭami 131; note on, 898–99; none of the early works on Dharmaśāstra, such as Mit., Kalpataru, draw upon it, 898; not quoted by Rāmā- nuja in bhāṣya on V. S. 957; numerous commentaries on, over 40 being listed, 957n; papers on, brought together by Dr. Pusalker in ‘Studies in Epics and Purāṇas’, 898; re- garded as the most important or sole authority by Vaiṣṇava teachers like Vallabha and Caitanya 957; Śrīdhara, com- mentator of, 845n, 866n; very exaggerated praise of Bh. 972. Bhāgavata (vide ‘Mahābhāga- vata’): means one who wor- ships ‘Bhagavat’ (Vāsudeva), 963; Akrūra is styled Mahā- bhāgavata in some Purāṇas, 964; low stage reached by Bhāgavatas, acc. to Atri, 979–

80. Bhāguri, on Śakunas, a prede- cessor of Varāhamihira, 591, 622. Bhakti, (loving faith in God and surrender to him) pp. 950–980; (vide under Kṛṣṇa, Nāra- yaṇa, Pañcarātra, saints, Sāt- vata, Viṣṇu); ācāryas of bh. acc. to Nāradabhaktisūtra, 960n; derivation and meaning of the word ‘Bhakti’ acc. to Śāṇḍilya and others 958–959; distinction between prapatti and bh. 960; doctrine of bh. had great appeal to all sections of Hindus and weaned them away from Buddhism 970; doc- trine of ‘Prapatti’ based on the word ‘prapadye’ in Śv. Up. 952; doctrine that God’s grace alone saves devotee is found in Katha and Muṇḍaka Upaniṣads 952; doing one’s duties of the station in life without an eye to the rewards is worship (arcana) 967; ele- ven modes of, acc. to Nārada- bhaktisūtra, 965; four classes of men take to the path of bhakti, of whom the 4th (jñā- nin) is very dear to God, 966; Gītā makes no express distinc- tion between bh. and prapatti, but its final advice in XVIII, 65–66 comes close to prapatti, 960; Indra is addressed as sakha and father in the Ṛgveda and is said to have given a young wife to old Kakṣīvat and become the wife of Vīṣaṇ- aśva, 950–51; is difficult in Kali, acc. to Vallabhācārya 975n ; is not an action and is also different from jñāna (knowledge), acc. to Śāṇḍilya, 960 ; list of important works on 657-58 ; Nārāyaṇīya sec-tion in Śāntiparva and Gītā are among the original sourose of Bhakti cult, 952 ; Namaskāra (adoration or homage), apo-theosis of, in the Ṛgveda, 952 ; names of the exemplars of the highest kind of bhakti and of middling kind, acc. to Brah-māṇḍapurāṇa, 960n ; nine modes of, all of which need not be practised at the same time 965-66 ; of the dāsya type in Bhāgavata, 966 ; origin and vicissitudes of the cult of bh. acc. to Bhāgavata and Padma, 979 ; path of, said to be easier than that of knowledge in the Gītā, 965 ; peculiar cult of the bh. of Rāma and Sītā, 980 ; prapatti, five elements of, and relation to bhakti, 960 ; Purāṇas emphasize that even cāṇḍālas, mlecchas, Hūṇas, yavanas, become pure by bhakti of God, 968 ; Purāṇas lay very great emphasis on bh. 950 ; remembering the name of God (Kṛṣṇa and the like) with devotion is the highest expiation for sin, acc. to Viṣṇu-purāṇa and Śāṇḍilya, 966 ; sakhya type of Bh. is that of Arjuna, 966 ; schools of Bh. formulated by Rāmānuja, Madhva, Caitanya, and Valla-bha 971 ; sources of the cult of bhakti other than Śāntiparva are Gītā, Bhāgavata and Viṣṇu-purāṇa, 956 ; Sāttvata or Pañcarātra proclaimed the path of bhakti 953 ; stories in Ṛg-veda hymns about Indra's and Varuna's deeds for devotees (sometimes called 'friends') resemble medieval stories about Rāma and Śabarī and about Vithobā of Pandharpur for Dāmājī 950-52 ; striking development of bh. of erotic mysticism or Vallabha and Caitanya 980 ; Tāntrik works like Rudrayāmala take over the nine modes of bhakti, 965n ; theory of Gītā that B. led on to prasāda (grace or favour) of God which enabled devotee to secure mokṣa, 961 ; two interpretations of Śāṇḍilya's definition of B. 958-59 ; vari-ous sub-divisions of B. in Purāṇas 960 ; various theories of Barth, Hopkins, Dr. R. G. Bhandarkar and others as to what Kṛṣṇa represented and how he was identified with Viṣṇu, 957 ; word ‘Bhakti’ does not occur in the principal ancient Upaniṣads, but occurs in Śvetāśvatara Up. 952 ; words ‘Bhakti’ and ‘Bhakta’ occur dozens of times in the Gītā, 956. Bhakti candrikā, coṃ on Śāṇ-ḍilya-bhakti-sūtra 956n, 959. Bhaktiprakāśa (part of Vira-mitrodaya) 965n ; explains at great length nine modes of bhakti, 965n, 998n, 1122. Bhāmati (commentary of Vācas-pati on Śaṅkarācārya's bhāṣya on V. S.), 1163n, 1182n, 1183n, 1211, 1241n, 1250, 1293n (on the word ‘rājan’ among Āndhras ), 1296 (on Brahmaloka in Chāṇ Up. VIII. 3. 2), 1298n, 1309n (on the Aindri verse), 1310n, 1373-74, 1378, 1391, 1576ṇ Bhandarkar, Dr. R. G., a. of ‘ Vaiṣṇavism, Śaivism etc. ’ 131, 472, 478n, 1048n, 1577. Bhandarkar (R. G) Presenta- tion Volume (or Commemora- tive essays ) 650n, 643. Bhandarkar, D. R., ‘list of In- scriptions’ by, 665, 978ṇ Bhāradvāja-gṛhyasūtra, 535. Bhāradvāja, on śākunas 591, 621-22; on Vyatīpāta and Vaidhṛti 707. Bhāradvāja (Puṇḍola), disciple of Buddha, story of his rising in the air, 1037-38. Bharata (Nāṭyaśāstra of), 1128. Bharata, son of Duṣyanta (or Duṣpanta); Ait. Br. (39.9) states that B. was crowned by Aindra Mahābhiṣeka and Śat. Br. speaks of Bharata, son of Śakuntalā and has some verses identical with those in Ait. Br. 1525-26n; Kāli- dāsa probably did not know that Bhāratavarṣa was named after Śakuntalā’s son, 1525ṇ Bhāratakaumudī, work in honour of Prof. R. K. Mukerji, 61n, 699ṇ Bhāratas, ancient tribe of people frequently mentioned in the Ṛgveda, 1525. Bhāratavarṣa : different views about the identity of the Bharata after whom it was so called, 1525-26 and 1614 (Śakuntalā’s son); limits of, 1525-1527; ṃ in Khāravela’s Inscription 1614; nine divi- sions of (some of which are called dvīpas) mentioned in several Purāṇas, 1000 yojanas from North to South and boundaries of, 1526 (and n); originally it appears B. was what is now modern India, but later B. was made to denote India as well as Greater India, 1526-27; Śabara shows that the language of cultured people was one i. e. Sanskrit from the Himālaya to Cape Comorin, 1527; Śabara, Mahā- bhārata, Purāṇas and Bṛhat- saṃhitā show that ancient Indian people identified their culture with B. i. e. with the country and not with race, 1527. Bhārata War, date of, 648-649. Bhāratīya Vidyā, Journal, 645. Bhārgava, writer on astrology 766ṇ Bhārgavārcanādīpikā, 90ṇ Bhartṛhari, philosophical gram- marian, author of Vākya- padīya, 475, 1396. Bhartṛmitra (between 400-600 A. D.), an interpreter who made P. M. atheistic, 1198, 1205n; his work was called Tattvasuddhi, acc. to Umbeka 1198. Bhāskara, commentator on Brah- masūtras, 1155ṇ Bhāskarācārya (Born in 1114 A. D.), 697n, 702 (uses pūrva in the sense of zero); a. of Grabhagaṇita, 649n; a. of Siddhāntaśiromaṇi, 697ṇ Bhāskararāya, a. of coṃ Setubandha on Vāmakeśvaratantra 1045; called Bhāsurānanda-nātha after dīkṣā 1071, 1126; holds that Ṛg. V. 47. 1 refers to Kādīvidyā, 1045; hyper-bolic praise of, 1071. Bhāṣya, defined 1182. Bhaṭṭi, Prof. G. H. 957ṇ Bhaṭṭācārya B., paper of, on ‘Ten Avatāras’ 263. Bhaṭṭāchārya (Prof. Golokendra-nath), 125ṇ Bhaṭṭācharya, Prof. T. 497n, 668ṇ Bhaṭṭacharya, Mr. Bhabatosh, editor of Dānāgāra in B. I. series in 4 parts, 867, 870; a. of paper on ‘Yogi-Yājñavalkyasmṛti and its utilization in Bengal digests’, 407. Bhaṭṭachārya Dr. B., a. of Intro. to ‘Buddhist Esoterism’ 1033n, 1050n, 1069n (Dhyānībuddhas, their śaktis, kulas etc.), 1075, 1115 (on Siddhas of Vajrayāna); a. of Intro. to Sādhanamālā, 1038, 1039, 1042, 1050n; a of Intro. to ‘Guhyasamājatantra’, 1042, 1050n, 1069n, 1071n (wrong translation of a verse), 1077n; a. of ‘Buddhist Iconography’, 1131n; a. of paper on importance of Niṣpannayogāvali, 1133ṇ Bhaṭṭacharya, D. C.; a. of paper on the tantrik work of Vidyāpati, 1676ṇ Bhaṭṭacharya, Prof. Duragāmohan, 1685–86. Bhaṭṭacharya, Prof. H. D., paper of, on ‘Viccissitudes of Karma doctrine’, 1605. Bhaṭṭācharya Sri Siddheśvara, 1383 (on Bhāgavata). Bhaṭṭacharya S. P. 1408ṇ Bhaṭṭadīpikā 1230ṇ Bhaṭṭasali, N. K., a. of ‘Iconography of Buddhist and Brahmanical sculptures in Dacca Museum’, 1131n (for mudrās). Bhāva (or Bhāvas, acc. to con-text) : (vide under Thibaut) : differences between Varāhami-hira and Firmicus as to matters indicated by B. 540; names of twelve B. 578–79; naming and arrangement of B. follows hardly any rational basis, 636–37; system of B. known to Ptolemy, though he paid little attention to it 533; system of B. known to many writers before Varāhamihira, some of whom like Garga and Parāśara are assigned to 50 B. C. by Kern 579; table of twelve B. with synonyms, seven only of which correspond with Greek words and some others convey the matters judged from them 578; terms that apply to a group of Bh. 578; terms Karma and Mṛtyu occur in both Nakṣatra and rāśi astrology 531; terms (at least five) such as Janma and Sampat that occur in Ātharvaṇajyotiṣa correspond in name and import with tanu, dhana and other terms used in Varāha’s works 533n; what was to be predicted from each of twelve B. 578–79. Bhavabhūti : fifth in ascent from bim performed Vājapeya (about first half of 7th century A. D.) 629. Bhavadāsa, (between 100-200 A. D.), Śabara's predecessor on Jaimini, named by Śloka- vārtika 1159n, 1160, 1197. Bhavadevabhaṭṭa, ṃ by Raghu- nandana 919; a. of ‘Prāyaś- cittaprakaraṇa’ 1242, 1296. Bhāvā Gaṇeśa, a. of coṃ Tattva- yathārthyadīpana on Sāṅkhya and on Yogasūtra, 1382, 1394, 1412ṇ Bhāvanā, doctrine of B. is the very heart of vidhis 1235; meaning of, 1235; śābdībha- vanā gives rise to ārthībhāvanā 1236; two kinds of, viz. śābdī (word force) and ārthī (result producing force), 1235-36; three elements in each of the two bhāvanās described, 1236. Bhavanāga, of Bharaśiva lineage, performer of ten Aśvamedhas 1028. Bhavanātha (between 1050-1150 A. D.), a. of Nayaviveka 1199. Bhavānī, known to Pāṇini, as wife of Bhava (i. e. Rudra) 185ṇ Bhavanopanisad (on Tantra) is a late work 1051, 1218. Bhaviṣyatpurāṇa, named by Āp. Dh. S. 817; by Matsya and Varāha Purāṇas 818; con- tained dynastic names acc. to Matsya and Vāyu, 851. Bhaviṣyapurāṇa, 32, 38-40, 43- 45, 54, 57, 70, 77n, 78n, 79n, 82, 90, 92, 96, 102, 110, 113, 115n, 119n, 124, 132n, 137-8, 148-158, 161n, 164n, 178n, 181n, 184n, 199, 200n, 204n, 212n, 220n, 572n, 660, 683n, 734 (on śāntis), 748-9, 779n, 810n, 851, 868 (part discarded by Ballālasena because tainted with heretical doctrines), 869, 924, 926n, 1096n, 1105, 1106, 1152n, 1262 (divides smṛti contents into five categories); divided into four parvans of which only the first viz. Brāhma can claim an early date, the Pratisargaparvan being a mo- dern fabrication 896-7; note on 896-898; not earlier than 6th or 7th ceṇ A. D. 898; was revised by Śāmba, acc. to Varāhapurāṇa, 898. Bhaviṣyottara Purāṇa; 40, 43, 89, 93n, 94, 97n, 108n, 119n, 122, 124n, 128, 131, 132n, 135, 137n, 142, 149-50, 153, 157n, 194, 210, 218, 238, 240, 753-4, 869; held not authoritative by Ballālasena, 869; not later than 1000 A. D. 897. Bhikṣu, casts off all desires and practises begging, 1169; Gaut. provides that a bhikṣu should beg for food and Br. Up. also states that those who realize brahman give up desires and practise begging 1169; repre- sents Sannyāsa order, 1169. Bhikṣusūtra, mentioned by Pā- ṇini as composed by Pārāśarya, might refer to Pañcaśikha's work who was described as Pārāśarya and Bhikṣu in Mahā- bhārata 1169ṇ Bhīma, fight of, with Duryod- hana 767. Bhīmaparākrama, a work of king Bhoja, 62n, 710, 762. Bhīṣma, though unmarried, per-formed Aśvamedha 1280. Bhīṣmaparva 129, 532n, 743–44, 769 (images of gods trembling), 774 (portentous births), 900n, 1470n, 1528. Bhoja, king of Dhārā (1st half of 11th century A. D.); composed (or got composed) numerous works, such as Bhūpālakṛtya-samuccaya, Bhūjabala, Rājamārtaṇḍa (on astrology), 58, 884 (four works of, on Dharmaśāstra and astrology); a. of coṃ Rājamārtaṇḍa on Yoga-sūtra 1377, 1394. Bhojaka: 779n (to whom one’s dream was to be declared); Bhojakaṭa: ṃ in Brahmapurāṇa as capital of Rukmin of Vidarbha and in Fleet’s ‘Gupta In-scriptions’ 588 and ṇ Bhrātṛ-dvitīya, same as Yama-dvitīya, 207–210; an independent festival tacked on to Dīvali 209; hardly any religious ceremony observed in these days 208; on 2nd of bright half of Kārtika 207; procedure on, 207, 208; wor-ship of Yama, Yamunā and Citragupta and some other de-tails found in mediæval digests are now dropped 208. Bhṛgu (writer on astrology and astronomy) 591, 664ṇ Bhṛgu-saṃhitā (on astrology), criticism against claims of possessing it, 634–635. Bhūjabala or Bhūjabalaniban-dha; 42n, 61n, 62, 71n, 110n, 240n, 243n, 249n, 547, 555n, 560, 572, 890 (quotes Devi-purāṇa); Bhūpāla means Bhūpālakṛtyasamuccaya of Bhoja, 70. Bhūtaśuddhi, in Mahānirvāṇa-tantra, 1095ṇ Bhūtārthavāda or Bhūtārthānu-vāda; examples of, 1241 and n; explained by Śabara and Śaṅkarācārya (on V. S. I. 3. 33) who calls it Vidyāmānāvāda 1241ṇ Bhuvanakośa or Bhuvana-vin-yāsa, described in Brahma-purāṇa, Kūrma, Matsya, Vāyu (has 1000 verses), 1527. Bible, says that Jesus did not expound all things to all people but only to his disciples, 1461n; is intolerant and pessimistic 1624n, 1630ṇ Bījanighaṇṭu, 1058n (a list of Tāntrik Mantras), 1097. Bilva, tree, twig of, to be brought in the house on a certain day and tithi in Durgāpūjā, 181. Biot, 510. Birds, cries of Kapiñjala, Kapota, owl and others indicative of coming good or evil in the Ṛgveda 729–30, 804–5. Birds and animals, when on the right side of one going on a journey indicate auspicious results, 526. Birth, on certain nakṣatras like Āśleṣā and Mūla inauspicious, 605. Bland, N., on Mahomedan interpretations of dreams 781. Bloch, Jules, edited and translated in French Aśoka Inscrip-tions, 1016ṇ Bloomfield, 740n; a. of ‘Religion of the Veda’ 1491; edited Kauśika-sūtra, 770ṇ Bodhayāna : acc. to Prapañca- hṛdaya, B. composed a commen- tary on both PMS and VS, while Rāmānuja says he com- posed a bhāṣya on Brahma- sūtra, 1186n, 1197. Bodh Gayā 1018. Body (human), has nine open- ings (mouth, nostrils, eyes etc.) 702n, 1364ṇ Bogozkeui : vide under ‘Mi- tanni’; inscription of, about 1400 B. C. regarding treaties between the king of Hittites and king of Mitanni that had gods Indra, Mitra, Varuṇa and Nāsatya in their pantheon 598–99; archives of, contained a treatise on horse training by one Kikkuli of Mitanni, which discusses technical terms akin to Sanskrit 599. Bollinger and Negelein, editors of Ātharvaṇa-nakṣatra kalpa, 499. Bombay Gazetteer 653. Bose, D. N., a. of ‘Tantras, their philosophy and occult secrets,’ 1081 (explains five makāras esoterically ), 1149ṇ Bouche-Leclercq, a. of ‘Astrologie Grecque’ (1899) : 548, 550, 552, 565n, 566n, 571, 581–3, 585. Brahman, (vide under Creation); defined in Tai. Up. II. 1, 1424n; described as ‘neti neti’ (not this, not this) in Br. Up. II. 3. 6, IV. 2.4–22, IV. 5.15, III. 7. 26, 1504; distinc- tion made in Upaniṣad texts between saguṇa br. that was for prayer and worship and nirguṇa brahma 1498; it is impossible to define what br. is, we can only say what it is not 1505; is said to be endowed with all powers in VS. and by Śaṅkarācārya, 1045; passages of Upaniṣads referring to nirguṇa br. cited, are Br. Up. III. 9. 26, IV. 4. 19 and 22, IV. 5. 15, Chāṇ Up. VII. 24. 1, Śv. Up. VI. 19, Katha IV. 10–11; para br. is conceived as beyond space, time and causality 1505n; real truth (pāramārthika sa- tya) about br. is that it is one, that everything in the world (men, animals, matter) is br. 1498–99; śāstras (Vedānta texts) are sources of the correct knowledge of br. and that they are agreed that their purport is to establish that br. 1484– 85; seeker after br. reaches it by the practice of truthful- ness, tapas, samyag-jñāna and brahmacarya, acc. to Muṇḍaka, 1423; story of Bādhva convey- ing idea of br. to Bāṣkali by remaining silent 1505; Tai. Br. describes br. as the tree from which heaven and earth were chiselled out 1489n; when it is said that the world is non- different from brahman, it is not meant that they are iden- tical, but the meaning is that the individual selves and the world are not entirely differ- ent from brahman 1510. Brahmā (see ‘Viṣṇu’); day of Br. equal to Kalpa 688, 690; figure to which the life of br. in human years extends is colossal 690; fifty years of life of Br. are gone and the present is Vārahakalpa and Vaivasvata Manvantara 690; is supposed to have created world on first tithi of Caitra bright half 82; seven sons of, 1372; some held that life of Brahmā was 108 years, 690, 697. Brahmacārī, word occurs in Ṛg-veda, 7. Brahmacarya, ( vide under 'Mahatma Gandhi' ); is very strict for Yogin ( viz. he is not even to look at, talk to or touch women 1420n; when a householder may be called an observer of B. 1421. Brahmacarya, also means periods of study from 48 to 3 years for a Vedic student prescribed by Gautama, Āp., Manu etc. 1252. Brahmagupta ( astronomer born in 598 A. D. ) 484, 515n, 680n, 696-7; criticized the Jaina view about there being two suns and two moons, 511n; condemned ‘Romakasiddhānta’ as outside the pale of smṛtis,' 515ṇ Brāhmaṇa or Brāhmaṇas (vide under gifts, pātra, priests); all brāhmaṇas were not priests, are not priests in modern times and all temple priests are not always brāhmaṇas 936; every b. was not a proper recipient for gifts in ancient Indian times 937; difference of view on killing an ātatāyin b. 817n; gifts (religious) to be made acc. to śāstras, Manu and other Smṛtis only to pātra (deserving) br. who has learning, character and tapas, 937; gifts made to brāhmaṇa not learned in Veda or who is avaricious or deceitful were deemed fruitless by Manu and to lead donor to hell 938; had no power to raise taxes like tithes nor was there a regularly paid hierarchy of priests and bishops as in England, 937; high ideal placed before br. of plain living, of giving up active pursuit of riches, of devotion to study, pp. 936-38, 1637; how importance of birth as a brāhmaṇa arose 1639-40; lores to be studied by a learned brāhmaṇa, acc. to Gautama Dh. S. 818; maintaining themselves by practising astrology were unfit for being invited to perform rites for gods or for śrāddha dinner acc. to Manu 527; Manu and others provided that in rites for pitṛs the learning and character of b. should be carefully scrutinized, but Purāṇas did away with this, particularly at Gayā 930-32; of Mathurā are like gods, says Varāhapurāṇa 932; Mahābhārata emphasizes that good character makes a brāhmaṇa 100n; milk is vrata of, 18; most Br. studied only one Veda or a part of it, 1182; only br. were entitled to drink Soma beverage in Vedic sacrifices 853; performed solemn Vedic sacrifices like Vājapeya 1029; reasons or basis of the veneration paid to brāhmaṇas for over three thousand years, 1640; result of threatening or striking or injuring (with blood from wound) a brāhmaṇa declared in Tai. S., which is interpreted in two ways by different writers, 1544–45; substantial sources of income were only three, viz. teaching, officiating as priests at sacrifices of others and receiving gifts made voluntarily which were fitful, variable and precarious, 937, 1638–39; to learn vidyā from a kṣatriya was unnatural or unusual in Upaniṣad times, 864; to be fed in all vratas, 39; tribute paid in passing to the ancient brāhmaṇa ideal by Pandit Jawaharlal Nehru 1640; vast Vedic and classical literature was cultivated, preserved and propagated mostly by brāhmaṇas with arduous labour and the Ṛgveda was preserved by them with unparalleled care, 936, 1637–38; were asked to study Veda and subsidiary lores without any eye to motives of profit as a duty and to understand it, to teach the Veda without demanding a fee beforehand, to perform sacrifices and to make gifts, 937; who is not a Vaiṣṇava is declared as a heretic by Padmapurāṇa and Vṛddha-Hārīta 976; Yāj. provides that even a learned br. should refuse gifts and that the king should donate to learned brāhmaṇas, land, houses and marriage expenses or br. should approach a king or rich person for their 'Yogakṣema' 936.

Brāhmaṇa or Brāhmaṇas (texts, acc. to context), all those parts of the Veda which are not or cannot be called mantras constitute B.^1222–23; are primary sources of information about sacrifices, ritual, priests etc. 1223; contain oldest prose found in any Indo-European language 1223; contain numerous myths and legends, 1223; contents can be divided into two classes viz. vidhis (hortatory) and arthavādas (explanatory or laudatory) 1223; often mention contests between Gods and Asuras and abound in etymologies 1223; order (krama) of rites as ex- pressed in mantras is to be preferred to the order con- tained in Br. texts 1316; prin- cipal purpose and aim of Br. of the Veda is to prescribe the rituals of sacrifices, to narrate myths and legends about sacri- fices and to state rewards of sacrifices, 1497; ten characteristics of B. acc. to Vṛttikāra 1223ṇ

Brāhmaṇaka, a country where brāhmaṇas followed profession of arms, acc. to Pāṇini 1638.

Brahmanaspati, as the creator of Gods in Ṛg. X. 72. 2, 1485.

Brahmāṇḍa-Purāṇa (vide note on pp. 895–96); 90n, 117, 119, 133, 147, 149, 184n, 541, 649n, 652n, 687, 690n, 693, 734, 735n (on Kalpas of Atharvaveda), 748, 817, 822, 824n, 840n, 841 (many verses identical with those of Vāyu ), 845n (on period between Parikṣit and Nanda), 850n, 851–2, 853n, 854–56, 861–3, 903n, 920 ( Saptārṣis mantra ), 939n, 946–7, 960 ( three kinds of bhakti ), 976–77, 994 (list of Avatāras–different from usual one), 1042 ( Lalitāmāhātmya of ), 1102, 1187n ( has verses that are also found quoted by Śabara ), 1223n, 1372n, 1383, 1390n, 1470n, 1521, 1526, 1528, 1574, 1629n ( for word ‘ sanātana-dharma ), compiled or revised about 320–335 A. D. 854; probably com-posed near the source of the Godāvarī, 895; divided into four pādas besides Lalitopā-khyāna 845; is fond of etymologies, 890; one of the oldest of Purāṇas, has hundreds of verses in common with Vāyu 896; Skanda says there was first only one Purāṇa, viz. Brahmāṇḍa, 895. Brahmapurāṇa 43, 45, 82, 90, 106n, 118–9, 169n, 201n, 202–3n, 221, 243, 588n, 660, 682, 686n, 687, 691, 693, 695, 754, 763n, 824n, 833, 851, 857, 862n, 903n, 915–16, 919, 919, 931, 935, 947n, 950, 962n, 964, 968, 971, 994n, 1046n, 1096n, 1120, 1121 (on nyāsa), 1127n, 1132, 1213, 1383 ( on Sāṅkhya ), 1431n, 1438n, 1521 (on creation), 1526n, 1527–8, 1582, 1590, 1628n; chapters 10–175 containing 4640 verses deal with tīrthas, 894; com-posed between 10th and 12th

A. D. acc. to Prof. Hazra, 894; has 10000 verses acc. to Nāra-dīya and 25000 acc. to Agni, but the printed one has about 14000 verses, 883; one recen-sion of B. discarded by Ballā-lasena, 869, 894; Note on, 893–94; present B. probably compiled in some part through which the Godāvarī flows 894; that printed in Ānaṇ Press appears to be a late compilation and numerous quota-tions in Jīmūtavāhana, Apa-rārka, Ballālasena are not found in it, 893. Brahmārpaṇa, meaning of, 1412ṇ Brahmasāvitrīvrata, 92, 94ṇ Brahmasiddhānta 66ṇ Brahmasphuṭa-siddhānta, 511n, 515n, 549n, 658, 676, 680n, 696ṇ Brahmasūtra-vide Vedāntasūtra; Gītā had before it several works, called Brahmasūtra, 1173–4. Brahmavaivarta-purāṇa ( note on, 894–95 ); 34, 95n, 97n, 104n, 106, 114, 119n, 125, 129, 132n, 134n, 135n, 138, 148, 213n, 774; printed in Ānaṇ Press, Poona, in four kāṇḍas, viz. Brāhma, Prakṛti, Gaṇapati and Kṛṣṇajanma; several verses q. in Sṃ C., Hemādri as from it are not found in the printed one 895. Brandon, S. G. F., a. of ‘ Time and mankind ’ 475. Breasted, a. of ‘ Ancient Times ’ 531ṇ Bṛhadāraṇyakopaniṣad, 24, 62, 103, 126, 464, 475, 491, 525, 534, 559, 670, 732n ( on dreams ), 771n, 772n, 861n, 866, 918, 944-5 ( emphasis on dayā ), 972 ( on last thought ), 1013 ( explains Rg. VI. 47. 18 ), 1063n ( on 72000 nāḍīs ), 1097 ( eulogy of Gāyatrī ), 1131 ( mandala of the Sun ), 1169, 1202, 1295, 1358n, 1364n ( derivation of Puruṣa ), 1370 ( Yājñavalkya expounds brah- man to Janaka and answers angry brāhmaṇas in his court ), 1373 ( vamśas ), 1387-88, 1403n, 1404-5, 1417n, 1433 ( prāṇa as symbol of brahman ), 1435, 1448, 1451n, 1459n, 1460, 1468 ( 'mantaryyaḥ' implies tarka ), 1471, 1478, 1481, 1486, 1488n, 1499, 1501, 1504, 1507-8n, 1512-3, 1535 ( frequently has the words 'apa punarmṛtyum jayati' ), 1541 ( I. 4. 10 quotes Rg. IV. 26. 1 ), 1545, 1547-50, 1554-9, 1566-7, 1575-76 ( Free will and De- terminism ), 1577-80, 1585, 1587, 1602-4, 1626-27 ( nob- lest prayer in ), 1631n ( sāyujya and salokatā occur ), 1633-34, 1644 ( on āśramas ). Bṛhadāraṇyakopaniṣad-bhāṣya- vārtika, 1602ṇ Bṛhad-dharma-purāṇa, 896. Bṛhad-devatā, 60n, 486ṇ Bṛhad-yama, 238. Bṛhajjātaka of Varāhamihira, 479, 545n, 547-48, 559, 561n, 562, 564, 567n, 568-75, 577, 580, 582-85, 586n, 587n, 589- 91, 597, 601n, 618, 624n, 638, 657n, 711n, 1645; rising times of zodiacal signs in B.

are same as those in the Baby- lonian system, acc. to Prof. Neugebauer 597. Bṛhaj-jābālopaniṣad, 1076ṇ Bṛhad-yoga (or -gī) Yājñavalkya 31n, 42, 860n, 1152n (reads ‘Purāṇa-tarka-mīmāṁsā’ in Yāj. I), 1217 (on samuccaya of jñāna and karma), 1391, 1404, 1416n, 1419n, 1438n, 1439n, 1440 (same three verses as in Manu), 1442n; cited as Yoga (or Yogī) Yājñavalkya in medieval digests, 1404; not later than 7th Cent. A. D. but is not the Yogāśāstra ṃ in Yāj. Smṛti (III. 110), 1408; reproduces in verse Yogāsūtra I. 24 and 28-29 as Śruti 1412n; verses cited by Aparārka and Smṛticandrikā as from Yoga- Yāj. are found in this but not in Yoga-Yāj. eḍ by Mr. Diwanji, 1407; Viśvarūpa appears to quote a half verse from it 1407. Bṛhad-yogayātrā of Varāhamihira, 70n, 529n, 533, 540, 545n, 558n, 591-94, 617, 622, 627n, 749, 753 (follows Yāj. about Grahayajña), 755, 774, 776, 778, 799, 800n, 801, 804-5, 808, 878. Bṛhan-nandikeśvara-purāṇa, 156. Bṛhan-nāradīya purāṇa, 892; is a sectarian Vaiṣṇava work, different from the Nārada- purāṇa, 892. Bṛhaspati, Smṛti writer; frag- ments of, collected by Prof. Ayyangar, 42n, 117n, 145n, 876n, 1032, 1265-66, 1302-03 (conflict of interpretation about . reunion among medieval digests); assigned to Manu- smṛti a pre-eminent position, 1265. Bṛhaspati, a. of a work on Rājanīti 1001, 1033. Bṛhaspati, planet Jupiter, 494n (presiding deity of Puṣya), 572 (indicative of life, happi- ness and knowledge). Bṛhaspati, verses of, quoted under Cārvākadarśana by Sarvadar- śanasaṅgraha, closely resemble verses from Viṣṇu and Padma Purāṇas, 974ṇ Bhaṭṭi, coṃ of Prabhākara on Śabara's bhāṣya 1179n, 1189; coṃ on B. is Ṛju-vimalā of Śālikanātha, 1179n, 1189. Bṛhat-saṃhitā of Varāhamihira, 69–70, 150n, 187, 191n, 193, 216n, 242n, 465n, 476 (on units of time from kṣaṇa to kalpa), 477, 516 (praise of Yavana astrology), 517n, 519, 520, 526 (birds’ flights indicate good or bad acts of person go- ing on journey in his former lives), 530, 531n, 540–41, 543n, 547n, 559–60, 561n, 564, 574n, 584, 589n, 591–94 (names of predecessors), 607n, 608–09, 611, 613n, 616, 622, 624, 637n, 650–55, 658, 660, 662, 680, 683n, 704, 708, 711n, 734 (45th chap. of, on Śāntis), 745–47, 763 (causes of earthquakes), 764 (premo- nitory signs of earthquakes), 765 (criticizes vṛddha-Garga and Parāśara), 767n, 768n (quotes 12 verses of Rṣiputra), 769, 773–74, 783n, 793 (Puṣya- snāna), 794n, 795n, 797, 801, 804–05, 826, 877 (verses that are also found in Matsya and Viṣṇudharmottara), 878, 996 (Buddha image described), 1024 (mentions mantra ‘Yāntu Devagaṇāh’ used even now), 1046n (rules about images of Durgā), 1132 (on Maṇḍala), 1328 (names of countries in Bhāratavarṣa). Bṛhat-ṭīkā of Kumārilabhaṭṭa, re- ferred to by Nyāyaratnākara and verses from it q. by Nyāya- sudhā and Jaiminīyasūtrārtha- saṅgraha, 1188. Bridges, Robert, a. of ‘Testa- ment of beauty’ (on what is reasonable), 1477. Briggs, W. G. a. of ‘Gorakhnāth and the Kanphaṭas’, 1429. British Imperialists and hypo- critical talk of ‘White man’s burden’ 1619. British rulers of India were gene- rally opposed to progressive social reform in India 1636ṇ Bromage, Bernard, a. of ‘Tibetan yoga’, 1394. Brown, G. W., a. of paper in ‘Studies in honour of Bloom- field’, 1434, 1531; conjectures that even words ‘Yoga, Sāṅ- khya and Upaniṣad’ are coined from some Dravidian words now lost, 1531. Brunton, Paul, a. of ‘A search in Secret India’, 1393. Buddha (vide under Bhāradvāja, dhamma, Edwin Arnold, Hīna- yāna, nirvāṇa, śūdras, taṇhā, Upaniṣads), came to be regard- ed by Hindus as avatāra before 1000 A. D., but some Purāṇas and Kumārila in 7th century A. D. did not regard him so, 934, 914, 993, 1025; Ceylon tradition about Parinirvāṇa of, 356; characteristics of Bud- dha image, acc. to Br. S. 996; claims that he only follows an ancient path, 1005; did not clearly define what he meant by nirvāṇa 941, 1008; did not think much of worship or prayer, 1007-08; expounded the four Noble Truths (or axioms, viz. Duḥkha, the cause of it viz. taṇhā, suppression of duḥkha and Noble Eightfold Path to suppression, 939-40; Kumārila quoting Purāṇas con- demns B. as one that caused confusion as to Dharma, 824; life of B. has a noble grandeur and human appeal 1021; main matters of controversy bet- ween B. and Hindus of his day, 1007; Nārada-purāṇa holds that one entering B. temple cannot be purified by any expiation 892; Nirvāṇa era 656; Noble Eightfold path described, 939n, 1005; original teaching of B. was swamped by Mahāyāna and Vajrayāna, 1070; Parinirvāṇa of B in 483 B. C. or 477 B. C., 1070; philosophical schools 63 in times of B. mentioned by Mahāvagga 913n; preached in his first sermon the avoi- dance of two extremes, 939; B. rejected permanent ego and yet accepted doctrine of re- birth 941, 1004, 1577; spent forty-five years for suffering humanity 941; taught that Salvation may be attained even in this very life, 942n, 1008; taught that it was un- necessary to be definite about God's existence and similar matters, 1007; teaching of B. held out the same promise of liberation to all men and was most attractive to śūdras and women, 925, 929-30; three early and central conceptions were Buddha, Dharma and Saṅgha 941; was a great re- former of the Hinduism of his times and laid sole stress on moral effort, satya, and ahiṁsā, 939-40, 1004; was against admission of women in the Saṅgha (Order), but yielded to persistent requests of Ānanda and prophesied that his pure dharma would flourish owing to this only for five hundred years instead of for a thousand years, 1025-26, 1069-70. Buddhacarita of Aśvaghoṣa; men- tions Kapila and 25 tattvas, 1378; speaks of Jaigiṣavya and Janaka, 1375, 1392, 1409ṇ Buddhism (vide under Buddha, Hindus, India, Mahāyāna, Śūdras, Vajrayāna); became a medley of dogmas and was rent by dissensions 1021; causes of the disappearance of, discussed, final blow being given by Bakhtiyar Khilji, 1003, 1030; changes in doc- trines and ideals of B. were great before the Christian era and for some centuries after- wards 940-41; dasaśīlas pre- scribed for all priests and pañcaśīlas for all Buddhists and both these were derived from Upaniṣads and Dharma- sūtras 943-44; decline of Buddhism had set in about first half of 7th Century A. D., 1003, 1021, 1023-24; found no place for God 940; Mādhyamaka and Yogācāra schools of, 1066; Mahāyāna and Hīnayāna, differences in doctrines of, 942-43; obser- vance of high moral ideals of Buddha's preaching were found irksome even in Buddha's own life and gradually monasteries of monks and nuns became centres of idleness, pleasures and immorality, 1022-23; three ratnas (jewels) of B. are Buddha, Dharma and Saṅgha, which were compared to glass beads by Nīlapata- darśana, a later depraved cult of B. 1073; Vivekānanda's severe criticism against later phases of B. 1030; Tāntrik B. repudiates Buddha and introduced into the religion makāras and exciting food 1066, 1069n; was a revolt against the sacrificial system, against the Veda and its authority and not against caste, 939; weaning away Hindus from B. was due to bhakti cult propagated by Purāṇas, 970; when B. flourished large bodies of monks were fed by people and when it disappeared large companies of brāhmaṇas came to be fed 932; works and papers on both Mahāyāna and Hīnayāna B. and on causes of disappearance of Buddhism 942n, 1003. Buddhist (or Buddhists, acc. to context): (see under ahiṃsā, Buddhism, Siddha): goal of nirvāṇa (particularly under Mahāyāna) could be reached after many births 1065; hardly any B. are strict vegetarians in these days in any country, while millions of Hindus are strict vegetarians, 947; monks of B. were tired of the strict mode of life and long waiting for the goal 1065; persecution (alleged) of B. by Puṣyamitra, by kings Śaśāṅka and Sudhan- van, by Kumārila and Śaṅka- rācārya examined by Rhys Davids who disbelieves most of it and others also do the same, 1008-1011; Tantras have the same ideas about potency of mantras as Hindu T. have, 1103-1104, 1115; Tantras like Guhyasamāja (that was Vajrayāna) provided an easy method by which liberation and Buddhahood could be secured in a short time and in one life and averred that Bodhisattvas and Buddhas enjoyed all pleasures as they pleased, 1065-66n; several councils of Buddhists were held to settle the Saṅgīti (standardized scripture) 1021. Buddhist-saṅgha (Order) : pur. poses for which people joined Saṅgha are set out in ‘Ques- tions of Milinda’ 1023-24. Buddhist texts : claimed to be smṛtis, which follows from Manu XII. 95n ; no bali texts can be placed earlier than the council held under Ašoka (about 250 B. C. ) ; have ideas similar to Savitarka and Savi- cāra Samādhi, 1411n; such as Dhammapada and Suttani- pāta speak of the truly vir- tuous man as brāhmaṇa 1005. Bühler, a. of ‘Indian Paleogra- phy’, 701, 817n, 873, 900. Bulletin of Deccan College Research Institute 2, 814, 883. Bulletin of London School of Oriental and African studies, 654n, 740ṇ Burgelin, Pierre, author of ‘L’ Homme et Le Temps’ 475. Burgess, 498, 521, 531, 997n, 1129-30 (mentions nine Bud- dhist mudrās slightly differing from Waddell’s); differs from Whitney 512. Caitanya : founded a school of Bhakti 971. Caitra : ( vide under ‘Month’, ‘Pratipadvrata’, ‘Year’); bright half, 9th tithi of C, has Rāmanavamivrata, 84. Cajori : a. of ‘History of elemen- tary Mathematics’ 482n, 483n, 518, 699ṇ Cakra, vide under ‘Yantra’. Cakrabheda, a work enumerating different cakras in worship of Durgā 1137ṇ Cakrapūjā (worship in a circle of men and women), a revolt- ing tantra rite described 1089-90; secrecy enjoined by most tantras about what happens at C. but Mahānir- vāṇa-tantra says Śiva ruled that in Kali age the worship should be open, one’s own wife was to be the Śakti and none else, 1089n, 1090. Cakras (subtle centres in the human body) : vide under nāḍis ; are six, spoken of as lotuses (padma) viz. Ādhāra or Mūlādhāra, Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddha, Ājñā ; and there is the Brah- marandhra figured as the pericarp of the Sahasrara (thousand-petalled lotus) with- in in the crown of the head, 1061-2 and n, 1137-38 ; are often identified with the five elements and the mind, 1062n; often identified with the nerve plexuses of modern physiology, but that appears to be wrong 1062; Avalon in tr. of Ṣat- cakranirūpaṇa (plates I to VII) illustrates the six cakras and sahasrara together with their colours etc 1061n; specu- lations about C. are based on the Upaniṣads that the heart is like a lotus and on the Nāḍīs 1063n ; work of O. W. Leadbeater on ‘Cakras’ with illustrations 1061ṇ Caland, Dr. 238n, 740n, 1434-35. Calendar or Calendars (acc. to context) ; (see ‘Gregorian, Metonic cycle, pañcāṅga, sid- dhānta, tithi, week-day, year); about thirty c. in use by diffe- rent communities in India 641-3, 658; absolutely nece- ssary for every Hindu, as he has to repeat many details, such as month, tithi, weekday in every religious rite, 650n; different eras used in India 641-642; European C. also is defective and unsatisfactory 643-644; in Ancient Egypt 490 and n; in Rg. times, there were probably two calen- dars, one purely sacrificial (of 360 days), the other where a month was added to bring year in line with visible astronomical data, 490; meaning of word ‘calendar’ 641; C. Reform Committee, appointed by Govt. of India, with Dr. Meghnad Saha as President, to examine existing pañcāṅgas and for submitting proposals for an accurate and uniform calendar for the whole of India, 711, 713-174; re- quirements and contents of modern C. used for religious and civil purpose 645; several year beginnings in different parts of India 641; some C. based on Nautical Almanac and so called dr̥k or dr̥k- pratyaya 642; starting point of Hindu calendar-makers based on Sūryasiddhānta is at present more than 23 degrees to the east of the correct vernal equinox point, the difference being called Ayanāṁśa 711; works for readers interested in Calendar Reform 714ṇ

Calendar Reform Committee Re- port of 1953 ; 648–49, 657n, 665, 711, 713–14; contains a long list of Hindu festivals but hardly any original authorities are cited 253; main recom- mendations of, for civil and religious calendar 714–17. Cambridge History of India, Vol. I : 844, 849. Cambridge Medieval History 933ṇ Cāmuṇḍā, human victims were offered to, 186. Caṇḍa and Muṇḍa, demons killed by Devī 156. Caṇḍālas had become untoucha- bles long before Cḥāṇ Up. 1633. Caṇḍikā, temple of, Guggulu burnt in 39. Caṇḍīpāṭha 171–173. Cannon, Dr. Alexander, a. of ‘Invisible Influence’ 1092, 1112n, 1453ṇ Canterbury, income of the See of the Archbishop of, has been 15000 £. a year 1640ṇ Caraka-saṃhitā : coṃ of Cakra- pāṇi on 1396; on Kāla 474; on prognostications about a patient from messenger’s co- edition or physician’s actions when messenger arrives 812; refers to Sāṁkhyas and Yogins and some Sāṁkhya doctrines 1378–79. Carapavyūha 735ṇ Carrell, Alexis, a. of ‘Man the unknown’ 1092. Cārvākadarśana, arguments of, against sacrifices and śrāddhas 975. Cāṣa bird, with something in its beak flying to the right of a man, a good omen 526. Cases ( In Law Reports ) Beni Prasad Vṣ Hardai Bibi. I. L. R. 14 All. 67 (Fi. B.), 1240ṇ Collector of Madura Vṣ Mootoo Ramlinga, 12 M, I. A. 397 at 436, 1278ṇ Dattatreya Vṣ Govind, I. L. R. 10. Boṃ 429, 1301ṇ Murarji Vṣ Nenbai, I. L. R. 17 Boṃ 351, 437. Ra’dha Mohan Vṣ Hardai Bibi, I. L. B. 26. I. A. 153, 1240ṇ Ramchandra Vṣ Vinayak L. R. 41 I. A. 290, 1290ṇ Umaid Bahadur Vṣ Udaichand I. L. R 6 Cal 119, 1290ṇ Vitthal Vṣ Prahlada I. L. R. 29 Boṃ 373, 1292ṇ Caste system, vide under Varṇa (pp. 1632-43); no benefit by constantly harping on c. as main cause of India's downfall for centuries, when Moslems, Chinese, Japanese, Indonesian that had hardly any caste sys- tem like India's have been backward for centuries 1642- 43. Catalogue of Deccan College Msṣ Vol. XVI on Tantra 1049ṇ Cato, warned farmers against con- sulting Chaldean astrologer 550. Cāturmāsyas, four names of 487; were Vedic sacrifices (seasonal) in which performer had to keep certain observances 123. Cāturmāsya vrata 122-23; may be begun even when Jupiter or Venus is 'invisible' 122; performer had to give up all vegetables in four months or in Śrāvaṇa and curds, milk and pulse in the other months 122; procedure of, 122; re- wards of not partaking of cer- tain things 122-23; women mostly observe it now 122. Catus-sama, 38. Caula or Cūḍākarma (tonsure of a child): auspicious and in- auspicious nakṣatras for and tithis also 606; proper time for, 605-606; varying views about time for 605. Chaudhuri, Sashibhushan, a. of paper on ‘nine dvīpas of Bharatarvarṣa, 1524ṇ Cave temples of India, work on, of Fergusson and Burgess 178, 997ṇ Chakravarti, Prof. Chintaharan, Papers of, on Tantra 1149. Chakravartin, Dr. P. C., a. of ‘Doctrine of Śakti in Indian Literature’ 1048ṇ Chaldeans, astronomers and dream-interpreters in high favour with Babylonians 781; held that five planets controlled the destinies of men and iden- tified Babylonian deities with them, 548, 683; temples where singing and worship of five planets on successive days prevailed 683. Chanda, Ramprasad, on ‘Puṣya- mitra and Śuṅga Empire’ 1009ṇ Chāndogya-pariśiṣṭa, 79. Chāndogyopaniṣad: 24, 129, 223, 227n, 464, 525n, 526n (nak. satra-vidyā), 569, 572, 670, 731, 779n, 860n, 866, 943, 944 (emphasis on ahimsā), 948 ( Iṣṭāpūrta ), 959, 972 ( last thought ); 1006, 1055n, 1063n ( on heart as lotus and 101 arteries ), 1072 ( on guru ), 1079, 1153, 1168 ( interpreta- tion of II. 23. 1 ' trayo dhar- maskandhāḥ '), 1205n, 1213 ( joys of heaven ), 1222n ( on stobhas ), 1251n, 1296 ( mean- ing of ' brahmaloka ' in VIII. 3. 2 ), 1359, 1361n, 1387, 1403n, 1416, 1417n, 1422n, 1423, 1430, 1432, 1433, 1435, 1445 ( VIII. 15 has the idea of pratyāhāra of Y. S., though not the word ), 1446n, 1448 ( uses the word ' dhyāna ' ), 1455n, 1460, 1471, 1478, 1484, 1485n, 1486, 1488n, 1490, 1499, 1501, 1504, 1507, 1513, 1543, 1546n, 1549–50, 1554, 1555–8 ( on Karma and punar- janma ), 1562–3, 1566–7, 1578–9, 1580–82, 1585, 1587, 1602n, 1603–4, 1611, 1627 ( four mortal sins ), 1631 (salokatā, sārṣṭitā and sāyujya), 1633 ( on cāṇḍālas ), 1644 ( on āśramas ), 1648. Chandoviciti 701. Chandrasekhara S, a of 'Commu- list China today' (1961) 1474n, 1684ṇ Change ( or Changes ): ( vide Kalivarjya, dharma, mimāṁsā, smṛtis ); in religious rites and usages could be made and were made if common people came to condemn or hate them, even if a few orthodox people may be opposed to change, 1267–71, 1469; change is the one absolute in the long history of our religious or social ideas 1271; examples of funda- mental changes in conceptions, beliefs and practices made from ancient times to medi- eval times by various devices, 1265–7, 1629; people should be free to introduce or recognize such changes in practices as are required or have already taken place in changed circumstances and this course sanctioned even by eminent medieval works like the Mitākṣarā 1272; should not be merely for the sake of change or for the whims of some leader 1272. Charpentier, Prof. J. on mean- ing and etymology of pūjā 37. Chatre, K. L., efforts of, to introduce modern calculations in Hindu almanacs 712. Chatterji, Dr S. K. on ‘Sinivalī’, criticized 64. Chaudhary Radhakrishna, 978. Child Marriage Restraint Act ( XIX of 1929 ): fixed 14 years ( later raised to 15 by the Hindu Marriage Act 25 of 1955 ) as minimum age for girls' marriages and is partly responsible for giving rise to the modern problem of spinsters in Hindu Society, 1388. China : ( vide under Bagchi ): Tantra doctrines gained curre- . noy in C. under the influence of Amoghavarṣa, who tran- slated many works into Chi- nese between 746-771 A. D., 1040; debt of China to India, papers on, 1618ṇ Chinnaswami M. M.: edited Appayya-dīkṣita's work in 60 verses with Appayya's coṃ called Madhvātmata-vidhvamsana, 1219. Chintamani, Prof. T. R. 152n, 1161 (agrees with Prof. Nīlakaṇṭa Sastrī that there were three Jaiminīs). Choudhurī, Prof. N. N. 1033n (view of, that Indian Tantri- cism has its origin in Bon religion, criticized ). Christianity, doctrines of original sin, of damnation of unbaptized infants, of predestination app- ear strange to non-christians 1594; A. Robertson asserts that Christian morals have never been practised and that a society would not last for a month if run on the lines of the Sermon on the Mount and Prof. Whitehead and W. R. Mathews appear to agree with him 1481n; Christian people of Europe and America during the last four centuries achieved great wealth and pro- sperity by throwing to the winds the Sermon on the Mount, by imposing slavery on millions, but after the two world wars they; have begun to preach the necessity of bene- volence, kindness, restraint, which virtues were emphasized for all men by Br. Up. V. 2 1–3; idea of Karma and Re- incarnation prevailed among Jews and Christians till 551 A. D., 1546n; on what hap- pens after death 1550n; writers like Robertson and H. T. A. Fausset hold that Western man is very little sustained or guid- ed by the doctrines of orthodox Christianity and that Euro- mean civilization is dissolving 1477n; what was Christian in Ch. largely disappeared from 1700 A. D. acc. to C. H. Tawney 1481ṇ Christians, vide under ‘Syrian’. Cicero, did not believe in astro- logy, 550. Cirajīvin persons, eight named 208ṇ Civilization, various definitions of 1614–16; (vide under culture, Spengler, Toynbee, De Beus); two types of integrated cultures, acc. to Sorokin, 1615ṇ Civilizations, only two, viz. Indian and Chinese, have con- tinued for about 4000 years 1617–18. Clark, W. E. on ‘Hindu Arabic Numerals’ 699ṇ Cleostratus, acc. to Pliny, formed the Zodiac 566. Cognitions: according to PMS, all cognitions are intrinsically valid in themselves (svataḥ pramāṇa), but their invalidity may be established extraneous- ly (parataḥ) 1212; according to Prabhakara every experience as such is valid, 1202. Coins, of Kaniṣka and Chandra gupta (of Gupta dynasty), 186, 901. Colebrooke, essays of, 498, 518 (on Hindu algebra), 582n, 699n, 1220. Colonial policy, British, elements and results of 1659–60. Colson, F. H., a. of ‘The Week’ 550, 677–78. Communism (vide under ‘Chan- drasekhara’, ‘Lyon’ and ‘Wolfe’): 1473–74; is really a form of worship i. e. worship of man or such men as Lenin and Stalin in place of the wor- ship of God, 1473; catchwords and slogans of, 1473; in return for physical well-being, com- mon people under C. bargain away several freedoms, such as thinking for themselves, freedom of expression etc. 1473; no secret is made by communists that they want to bring the whole world under C. 1473; universal exhibition of portraits of great Soviet leaders (some of whom were recently declared by successor leaders to be no better than murderers) proclaims the neces- sity of worship even in a god- less society 1474. Conjectures, bold, should not be made; but if made, should be announced and treated as such 1531; danger that C. of past famous scholars are regarded as established conclusions by later writers 1531; warning of Acton ‘guard against the prestige of great names, no trusting without testing’ should always be remembered, 1531. Constellation, same, is given different names 566. Constitution of India, referred to 1614; criticized 1664–1667. Coomaraswamy A.; a. of ‘Hindu- ism and Buddhism’ 1007; a. of ‘Buddha and Gospel of Buddha’ 1131n (for Bhūmi-sparśa mudrā ); 1656 (other works) Copernicus: denounced by Luther 512. Corpus Inscriptionum Indicarum: Vol. I Asoka Inscriptions, eḍ by Hultzsch, 600n 668n, 686n, 1015, 1017, 1645n; Vol. II Kharosthī Inscriptions eḍ by Sten Konow, 668n; Vol III (Gupta Inscriptions) eḍ by J. F. Fleet, 669–70, 680n, 683n; Vol. IV Kalačūri Inṣ (by Prof. Mirashi ), 220, 246 (grants on solar and lunar eclipses ), 248, 670, 1425ṇ Cosmography (see under Upani- says, Purāṇas ): Kirfel’s sy- stematic work on C. of anci- ent India is based on Purāṇa material and also on Buddhist and Jaina material, 1523n; Paurāṇika C. had been esta- blished long before 4th century A. D. 1529. Purāṇas devote thousands of verses to the description of the divisions of the earth called dvīpas and varṣas, mountains, oceans, rivers, countries etc; and Dharmaśāstra works quote them 1523. Cosmology : 1488–1529 (vide under ‘Atomic theory’, ‘Crea- tion’, ‘God’, ‘Heaven and Earth', 'pralaya'): all Dharma-śāstra writers are agreed on the existence of God and re-rely adduce arguments for that purpose, 1483 ; argument from design was present to the mind of the propounders of Vedānta 1485; Christian theologians have put forward various arguments for the existence of God, summarised by William James, which are mainly four 1483 and n; comparison of ancient Egyptian, Babylonian, Hebrew, Greek and Indian ideas on C. in 'Apes and Men' by H. Peak, 1502n; Grousset's observation on Indian scheme of creation and dissolution of the universe compared to Ionian ideas 1503-4; Gerald Heard's remarks about the helpfulness of Sanskrit cosmology as compared with Hebrew and Christian dogmas 1504; originally there was no atomic theory in C., but from 4th B. C. in Greece and from Kaṇāda, the founder of the Vaiśeṣika system in India, it began to prevail 1486; principal questions in C. are two and the whole conception of C. has been revolutionized by developments in Geology, Biology, Physics and Astronomy during about one hundred years, 1502ṇ whether in the Upaniṣads or later works C. is based on geocentric theory 1515; works on Vedic C. 1485-86ṇ

Ooster, Geraldine, a. of 'Yoga and Western Psychology' 1394, 1427, 1455. Countries, ṃ in the Upaniṣads 1522-23; ṃ in Purāṇas 1527-28; ṃ by Pāṇini 1528n; ṃ in Bhīṣmaparva and nakṣatra-kūrmādhyāya of Brhat-saṃhitā 1527-28; Ptolemy's treatment of, 555. Cows, honoured on certain tithis called Yugādi, Yugāntya etc. 293-94; praise of 204n; worship of, on Balipratipadā, 204. Cow or Bull, offered in several rites in the Vedic age, as shown in H. of Dh. vol. III pp. 939-40, 1268-69; flesh-eating came gradually to be looked down upon and so cow sacrifices became most abhorrent and were prohibited 1269. Cowell, E. B., translated Śāṇdilya-bhaktisūtra, 957-58. Cowper, English Poet, believed that earthquakes were caused by God as punishment for men's sins, 764. Craig, Catherine Taylor, a. of 'Fabric of Dreams' 782. Cramer, F. C., a. of 'Astrology in Roman Law and Politics' 597. Creation (and dissolution) of world or universe : (vide under 'God', 'asat', 'man', 'sattā' (reality), 'Nāsadīyasūkta', Upaniṣads); 1491; Atharvaveda has several hymns on C, but they are verbose and wanting in depth, 1493-95; Atharvaveda puts forward Skambha (identified with prajāpati) as Orector, also Kāla and Kāla 1493–95 ; C. is put in Upa- niṣads in the distant and dim past, while in Biblical chrono- logy it is put at 4004 B. C. following James Ussher, Arch- bishop of Armagh, in 17th century 1506n ; description of state before C. in Ṛg. X. 129 ; none in reality, acc. to PMS and Śloka-vārtika, 1209–10, 1483n ; Mahābhārata, parti- cularly Śāntiparvan, frequently states theories of C. 1517–18 ; purpose of the description of creation and dissolution in the Smṛtis, epics, Purāṇas, etc. is, acc. to Kumārila, to show the distinction between the powers of daiva and human effort, 1261–62 ; Purāṇas devote thousands of verses to C. 1519– 22 ; statements in the Upa- niṣads about creation are not to be taken, acc. to Śaṅkara, literally, they are meant to lead on to the knowledge of brahman and non-difference from brahman 1485, 1506 ; Sāṅ- khya scheme of guṇas, tan- mātrās etc. brought in descri- bing creation by Nārāyaṇa or Hiranyagarbha, as in Matsya, Viṣṇu, Mārkaṇḍeya 1519–22 ; several theories on C. in Manu- smṛti, two of which have some Sāṅkhya doctrines, 1515–17 ; several hymns on C. in Ṛg. (X. 72, X. 81–82, X. 90, X. 121, X. 129 ) examined and it is shown that the Creator is called by various names, 1488– 91 ; several references in Ṛg. to the creation or support of heaven and earth by different gods, 1492 ; statements about Cr. and dissolution of the uni- verse in the Upaniṣads are valid only on the practical or empirical plane but from the highest metaphysical point of the Vedānta, there is no Cr. nor dissolution, the individual soul is not really in bondage 1506 ; Tai. Br. passages on creation and Prajāpati as crea- tor 1496–97 ; Upaniṣads like Tai. (III. 1) and Chāṇ (III. 14) state that the creation, preservation and absorption of all bhūtas is due to brahman 1484, 1500 ; various state- ments about C. in Śat. Br. 1495–96 ; Vedāntasūtra relies on Upaniṣads that brahman is the creator, sustainer and des- troyer, 1484 ; Yaj. Smṛti 1519. Creator: ( vide under ‘brahman’, God, ‘Nāsadiyasūkta’ ) : in Ṛgveda different Gods (such as Indra, Mitra, Prajāpati, Varuṇa ) are referred to as creators of heaven and earth, 1491–93 ; Kauṣītakī Br. men- tions Prajāpati as the creator and identifies him with Yajña, 1497 ; no name given to Cr. in Nāsadiya Sūkta, but Cr. is only mentioned as ‘Tadekam’ (that one ) as in Upaniṣads 1490–91 ; Tai. S. names Pra- jāpati several times as creator of gods, asuras, people and as performing tapas for that pur- pose, 1493. Cūḍāmaṇi, a work on astrology mentioned by Saravali and Vasantaraja 805ṇ Cūḍāmaṇi, a Yoga, 249. Cullavagga, 1037, 1069-70, 1663. Cultural Heritage of India, Vol. IV, papers on Tantra, 1150, Culture, definitions of, 1614-1616; and civilization sometimes used as synonyms 1614; difference between 1616. Cunningham: a. of 'ancient Geo- graphy of India' 1528n; a. of Archaeological Survey Re- ports, 1046n; on 'Bhilsa Topes' 1026; on 'Indian Eras' 648, 655, 661, 685. Customs, vide under 'usages' and 'change'. Cyavana, a writer on Astrology 591. Daftari, Dr. K. L.; criticized about views on Manu and Saptarṣis 693; works of 644, 714ṇ Dagdhayoga (an inauspicious conjunction) defined 707. Daiva (luck): meaning of, acc. to Yaj. Smṛti 544n; meaning of, acc. to Vasantarāja 807; three views on importance of D. and human effort, 545. Dakṣa-smṛti, 1409 (Yoga de- fined), 1425n (Padmāsana), 1448 (six verses from), 1459, 1645. Dakṣiṇā (fees in a Vedic sacri- fice), 1329-31; great diver- gence of views about the D. to be given 1329n; is to be given by the sacrificer (yaja- māna) who is to engage priests to perform rites in a sacrifice and is not given for an unseen purpose 1329; items (various) which may constitute D. in different yāgas set out by Tāṇḍya Br. to be distributed by the yajamāna himself acc. to the method of unequal distribution set out in PMS, 1329; Madanaratna provides that to Paśubandha the un- equal distribution does not apply 1330; Manu mentions this method of unequal distri- bution in the Veda and extends its principle to men working jointly on joint undertakings such as house construction, 1330; Medieval dharmaśāstra works follow the Pūrvapakṣa view of equal distribution (X. 3. 53) as an equitable rule in, the case of liability of several sureties and other matters, 1330-31. Dakṣiņāmūrti-saṃhitā 1060n (on Cakras), 1066ṇ Dāmāji, devotee of God Viṭhoba of Pandharpur, 951. Damanakārcopana (worship of various deities with Damanaka plant) 311. Dānasāgara (written in 1169 A.D.) by Ballālasena, king of Bengal: (vide under Ballāla- sena): 220, 312, 830, 833n, 837, 867-71; discards certain Purāṇas and Upapurāṇas, 868; mentions 1375 dānas in all, 867-868; does not cite Kṛtya- kalpataru 870; one of the early digests 870, 935. Dānas (see under gifts) 312, 759 (ten dānas). Daniel, a book in the Old Testa- ment : refers to Chaldeans and astrologers 548, 781. Daniel, Thomas, painted in 1780 A. D. the scene of the Visarjana of Durgā 176ⁿ. Danielou, Allain, a. of ‘Yoga, the method of re-integration’ 1394; figures and names of āsanas in, 1426, 1428; for Mantra-yoga, Layayoga etc. 1427. Darius the 2nd, about 418 B. C., 595; the first D. ( 522–486 B. C.) employs the word Hidu (for Hindu) the people to the west and east of river Sindhu 1613. Darśana or Darśanas (philosophic points of view) : are many, as Sarvadarśanasaṅgraha shows 1182ⁿ; famous and orthodox ḍ are six 1182ⁿ, 1652. Darian, of great men (like Gandhiji and Aurobindo) ex-plained by Sheehan, 1463ⁿ. Darwin 1502ⁿ. Das, S. R., paper of, on ‘Study of Vrata rites in Bengal’ in ‘Man in India’ (1952) Vol. 32 pp 207–245, 60. Das, Sudhendu Kumar on ‘Śakti or Divine Power’, 1048ⁿ. Daśagītikā ( of Āryabhaṭa ) 680, 704ⁿ. Daśaharā-vrata, on 10th of bright half of Jyeṣṭha 90–91; so-called because it removes ten sins 90–91. Daśanirṇaya of Hārita Veṅkaṭanātha 59, 138; contains conclusions on ten vratas of which Jayantinirṇaya is one 138. Dasarā- ( vide under Aparājitā and Vijayādaśamī ); Durbar and processions held in Baroda and Mysore on this day 192–193; speculations about origin of, 194; worship of weapons of war and implements of trade on 193; word derived, 194ⁿ. Daśaślokī 118ⁿ. Dasgupta, Dr. S. B., a. of ‘Introduction to Tantrika Buddhism’ 1066ⁿ. Das Gupta, Prof. : a. of ‘Indian Philosophy’ in 5 volumes, 844, 898 ( on Bhāgavata in Vol. IV ), 1205ⁿ ( Vol. II on Lokāyata ), 1383, 1393 (on ‘Yoga Philosophy’), 1395 (on identity of two Patañjalis), 1397. Daśāvatāracarita of Kṣemendra ( composed in 1066 A. D. ), 990, 1074. Datta, Bibhutibhushan, a. of ‘The science of the Śūlba’ ( a study in early Hindu Geometry ) 1132ⁿ. Dattakamīmāṁsā, 1336 ( widow cannot adopt a son ). Dattātreya ( or Datta ) : des-cribed in Mārkaṇḍeya as ava-tāra of Viṣṇu, given to drink-ing, fond of female company and staying near a water reservoir on Sahya mountain and called Avadhūta, 903; instructs Alarka in Yoga, 903; propounded ānvīkṣikī ( adhyātmavidyā ) to Alarka and Prah-lāda 903ⁿ; story of his con-ferring boons on Kārtvīrya occurs in several Purāṇas 903ⁿ. Dattatreya Tantra 1051. Davids- ( vide under Rhys Davidṣ ) Davidson, M. on ‘Freewill and Determinism’ 1575. ‘Dawn of Astronomy’, a work of Sir Norman Lockyer 512. Day: (vide ‘Babylon’, Babylonia, ‘tithi’): begins at sunrise with Indian writers 676, 682 ; civil ḍ is interval between two con- secutive sunrises, 675 ; civil ḍ begins at midnight in modern times 676 ; differences about the beginning of ḍ 675–676 ; difference between tithi and ḍ 675 ; divided into eight parts by Kauṭilya, Dakṣa and Kātyāyanasmṛti 675; five parts of, in Śatapatha and by others, 101, 675 ; fifteen muhūrtas of ḍ and night each, 675 ; Kauṭilya knew only a day divided into thirty muhūrtas or 60 nāḍis and mentions no horas or hours 684 ; longest and shortest day of 36 and 24 ghaṭikās respectively, acc. to Vedāṅga-Jyotiṣa 538n ; three parts of, mentioned in Ṛgveda 675 ; two meanings of, (1) from sunrise to sunrise and (2) from sunrise to sunset 675 ; two systems of dividing ḍ into 60 ghaṭikās and 24 hours, 682–683 ; various views about divisions of ḍ into 2, 3, 4, 6, 8 or 15 parts, 267. Dāyabhāga, (a work) 1032n, 1233, 1281–82, 1292 (on meaning of ‘mātā’), 1302–3, 1309, 1316n, 1320. Dāyatattva 1184, 1291. De, Dr. S. K., 1038 ; a. of Vaiṣṇava faith and move- ment in Bengal’ 112-3, 120, 980. De Beus, a. of ‘Future of the West’, disagrees with Spengler and Toynbee, 1617. De Felicitation volume, paper in, by present writer on Pūrva- mīmāṁsā 1160. Death : ( vide atheism, heaven, punarjanma) : ancient Indian doctrine about what happens after death preferred by some western writers to Biblical ideas 1594-95 ; last thought at death supposed to lead to an appropriate future life 972-3 ; signs of approaching ḍ 731n ; three possibilities as to what happens after ḍ of body, discussed 1550-51 ; Upa- niṣads like Chāṇ and Bṛ. contain germs of that idea (of last thought) but Gītā clari- fies the position 972-3. Debts : a brāhmaṇa (this in- cludes the three varṇas) is born with three debts to sages, gods and ancestors and dis- charges them respectively by brahmacarya (i.e. Veda study), sacrifices and birth of son, 1318n, 1626 ; Mahābhārata added a 4th debt, viz. to be good to all men 1626. Decimal numeration system in India goes back thousands of years, 699. Decimal place value notation 699-701 ; invented by Indians, 483n, 518 ; one of the most fertile inventions of man 699- 70 ; was introduced in the 12th century in Europe by the Arabs who borrowed it. from India, 483n, 699 and n (for authorities). Demetrius, Greek king, 827ṇ Democracy or Democracies: in modern D. rational discussion of problems or measures comes last and vital questions are often decided by party loyal- ties or personality cults or by lust for power, 1472. Democritus (died about 370 B. C.) adumbrated the atomic theory in Greece 1486. Descartes, 1478. Desmond, Shaw, a. of ‘Re-in- carnation for every man', states that re-incarnation doc- trine was taught in the Chris- tian Church till 551 A. D.; 1546ṇ Deussen, Paul (vide under Upaniṣads, Vedānta); a. of 'Philosophy of Upaniṣads'; 1026n (high praise for āśrama system), 1486n, 1491 (on Nāsadīya hymn), 1500 (tribute to Upaniṣad sages), 1541, 1548 (high eulogy of Bṛ. Up. IV. 4. 5-7), 1552-53 (holds that Ṛg. I. 164. 12 has nothing to do with Devayāna and Pitṛyāna, criticized), 1553-54 (criticised as to meaning of Ṛg. X. 88. 15), 1577 (theory that Kṣatriyas were the original cherishers of Vedānta thoughts, criticized as contradicting him- self and as wrong), 1580-82 (criticized for holding Sanat- kumāra as kṣatriya and Nārada as brāhmaṇa; 1585 criticized for wrong translation of Ṛg. (IV. 26. 1, ‘aham Manura- bhavam' etc.); 1604, 1625 (explains the implication of the illustration of rivers mer- ging into sea), 1627, 1646 (on āśramas), 1647n Deuteronomy 677. Devala, writer on astrology 591, 622. Devala, a. of Smṛti, 31, 41, 51, 55, 65n, 78n, 79, 81, 96, 97n, 100n, 103n, 116, 182, 202n, 204n, 214n, 215n, 249n, 480, 650, 1243, 1266 (allowed brāhmaṇa to eat food from certain śūdras). Devala, author of a Dharmasūtra 1431-32; explains the words prāṇa and apāna as ‘Śaṅkarā- cārya' does on Bṛ. Up. I. 5. 3., 1435; mentioned by Śaṅkarā- cārya 1353, 1435; quotations from D. in Aparārka and Kṛtyakalpataru on Sāṅkhya and Yoga, 1380-81, 1409, 1435, 1439n, 1440 and n, 1447-48, 1453, 1458; states falsehood to be of two kinds 1421ṇ Devalaka (brāhmaṇa): meaning of 936; unfit for being in- cited at a Śrāddha 936. Devamitra Dharmapāla, a. of 'Life and teaching of Buddha', 1003, 1009ṇ Devāpi and Śantanu, story of, 1203. Devapratiṣṭhātattva 1106, 1122. Devapūjā: (vide under ‘pūjā'): 34-37; procedure of Nara- simhapūjā to be followed in, acc. to Aparārka 1024; sixteen upacāras (items of worship) in, 34; Upacāras may be in- creased up to 36, or reduced to five 34. Devasthali, Prof. G. V., a. of 'Mimāmśā, the Vākyasāstra of ancient India' 1201. Devasvāmin, writer on astrology, 591. Devatā, of a nakṣatra or tithi, is often employed in the texts to indicate the nakṣatra or tithi itself 558. Devatā: Discussion of questioṇ what is meant by D. with reference to which an offer-ing is cast into fire leads to startling results in P. M. S 1207-09; D. is a subordinate element in a sacrifice and havis is principal matter and in a conflict between the two decision rests on havis (in PMS) 1207; D. is a matter of words (says Sabara) and when an offering is directed by Veda to be made to Agni, one cannot use a synonym like Pāvaka, 1207-8; Jaimini and Nirukta agree as to the nature and function of D. in a sacrifice, 1276; phala(reward) is conferred by the sacrifice and not by D. (like Agni etc.) 1208; several opinions on who the Devatās are, to whom a hymn is addressed or an havis is offered 1208; though some Vedic passages speak of the body of D. and that it drinks and is lord of heaven and earth, they are (merely) laudatory 1208. Devatā: Veṅkaṭanātha or Veṅkaṭadeśika (1269-1369 A. D.) a. of 'Seśvara-mīmāmsā', cri-ticizes both Bhatța and Prābha-kara schools and brings in God as the dispenser of rewards of sacrifices 1209. Devavrata, a purifying text, viz. Rg. VIII. 95.7 Devayāna and Pityrāņa Paths— (vide under Paths): described in Br. Up. VI. 2 and Chāṇ Up. V. 10 and brought in relation to the doctrine of transmigration described in Br. Up. IV. 4. 5-7 and III. 3. 13, 1551-58; men that have to go by D. and P. paths 1551-58, 1563; men-tioned in Rg. X. 2 7 and X. 18. 1, 1553. Devayātrotsava, tithis on which Yātrā festivals of several gods are to be celebrated 316, 317. Devēśvara: ṃ by Kṛtyaratnā-kara on the definition of 'vrata' 30. Devibhāgavata, 176n, 178, 829n (states that Matsya is first out of 18 purāṇas), 830 (mnemonic verse containing first letters of 18 purāṇas), 890 (note on), 916, 918n, 921, 924, 974n, 994n, 1033n (verse 'gurur-brahmā' etc), 1039n, 1062n (on cakras and sahasrāra), 1064, 1072, 1076n, 1121 (states nyāsa should be part of Sandhyā worship), 1127 (Khecarī-mudrā), 1130 (on mudrās). Devimāhātmya (in Mārkaņdeya-purāṇa, also called Saptasatī, Candī): 155, 176n: Chapters of, arranged in three parts 155n; has only about 573 to 590 verses, though called Sapta- śati, 155n; oldest known mṣ of, is dated 998 A. D. 155n; one of the chief works of Śāktas 1041; some verses of, are called Kavaca, argalā and kīlaka, that are outside the D. 155n; verses of, are treated like a Vedic hymn or verse with ṛṣi, metre, devatā and viniyoga 155ṇ evi-Pūjā: (vide under Durgā- pūjā ). Devī-Purāṇa, 50n, 54, 61n, 76n, 156, 170–1, 174, 176, 179n, 180–81, 184–5, 212n–214, 215n, 244, 572n, 1093 (q. by Aparārka), 1108; devotes considerable space to Durgā- pūjā 156; discarded by Ballāla- sena for several reasons 869; note on 889–90. Dhamma, three meanings of the word in Buddhism 941. Dhamma-cakka-ppavattana-sutta 939ṇ Dhammapada, verses on who should be called brāhmaṇa 1005n, 1637. Dhāraṇā: Aṅga (6th) of Yoga, 1446–7; M. in Śāntiparva, 1400–1; meaning of, 1446. Dhāraṇīs (Talismanic sentences among Buddhists), 1104ṇ Dharma: (vide under ‘change’, Pūrvamīmāṁsā, Satya, Smṛti): differs in each Yuga, 1266; investigation of D. has four aspects, viz. its nature, the pramāṇas of it (such as Veda, Smṛti etc.), the means (sā- dhana) of knowing it, the fruit or reward, 1179n; Jaimini holds that śabda (i. e. Veda) alone is the pramāṇa for Dharma and no other, 1183, 1185, 1265; Mahābhārata says that Dharma is the one follow- ed by the great mass of people, 1071; Mahābhārata and Manu often refer to the high value of D. and make artha and Kāma subservient to D. 1627– 28; Manu provides that as to matters not specifically pro- vided for in Veda and Smṛtis, whatever learned brāhmaṇas declare to be the D. is un- doubtedly so, 1278; meaning of Dharma in P. M. S. 1. 1. 1. is ‘Vedārtha’ acc. to Prabhākara school and ‘Co- dāna’ acc. to Kumārila (i. e. a religious act, a yāga ) 1179n, 1184; D. is one of the puru- ṣārthas that has been a far- reaching one from Upaniṣad times and concerns principles which men should observe in their lives and social relations, 1627; P. M. Sūtra I. 1. 2 defines Dharma as an act conducive to a man’s highest good, that is characterized by an exhortative (Vedic) text, 1183; practice of black magic is adharma, as it is sinful and condemned, though it be re- ferred to in the Veda, 1183; Śabara holds, on account of Ṛg. X. 90. 16, that Veda ex- pressly declares that Dharma means ‘Yāga’ 1184. Dharma, three important words in the Ṛgveda are ṛta, vrata and dharma, that were trans- formed into other meanings later on, 21; is not immutable, but liable to change and is subject to country and time 1629; roots of ( Dharmamūla ), four or five, acc. to Dharma- sūtras ( ancient ) and Yāj. 1256, 1264; several classi- fications, one into śrauta ( based on Veda ) and smārta ( based on smṛtis ), another into six ( named and illustrated ) 1632; Sages ( ancient ) had an intui- tive perception of D. 1098; Sources of ( fourteen ), acc. to Yāj. 1152; why so called 1627. Dharmacakra Mudrā ( illustra- ted ), 1131ṇ Dharman, meaning of, 20. Dharmas, common to all varṇas and castes enjoined 1637, 1648. Dharmaśāstra ( or Dharmaśāstras acc. to context ) : ( vide under ‘Sadācāra’, Smṛtis ) : digests ( nibandhas ) on, that are printed, are not earlier than 1100 A. D. such as Mitākṣarā, Kalpataru, Aparārka, 883-4; general tendency of medieval writers on, is to heap details on what were originally simple ceremonies, 605; influence of Purāṇas on 913-1002; later digests on D. adopt prāṇapra- tiṣṭhā mantra evolved by Śāra- datilaka, a tāntrik work, 1106; medieval works on D. make a distinction between Smṛtis based on Veda and those based on perceptible motives, 1262; mentioned by śānti and Anu- śāsana parvans 1256-7; pro- foundly influenced by Jātaka and Śākha, 480; refused to follow mīmāṁsā rules in regard to vratas, 133, 1272n; smṛtis were called D. by Manu ( II. 10 ), 1257; Tai. Up. provides the usage of learned brāh- maṇas of high character as source of decision in case of doubt, 1257; were known to P. M. Sūtra, 1257; works on Dh. such as Pārijāta, Prakāśa, Kāmadhenu that were earlier than 1100 A. D. are not yet available even in mss 884-5; works ( medieval ) on D. say that certain Smṛti texts applied to former Yugas, 1272n; works on Dh. rely on Tantra works for initiation into mantras, 1118; works on D. make use of the technical term pratipattikarma 1231-32; works on D. must have been composed before 500 B. C., 1265, 1267; writers on D., conflicts of interpreta- tion among, exemplified 1315- 1316. Dharmas, eight, common to all men of all dh. 1648 Dharmasindhu, 30, 71n-73n, 74n 84, 90, 99n, 104, 105n, 107, 112n, 113, 134-5, 139n, 142n, 146n, 188, 189n, 190-92n; 197-8, 200, 201, 204-5, 217, 232, 233n, 234n, 241, 243n, 609n, 612n, 614, 624, 672-3, 736n, 748, 755-6n, 761n, 766n, 772n, 773n, 780n, 781-82, 1117, 1121n ( nyāsa and mudrā are avaidika ). Dharmasūtras : of Gautama and Āpastamba disclose familiarity with Mimām̐sā terms and principles, 1154–55. Dharmavyādha, 721n, 1642 (a śūdra was endowed with brahmajñāna). Dhātupāṭha, 10. Dhaumya, 154ṇ Dhere, R. C., a. of ‘Life of Goraksanath’ etc. (in Marathi) 1429ṇ Dhṛtarāṣṭra, though congenitally blind, performed Vedic sacri- fices 1280–81. Dhūpa (incense), various names of, 323. Dhyāna (7th aṅga of yoga), 1447–49; meaning of 1447–8; two kinds of viz saguṇa or sākāra and nirguṇa or nirā- kāra, 1449; Upaniṣads insist upon dhyāna, 448. Dhyānabindūpaniṣad, 1389n, 1419n, 1426ṇ Dhyāna-yoga : ṃ by Śv. Up. and Gītā 1448; ṃ by Manu (VI. 73) and Yāj. III. 64), 1447. Dighanikāya 939n, 943n, 944n, 1007ṇ Dickinson, Lowes, 1594, 1604. Dīkṣā, 1116, 1119 : Bhāgavata- purāṇa says that Tāntriki ḍ is for śūdras and Vaidiki and miśrā for other varṇas, 1093; derivation of the word, 1117; details of ḍ given in Śāradā- tilaka were on the decline in Raghunandana’s day, 1118; four kinds of, 1119; on recei- ving Tāntrik ḍ from a guru, both śūdra and brāhmaṇa become alike, 1112; proce- dure of, to be undergone by one learning the Tāntrik way, 1054; proper times for ḍ such as eclipses, and if an eclipse be available, other matters such as tithi, nakṣatra, vāra, need not be considered 1117; some tantras treat ḍ elaborately, 1117; some tan- tras provide that in ḍ guru should instruct disciple about cakras, 1118; symbolized a new birth for a sacrificer in Vedic times, 1116; Vedic ḍ observances after, 1217ṇ Dīkṣāprakāśikā of Viṣṇubhaṭṭa, composed in śaka 1719 (1797 A. D.), 1117. Dīkṣātattva of Raghunandana 1118; guru for giving dīkṣā should be of the same sect as the disciple, but a Kaula is a good guru for all, 1118. Dīkṣit S. B. a. of work on ‘Hindu Astronomy’ in Mara- thi, 484, 498, 507n, 513, 515n, 644, 679n Dīkṣit S. K. 650ṇ Dīkṣitar, Prof. V. R. Ram- chandra, 1016n (wrong in saying thet Aśoka was a Hindu because be believed in Sva- rga); a. of ‘Purāṇa Index’ in three vol. 844, 867, 883; a of ‘studies in Vāyu and Matsya’, 883; a. of ‘some aspects of Vāyupurāṇa’ 907; remarks of, on date of Viṣṇu- purāṇa, criticized 867. Dina (day); word ḍ frequently used in Ṛgveda in compounds like ‘Sudina’ 675. Dinakṣaya, explained, 711. Dio, a Roman who wrote Roman History between 200–232 A. D., 677ṇ Diodorus Siculus 550. Dion Cassius 677. Dīpakalikā, coṃ on Yāj. Smṛti by Śūlapāṇi, 1404. Dīrghatamas, son of Mamatā 486. Disciple : among requirements about Tāntrik ḍ is the one that he must keep secret the mantra and pūjā imparted by guru, 1071; Tantras call upon ḍ to revolve in his mind the identity of guru, deity and mantra 1072. Diseases and bodily defects, deemed to be due to the sins of past lives 756ṇ Divākirtya Day, 511. Divākirtya Saman, 511ṇ Divāli Festival; 194–210; (see under Narakāsura, Lakṣmī- pūjana, Bali Pratipadā, Bhrā- tṛdvitīyā ); Apāmārga to be whirled over one’s head on 14th, 196; Amāvāsyā in D. important day 199; called Dīpāvalī or Dīpālikā and also Sukharātri, Sukha-suptikā and Yakṣarātri 194–195; festival comprises five items spread over five days with illumina- tions and crackers from 13th of dark half of Aśvina 195; Kārtika-śukla first is one of three most auspicious days in the year 201; Kārtika-śukla first if it has Svātinakṣatra is most commended 201; lights in temples of Viṣṇu, Śiva and other gods, in monasteries, rooms for implements, on caityas, stables, 196; not a festival in honour of a single god as Navarātra is, 194; oil bath necessary on all three days from 14th, 199; of lights, and fireworks, is most joyful of festivals and observed throughout India, though the observances differ in detail from age to age and from country to country 194; on evenings of 14th dark half and Amāvāsyā men with fire- brands show the way to pitṛs 198; origin of, not certain 207; rites on Amāvāsyā in, 199; rites performed on the 14th of dark half of Aśvina ( or Kārtika according to pūrṇimānta reckoning ), 196, 198; second tithi of Kārtika- śukla is called Bhrātṛdvitīyā 207; tarpaṇa on 14th of Yama with seven names or 14 names, 196 and n; three days, viz. 14th, Amāvāsyā and Kārtika śukla first constitute Kaumudī festival 195, 206; usage of eating 14 kinds of vegetables on 14th in Divali 198. Divanji, P. C., editor of 'Yoga- yājñavalkya ' 1404. Divination- ( vide Future, Hepa- toscopy, Astrology, Upāśruti ): by using Purāṇas, Rāmāyaṇa and works of Tulsīdas at ran- dom 811-2; is either voluntary or involuntary 522n; instances of voluntary ḍ 522n; involu- ntary ḍ depends on all kinds of phenomena, such as aspects of the sun and planets, lightning, dreams flight and cries of birds 522n; method of asking a maiden to cast dūrvā grass inside a purāṇa like Skanda or Rāmāyaṇa and apply the words discovered to matter in hand 811; seat of life and the soul was supposed to be the liver in the western countries such as Rome and among Romans, heart and lungs of animals sacrificed were examined, 522n; temple priests in Babylon and Assyria made extensive collections of omens and portents, but the interpretations were almost exclusively concerned with general welfare or the king 522ṇ Divyatattva 1106. Doig, Mr. Peter, 483. Dolotsava 317. Doṣas ( disturbances or faults ): 317; five in Śāntiparva 1400n; in Āp. Dh. S. (a larger number ) 1390, 1400ṇ Doubt is a frequent and legitimate attitude of the mind as recognized in Br. Up. 1478; Descartes held that only one truth is beyond doubt, viz. ‘I think, therefore, I am’ 1478. Drāhyāyaṇśrautasūtra, 726ṇ Draviṇodas, is either Indra or Agni, 159ṇ Dravyavardhana, king of Ujjayinī, based his work on śakunas on Bhāradvāja, 591. Dream or Dreams: all ancient countries and peoples used dreams for knowing future 781–82; are only indicative and not causative acc. to Vedāntasūtra, Śaṅkara, Jyotiṣtattva, 779–80; associated with good luck or ill-luck in Vedic literature, 728–729; declaring a bad ḍ to another and sleeping after is commended 779; depend on men's constitution as choleric, windy etc. 780; fourteen very auspicious dreams ṃ in Jaina Kalpasūtra 777–78; if several dreams one after another, the last alone is indicative of consequences, 779; indicating approaching death 731; modern works about dreams 782; numerous ḍ mentioned in Rāmāyaṇa 775; objects, auspicious or inauspicious, seen on starting on a journey are also so if seen in ḍ 778; of Nuśīrwan, Sassanian king, interpreted by Buzurmihr, 781; of riding on an elephant held lucky and of riding on an ass unlucky, 775; on seeing auspicious D. one should not sleep 779; texts to be recited on seeing a bad dream, 780n; thoughts on, in, Upanişads 731, 732n; three kinds of people in modern times about dreams 782; times when dreams seen in different watches of the night bear fruit 778–779; vast literature on matters relating to D. and Śāntis for them 774–75; which white or dark objects seen in D. are auspicious or otherwise 780; wise men should not be afraid of d acc. to Aṅgiras, 775. Dreṣkāṇa, 581–83; antiquity of system of, in Egypt, at least from 2800 B. C. 581; Bṛhaj-jātaka has one chapter (27) of 36 verses on descriptions by Yavanas of 36 presiding deities of, 582; Egyptian stars so called cannot be identified with known constellations except Sirius and its neighbours 582¹; Greek decans had gone out of use about Ptolemy's time 583; lords of each third part of each rāśi, 581; meaning of, viz. 1/3rd part of each rāśi of 30 degrees, 581; origin of the word from Greek and idea of, originated with Egyptians, 581; Sārāvalī (chap 49) differs from Bṛhajjātaka about descriptions of dreṣkaņas 583; Varāhamihira on Dreṣkāṇa probably follows some Sanskrit work by a Yavanna author on D. and not Ptolemy nor Firmicus nor Manilius 582², 583.

Droṇaparva, 90³, 129, 539, 703⁴, 743, 761, 767, 803⁵, 945 (on ahimsā).

Duḥkha, three kinds of, exemplified, 150⁶.

Dukes, Sir Paul, a. of ‘the Yoga of Health, Youth and joy’, 1428⁷.

Dumont, Prof. Paul Emile, 506, 599⁸, 1434-35.

Durant, Will, author of ‘Life of Greece’ 516⁹, 550.

Durgā, antiquity of pūjā of, 185-86; Arjuṇa's and Yudhisthira's praise of D. in Bhīṣmaparva and Virāṭaparva, 85, 1046¹⁰; killed Śumbha and Niśumbha 186; on coins 186;

names of D. in Mahābhārata 185; names of, in Kālidāsa, 1046¹¹.

Durgābīhaktitarangiṇī of Vidyāpati, 155-6, 159-61¹², 163¹³, 165¹⁴, 167¹⁵, 169-171¹⁶, 174¹⁷, 175, 178-182¹⁸, 183, 184¹⁹.

Durgāpūjāprayogatattva of Raghunandana 155.

Durgārcanapaddhati of Raghunandana, 158-161²⁰, 162, 163²¹, 164, 166-7, 168²², 173, 174-176²³, 178²⁴, 179²⁵, 183.

Durgotsava, 154-187; (vide under Durgā, Saptaśatī) : also called Navarātra, 154; all men and women of all castes and even those beyond the pale of the caste system such as Mlecchas have adhikāra for, 157; animals that may be sacrificed in honour of Durgā, 164; animals are offered principally on the 9th tithi, 168; but no female of any species is to be sacrificed, 164; Bhadrakālī, described as having 16 arms in Kālikāpurāṇa 163¹²¹; bilva twig to be brought and Durgā is to be invoked to abide in it, 160-61; bodhana (rousing from sleep) of Devi on different days 158-59, 181; brief statement of what is to be done from the 2nd to the 5th tithi of Aśvina or to the 9th, 159; Caṇḍīgāyatrī in, 179¹²²; celebrated all over India from 1st to 9th tithi of Aśvina-śukla in some form or other, but it is celebrated in a grand way in Bengal, Bihar. and Kāmarūpa, 154 ; contemplation on form of Devī 162 ; description of Durgotsava from 1st day to 10th, 159-177 ; description of the form of Devī, long and finely worded, in Matsya and Kālikā-purāṇas, 162–63 ; Devī ( Durgā ) got different weapons from several gods, 155 ; Devī may be worshipped in her shrine, on mountain Vindhya, in all places, towns and villages, forests, in a liṅga, in a book, in water etc., 157, 178 ; Durgā is said to go to sleep on 8th of Āṣāḍha-śukla and hence some works provide for rousing her ( bodhana ) on different dates, 158. Durgāṣṭamīvrata in Kalpataru and Hemādri 185 ; elaborate ritual about offering the blood and head of a bali, prescribed in Durgārcanapaddhati, rites and mantras differing according to the bali offered, 166ff; establishment of the image of Durgā on a seat, the bundle of nine plants to its right and placing the bilva twig near the image and performance of prāṇapratiṣṭhā 162 ; even now many high caste people of Bengal including brāhmaṇas offer goats and rarely buffaloes to Durgā, though some brāhmaṇa families offer only fruits and vegetables in lieu of animals, 168 ; family members, and guests sit together after each day’s pūjā in Navarātra and persons present partake of prasāda, 157, 173 ; ghaṭa (a jar with a peculiar shape ) is to be established and filled with water, twigs of mango and other auspicious plants to be placed thereon and worship of Durgā thereon, on 7th tithi with 16, 10 or 5 upacāras, 159, 162–3, 183 ; goats and buffaloes alone sacrificed usually in D. 165 ; Guggulu incense, favourite of Durgā, 164, 1047 ; homa is performed after pūjā in fire called ' Balada', with a mantra preceded by ‘ om ’ and followed by svāhā, 173 ; horses honoured in, by kings and those who possess them, 184 ; if an animal was killed as bali, what was offered was only the blood or head, 165 ; if brāhmaṇa offered his own blood to Devī, he would be guilty of suicide and go to hell, 165 ; in place of wine one should offer cocoanut water in a vessel of bell metal or honey in a copper vessel, 165 ; in Navarātra the performer has to listen to the recitation of the Vedas and from the 1st tithi to the 9th he should mutter Caṇḍīpāṭha or engage a person to do so, 171 ; it was believed in the Vedic times and also by Manusmṛti that animals killed in sacrifices to gods and pitṛs went to heaven and those who offered them did not incur sin, 168 ; image of Durgā with four or ten arms to be made from certain substances only or a picture is to be used, 178 ; image of Durga with lion and Mahisasura and images of Lakshmi and Ganesa and of Sarasvati and Kārtikeya to be shown on her two sides 177-78; is nitya as well as a Kāmya rite, 156; Jāpaka was to be engaged for reciting the mūlamantra a hundred thousand times, besides the reader of Satacandi, 173; Kālikā-purāṇa details the different periods of time for which Durga becomes gratified by the offering of the blood of different animals, 167; Mahā-navami rites (of 9th day) described, 154, 174-6; Mahā-stami rites (on 8th day) described, including a fast to be observed by one having no son, 168-71; Mantra of Durgā to be repeated after sankalpa for japa and homa is either the Jayantīmantra or the mantra of nine syllables 159, 171; naivedya of various kinds to be offered to Durgā, 164n; offering of devotee's own blood and the flesh of a he-buffalo and goats pleases Durgā most, 185; offering of wine in D. relates to ages other than Kali, says Prāyascittatattva, 158; pranapratisthā of images of Durgā, Ganesa and other deities, 162; principal items in Durgāpūjā are snāpana (bath), pūjā, offering of bali and homa, 179; reciting of Devīmāhātmya in, also rewards of so doing, 172-3; revelry and abuse indulged in, on last day of Durgā-pūjā, 177; revulsion of feeling against killing animals arose and Kālikāpurāna provides substitution of Kūsmānda (pumpkin), sugarcane stalks etc. 164-68; sankalpa (a short period viz. last ghatikā of the mahāstami and the first part of Mahānavami), pūjā of Durgā on, with Yoginīs, is deemed to be the holiest of pūjās, 174; sankalpa, different forms of, 158-160; sankalpa, at time of giving daksinā, 175n; sapta-sati is the best of stavas (lauds) 172; several alternatives for the beginning and duration of D. suggested by Tithi-tattva, most of which find support in Kālikā and other purāṇas, 154; some works provide that D. must be celebrated in Sarad (Asvina) and also in Vasanta (Caitra), 154; Svastika used in D., explained, 160n; three-fold character of Candikā, 158; three times for Durgāpūjā, the principal one being at night and varying views, 180-83; tilaka mark with blood of the bali made on forehead of devotee, 167; tithi more important than nakṣatra in D. 182-83; twigs of nine plants bound together in a sheaf with a separate mantra for each plant and worship of sheaf, 161, 181; Upacāras 16 in D. are slightly different from the 16 offered to other gods, 164n; Veda recitation in D. 171; voluminous literature on D., 155-56; worship of maidens In D. 170; worship much influenced by śākta doctrines and practices, 186; worship of Yoginis, said to be 8, 64 or a crore, along with pūjā of Durgā, 174 and ṇ Durgotsavapaddhati of Udyasidha, 155, 187. Durgotsavaviveka of Śūlapāṇi, 155. Durudharā, a Yoga, meaning of, 584. Duryodhana, 767. Duty (see Yamas) : doctrine of Gītā and the Purāṇas like Viṣṇu that the work of performing one’s ḍ, in the society in which one is born or which one has undertaken, is worship and enables a person, whether a brāhmaṇa or a śūdra to reach the same higher worlds 929–30; most difficult to give an objective definition of duties, but they can be defined on the subjective side, 1421; object of emphasizing duties is to make men rise above low desires 1421. Dvādaśī, called Trisprśā, which touches three civil days 119; eight kinds of, 119; Jayā, Vijayā, Jayantī and Pāpanāśinī D. have respectively Punarvasu, Śravaṇa, Rohiṇī and Puṣya nakṣatras, 119. Dvyaitnirṇayasiddhāntasaṅgraha 171, 182n; 184; speaks of five different mantras, any one of which may be used for japa and homa in honour of Devī 171. Dvāparayuga, varying views about its end 687ṇ Dvipā (continent, also island) : vide under Jambudvipa, mountains, oceans, rivers, countries, varṣas; each ḍ divided into 7 varṣas (9 in some purāṇas), has seven main mountains, seven principal rivers each, 1524; Matsya states that there are thousands of dvipas but names only seven, 1523–24; said to be eighteen in Vāyupurāṇa and Raghuvamśa 1523n; word occurs in Ṛg. in the plural and Pāṇini derives the word (VI. 3.97) and mentions dvīpas along the sea coast (IV 3.10), 1523, 1525n; Yogabhāṣya names seven D. 1529. Dvīvedi, Dr. Hazariprasad, a. of ‘Nath Sampradaya’ (1950), 1429n; Earth: legend that e. was donated to Kāśyapa by Paraśurāma 89n; three motions of, 645ṇ Earth, legend of gift. of, to Kāśyapa 89n; three motions of 645ṇ Earthquakes : described as having happened at time of the Bhārata war 764; four theories about causes of, acc. to predecessors of Br. S. 763; novel cause of earthquakes acc. to Brahmapurāṇa 763; regarded as punishments caused by God for men’s sins not only by ancient and medieval Indians, but by English poets like Cowper and great men like Gandhiji 764. Easter, 662. Eclipses (solar and lunar) : (vide under gifts, ) : 241–250; bath with hot water only allo- wed to children, old men and persons that are ill 243 ; com- mon people and even some educated men hold old beliefs and believe even now that Rahu causes e. 242, 765 ; con- sequences (astrological) of e 250 ; extensive literature on 241 ; fast recommended on day of eclipse and some also recom- mended it on the day previous 249 ; first duty of a man on seeing e. is to bathe and to give up all food cooked before e. 243 ; great importance of, from very ancient times 241 ; holiest bath is in the Ganges or Godā- varī or at Prayāga, then in any of the big rivers six connected with Himavat and six south of Vindhya 243, 244 ; household- er having a son not to fast on e. 249 ; in 1953 (20th June) four lakhs of people took a bath at Kurukṣetra and Sanya- het, 244 ; if one does not bathe at time of e. or sun's entrance into rāśi he would have, it is said, leprosy 243 ; moon e. a lakh of times more meritorious than an ordinary day and sun e. ten times more than moon e. 243 ; obligatory japa of Gāyatrī in e. 247 ; one should bathe when e. begins, perform homa, worship gods and perform śrād- dha, while e. is in progress, make gifts when e. is about to end, take a bath again when e. ends 246 ff. ; order of the seve- ral religious acts to be done on e. 246–247 ; persons born on nakşatra of e. suffer troubles, unless they perform a śānti 250 ; persons impure owing to birth or death in family have to bathe in e. 244 ; poor people clamour for gifts on, 246 ; prā- jāpatya expiation for eating food during e. 246 ; puṇyakāla (holy period) in e. lasts only so long as it is or can be visible to the eye and for 16 kalās on both sides of it, 247 ; Rāhu is not the cause of. 242 ; real causes of, were known to Indian astronomers several cen- turies before Varāhamihira, 242 ; results of lunar e. and solar e. in the same month 250 ; rules about taking food before, during and after e. 249–250 ; śāntis for rāśi or nakşatra of a person being affected by eclipse, 766 ; solar e. on Sun- day and lunar e. on Monday is called Cūḍāmaņi and yields crore of times of merit 249 ; some people in these days take a bath on e. and make gifts, but hardly anything more is done 247 ; special merit (puṇya) on bath in certain rivers when e. in certain months 244 ; śrāddha, bath, gifts and tapas in e. yield in- exhaustible rewards or merit, 245 ; total eclipse of the sun referred to in Ṛgveda which appears to have occurred three days before the autumnal equi- nox, 241–2 ; Varāhamihira makes an effort to square Śruti, Smṛti and popular belief and real astronomical doctrines 242–243 ; views differ as to whether one in āśauca can make gift or perform śrāddha or purāścaraṇa 244; views differ as to whether religious rites are to be performed only when e. is actually seen or even when e. is astronomically known to be on in the locality, even though not seen owing to clouds 247-248; when auspicious and inauspicious and to whom 765. Eddington A., a. of 'The Expanding Universe' 1502n; Edgerton, Prof. 67, 1199 (edi- ted Mīmāṁsā-nyāyaprakāśa of Āpadeva ), 1250n, 1434n, 1514n (criticised for his view about mere brahma knowledge being enough for attaining mokṣa ); 1615 (on meaning of culture ). Egypt (see 'horoscopes'),: Anci- ent, had two calendars 490; knew nothing about the Zodiac before Alexandrian age, 549, 565; marriage with one's sister in, 554. Einstein, believed in Spinoza's idea of God and held that the main conflict between science and religion lies in the concept of a personal God, 1487ṇ Eisler, Robert, a. of 'The Royal art of Astrology', 552, 581ṇ Ekabhakta, 100; proper time for 100; restriction of, as an alternative to Ekādaśīvrata 107; it is an independent vrata also, apart from being an alternative to Ekādaśī 101. Ekādaśī ( vide under 'Pāraṇā'); daśamī, observances for 115-116; dvādaśī, observances on 117; fast on e. mixed with daśamī is condemned by Nāra- dīya and others 114; four kinds of vedhas of E. by Daśa- mī 114; if there is Ekādaśī on two days, householders should fast on the earlier and Sannyā- sins on the later 115; is exception to the general defini- tion of sampūrṇā tithi 113; is sampūrṇā when it exists for two muhūrtas prior to sunrise of the day on which it exists for 60 ghaṭikās and fast to be observed on that day 113; names of the 24 ekādaśīs of twelve lunar months and two more in the intercalary month when it occurs 108n; order is introduced in conflicting texts on Ekādaśī by Kālanirṇaya and Nirṇayasindhu 115; ques- tion on what tithi fast should be observed when Ekādaśī is mixed with tenth or twelfth tithi would have to be decided in different ways for Vaiṣṇavas and Smārtas and is complicated 113; Smārtas (i. e. all those who do not profess to be Vaiṣ- ṇavas) have not to follow strict rules of vedha laid down for Vaiṣṇavas 115; some differ- ence in the names of Ekādaśīs and some reasons for this 109; two ekādaśīs called Sāyanī ( also called Mahāikādaśī ) and Prabodhinī, on Āṣāḍha bright half and Kārtika bright half respectively 99, 109; two kinds of, viz. sampūrṇā and viddhā or khaṇḍā 113. Ekādaśī, 813; means reciting the Rudra mantras (Tai.S.IV. 5.1.11) eleven times; Śānti-ratna of Kamalākara identifies it with Laghurudra, 813n; Ekādaśinī and Laghurudra are very much in vogue even now 814. Ekādaśīvrata (vide under Cātur-māsya, dvādaśī, fast, jāgaraṇa, pāraṇa, Vaiṣṇava, vratas) 95–121; a person above 8 years of age and less than 80 years of whatever caste and āśrama has adhikāra for fasting on E. 97, 99; brief mention of items that constitute E. 119-20; diffe-rence (main) between mere fast on E. and Ekādaśīvrata is that in the former there is no Saṅkalpa 104; early descrip-tion of E. procedure from Nāradīya 104-5; even Śaivas and devotees of the Sun may observe E. 1045; exceptional cases where texts allow fast on Ekādaśī mixed with daśamī but only to Smārtas 115; ex-planation of Ekabhakta, nakta, ayācita 100; extends from the 10th tithi to pāraṇā 115; ex-tremely exaggerated praise of the efficacy of fasting is indulged in by many purāṇas, 98-99; fast on E. is of two kinds viz. adhering to the prohibition about taking food, the other is in the nature of a vrata and persons who should enter on one of these 103-104; great rewards promised on obser-vance of E. 93; is both nitya and kāmya 96, 104; is obligatory on householders on 11th of bright half, while in both fortnights is obligatory on others 96–97; main matters in E. are fast, worship of Viṣṇu image, Jāgara at night with songs, pāraṇā on 12th, certain restrictions as to conduct 105, 106 and n; Mārkaṇḍeya-purāṇa provides four methods of observing E. viz. ekabhakta, nakta, ayācita, complete fast and dāna, the first three being allowed only if one is unable to observe complete fast 99–100; no homa in 106; pāraṇā or pāraṇa 107, 118; Padma-purāṇa devotes over a thousand verses on names and legends about E., 108n; person unable to fast owing to illness should make his son or others to fast on his behalf 100; person per-forming E. should miss four meals in three days 106; person even in mourning has to observe E. 115; procedure of, from Brāhmavaivartapurāṇa and Dharmasindhu 106-108: pronouncing mantra (om namo Nārāyaṇāya) three times after saṅkalpa 108; separate obser-vances prescribed for daśamī, ekādaśī, and dvādaśī, though somewhat overlapping 115; Saṅkalpa, form of, in 107; Saṅkalpa for Śaivas 108; restrictions as to food, physical and mental activities to be observed from Saṅkalpa to Pāraṇā, and on fast day 115; 116; some purāṇas prohibit only taking of food on 11th tithi, while others prescribe an elaborate procedure 95; ten observances common to all vratas (including E.) 41, 115; time for Saṅkalpa when E. is mixed up with 10th tithi at different parts of the day 106- 107; Vaiṣṇavas and Smārtas both observe Ekādaśīvrata 112-13; Vaiṣṇavas have to observe fast on all Ekādaśīs, 97, 104; voluminous literature on 95; widow to be treated on the same footing as a Yati or a Vaiṣṇava 97, 115; wor- ship of Hari with flowers etc. 108. Ekādaśītattva of Raghunandana 29n, 30, 34n, 48n, 77, 95-97n, 99n-101n, 106n, 113n, 115, 116n, 119n, 120n, 1096, 1106 (Mahāśveta mantra), 1108, 1190n, 1228, 1250n (eight faults in vikalpa pointed out) 1254. Ekādaśīviveka of Śūlapāṇi 95. Ekāmra, a work from Orissa; note on, 888. Ekavākyatā: when several sen- tences, each conveying its own sense, are brought together, one being principal and the others auxiliary, they form one syntactical whole, called a Mahāvākya 1298; word occurs in Vedāntasūtra, 1298, 1341. Elements, five great (called mahābhūtāni) and their five qualities referred to in Upa- niṣada, sometimes only three viz. tejas, water, anna (earth) are mentioned (as in Chāṇ Up. VI. 2, 3-4); only four

postulated in Greece by Empe- docles (about 490 B. C.) and a fifth, ether, was added by Plato and Aristotle, 1502n; spring from and are absorbed in brahman, the dissolution being in the reverse order of creation 1503. Elephants (vide under ‘prognos- tications’) : king’s victory depends on 801; names of e. of eight quarters 803ṇ Eliade, Mircea, a. of ‘Yoga, im- mortality and freedom’, 1394 1651. Elliot, Sir Charles, a. of ‘Hindu- ism and Buddhism’ 1650ṇ Elliott H. M., a. of ‘History of India’ in several volumes, 1018, 1025. Ellora caves: in a cave Śiva and Pārvati are shown as playing with dice 203; described by Balasaheb Pant Pratinidhi of Aundh 203, 1655. Empedocles (born about 490 B.C. in Greece) : vide under ‘Ele- ments’; held the doctrine of Punarjanma 1530. Epigraphia Indica, Vol. I. ṃ on 246 (grant on Full Moon for endowing a maṭha to teach Bhāskarācārya’s works), 348, 644, 650n, 656, 1006n, 1029; Vol. II. on 644; Vol. III. on 245, 407; Vol. IV. on 1006n, 1029; Vol. V. on 1011n; Vol. VI. on 630n, 649 (Aihole Inscription), 662, 1029; Vol. VII. on 89, 212n, 213n, 245, 348, 655, 964, 1006n; Vol. VIII. on 404, 599n, 650n, 669n, 670, 968n, 1013, 1029; Vol. IX. on 245, 1014, 1029 ; Vol. X. on 284, 386, 648 ; Vol. XI. on 1014 ; Vol. XII. on 213n, 274, 644, 876n ; Vol. XIV. on 213n, 245, 644, 883 ; Vol. XV. on 644, 669, 1013, 1028, 1192 ; Vol. XVI. on 131, 644, 654n, 670, 964n, 1014 ; Vol. XVII. on 644 669, 670 ; Vol. XVIII. on 1013 ; Vol. XIX. on 246, 665, 668n, 669 ; Vol. XX. on 648, 656, 669, 678n, 1012-13, 1028, 1614n ; Vol. XXI. on 668n, 978n, 1425n ; Vol. XXII. on 131, 665 ; Vol. XXIII. on 651n, 687 ; Vol. XXIV. on 356, 869n ; Vol. XXVII. on 671, 945n, 1629n ; Vol. XXVIII. on 883 (Purāṇas studied in 578 A. D.) ; Vol. XXIX. on 651n, 652n, 654n, 659. Equinox : cannot be accurately ascertained without scientific apparatus 511ṇ Era (or eras acc. to context) : (Vide under Śaka, Vikrama, Kṛta years) ; Cālukya Vikrama era started in 1076-77 A. D., 253 ; five eras named by Alberuni 648 ; Lauḷika or Saptarṣi e. in Kashmir 655-656 ; most ancient civilizations used e. late in their career and used regnal years instead of eras 647 ; several eras that were once in vogue are not now employed, such as Vardhamāna era, Buddhanirvāṇa, Gupta, Cedi, Harṣa, 656 ; six eras in Kaliyuga according to Jyotirvidābharaṇa 647 ; use of, in India not more than about two thousand years old 647 ; Vardhamāna e. 656 ; variety of e. used in India 648 ; Vikrama era under that name occurs only from the 8th century A. D. 653 ; writers and works on Indian e. 648. Europeans : ignorant of decimal place value notation and symbol for zero, which were introduced to them by Arabs who borrowed them from India, 482 ; slavishly followed Ptolemy's Almagest for 1400 years, 512. European scholars : many were obsessed by two notions, viz, (1) much in India that resembled what prevailed in the West must have been borrowed from West and the (2) Indians who were governed by foreign invaders for centuries must not have been good at anything 141 ; many of the striking theories of, are now consigned to oblivion, 141 ; nurtured on the literature of Greeks and Romans and on the vaunted superiority of Greeks in philosophy, Mathematics and Arts generally assumed borrowing from Greeks by Indians, 281 ; rules of common sense that should be followed by E. S. stated 141 ; that wrote on India indulged in very disparaging remarks about Indians not only as to astronomy but generally 511-512 ; theories of, about Indian Astronomy and Astrology, not accep- table for several reasons 481. Evans-Wentz W. Y.; a. of ‘Tibetan book of the Dead’, of ‘Tibetan Yoga and secret doctrine’ and of ‘The Tibetan Book of the Great Liberation’ 1393-4. Evolution: theory of, is supposed to have shattered the argument from design for proving existence of God, 1483ṇ Expiations: different views viz. expiations would remove effects of sins deliberately committed or were restricted only to acts inadvertently done 1589. Faddegon, B. on ‘13th month in ancient Hindu chronology’ 490ṇ Fa Hian (1st quarter of 5th century A. D.), found Buddhism flourishing in India, 1003. Farnell L. R., a. of ‘Greece and Babylon’ 599ṇ Farquhar J. N. a. of ‘Outlines of the religious Literature of India’ 1089ṇ Farrington, Prof, on ‘Science and Politics in the Ancient World’, 550ṇ Fast (vide under ‘Ekādaśīvrata’): a householder having a son was not to fast on Sunday and on certain other days 220; as prāyaścitta 97; brāhmaṇas and kṣatriyas not to observe fast for more than three days and others for more than two days 55; idea of efficacy of fasting undertaken cheerfully is common to several religions, 103; none of the holy rivers like the Ganges and none of the tīrthas like Kāśī is equal to fast in honour of Makarasankrānti 220; observed by Haihayas, Turks, Yavanas and Śākas for reaching status of brāhmaṇas, 54; underlying idea of fast is spiritual viz. that the Supreme Spirit is to be realized by fast together with study of Veda, sacrifices, gifts 103; woman pregnant or recently delivered should observe only nakta instead of a fast, 52. Fausset, Hugh T. Anson, a. of “The Flame and the Light” 1477ṇ Fergusson, J. a. of ‘Tree and Serpent Worship’ 127; a. of ‘History of Indian and eastern Architecture’; 1655. Filliozat, Prof. J. 189, 698, 699ṇ Fires: different names of, in different rites set out in Tithitatattva 173; different seasons for setting up Vedic f. in the case of the three classes 1290; three mounds for Vedic fires were Gārhapatya Āhavanīya and Dakṣiṇāgni; they were respectively circular, square and semi-circular in shape and all were to have same area, 1132ṇ Firmicus Maternus (middle of 4th century A. D.), inspired Indian astrology, says Thibaut, which is wrong, 579–580, 582ṇ Five year Plans 1664. Fleet, editor of ‘Gupta Inscriptions’, 494n, 679n, 704n; holds that the list of nakṣatras beginning with Kṛttikās was entirely due to ritual and astrology and has no basis in fact but assigns no reason why priests later changed the beginning to Aśvinī, 528. Flesh-Eating; ( vide under 'ahiṁsā' and 'Buddhists') : flesh of five-nailed animals not to be eaten except of five speci- fied ones, acc. to Gaut, Manu, Yāj, Rāmāyaṇa 1156. Flowers : fit or unfit to be offered to deities in worship 38; results of offering various flowers in worship 38. Food : One should not speak ill of food, one should prepare much food, secure much food by some method or other 24; prescribed for Dikṣitas of different varṇas 25. Forenoon : for gods, says Śat. Br., 72. Foreign Tribes and people : ṃ in Śāntiparva, chap. 224, (cr. eḍ) and Manusmṛti, 1518. Fortnight ( pakṣa ) mentioned very early 670. Fotheringham, Prof. J. K. 566, 644, 646, 647n, 676n, 682. Foucher, A, a. of 'Beginnings of Buddhist Art' 1655. Frankfort, a. of 'Cylindrical seals', 521n, 596ṇ Frazer, J. G., a. of 'Golden Bough' 94. Free Will ( or Freedom of will ), how far consistent with doctrine of Karma, 1574-1576 ; works on, 1575. Freud, a. of 'Interpretation of dreams' 782 ; his theory of 'libido' and œdipus complex, 1414ṇ

Future: Carakasamhita provides how to draw forecasts about a patients's possibility of survival from the condition of the messenger or from what the physician was doing when messenger arrived 812. Future trends ( in India ) 1658– 1711. Gadādharapaddhati (Kālaśāra) 241. Gāgabhatta or Viśveśvarabhaṭṭa, a. of Bhaṭṭacintāmaṇi, 1200. Gadgil, Prof. D. R. volume of papers presented to, 1678ṇ Gajacchāyā, explained 673ṇ Gajendramokṣa, story of, in Bhāgavata, Padma, Vāmana and Viṣṇudharmottara Purāṇas, 779n, 780ṇ Galayraha, meaning of, 608. Galatians, epistle of Paul to, 1546ṇ Galileo, condemned by Church- men to imprisonment for life at 70 for espousing the Coper- nican theory, 483, 1477 ; and Kepler practised astrology or countenanced it, 551. Gaṇḍānta, astrological term, ex- plained 605. Gandharva, meaning of, 494n, 495ṇ Gandhāṣṭaka (eight fragrant sub- stances) 293. Gandhi (Mahātmā) : a. of 'self- restraint versus self-indulge- nce', Appendix of which re- produces W. L. Hare's article on importance of brahmacarya, 1423; belief of, that the earth- quake in Bihar was sent by God as punishment for un- touchability 764n; life of, by D. G. Tendulkar in eight volumes, 764n; opinion of G. that no case for contraceptives is made out, criticized by Pandit Nehru and the present author, 1689; prediction about the time of the death of, by Louis de Wohl turned out to be untrue 552. Ganapatipūjā—vide Vināyaka- śānti. Gaṇapatyatharvaśīrṣa 148. Gāndhārī, lost her 100 sons beca- use she observed fast on Ekā- daśī mixed with Daśamī 1243. Gandhiji, praise by, of poverty, suffering and ascetic life critici- zed by Pandit Jawaharlal Nehru as utterly wrong, harm- ful and impossible of achieve- ment and Gandhiji’s attitude to sex as extraordinary in ‘Au- tobiography’ pp. 510 and 512, 1689. Gaṇeśa or Gaṇapati: Gāyatrī (Paurāṇika) of, set out, 1105n; is worshipped before under- taking a vrata 32, 748; most popular god among people, the god of wisdom, bestower of success and destroyer of obsta- cles 748; Mūlamantra is ‘gaṃ śvāhā’ 1105. Gaṇapatipūjā—vide Vināyaka- śānti. Gaṇeśacaturthī—vrata 145-149; also called Varadacaturthī in S. M. 145; antiquity of Gaṇeśa worship, 148-149; explanations about Gaṇeśa’s elephant-head and mouse as conveyance are phantastic 149; form of Gaṇeśa to be contemplated upon, in, 146; if one sees the moon on night of 4th of Bhādrapada śukla he may be falsely accu- sed of theft and should repeat the verse ‘siṃhaḥ prasanam’ over some water, drink the water and listen to story of Syāmāntaka jewel, 146, 148; identified with brahma in Gaṇapatyatharvaśīrṣa 149; if 4th of Bhādrapada-śukla falls on a Sunday or Tuesday it is called ‘Great’ (Mahatī) 146 and also śukha if on Tuesday 148; in modern times a clay image of Gaṇeśa, beauti- fully painted, is worshipped 146; image of Gaṇeśa is immer- sed in water after a procession 148; legends about Gaṇeśa in Brahma-vaivarta 148; mantra is Rg. II. 23. 1 (‘Gaṇānām tvā’ &c. addressed to Brahma- ṇaspati) 146; not observed in Bengal nor in Gujarat, 145; procedure of 146; procedure of, is different in Narasiṃha- purāṇa 149; proper time for performance is mid-day 145; ten names of Gaṇeśa 146; tithi 4th on which Gaṇeśa is worshipped is called Śiva 148; twenty-one dūrvā tendrils and 21 modakas are offered in, 146; when Gaṇeśa, is worshipped on Māgha-śukla 4, that tithi is called Śānta, 148; when caturthī is mixed with 3rd or 5th tithi, then Caturthī mixed with 3rd is to be prefer- red, if it exists at midday, 146; worship of Gaṇeśa in modern times lasts two, five, or seven days or till Anantacaturdaśī, according to usages and tastes of people 148. Gaṇeśapurāṇa, note on, 889. Ganges, festival of, celebrated in turns over large rivers like Godāvarī, Kṛṣṇā, Narmadā 91. Ganguly O. C. on ‘Orissan Sculp- ture and Architecture’ 1653ṇ Garbe, a. of ‘Die Sāṅkhya Philosophie’ 1312n; edited Āp. Śr. S. 1174; edited Sāṅkhyapravacanabhāṣya 1354, 1371; on Vodhbu 1372ṇ Garga (vide Vṛddhagarga) : 71, 78n, 250, 479n, 578–9, 591–592, 594, 607, 637n ( on graha- yuddha), 622, 633n, 742, 743n, 745, 747, 766, 767n, 772, 774; a famous ancient writer on astronomy and astro- logy from whom Utpala on Bṛ. S. quotes about 300 verses, 591–92; assigned to 50 B C. by Kern, 579, 592n; author of Mayūra-citraka, acc. to Utpala 591; dialogue of G. and Bhārgava about child's birth on Mūla-nakṣatra 597n; instructor of Atri, 591, 746n; known to Viṣṇupurāṇa as an ancient sage that knew all about omens 743ṇ Garga-gotra, known to Pāṇini, 642ṇ Gargasrotas, holy place on Saras- vatī visited by Balarāma 520n, 742ṇ Garge Dr. D. V., a. of ‘Citations in Śābarabhāṣya’, 1200–1201; 1218 (on Śabara’s contribu- tions to exegesis), Vedic and non-Vedic), 1275ṇ Gārgī, sixty verses of, quoted by Utpala, 93ṇ Gārgī, called Vācaknavī, in Bṛ. Up., a pert woman, showing no respect to Yājñavalkya 1405. Gārgya, 61, 73n, 77n, 621, 772. Gārgya Bālakī, learnt Brahma- vidyā from Ajātaśatru 1579–80. Gārgya Nārāyaṇa, coṃ of Āśv. Gṛhyasūtra, 1317ṇ Garments, auspicious times for wearing, new, 626. Garuḍapurāṇa, 39, 42n, 43, 49n, 70, 75n, 99, 100n, 113–14, 115n, 116n, 118n, 134n, 136n, 178, 225–26n, 230, 266n, 815, 819, 834n, 869 (discarded by Ballālasena), 820n, 967 (summ- ary of Gītā in 28 verses), 1243, 1438n, 1446n; contains many verses identical with Yāj. Smṛti 815, 889, 1590; has a verse almost identical with an introductory verse of Harṣacarita, 1101; has several monosyllabic unmeaning man- tras like hrām, 1105; present G. contains a summary of Par- āśarasmṛti 889; provides that āhgaṇyāsa is part of worship, japa, homa, 1120. Gāthāsaptasatī 655, 681 ( men- tions Tuesday). Gauḍapāda, a. of coṃ on Sāṅ- khyakārikā 1354–55, 1382n; comments on only 69 verses of Sāṅkhyakārikā 1356ṇ Gautama, a writer on astrology 592. Gautama-dharma-sūtra, 17n, 27, 103, 159n, 206, 543, 668n, 741, 818, 862n, 863, 925, 944–45, 1023, 1154, 1156n, 1169, 1190n, 1233, 1251n, 1252, 1256, 1257n, 1278, 1293n, 1416n, 1436, 1469, 1544n–45, 1589, 1592–93n, 1595, 1628, 1637, 1643. Gavām-ayana, a sattra, 511ṇ Gāyadānr, festival in Bihar, Orissa and other places on Balipratipadā 205. Gāyatri (Ṛg. III. 62–10), eulogy of, in Br. Up. 1097; eulogy of, in Viṣṇudharmottara which employs it also for black magic 877n, 1099n; to be preceded by ‘om’ and vyāhṛtis and followed by ‘Śiras’, 1099n, 1442n; syllables of G. to be reversed when employing it for black magic, 877n, 1099n; used for nyāsa of its letters on parts of body, 1120. Geldner, 498n, 538ṇ Gell, C. W. M. in Hibbert Journal, 1953, reviews Dr. Schweitzer’s and Dr. Radhakrishnan’s works 1647ṇ Genesis (Bible) 575, 677, 1506. Geography, of ancient India, works on, 1528ṇ Getty, A. a. of ‘Gods of Northern Buddhism’ 1133. Ghaṭi, word known long before Mahābhāṣya 684. Ghaṭitagunavicāra, explained 614. Gheraṇḍasaṃhitā, on Hathayoga 1427n; mentions 25 mudrās and Kīecarīmudrā 1127; states there are 84 āsanas, 1426. Ghosh, Dr. Manmohan, a. o. ‘contributions to the History of the Indian Drama’ 1130; shows that in bas-reliefs of Bayon (Angkor Thom) certain gestures in Cambodian dance and drama are similar to those in Bharata-nāṭya-śāstra 1130. Ghosh, N. N. 1614ṇ Ghosh, Pratāpcandra, a. of an English work on Durgāpūjā 156, 160n, 173, 184, 186; theory of, on origin of Durgāpūjā 186. Ghosuṇḍi, Inscription, 131, 963–64. Ghṛtasūkta, 758n, 802ṇ Ghurye, Dr. G. S., 845, 1152n (on Vidyās), 1615n (on Culture and Society). Gifts (vide under Brāhmaṇas), 934–36; of food praised in Ṛg. Ait. and Tai. Br., Manu, and Purāṇas like Agni, Brahmā, 934; of food to cripples, the blind, children, old men, the poor, highly praised in Padmapurāṇa 934–35; of food to brahmacārins and yatis enjoined by Kūrma and Padma 935; of food in Vaiśvadeva and Balikarma on the ground by householders to persons that had lost caste or had loathsome diseases, to cāṇḍālas, dogs, crows and even insects 935; of land to deserving brāhmaṇas recommended by Mahābhārata and in inscriptions on eclipses, ayana and viṣuva days 245–6; in Inscriptions 245–46; made to unworthy persons declared as tāmasa by the Gītā 938; results of g. made on nakṣatras from Kṛttikā to Bharaṇī 500; rule that gifts to brāhmaṇas were to be made by day and not by night, the exceptions being the same as in the case of bath etc. 218; special gifts required to be made on Makarasankranti, such as se- same, garments 219; sūtras and early smṛtis before the spread of Buddhism, empha- sized that religious gifts were to be made only to learned and well-conducted brāhmaṇas 937; universal kindness and charity in giving food to poor, disabled men and to students has prevailed to the present day in India, though recent high prices and rationing have undermined this spirit 935-36; why Purāṇas make incessant appeals for gifts to brāhmaṇas 938.

Gita, vide Bhagavadgītā. Gitagovinda, of Jayadeva, court poet of Lakṣmaṇasena, regards Buddha as avatāra 824, 996. Glanville S. R. K., on 'the legacy of Egypt', 490n, 565n, 581n, 700ṇ Gṇā, in Ṛg. means 'wife' and is an Indo-European word, 1044. Goals of human life are four, 1510 ( vide Puruṣārtha ). Gobhila, Karmapradipa of, 758n Gobhilagṛhyasūtra, 27, 67, 69, 78, 480, 494n, 535. Gobhilasmṛti, 53n, 218, 640n, 758n, 1266ṇ Goœara, meaning of, 589-90. God ( vide under creation, Ein- stein, Ṛgveda, Vāk, cosmology ; arguments for the existence of G. ( vide under cosmology ) ; Bhagavadgītā ( XIII. 13-17 )

contains one of the best descriptions of God as transcen- dant and immanent 1462; divergence about the names, nature and attributes of 1486- 87; evidence for existence of G. lies in inner personal experience, acc. to W. James, 1483n; idea of the grace of G. occurs in Katha and Śvetā- śvatara Up. 961; idea of God's omniscience, omnipresence must be abandoned, acc. to H. G. Wells 1483-84n; is one acc. to Mahābhārata and some Purāṇas and higher Indian thought 118; is immanent in the Universe, acc. to Tai. Up., Chān Up., Bṛ. Up. 1486; is a pure mathematician, acc. to Jeans 1486n; is supposed to take different forms for the benefit of wor- shippers, 118; is transcendant and rules the universe 1486; most striking characteristic of Hindu religion, from Vedic times is that G. is one, though called by various names 1623; nature and attributes of G. on which most are agreed 1487; no place for G. in Sānkhya system, while in Yogaśūtra G. has a secondary one 1402-3; ontological argument for pro- ving existence of G. 1483n; some sages at least in Ṛgveda times had arrived at the conclusion that there was only one Principle or Spirit, though call- ed by various names, 1492; spirit of bargaining with God in some Vedic texts illustrated 1217n; supreme G. is called Vāsudeva in Gītā, 961; three main arguments for existence of G. 1484n; two difficult questions about belief in G. set out 1487; views (four) on the relation of God and world, acc. to Viscount Samuel 1487ṇ God and creation of the uni- verse (vide under Creation); Prakaraṇapañcikā denies a creator of the whole universe, 1207; Ślokavārtika of Kumā- rila says that it is difficult to prove that God created the world or dharma and adharma and the means of attaining these, words and senses and yet performs obeisance to Śiva at the beginning of it 1207. God, Gods (vide under 'Images', 'Īśvara'), : Ādityas, Agni, Indra, Mitra, Varuṇa, are called kings (rājan) and uni- versal sovereign in the Veda 8; all g. and goddesses supp- used to go to sleep on diffe- rent tithis, 110-11; asked by worshippers to partake of apūpa, honey, milk, puroḍāśa etc. in the Veda 35; poor men reach G. by vratas, 44-45; Pūrvamīmāṁsāsūtra, Śabara, Kumārila discard the idea that Veda is the word of God or that rewards of religious acts are due to the favour of God, 1209; Vedic G. have the epithet ‘Vṛṣa’ (bull, powerful) or ‘Vṛṣabha’ applied to them, to their chariots, weapons etc. 19; wives of gods Indra, Varuṇa, Agni and Maruts mentioned in Ṛg. are Indrāṇī, Varuṇānī, Agnāyī and Rodasī, but they play a very subordi- nate part in Ṛg., 1044; wor- ship of gods and of Viṣṇu is of three kinds, Vaidiki, Tāntriki and Miśrā (mixed), acc. to Bhāgavata and Agni Purāṇas 1093; worship of God may be performed in an image, in water, fire, one’s own heart, in sun’s orb or on an altar 1649. Godāna, same as Keśānta, 536ṇ Gode, Prof P. K. 195. Godhāli or Gorajas, muhūrta, defined, 613-14. Goethe (1749-1832 A. D.); be- gins his memoirs with the posi- tions of planets at his birth 551. Goetz H., a. of ‘Five thousand Years of Indian Art’ (Boṃ), 1656. Golden age in dim past, belief in, 686. Gomatīvidyā, 204ṇ Gomukhaprasavāśānti, 771n-72ṇ Gopatha Brāhmaṇa, 816ṇ Gopinatha Kaviraja, M. M. 1062n (on cakras), 1063 (in J. G. J. R. I.), 1187 (paper on Govt. Msṣ in Govt. Sanskrit Library at Benaras), 1355. Gopinath Rao, T. A., a. of ‘Ele- ments of Hindu Iconography’ 1655. Gorakhnath, pupil of Matsyendra- nātha, 1429n; works on, 1429ṇ Gorakṣaśataka (on Yoga) 1389n, 1419, 1426n-27, 1432; verses of, are found in some Yoga Upaniṣads 1389n; eḍ by Śrī Kuvalayānanda, 1429, 1438n, 1441, 1451 (on final stage of Samādhi), 1458ṇ Gorer G., a. of ‘Bali and Angkur’, 1657. Gosava, Vedic sacrifice, 219. Goswami, Prof. S. S., a. of ‘Hathayoga’ 1394 (with 108 photographs of Āsanas), 1426. Gough, a. of ‘Philosophy of the Upaniṣads’ 1531; holds the view that Hindus borrowed doctrine of punarjanma from the indigenes 1531. Govadha (offering of the flesh of a bull); Kalpataru remarks that this is not permitted in Kali age, though allowed in former ages and Mit. says it should not be practised as it has become hateful to people 1270ṇ Govardhana, a city founded by Rāma on the northern part of Sahya, acc. to Brahmāṇḍa, 895. Govardhanapūjā on Balipratipadā, 204-205; also called Annakūṭa, 205. Govindacandra, king of Kanoj, granted a village after a bath in the Ganges on Akṣayyatṛtīyā 89. Govinda Das, 1395. Govindānanda, commentator of Prāyaścittaviveka of Śūlapāṇi, explains Holākānyāya 1282. Gowen, H. H., a. of ‘History of Indian Literature’: high eulogy of Sanskrit Literature by, 1651. Grahagapīta 665. Grahālaghava of Gaṇeśa, compos- ed in 1520 A. D., 642. Grahaṇa, vide under ‘eclipse’. Grahayajña (vide Navagraha- śānti), 750, 753. Grahayuddha, explained, 587n, 589, 637; Parāśara and Garga refer to it, 637. Grammar (Vyākaraṇa), dealt with in P. M. S. (I. 3. 24-29), 1275; Kumārila in prima facie case against G. criticizes Pāṇini, Vārtikakāra and Mahā- bhāṣya, 1275; eight, ṃ in Bhāviṣya-purāṇa 897; pur- poses of the study of, acc. to Patañjali, among which Ūha, a technical Mīmāṁsā term, is one 1158. Grants: on Jupiter's entrance into Vṛṣabha-rāśi 212n; on Sun's entrance into Rāśis, 212- 213ṇ Grassmann 498ṇ Greek and Latin equivalents of Sanskrit words for ‘rāśis’, planets etc. 585. Greeks, (see under Herodotus, astronomical knowledge, Ionia); all Greeks gradually came to be called Ionians 516; G. astronomers got from Babylonians the names of the constellations on the ecliptic 522n, 549; ambassadors of Greece such as Megasthenes to Candragupta and Deimachus to Bindusāra- (Candragupta’s son) 599; borrowed sexagesimal system of sun dials and twelve parts of day from Babylonians 482n; Berossus (about 280-261 B. C.) first introduced astrology among Greeks 549; debt of, to Babylonians much greater than had been imagined, 482; debt owed by Greeks to Egypt 482; developed geometry because they could not employ ordinary arithmetical methods owing to dependence on the abacus, 482; even eminent G. were surrounded by superstitions 513; Homer's poems and the works of Hesiod are oldest surviving writings of the Greeks 513; inferior to Baby- lonians in several respects, 482; inspiration for horoscopic astrology was received by G. from Babylon 594; mind of, was little in advance of the predecessors of the Vedic priests in science 512–13; no trace of astrology in writings of early Greeks 549; no ex- tant literature of G. is earlier than 900 B. C. 513; scholars are far from insight into astro- nomy of Greeks before Pto- lemy 518n; settled in India after Alexander's invasion, learnt Sanskrit, some wrote works in Sanskrit and became worshippers of Viṣṇu, 516, 585; tried to peep into future before the advent of astrology by oracles, dreams and inspection of entrails and liver of sacri- ficed animals 549; vaunted superiority of, in Arts, Philo- sophy and Mathematics has now been reduced owing to discoveries in Mesopotamia and other countries, 482, 700ⁿ and ⁿ; were completely captivated by astrology derived from Mesopotamia 549. 10

Greek words (on astrology), lis- of, supposed to be used in Sanskrit works like the Bṛhat- saṃhitā and Bṛhajjātaka by Weber and others are 37 but some like Kulīra, Trikona are not so held by Kern (vide under Jīva) 584; some 22 Greek words have indigenous Sanskrit synonyms 584; were used by Varāhamihira and others because they were em- ployed in ancient Sanskrit works on astrology written by Greeks in India 585. Gregorian calendar; changes made by, 643; is unbalanced and inconvenient even now 718n; not followed in Eng- land till 1750 A. D, 643. Gregory J. C. paper of, in 'Nature', Vol. 153 on Ancient Astrology, 549n, 552, 631ṇ Gṛhastharatnākara of Cāṇḍeśvara 876ṇ Gṛhyapariśiṣṭa 75n–76ṇ Gṛhya and Dharma sūtras took their knowledge of astronomy from astronomical works 480. Gṛhyasūtras 223, 1323n; many G. have passages on Śāntis similar to those in Kauśikasūtra 738ṇ Grierson G. A. 633ṇ Grousset, Rene; a. of ‘The sum of History’ tr. by A. and H. Temple Patterson 1003, 1499n, 1503-4, 1654 (his appreciation of Indian Art and paintings); a. of ‘In the footsteps of Buddha’ 1009, 1039-40; a. of ‘Civilization of the East’, Vol. II on ‘India, Further India and Malaya' 1618n, 1654–55. Growse, 141. Guenon Rene a. of 'Cr.sis of modern world' 1668 ( defects of democracy ). Grunwedel, Prof, a. of 'Buddhist Art in India' 1131ṇ Guenther, Dr. H. V. 1150, a of 'Yuganaddha' ( the Tāntrik view of life ); 1066n ( ex- plains away what is meant by intercourse with cāṇḍāla women etc. ); relies on Buddhist Tantras only and tries to prove that Buddhist Tāntrikas endeavour to restore life in its entirety which is neither an indulgence in passions nor a rejection of nor escape from them 1067 ; views of, briefly stated and criticized 1067–68. Guest, practice of offering a cow or bull to some worthy guests prevailed in ancient times, but forbidden later, 1270ṇ Guggulu (incense), burnt in Caṇḍikā temple 39 : favourite dhūpa of Devī 164ṇ Guhya, meaning of, in Tantras, 1052 and ṇ Guhyasamājātantra ( probably of 6th century A. D. ) : ( vide under Asaṅga, siddhis ); 1040 ( contains late elements ), 1050, 1053, 1055–56, 1133, 1141 etc. ; makes provision for endowing Sādhaka with miraculous powers such as killing enemy with magical rites, causing rainfall in a drought 1070 ; mentions the six magical cruel rites 1070 ; puts forward a quick and short method for realizing Buddhahood and for attainment of Siddhis through Yoga 1068–70 ; Siddhis are sāmānya ( ordinary, such as be- coming invisible ) and Uttama ( best, viz. attaining Buddha- hood ) 1068 ; sets forth six aṅgas of Yoga ( omitting the first three of Patañjali and adding Anusmṛti ), 1068 ; teaching of G. is that if psychical powers and siddhis are to be developed females must be associated with those who under- take Yoga practices 1069. Guņa (means subordinate matter or detail) 1207. Guņakarma ( or Guṇabhūta ), ex- plained ( such as pounding rice grains or wiping ladle ) and contrasted with pradhāna 1237, 1306. Guņas, in Sāṅkhya are three, sattva, rajas, tamas and their characteristics and are both substances and qualities 1357, 1372n ; in Gītā 1357n ; why so called 1357ṇ Guņavāda, a kind of arthavāda, defined and illustrated 1240–41. Gupta, dynasty, referred to in a general way in only four Mahā- purāṇas in rather corrupt passa- ges without specifying names of kings 843 ; rule of G. dynasty began about 320 A. D. 843. Gupta Inscriptions, edited by Fleet, 110 ( Gaṅgādhar stone Inṣ of Kṛta year 480 i. e. 423– 24 A. D. ), 263, 651n, 652n, 661, 667n, 669–70, 680, 687, 843, 856n, 964, 997, 1013, 1028, 1046 (mentions Mātṛs and awakening of Viṣṇu in Kārtika); era of, 656. Gupte, B. A., work of, on ‘Hindu holidays and ceremonials’ 60, 200n; on Sāvitrīvrata origins, in I. A. vol. 35, 94; on Diwali, 207; on Śivarātri origin 235; on Holikā, criticized 241. Guru, vide under Prabhākara. Guru, vide under ‘disciple’; Buddhist tantras like Jñānasiddhi contain grand eulogies of g, identify him with Buddha and call him omniscient 1071; is higher than all men and is to be served with devotion by disciples for attaining siddhis 1055; Jñānasiddhi and Kulārṇava warn against false gurus 1071; necessity of a g. for the acquisition of esoteric philosophy stressed by Upaniṣad passages 1072; position of, in Tantra, is not very different from that in Vedic literature or Purāṇas 1033n; pupil after undergoing dīkṣā in Tantra worship and receiving the mantra has to follow orders of g. 1054-55; qualifications of Tantrik g. acc. to Śāradātilaka, 1071; respect for g. sometimes reached extreme and disgusting lengths among tāntrik writers as stated by Tārābhaktiśudhārṇava, 1072n; saves a man if Śiva is angry, but none can save the pupil if g. is angered 1101; theory of efficacy of mantras led to importance of guru about whom extravagant claims were made, 1454. Gurney, O. R., a. of a work on ‘Hittites’ 683 Gurvāditya, astrological position, condemned for all rites 612. Guyot Felix, a. of ‘Yoga, the science of health’, 1393. Haarh, Erik, a. of paper on ‘Contributions to the study of Mandala and Mudrā’ 1133. Hall, Fitz-Edward, editor of Sānkhyapravacana-bhāṣya, 1354, 1371n, 1372 (on legends about Kapila); editor of Subandhu's ‘Vāsavadattā’ 1048. Hamsasanyāsa, described by Rāghavabhaṭṭa 1120ṇ Hamsavilāsa 1077ṇ Haradatta, coṃ of, on Āp. Dh. S. 1230, 1246n (explains Kalañja), 1251 (illustrates Vyavasthitavikalpa), 1256; coṃ of Āp. Gṛhya 435n, 611; coṃ on Gautama 668n, 1230. Haraprasad Śastri, a. of Cat. (in several volumes) of Msṣ in Bengal Asiatic Society, 437; a. of Cat. of Nepal Palm-leaf Msṣ 909-10, 1033n, 1338n, 1049n; a of paper on causes of the disappearance of Buddhism 1003. Hard work, the incentive of private gain, is motive for 1662. Hardy, Prof. a of ‘Ramanujan’ 1573. Hare W. L., article of, on ‘Generation and Regeneration’ in ‘Open Court’ (1926) included by Gandhiji as Appendix in his work 1423. Haribhaktivīlāsa of Gopālabhaṭṭa 113, 120. Hariscandra, story of, in Ait. Br., Sabhāparva, Brahmapurāṇa 915.

Hārita, Dharmasūtra of, q. by Aparārka on Yaj. I. 154, 1422ṇ 1432.

Hārita, Smṛti of, 33, 42 (in prose), 116n (prose), 151, 257, 864-65ṇ

Haritālikāvrata, 144-45; brief procedure.of, 144; for women alone, 141; not found in Hemādri on vrata or in Kṛtyakalpa-taru 144; not prevalent in Bengal or Gujarat 145; observed on 3rd of Bhādrapada bright half 144; Rājamārtaṇḍa has four verses on it, 144; saṁkalpa in 144n; to be performed on 3rd mixed with 4th tithi (and not with 2nd) provided 3rd exists at least for two ghaṭikās from sunrise 145; various mantras repeated in 145n; very much in vogue among Mahārāṣṭra women 144; why it is so-called is difficult to explain 145.

Harivaṁśa 129, 133, 135n, 147n, 693, 695, 993n (on avatāras), 1028 (on Puṣyamitra), 1623.

Harṣa, king of Kashmir, horoscope of 630.

Harṣacarita of Bāṇa, 655, 705, 821-22, 997n, 1047, 1132 (on Maṇḍala in colours), 1384.

Harṣavardhana, emperor, 1047, distributed his wealth at Prayāga once in five years 262; birth of 705; horoscope of, examined 629; era of (started in 606 A. D.) 656; prohibited use of animal food, says Yuan Chwang, 1017.

Harshe, Dr. R. G., paper of, on msṣ on dreams 782ṇ

Hastings, editor of E. R. E. 676ṇ

Hastyāyurveda, 803-04.

Hathāradīka, explained, 1570ṇ

Hāthīgumpha, inscription of Khāravela 1614.

Hauer Dr, on Munis, 1386n, 1387 (on Vratyas), 1393 (two works of, on Yoga), 1397.

Haviṣya (sacrificial substances that may be eaten in vratas) 462, 1110ṇ

Hathayoga (vide under Khecarīmudrā and ‘Vajrolimudrā’); deals with processes called Dhauti, basti, nauli, neti, trāṭaka, kapālabhāti, on which Patañjali is silent, 1428 and n; photographs of the processes called Dhauti 1438n; technique of H. claims three results 1428; to be kept secret and not to be exposed to all 1460. works (modern) on H. 1428ṇ

Hathayogapradīpikā of Svātmarāma, 1127 (on Mudrās and Vajroli), 1426-27, 1432 (proper food for Yogin), 1443, 1450, 1451n, 1460, 1649 (on secrecy); coṃ Jyotsnā by Brahmānanda 1427; English translation of, 1427n; main aim of āsana and prāṇāyāma is to awaken the kuṇḍalinī, while Pātañjala Yoga does not dilate upon this 1429; names about 35 Mahāsiddhas from Ādinātha (Śiva), Matsyendranātha, Gorakṣanātha and others 1115n, 1429n; proper name is Hathapradipikā 1427; ten mudrās named by 1428n, 1429; Yamas of, are ten, of which taking a light meal is the principal 1429. Hazra, Prof. R. C. 1149; a of ‘Studies in Purāṇic Records on Hindu rites and customs’, 816n, 834, 844, 886 (paper on Upapurāṇas) and of ‘studies in Upapurāṇas’ Vol. I) 867, 870; admits that among the Upapurāṇas are works of late date and yet asserts that the age of Upapurāṇas began from the Gupta period, 836; bes- towed much labour and thought on Purāṇas in general and in- dividual Purāṇas 864; dates of the formation of U. given by Prof. H. entirety wrong for reasons pointed out 836-37; dates assigned by Prof. H. to Sāmba, Narasiṃha, Viṣṇu- dharma and Viṣṇudharmottara not acceptable 871-72; has developed a tendency to assign more ancient dates to Purāṇas and Upapurāṇas than the evi- dence warrants 864; does not explain what he means by non- tāntrik character 876n; paper on ‘Aśvamedha as common source of origin of Purāṇa and Mahābhārata’ criticized 865- 67; papers published in seve- ral journals on Purāṇas and Upapurāṇas, 844; puts a wrong interpretation on Śāṅ- karācārya’s bhāṣya on Chāṇ Up. III. 4. 1-2 about Pariplava- rātris 866; remark of Prof. H. that Upapurāṇas were known to Yaj, criticized 835n; sees reference to Purāṇas when in fact none exists and where Purāṇa (in Hārita quoted by Mitākṣarā) means Śrāddha of a particular kind 864-65; sees too much meaning in simple words and phrases and does not observe caution in his con- clusions 815; theory of, that if a work is free from Tantrik elements it should be regarded as belonging to 3rd or 4th ceṇ A. D. is a slippery one and wrong 874; view of, that the Viṣṇudharmottara does not refer to the works of Varāha- mihira shown to be wrong 778. Heard, Gerald, a. of ‘Is God evident’ 1547 (on Vedānta). Heart, 1073 (note 1717) spoken of as lotus in the Upaniṣads, 1446ṇ Heath, T. L. a. of ‘Greek Astro- nomy’ and of ‘Aristarchus of Samos’ 482, 513-14, 520n, 566n, 676, 689ṇ Heaven (svarga), 1212-1215 (vide under Gods); and earth, six hymns addressed to as divinities in Ṛg, 1492-93; and earth are called father and mother in Ṛg. 1548n; distance between h. and earth as put in the Ait Br., 1493; ideas about h. held by Jaimini, Śabara and Kumārila differ from those in the Veda and Purāṇas 1212; in Ṛg h. was deemed to be a place where souls of valiant men and great donors and wise men went 1213; in Atharva- veda heaven was deemed to possess damsels, edible plants and flowers, streams of ghee, honey and wine, milk, curds, lotus ponds, 1213; is defined as 'mental happiness' (prīti) by Śabara, 1214, 1312n; joys of h. were 100 times greater than those on earth 1213; old verse defines svarga as 'a state of happiness unmixed with pain' 1214; poets like Kāli- dāsa describe how the soul of one killed in battle arrives instantly in H. 1213; Purāṇas like Brahma, Mārkaṇḍeya, Padma, graphically describe H. as having all pleasures and no sorrow 1213; rewards of acts must be held to differ in their duration 1214; Śabara and Kumārila state that popular ideas about h. are invalid, that Mahābhārata and Purāṇas being the works of human authors need not be considered and Vedic descriptions are merely arthavādas 1214; Śabara sta- tes that the words of Veda provide that reward of rites will follow, either in this life or in later existences, 1215; Upanisads like Chāṇ ( VIII. 5:3) and Kauṣitaki dilate upon the joys of heaven such as hundreds of Apsarases with garlands 1213; Viṣṇupurāṇa says h. is what produces mental happiness, Naraka is the oppo- site, that merit and sin are named Svarga and Naraka 1214; was declared to be re- ward for all sacrifices for which no express reward is provided by Veda 1214.

Heliodora, a Bhāgavata and Greek ambassador from king Antialkita to an Indian king 131. Hemacandra, Jaina ācārya, con- demns prāṇāyāmas 1441. Hemādri, 1623; on Vrata 31n, 37-40, 43n, 44-47, 49n, 51n, 54, 55n, 61n, 82, 84-86, 88-90, 92, 94n, 100n, 101, 105n-107, 114-7, 119, 124, 127-8, 132n, 142n, 147n, 148-9, 150n, 151, 153n-4n, 156n-7n, 160n, 165n, 168, 170-1, 178, 183n-5, 188- 9, 191, 195 6n, 199, 207, 221, 239n, 572n, 597n, 745n-46, 769, 788n, 792-3, 795n, 801, 803-4, 810n, 834n, 835, 860n, 868n, 923n, 926n, 930n, 954n, 1096n, 1106n, 1130 (speaks of some mudrās), 1289, 1307; on Kāla 69n, 73n, 75n, 78n-8n, 89, 95-97, 99n, 100, 102, 104n, 106, 110n, 111, 113, 115-20n, 125, 132n, 133, 137n-8n, 147n, 201n-3n, 211-16, 216, 218, 219-20n, 222-23, 227, 229-30 234n, 238, 241, 243n-50n, 473n, 477, 480n, 608, 609n, 623, 657, 663n-5n, 671n, 672- 74; on śrāddha 640n, 693, 706, 920, 931n, 978n; on Dāna 830. Hensler, Eric de, a. of a French work on ‘Transmigration’ 1605 Hepatoscopy, meaning and illus- trations of, 521n; not deve- loped in India 522n; theory underlying it 522ṇ Heraclitus, view of, that a new sun was born and died every day, 511, 690. Heretical sects in Purāṇas, 978 ; one should not even talk with Pāścaīātras and Pāśupatas and should not feed at Śrāddhas Bauddha mendicants, Nirgranthas etc. 978. Heretics : in 1401 English Parliament passed the Statute for the burning of H., which was not repealed till the Stuarts came back 476. Heritage of India, paper on 'Tantras as a way of realization' in Vol. IV, 1085. Herodotus, 482 (Greaks borrowed from Babylonians two kinds of sun-dials and division of day into 12 parts) ; refers to peculiar practice of Egyptians to regard each month and day as sacred to some god 549 ; states some Greeks had made the doctrine of punarjanma their own and that Egyptians were the first to teach it 1530 ; states that India constituted the 20th province of Persian empire and paid tribute 1613. Hesiod, furnishes the earliest evidence for lucky and unlucky days in Greece 523. Hevajratantra, edited and translated by Dr. D. L. Snellgrove, 1147. Hickey J. C., a. of 'Introducing the Universe' 499, 565n-66. Himavat mountain (Himālaya) : alone ṃ by Pāṇini among seven principal mountains though he knew others also, 1525n; Atharvaveda knows it and remarks that all rivers start from Himavat and join Sindhu (ocean), 1526n-27 ; snow-capped mountains known to Ṛgveda 1527. Hindi, making Hindi the only official language of India, criticized 1666-67. Hindu astronomy, discussion of the theory of Greek influence on, 514-21. Hindu culture and civilization, fundamental characteristics of 1623-1657. Hindu, word, used by Darius and Xerxes in inscriptions 1613 ; few elements that bound Hindus together and causes that militated against their unity set out 1621-22. Hinduism (vide under 'Buddhi sm' and 'Buddha') ; had to meet challenge of Moslem invasions and domination from 11th century A. D. onwards; higher thought in H. held that there was only one God 118 ; in stemming the tide of Buddhism, the brāhmaṇas and other leaders of H. had to make compromises of a farreaching character, such as giving up of Vedic animal sacrifices, Paurāṇika Mantras and procedure came to be used along with Vedic Mantras in Śrāddha, in Devapūjā and in establishing images, 1024-25 ; modern fashion to make comparison between present practices and shortcomings of H. and the original doctrine of Buddha and to disparage the former, but a comparison to be fair should be made between the later phases of Buddhism¹²⁵ and later phases and practices of H. 1029. Hinduism, the pursuit of purely secular or wordly happiness is incompatible with the precepts and ideals of Hinduism 1475. Hindu law (vide under Dowry, Women) : Hindu Adoption and Maintenance Act (No. 78 of 1956) has made radical and far-reaching changes and over-rules all texts, rules, customs and usages, except in so far as they may have been expressly saved by the Act, 1336, 1670-71; of all the revolutionary changes occurring in India the most pervading influence will be that of the several laws affecting Hindus made from 1954 to 1956, 1674; on adoption severely criticized as a misnomer and travesty of ancient Hindu Law 1337-8; Hindu Law of inheritance declared the impotent, the outcast and his son, and several others as unfit for a share (on partition), and only entitled to maintenance, but the Hindu Succession Act (32 of 1956) has swept away all these disqualifications 1319; under old H. L. girls were to be married before puberty and Manu IX. 90 provides that if relations don't get her married she should wait for three years and then may herself choose her partner 1338. Hindu Marriage Act 25 of 1955, 1671 (makes sweeping changes of which most Hindus are ignorant). Hindu Marriage Act makes vast changes 1706 Hindu Marriage, recent Act against dowry, criticized as use-less 1676. Hindu society, one of the out-standing characteristics of, is the joint family system of Mitākṣarā type prevalent in whole of India (except Bengal); drastic changes made by Hindu Succession Act of 1956 with-out abrogating it 1672-74. Hindu Society and Religion; Reform and reorganization of, discussed, 1699-1710. Hindu Succession Act 30 of 1956, criticized 1673-74. Hipparchus (about 140 B. C.) : Ptolemy based his work on the work.of, 514n, 683. Hiranyagarbha, praised as creator and identified with Prajāpati and Śāntiparva says that he is announced in Yogasūtras as author 1371, 1391, 1489-90. Hiranyakeśīgrhya, 622. Hiriyanna, Prof. M., a. of 'Out-lines of Indian Philosophy' pp. 298-325 (on P. M. S.), 1200. History of Dharmaśāstra : Vol. I, on pp 20, 815-16, 834n, 854, 889, 894, 1152n, 1199; vol. II on pp. 18, 25, 27-8, 31n-33n, 34, 37, 43, 87n, 101n, 123, 126, 148, 185, 191, 206, 210, 218n-9n, 267, 276, 293, 312, 393, 419, 421, 511n, 536-37n, 554n, 614, 622, 674n-5ṇ 724, 737n, 748, 759n, 773n, 778-9n, 780, 802n, 858n, 935, 945, 969n 973n, 991-2. 1006n, 1027, 1029n, 1031, 1079-80n, 1096n-97, 1099n, 1114n, 1116, 1123, 1125, 1205n, 1217n-18, 1233n, 1244n, 1269, ( for Madhu- parka ), 1269n ( for Sautrā- maṇi ), 1272 ( Upanayana for women ), 1279 ( marrying a maternal uncle's daughter and gift or sale of horses ), 1288, 1292, 1294n, 1304n, 1306 ( distinction between yāga, homa, and dāna ), 1313n, 1317, 1319, 1321, 1323n, 1325n-26, 1328n-29n, 1331n, 1413n, 1422, 1458, 1471-2, 1511, 1527, 1536n, 1545, 1570, 1577, 1592, 1598, 1614, 1624, 1626-28, 1632, 1634n-36n, 1638n-1640, 1643, 1647n, 1688; Vol. III. — (on pp.) 184, 237n, 335, 448, 486, 532, 543n, 545, 620n, 640, 648n, 686-7, 691n, 693, 701, 783n, 812n, 849, 856n, 969n, 1080, 1152n, 1184, 1190n, 1205n, 1239n, 1257n, 1259n ( on Manu II. 7 ) 1258, 1260, and n, 1262, 1263n, 1264n, 1266n, 1269, 1273n, 1278-9, 1280 ( discussion on valid customs and usages ), 1281 ( Kumārila's explanations of transgressions by great men of antiquity ), 1294n, 1296, 1301n, 1309, 1319-20, 1336 ( adop- tion by Hindu widow ), 1420-1, 1469n-70, 1472, 1474, 1543n, 1626-27, 1663, 1701 ; Vol IV- 3, 20, 28, 40n-41, 52-3, 64-5n, 89n, 91n, 97-8, 103, 105, 204n, 205n, 246n, 267, 272, 292, 371, 375, 386, 416, 430-31, 462, 640, 671, 673n-4n, 675, 681, 706, 731n, 756n, 786n, 796n, 825, 865n, 894-5, 915-16n, 920, 932-3, 988 ( meaning of ṛta ), 1110n, 1212, 1231, 1273n, 1317, 1320, 1334, 1365n, 1416, 1422, 1458, 1528, 1531-2, 1576n, 1589, 1592, 1598, 1643, 1645, 1653 ( n ), 1706 ( Hindū- karaṇavidhi ). History of Sanskrit Poetics by P. V. Kane, 769n, 780, 997n, 1653ṇ Hittites, 599n comparative gra- mmar of H. language ; Sayce draws attention to the fact that H. numerals are Sanskrit 599n ; technical Sanskrit words in horse-breeding, royal names and Vedic gods about 1400 B. C. among H. 683. Hobhouse, L. T. a. of ‘Morals in evolution’, 1594, 1606, 1630ṇ Hoens, D. J. work of, on Śāntis, is extensive but deals with Śāntis in Saṃhitās, Brāhmaṇas and Śrautasūtras only 735. Hoernle, Dr. 499, 840n ( on date of Amarakośa ). Hogben, on ‘Mathematics in Antiquity’ 482ṇ Hogg, A. G., a. of ‘Karma and Redemption’ 1570n, 1604. Holākādhikaraṇa—Jaiṃ I. 3. 15-23 are so called because the first example in Śabara's bhāṣya is Holākā 237n, 1281 ; frequen- tly ṃ by writers on Dharma- śāstra 1281-82. Holikā 237-241 ( vide under Śabara ), also called ‘Huttaśanī’ and ‘Phālguṇikā’ 238 ; ancient festival on Phālguna Full Moon of unmixed gaiety and frolic throughout India, though all parts do not observe it in the same way 237; derivation of the word from the word 'Homa' 239n; element of bonfire is present everywhere except in Bengal, where swinging of Kṛṣṇa image is done 237; Dolayātrā in Bengal in place of bonfire 239-240; history of holākā from ancient times 238; legend as to why boys become boisterous and kindle Holākā 238-39; number of days for this festival varies 237; obeisance to ashes with Mantra on the day after Phālguna full moon 239; ob-scene sex references in 241; only religious element is wor-ship of Kṛṣṇa in Bengal and in some other provinces a priest is engaged to perform pūjā before bonfire 237; ori-gin of, explained from natural phenomena 240; ribald songs and music, sprinkling of coloured water or powder are accretions 240-241; sounds made by beating mouths with the back of the hand 237, 241; spring festival in origin 240; sprinkling of friends with coloured water from bamboo or metal syringes or with red powder is indulged in now even by persons in high places 237; worship of Kāma, god of love 239. Homa, 802 and n; cannot be performed by women and śūdras with Vedic mantras but could be performed for them through a priest 32, 4n, 52; distinction between homa, yāga, and dāna, 33; distinguished from devapūjā 33; fire in which h. is to be made 50; in a vrata was in honour of the deity of the vrata or was vyāhṛtihoma 33; number of āhutis to be offered in 50. Honey making and queen bee, illustration of, in Praśna Up. II 4 and in Yogabhāṣya, 1444n Hrośe S. H., a. of 'Babylonian and Assyrian religion' 522ṇ Hopkins E. W., paper of, on 'Yoga technique in the Great Epic' 1393, 1577 (against Deussen's theory); 1604 (on modifications of karma doc-trine). Horā, a branch of Jātaka 479; also means 'lagna' and also half a 'rāśi' 546; early Sans-krit texts do not employ the word h. in the sense of 24th part of day 571n; had three sub-sections, Jātaka (horosco-pic astrology), Yātrā of Yātrika (prognostications on a king's march for invasion or for start-ing on a journey), Vivāha (examining horoscopes of part-ies to a marriage) 479-80; lords of the two horās of a day 580-81; meaning and deri-vation of, 545, 571n, 580; prognostications from birth on each of the two horās of a day 580; three meanings of, in Sanskrit astrology 571. Horāśāstra, means astrology based on horoscopes of individuals 545. Horizon, Bhajjātaka employs the word 'harija' for it 584ṇ Horoscope (vide astrology, Ah-medabad, bhāva): ancient and medieval Indian h. took no account of Uranus, Neptune, Pluto and Satellites of Jupiter 637; correctly cast from look-ing at a man, his eyes and hands by Mahadkar Jyotishi 631; is cast not only for individuals but also for companies, ships, animals, foundations of buildings, cities and countries 555; oldest h. found in Meso-potamia and not in Egypt nor in Greece, 596-67; oldest Greek h. from Egypt range from 4 B. C. to 500 A. D. 597; possibility that h. might lead to a more or less correct state-ment about a person's features but little about the vicissitudes of his life, 632; principle that h was merely like a map or plan was often given up by Varāhamihira and others 547-48, 634; Ptolemy insists that h. is not the sole basis for judging a person's future, but country of birth, race, customs, upbringing have also to be considered 553-4; some horoscopes of avatāras like Rāma and of other famous ancient persons examined 627-629; twelve houses in h., their names and synonyms 577-8; Utpala and Rājamārtaṇḍa also require as Ptolemy does, the considera-tion of country, caste, family and customs of a person whose h. is to be explained 554n, 555; was linked with the doctrine of Karma and Punarjanma by Varāhamihira and other Indian astrologers 545; word horoscope coined late in Greece 597. Horses, honoured in Durgotsava 184; Nirājana of, ṃ in Raghu-vamśa and Bṛhatsaṁhitā as Sānti 187; prognostications from movements, prancing, neighing of, 804; sale of, expressly for-bidden by Manu X. 89 and impliedly by Tai. S., but gifts of H. highly praised in Rg. 1257ṇ Hospital, establishment of, with physicians proficient in eight angas of Ayurveda ṃ in Nandipurāņa q. by Kalpataru and Aparārka, 891. Hours, European, derived from Babylon and Egypt 678. House, astrological requirements in construction of 623; aus-picious times and nakṣatras for construction of, were provided in gṛhyasūtras 622-23; cons-truction of, called Śalākarmma 622; first entrance (gṛha-praveśa) into a newly built h. required the same astrological times as for construction of h. 624; many of the astrological requirements are observed even now in construction of a house and first entrance in a newly built h. 624; works on construction of, 623. Householder-vide under 'gifts': high eulogy of stage of, -in Dharmaśāstras, epics and by poets, 27; is to engage after daily bath, in Japa of parts of three Vedas, of Atharvaveda, of Purāṇas with Itihāsa and Upanisads 865; to perform five yajñas daily 935. Hrozny: puts date of Mitanni records at 1360 B C. 599ṇ Hultzsch, edited ‘Aśoka Inscri- ptions’ 1012n, 1017. Humphreys, Christmas, a. of ‘Karma and Rebirth’, 1605. Hūṇas, vide under Mihirakula and Toramāṇa, 61n, 856. Huxley Aldous: a of ‘Ends and Means’ gives advice to social reformers against making un- necessary or startling changes 1338, 1676; warning by, against the plethora of books on Yoga, 1651. Images (vide under Portent): Grant of a village on the esta- blishment of Viṣṇu image in 6th century A. D. 625; of gods were made for sale and for worship before Pāṇini, 36; of gods described as dancing, trembling and weeping as a portent 769; Purāṇas say that i. are necessary for concentra- ting the mind 973n; rules about auspicious times for esta- blishment of i., 624–5; rules about making images of Sun, Mātrs and others in Br S. and Purāṇas 683n, 1046; Śanti for i. of gods that fall down, weep, dance, laugh or sing 737n, 769n, 770; reasons advanced for image worship are acquie- sced in by some western scho- lars also 1649–50ṇ Incense (dhūpa); results of burning various kinds of dhūpa 39; varieties of incense 39. Incentives for hard work are required even in Russia 1682. India, (vide under ‘monuments’): Achievements of, after Inde- pendence in 1947, 1663–64; downfall of, was due to lack of certain virtues, such as general high character, nationalism, freedom, justice, high endea- vour and not merely to caste system, 1643; even when Buddhism flourished, the people of India as a whole were always Hindu 1606; inter- course between Babylon and I. from 3rd millenium B. C. 598–600, 683; Northwest of, was centre of Sanskrit culture at least six centuries B. C. 542; people of, were and are ready to agree that there may be alternative approaches to the mystery of life and salvation of the soul 1012; Rhys Davids holds that I. never indulged in persecution approaching in any way to persecution of reform- ing Christians by orthodox Christians etc. 1011; Varāha- mihira divided India into nine parts, each of which held to be governed by three nakṣatras and the Mārkaṇḍeya also agrees 530; works and papers on anci- ent Geography of, 1528n; proper word for I. is Bharat- varṣa or Bhārata 1614; no politi- cal unity for the whole of India (except perhaps under Aśoka) at any time nor of one nationality for all Hindus till the British rule began, 1621; is now a sovereign democratic Re- public 1663; mixed economy of public and private enterprise in I. 1682; poor per capita in- come of India, 1685; problem of phenomenal growth of population 1687–88; some of the causes of political downfall of India 1622–23; was invaded by Persians, Greeks, Scythians and Huns but they and other tribes like Pāradas, Cīnas, kirātas that emigrated into I. were absorbed 1640; Yavanas and Kambojas referred to in Asoka's edicts 1640; assistance to, by U. S. A., 1693; Budget of Govt. of I. envisages vast expenditure 1689–90; no politi- cal authority that could legislate for whole of India before the British and consequent variety of laws and usages in 1701; peculiar and formidable difficulties of modern I. 1702; public debt of, at various periods 1692; rapid enactment of several tax laws, and their procedure and effects, 1694– 95; States, based on purely linguistic basis undesirable 1703; vacillating policy of Central Govt. as to Bombay city criticized 1703; vast debt owed to U. S. A. and other countries 1689–90, 1693; what is wanted for integration is a comprehensive code or system of beliefs and day to day con- duct 1703.

Indian, brought to Baghdad a treatise on Arithmetic and astronomy and introduced Indian numerals which were passed on to Europe in 12th Cent. A. D. by Arabs 483ṇ Indian Antiquary (Journal): 94, 112, 130–31, 140–42, 149, 155, 205, 207, 213, 245–246, 253, 262, 264, 275, 279, 419, 420, 437, 485, 493, 507n, 508, 510, 515n, 625, 631 (grant of 1793 A. D. con- taining predictions of matters that came to be true), 633n, 641n, 651n, 652n, 653, 656, 661–2, 670, 685, 701, 702n, 766n, 812, 817n, 873, 910, 964n, 1010n, 1013–4, 1016, 1018, 1025, 1129, 1161, 1182n, 1219, 1395, 1524n, 1528n, 1634n Indian Art, architecture, sculpture and painting; 1652–7; works on, 1655–56 'Indian Culture' a journal, 493n, 657n, 844. Indian Ephemeris by Pillai: Vol. I, has a long list of festivals but it mentions no original authorities 253. Indian Civilization (vide under debts, puruṣārthas, varṇa and caste): wrong view of Toynbee (in Vol. IX) that Indian C. was born about 1375 B. C. and broke down about 725 B. C. and Hindu civilization began about 775 A. D. and broke down about 1175 A. D., which he himself corrects in his Reconsiderations (Vol. XI), 1617; absorbed foreign invaders like Persians, Scythians, Huns and spread its religion, art, literature to many countries of S. E. Asia by mostly peaceful methods 1617–8. Indian Culture, is based on great spiritual values and exalted mind and soul over the body 1619, 1640; large number of works and papers on spread of, to further India or greater India, 1618n; deve- loped the idea of three religious debts owed to sages, gods and ancestors 1626; unbroken tradition and continuity from Vedic times, 1622; questions that require to be asked and answered by Indians are about the prevention of recurring invasions of foreigners and about inability to form one dominion for the whole of India till British rule began 1620–21. Indian culture, chief aims of, in former times 1708. India's great handicap is population and food production 1684; India, one of the poorest countries in the world 1685. India's food crisis and the steps to meet it dealt with in Ford Foundation Report, discussed, 1685–86 Indian General Clauses Act (X of 1897), Sec. 13 lays down that the singular includes the plural and words of masou- line gender include females, unless the subject or context is repugnant 1187ṇ Indian Historical Quarterly 30, 126n, 155n, 187, 485, 516, 614, 656, 668n, 696, 699n, 714n, 812 (Pargiter criticized), 844, 883, 957n, 978n, 1003, 1007, 1033ṇ 1046n, 1075n, 1140, 1158n, 1159n, 1160 (Inscription of Raja- raja in 999 A. D in which Mimāṁsāśāstra is said to have 20 Chap.), 1176 (problem of 'Taduktam' sūtras), 1186n, 1187 (paper on 'Vṛttikāras of Pūrvamīmāṁsā-sūtra'), 1355, 1395, 1397 (Prof. Renou criticized) 1408n, 1527ṇ Indian Independence Act of 1947, 1662. Indians (except gymnosophists) did not go to Greece and did not return to India to spread Greek astrology 585. Indians should not despair or lose courage, but must work hard to secure prosperity for all 1704. Indica Antiqua (in honour of Dr. Vogel) 67. Indische Studien 563n, 589n, 617ṇ Indra and Prajāpati 1497–8; exploits of, 12; paramour of Ahalyā (night), 1280; rela- tion to Yatis, in Ṛgveda 1386; said to be a killer of 'ahi' 126. Indradhvajōtthāna 274; descri- bed at length in H. of Dh. II. pp. 825–26. Indulgences (granting forgive- ness of sins and a certificate of entry in Paradise) were put on sale by highest dignitaries of Christian Church in the hands of licensed traders 933ṇ Ingalls, Prof. on ‘Materials for the study of Navvanyāya’ 470ṇ Inge, W. B. a. of ‘Christian Mysticism’ 1463n; a. of ‘Christian Ethics’ 1668. Intercalary Month (adhīmāsa): ( vide malamāsa, saṁsarpa ); as opposed to nija, śuddha or prākṛta 664; called Saṁsarpa or Aṁhaspatya in Tai. S. and M. S. and Aṁhasaspati in Vāj. S. 489; condemned from ancient times, 671; explana-tion as to why it occurs 662– 663; how and when inserted in times of Ṛg. and Tai. S. not known but one whole month was added even in Ṛg. times 490; known to Ṛg., the other Saṁhitās and the Brāhmaṇas 489; one I. M. once in 2¼ years provided in Kauṭilīya and another after 2¼ years more 506n; Mahā-bhārata adds two I. M. in 5 years, 506 n; names for I. M. in Sanskrit are many and their explanations 671; people following luni-solar calendars like the Babylonians, Chalde-ans and Indians had to resort to the device of, 662; said to be of 35 days in Śat. Br. 489n; two intercalary months in five years acc. to Vedāṅga Jyotiṣa and others 663; vari-ous works specify different periods after which I. M. occurs 663. Invakā, means Mṛgaśīrṣa, 535. Inquisition: instances of the intolerance and barbarities of, 1019-1020; method of its work 1020; Rule W. H. a. of History of, 933; state of Hindus in Goa when Inquisi-tion existed 1020; three centuries of I. resulted in condemnation of 375,000 people of whom at least one-tenth were burnt 1019; was esta-blished in Goa in 1560 and it continued its inhuman work for 250 years more, 1020; works on the brabarities of 933ṇ Inscriptions: Aihole I. 1029; Aśoka I. 686n; details about season, month etc. how given in i. before and after Christian era 669-670; from Kambuḷja ( Cambodia ) 1048n; Junagadh Inscription of Rudra-daman 670; Nasik cave In-scriptions 968n; of Campā and Cambodia 883 ( 6th century provision for reading of Bhārata, Rāmāyaṇa and Purā-ṇas ); Somanath Pattan In-scriptions of 1264, A. D. is a a remarkable one 1018; Yogaśāstra, Yoga techniques and āsanas mentioned in, 1425ṇ Ionia ( of which Yavana is a Sanskrit equivalent ): original location of, 516ṇ Isaiah ( Old Testament ) 548. Isānasamhitā 228-9. Īśopaniṣad 1478, 1704, 1707. Iṣṭāpūrta: ( vide under ‘Pūrta’ ): occurs in Ṛgveda once and means merit acquired by sacrifices and by works of public utility 947; occurs in Upanisads Manu and purāṇas 947-9. Iṣu-yāga, a magic rite referred to in P. M. S. VII. 1. 13-16, to which details are trans- ferred from Śyena-yāga 1322. Īśvara, in Yoga system is not creator but has a limited role 1412-13. Īśvarapraṇidhāna, two meanings of, in Vyāsabhāṣya 1412n, 1414. Itihāsa-purāṇa, meaning of, acc. to coṃ on Śat. Br. 815; in Atharvaveda, Śat. Br. and Śrauta-sūtras and Kauṭilya, 816, 819; ṃ in Tai. Ār., Chāṇ up and Br. Up. 875; reading of, prescribed for all dvija householders by Dakṣa, 819; Upaniṣads speak of them as fifth Veda 817. Itikartavyatā-means procedure of sacrifices, 1283n; Kalpa is the same as i. 1283n; word occurs in P. M. S. III. 3. 11. I-Tsing: his ‘Records of Western world’ tr. by Dr. Takakusu 942n, 1003, 1198n ( refers to Jayāditya, author of Kāśikā ) Iyengar, Dr. S. K., a. of ‘Mani- mekalai in its historic setting’, 1186ṇ Jābāla, a. of smṛti 213n 216. Jābāli, a. of smṛti 247, 248ṇ Jābālopaniṣad 944, 1251 ( gives several options about the time when to become a sannyāsin), 1514, 1607. Jacks L. P., a. of ‘Near the Brink’ 1609; 1675n ‘on social reform’). Jackson, A. M. T. 1640n (attra- ctive and absorbing power of Hinduism ). Jacob, Colonel, a. of ‘Laukika- nyāyāñjali’ 1339. Jacobi, H. 579, 1395, 1397-98 ( on dates of philosophical sūtras ); Festgabe H. Jacobi, 812, 883; on date of Ṛgveda 510, 513; papers of, on Indian astronomy in E. I. 644. Jagdish Lal, editor of Yogayātrā 627ṇ Jāgara, 26 items of, in Ekādaśī- vrata 106ṇ Jaigiṣavya, ṃ as Sāṁkhya-yoga teacher in Śāntiparva 1374, 75 ( dialogues of J. and Asita Devala ), 1391-92 ( a great Yoga teacher in Śalya and Śānti parvans ), 1398, 1444 ( Yogabhāṣya on Y. S. II. 54 follows J. ). Jaimini ( vide under Bādarāyaṇa, Mīmāṁsā, Pūrvamīmāṁsā, Vyāsa ): a. of Pūrvamīmāṁsā- sūtra 24n-5n, 28, 33-34, 53, 73n, 77, 86, 96, 132, 139, 212n, 224, 823-4, 926n-7n, 1032, 1097 and n, 1107, 1114n, 1154-55, 1158, 1207, 1222n, 1231, 1250 (the word ‘nityānu- vāda’ occurs frequently in), 1527, 1544-45; commentator Upavarṣa on, 735n, 821; pupil of Vyāsa, acc to Sāmavidhāna Brāhmaṇa, 1161; received Sāmaveda from Vyāsa, 1161; Sabhā and Śānti parvans and Purāṇas on 1161; sūtras of V. S. in which J. is named, 1162. Jaimini, a. of a smṛti, 249ṇ Jaiminiya Brāhmaṇa 1117. Jaiminīya Gṛhyasūtra 733 (adbhutaśānti), 1177. Jaiminīya-nyāya-mālā-vistāra of Mādhavācārya 237n, 1185, 1189 (summarises in verse and prose 1000 adhikaraṇas). Jaiminīya Śrauta-sūtra 1177. Jaiminīya-sūtrārthasaṅgraha of Ṛṣiputra Parameśvara 1159n, 1188ṇ Jaina Kalpasūtra of Bhadrabāhu 777. Jainas, doctrine of 'Saptabhaṅgī-naya' ṃ in Viṣṇupurāṇa 974n; had mudrās 1130; view of there being two suns and moons criticized by Pañcasiddhāntikā and Brahmagupta 511 and ṇ Jainism, pract'sed thorough-going ahiṁsā 1648. Jalāśayotsargatattva 1273n Jamadagni, a. of a Smṛti 118ṇ Jambudvīpa, ṃ in Aśoka's Rupnath Rock Inscription 1523, 1614. James, E. O., a. of 'the cult of the Mother Goddess' 1046ṇ James, William, a. of 'Varieties of religious experience' and of 'Pragmatism' 1212, 1475, 1483, 1486, 1650ṇ Janaka, king of Mithilā, a pupil of Pañcaśikha acc. to Śāntiparva, 1365-70; had reached a position of unconcern about worldly goods and power 1367n, 1369; dialogue between J. and Sulabhā and her scathing remarks against J. 1368-70; learned from Pañca-śikha the whole doctrine of mokṣa as based on Upaniṣad 12 passages acc. to Śāntiparva, 1369-70; learnt from yajña-valkya the doctrine of brāhmaṇa acc. to Br. Up. 1370, 1377-79; offered to become slave of Yājñavalkya 1580. Janamejaya, son of Parīkṣit, 648n; quarrel of, with brāhmaṇas, 827 and ṇ Janasthāna, on Godāvari, said to be sacrificial ground of Janaka dynasty, 894. Janma-maraṇavicāra, of Bhaṭṭa Vāmadeva, on doctrine of Karma 1599-1600. Janmāṣṭami, vide Kṛṣṇajanmāṣ-ṭami. Japa of Om in Smṛtis and Māṇḍūkyopaniṣad 1413 and ṇ Japan, compelled by growth of population to legalize abortion 1689. Jastrow, Morris, a. of 'Religion of Babylon and Assyria' 522ṇ Jātaka, a branch of horā (judicial astrology), based on horoscope 479, 545; often identi-fied with horāśāstra 546. Jātakālaṅkāra of Gaṇeśa, compo-sed in 1613 A. D., 558. Jātakarrma (rites on a child's birth); auspicious times for, 605. Jātakas, Buddhist birth stories 599ṇ Jāti (caste): word does not occur in Vedic literature, but occurs in Nirukta, Pāṇini, Mahābhārata 1433; vide under 'varṇa'. Jawaharlal Nehru, a. of 'Auto-biography' 1640n, 1689; about a man having a worth-while ideal, 1670. Jaya, applied to Mahābhārata at first but later to several other works also 301, 870–1. Jayākhya-saṃhitā, 1105n–6, 1111, 1120 (on nyāsa ), 1123, 1125, 1131ṇ Jayāmangala, commentary on Vātsyāyana's Kāmasūtra 195n, 238, 1131ṇ Jayāmangalā, coṃ on Sānkhya-kārikā, names many teachers between Pañcaśikha and Īśvara-Kṛṣṇa, 1355. Jayanta-bhaṭṭa, a. of Nyāya-mañjarī 469. Jayanti, 8th of dark half of Śrāvaṇa with Rohiṇī nakṣatra is different from Janmāṣṭamī-vrata, acc. to Hemādri and some others 133. Jayantīnirṇaya, of Hārita Veṅkaṭanātha (part of Dāśani-rṇayaī), 132n, 133, 138, 139ṇ Jayaprakāśa Narayan and Sarvo-daya ideal 1683. Jayaswal, K. P. (a. of ‘History of India’ 1013) : 651n, 679n (on origin of week-days), 826 (published the historical portion of Yugapurāṇa), 827–28, 883 (papers on Purāṇas ), 1008n (on explanation of Mañjuśrīmūlakalpa ), 1013, 1140 (a. of ‘Imperial History of India’, which deals with parts of Mañjuśrīmūlakalpa ) ; 1614n (on Hāthīgumpha Inṣ) ; 1663 (holds that ancient India had republics). Jayātithis are 3rd, 8th and 13th, 230, 302. Jeans, a. of ‘Mysterious Uni-verse’ 1486n, 1574ṇ Jehangir, killed Guru Arjun of the Sikhs for his religious activities 1019 ; memoirs of, tr. by A. Rogers and eḍ by H. Beveridge 1019. Jesuits : acted on the principle of ‘the end justifies the means,’ which latter included incitements to assassination and war 1476–77. Jewels : ( vide Pañcaratnas ) : 219, 337, 759 ; nine, acc. to Vratarāja 387. Jews, persecution of, 1019 ; murder of five million J. by Germans in the 2nd World War constitutes the greatest crime in world history 1480ṇ Jha, Mahāmahopādhyāya-Ganga-nath, a. of ‘Pūrvamīmāṁsā in its sources’ 1157n, 1191n (wrong in saying that Maṇḍana wrote a. coṃ on Tantra-vāṛtikā) ; translation of word ‘kesarin’ criticized 1257 ; translated into English Tantra-vāṛtikā and notices eight commentaries on it in Intro-duction 1188, 1261 ; trans-lated the bhāṣya of Śabara and Ślokavārtika into English, 1200 ; wrote introduction to Bhāvanāviveka of Maṇḍana 1194 ; a. of ‘Prabhākara school of Pūrvamīmāṁsā’ 1200, 1254 (obscure as to meaning of ‘āradupakāraka’ and ‘Sannipātyopakāraka’) ; translated Yogasūtra 1394. Jitendriya, defined by Manu (II. 98) 1424ṇ Jīva, the word for ‘Individual soul’ occurs in Rg. I. 164. 30, Jiva, meaning Jupiter in Sanskrit, how derived, 572; derivation of J. from Zeus not correct 585. Jivanmukti, defined in Pāra-sūtra 1055. Jivanmukti, 1604. Jīvaśarman, author on Astro-logy quoted by Utpala for Anaphā, Sunaphā etc. 592. Jñāna, path of, leads to Mokṣa 964-65. Jñānārṇavatantra, 1062n (for details about cakras), 1101 (wonderful power of mantras), 1117 (on Dikṣā), 1118, 1125-6 (on Mudrās), 1127, 1131n, 1133. Jñānasiddhi of Indrabhūti (of about 717 A. D.); 1050, 1064 (yogin may secure libera-tion by those very actions by which ordinary men suffer torture in Hell), 1065n, 1066n (symbolical meaning of vajra and coitus with Caṇḍāli or Dombikā), 1071 (on gurus and warning against false gurus), 1119 on abhiṣeka in Tantra, 1142 (date etc.). Job, Book of, in Old Testa-ment 1546ṇ John St. (for idea of Karma) 1546. Jones, Abel, a. of ‘In search of truth’ 1484ṇ Jones F. W., a. of ‘Design and purpose’ 1484ṇ Jones, Sir William; published list of Hindu festival days based on the Tithitattva 253; translated Manusmṛti and re-ndered Manu I. 108 (ācāraḥ paramo dharmaḥ) as ‘imme-morial usage is transcendental law’ 1278. Johnston, E. H., on ‘Sāṅkhya’ 1353. Joint family system, practically abrogated 1672. Joshua (Old Testament) 512. Journal Asiatique; 942n, 1023, 1073, 1075ṇ Journal of American Oriental Society 94, 482n, 485, 512, 597, 599n, 655, 732n, 845, 1393, 1398 (Jacobi's paper), 1434n (controversy on mean-ing of Prāṇa), 1514n, 1615. Journal of the Asiatic Society of Bengal 186n, 485, 499, 699n, 883, 1149. Journal of Benares Hindu University 650n, 1190. Journal, Bhāratīya Vidyā 1275n, 1456. Journal of Bihar and Orissa Research Society 437, 514n, 517n, 521, 826-27, 843-44, (Dr. Banerjee Sastri criticizing Pargiter and others), 883. Journal of Bihar Research Society 1009n, 1383. Journal of Bombay Branch of the Royal Asiatic Society 131n, 245, 516n, 576, 591, 592n, 670, 978n, 1179 (papers on ‘Gleanings from Śabara and Tantravārtika’ and ‘Tantravārtika and Dharma-śāstra’), 1187n, 1195, 1404, 1406, 1625 (Deussen's address on Vedānta). Journal of Bombay Asiatic Society 564. - Journal of Bombay University 651n, 978n, 1013. - Journal of Cuneiform Studies 597. - Journal of Ganganath Jha Research Institute 195, 497n, 646n, 668n, 1076n, 1133n, 1407, 1601. - Journal of Hellenistic Studies 549n, 566n, 582n, 595n, 646. - Journal of Indian History 629n, 651n-2n, 656n, 843, 1187, 1198, 1376, 1411ṇ - Journal of Near Eastern Studies 483n, 490n, 517n, 520n, 543, 549n, 566n, 582n, 595n - Journal of Oriental Institute, Baroda, 84n, 628n, 1124, 1130. - Journal of Oriental Research, Madras, 655, 690, 710, 844, 884, 1032, 1046n, 1152n, 1161. - Journal of Pali Texts Society 1003, 1009. - Journal of Royal Asiatic Society of Great Britain 494n, 498, 508, 516, 563n, 598n, 647n-9, 656, 679n, 704n, 883, 1017n, 1046n, 1048n, 1092n, 1104n, 1375, 1398, 1530. - Journal of Venkateswara Oriental Institute 841n, 1395. - Journal of United Provinces Historical Society 1527ṇ - Jung, C. G., a. of Psychological commentary in Evans Wentz's book, 1394; once a disciple of Freud diverged from his views on libido, 1414ṇ - Jupiter, bālya and vṛddhatva of, explained 61; description of, in Bṛhajjātaka 574; importance of, in settling marriage 615; length of J.'s revolution round the sun 657n, 658; when in sign Leo, to be avoided for all religious acts within certain limits of India 62; ruler of silver and also gold in certain situations 575. - Juvenal, strongly inveighed against ladies who had great confidence in Chaldean astrology 550. - Jwalaprasad 1398. - Jyeṣṭha: Daśaharā on 10th of bright half of, 90-91; Savitri-vrata on J. Full moon for women whose husbands are living 91. - Jyeṣṭhā Nakṣatra is called Rohiṇī in Tai. S. and Tai. Br. and Jyeṣṭhāghni in Atharvaveda 500. - Jyotirvidābharaṇa, a fabricated work, mentions six starters of eras 647. - Jyotiṣa (see under Vedāṅga Jyotiṣa): also called Gaṇita in Vedāṅga Jyotiṣa 478; had become one of the six aṅgas (auxiliary lores) of Veda several centuries before Christ, 477-78; had 64 aṅgas acc. to Anuśāsanaparva 742; he who knows J. knows sacrifices 478; included in later times three branches (skandhas) viz. Tantra (movements of planets by Mathematics), Horā or jātaka (astrology) and Śākhā (divination, omen etc.) 478-479; in case of conflict between J. and dharmaśāstra the latter was to prevail 480-481; J. lore of Veda several centuries before Christ 477-78; said to be eye of Veda in Śikṣā or at the head of all vedāṅgas 478; third branch of J. was called Śākhā and also saṃhitā 479; two branches of J. viz. Horā and Śākhā exerted great influence on Dharmaśāstra 480; Varāhamihira composed a work on the three branches of J. 479; Vedāṅga ( of the Ṛgveda and Yajurveda) was concerned with only astronomical matters 478.

Jyotiṣa work embodying all three branches of, was called saṃhitā 479.

Jyotiṣa-ratna-mālā of Śrīpati 557, 559-60.

Jyotistattva 610n-1n, 613n, 623-4, 626, 660, 734 (on Śāntis), 745n, 778-80, 792 (on Pallīpatana ).

Kabir ( Moslem weaver and disciple of Rāmānanda 1400-1470 A. D. ) 969n; his teachings 969.

Kādambarī of Bāṇa and his son 39, 821-22, 1040, 1047, 1124n, 1205, 1384, 1423 ( in hermitages of sages natural antipathies between animals dis-appear ).

Kādividyā ( a form of Tantra ) 1045ṇ

Kaivalya does not occur in the principal or older Upaniṣads but the word Kevala occurs in Śv. Up. IV, 18 and VI, 11 1416.

kāla as a unit of time various-ly defined 117.

kāla as the first principle in Atharvaveda 1495.

kāla ( vide under Kalpa, Man-vantara, pralaya, Rudra, measures of Time, yuga); Āśvamedhikaparva has an elaborate metaphorical description of wheel of K. 467; Bhagavad-gītā identifies K. with Kṛṣṇa 467; derived from root ‘Kal’ in Bhagavad-gītā, 467n; included among nine dravyās by Vaiśeṣika-sūtra 468; in the case of religious rites K. is not a mere detail, but is the nimitta ( occasion ) on the happening of which an act has to be performed and what is done at a time other than the prescribed one is as good as not done 73; Mahābhārata frequently refers to theme of kāla 466-67; mukhya and gauṇa 100, 102; not inclu-ded in the 25 tattvas of Sāṅkhya, but ṃ in relation to Karaṇas 468; Omkāra is said to be beyond the three divisions of K. by Māṇḍūkya Up. 465; Pāṇini uses the word K. for 'time' in general or proper time or divisions of time 467; Patañjali's impor-tant theory about K. that it does not exist except as a convenient name or word for the manner of measuring changes and comparing them 468; produced by Him who is intelligent and omniscient, acc- to Śv. Up., 465; produces and destroys beings and is invincible, acc. to Ādiparva 166-467; Purāṇas on K. hold that time is without beginning or end, is all-embracing and is identified with God 473-4; Śāntiparva on the formidable influence of K. on all including even Indra and other gods 467; Śāntiparva speaks of Kāla as 20th guṇa and to be the source and end of all beings 467; Śatapatha Brāhmaṇa uses it in sense of time or 'proper' time 464; Śvetāśvataropaniṣad uses the word Kāla in sense of cause or source of creation 465; units of K. 486 ff; Upaniṣads use the word K. in the sense of 'end' or 'proper time' or 'appointed time' 464-465; Vanaparva identifies Kṛṣṇa with K., Brahma, Rudra etc, 467; views on time being non-existent as a separate entity or as being directly apprehended or as merely inferred 469-70; word occurs in Ṛg. only once 463; word used in two senses even by early Vedic times viz. time in general and as identified with Supreme Being 464; Yogasūtrabhāṣya has a brief but interesting and abstract disquisition on K. 471-72. Kālādarśa 75n, 78. Kālañjadhikaraṇa Nyāya 77. Kālanirṇaya 54n, 73n, 75, 77n-8n, 85, 95-97n, 99n, 100n, 105n-107, 112-3, 115-7n, 120n, 121n, 129n, 132-5, 138n, 145n, 146n, 151n, 153, 188, 202n, 211n, 215n, 220n, 227n-230, 233n, 241, 243n-5n, 249n, 659, 666n, 671n, 672, 705. Kālanirṇaya-kārikā 145n, 657n, 661n, 662n, 665n, 674, 705. Kālamādhava 67n-8ṇ Kālatattvavivecana 73n, 77n, 86, 96, 121n, 135, 154n, 157n, 158, 163, 176, 180-82, 188, 195-196n, 203, 204n, 232, 240, 672ṇ Kālaviveka of Jīmūtavāhana 41n, 58, 61n, 75n, 76n, 78n-9n, 81n, 83n, 95, 97n-100n, 105n, 106n, 110n, 111-2, 116n, 117n, 119n, 124n, 125, 126n, 133, 154n, 165n, 176n-178n, 180-1n, 194, 200n, 207n, 212n, 214n, 216n, 220n, 222n, 238n, 241, 243n, 244-5n, 246n, 248-9n, 662n, 671n-74n, 706n, 766n; mentions seven predecessors that wrote on Kāla 58. Kalaśa, king of Kashmir (1063-1069 A. D.) was led into lax sexual morals by his guru Pramadakantha, guilty of incest with his own daughter 1075ṇ Kalaśa, jar used on auspicious occasions like marriage, coronation 280. Kālasiddhāntadarśinī of Sri Harachandra Bhattacarya, exhaustive work on Kāla 475. Kalhaṇa, author of Rājataraṅgiṇī 630, 649 1075; vide under Rājataraṅgiṇī. Kāli, mentioned in Mahābhārata 195; one of the dhyānas of described, 1041n ; ( vide under Devī, Śaktas, Śakti ). Kālidāsa 1046n ; generally held to have flourished about 350-450 A. D., 186 ; refers to Viṣṇu's sleep for four months 110 ; refers to Vratas 46 ; traditions about K., Vikrama and nine jewels 901, 1461 ( uses Yoga technical words ), 1571 ( on Karma doctrine ) ; throbbing of hero's right arm and of the right eye of the heroine foreshadow future 905, 1027, 1152 ; uses Sāṅkhya terms 1384 ; Kalikāpurāṇa 34, 39-40, 154, 156, 158n-60n, 162, 164 ( on 16 Upacāras of Devī, on animals to be offered ), 165-167, 169n, 171n, 173 ; 174 ( Yoginis named and numerous balis to Devī ), 175n, 176n, 177 Śābarotsava in Durgā pūjā ), 178n, 180 ( pūjā of Devī three times in the day ), 185, 187 ( nīrājana ), 219, 793, 830, 1032-33, 1093 ( many chapters on mantras, mudrās, nyāsa etc. ), 1120 ( mātṛkānyāsa ), 1121, 1124n, 1287 ( three verses q. by Kalpataru ) 1332 ; devotes considerable space to Durgā and her worship, 156 ; describes mudrās like Dhenu, Yoni, and states there are 108 mudrās, 55 for general worship and 53 for special occasions 1127-28 ; Note on 888 ; three separate recensions of, acc. to Dr. V. Rāghavan 888 ; to be placed before 1000 A. D., 888. Kalivarjya (actions forbidden in the Kali i. e. present age) 1267-1272 : (vide under niyoga, uddhāravibhāga, veda, sattrās, sautrāmaṇī, killing animals); is a fiction invented to accommodate the changes in people's ideas and practices 1269-70; K. actions (55 in number) were set out and discussed in Vol. III of H. of Dh. pp. 926-967, 1267 ; long before 9th century Dharmaśāstra writers had condemned Govadha (in Madhuparka), the practice of niyoga and the assignment of a larger share to the eldest son at a partition among brothers 1267-68 ; some striking actions forbidden for Kali but enjoined or practised in Vedic times (apart from Niyoga and Uddhāravibhāga) set out, 1268-69 ; what authority could sages at the beginning of Kali have to prohibit what Veda enjoined or allowed is not made clear anywhere 1269, 1664. Kāli : ( vide under Devī, Śakti, Śaktas ); one of the Dhyānas of, described 1041ṇ Kalīvilāsatantra 178n, 181n, 1089n, 1093 ( allows adultery to Śaktas if semen is not allowed to fall ), 1107 ( prescribes as mantra the reversed three letters of 'om Durge' as 'rgedu om' ; 1117 ( best time for dikṣā ). Kaliyuga, 1107 : also, called Tisya, 687 ; dismal description of what will happen in 693; contrasted with other Yugas and its special merit stated 928; era, one of the earliest reference to, is in Āryabhaṭṭīya 649; huge figures of years of, suggested by figures in Śat. Br. 690; Inscriptions dated in K. era 649, 650n; in Yugapurāṇa 827-28; Kṣatriyas and Vaiśyas exist in K, though some learned writers hold the opposite view as to Kali age, 32; started acc. to tradition in 3102 B. C. 638n; started acc. to Bṛhatsaṃhitā 2426 years prior to Śuka era, 649; views about beginning of, differ 648-649. Kalkipurāṇa, note on 888. Kallaṭa, a siddha of the time of Avanti-varman of Kashmir 1075. Kāloṭṭara 1117. Kalpa or Kalpas–( vide Yuga and Manvantara ) : ancient Upaniṣads have no elaborate theory of K. 1567 ; are immense periods of time 686, 688, 1567; are numberless 824 ; ṃ in Aśoka's edicts 686; thirty-three named in Vāyupurāṇa and by Hemādri 693. Kalpādi are tithis on which the Kalpas are deemed to have begun 280. Kalpasūtras : Jaimini ( I. 3 11-14 ) has a separate adhikaraṇa on them 1274; Kumārila distinguishes between Kalpa ( ritual of Vedic sacrifices ) and Kalpa-sūtras and names eight of the last, 1274 and n ; Śabara mentions three K. by name 1274; various interpretations by Kumārila of P. M. Sūtras I. 3. 11-14, 1274-75. Kalpataru : vide Kṛtyakalpataru. Kalyāṇavarman, a. of Sārāvalī 546. Kāma, as the First Principal or Essence in Atharvaveda 1494-95; was not neglected, as Gītā identifies Kṛṣṇa with K. not in conflict with dharma, 1630. Kāmadhenu of Gopāla, friend of Lakṣmīdhara, but older 249, 884. Kāmakalāvilāsa of Puṇyānanda 1126, 1136-38ṇ Kamalākara : a. of Nirṇayasindhu and Śūdrakamalākara 925-26; a. of Śāntiratna 813ṇ Kāmarūpiya-nibandha, q. by Tithitattva 174ṇ Kamalaśīla, a. of Coṃ on Tattvasaṅgraha, pupil of Śāntarakṣita, a. of Tattvasaṅgraha, 1194, 1212n ( quotes a verse of Ślokavārtika ), 1376. Kāmasūtra of Vātsyāyana 195, 238, 1630. Kaṃsa, killing of, known long before the Mahābhāṣya 997. Kāṇḍānusamaya method, explained 1316-17, 1342; followed acc. to Mit. as to Vaiśvadeva brāhmaṇas in the matter of Upacāras, 1317; referred to in P. M. S. V. 2. 7-9, 1317. Kane Festschrift 838n, 893. Kaniṣka 186, 654 ( deemed by some to be founder of Śaka era ), 669. Kant. a. of 'Critique of pure reason' 475. Kāpālikas on Śrīparvata 1048. Kapali Sastry: a. of ‘Ṛgbhāṣya-bhūmikā’ in English 981, 985; bitterly attacks Sāyaṇa but admits that Sāyaṇa is not only useful but indispensable to Vedic students 989; inaccuracies of renderings of Ṛgveda verses and words by K. pointed out 981, 988-89; on ‘Veda and Tantra’ 1150; rendering of ‘Kavayāḥ satyaśrutāḥ’ occurring only thrice in Ṛg. shown to be entirely wrong, 990. Kapila, a muni (see under Brahmā, Tarpaņa): as avatāra of Viṣṇu and chief of Siddhas in Bhāgavata, 1373; K., Āsuri, Vodhu and Pañcaśikha as four of the seven sons of Brahmā 1372; first promulgator of Sāṅkhya, acc. to Sāṅkhyakārikā and Vanaparva, expounded it to Āsuri 1356-7, 1372; mentioned in Sv. Up. V. 2 is claimed by Sāṅkhyas to be their founder, while Śaṅkarācārya says that there is an-other K. called Vāsudeva 1362; mentioned in Nārāyaṇīya section as propounder of Sāṅkhya 1365; one of ten Āṅgirasas in Ṛgveda, 1372; styled Ādidivān and Paramarṣi in a quotation from Pañcaśikhā 1374 and ṇ Kapila, called Vāsudeva, reduced to ashes the sons of Sagara, acc. to Vanaparva and Viṣṇupurāṇa, 1362. Kapilaṣaṣṭhī Yoga 279, 706. Kapota bird, messenger of ill-luck in Ṛgveda, 729. Kāraka, astrological meaning of, 590. Karamalkar S. M., a. of a Marathi work on Calendar, 714ṇ Karmarkar Prof. R. D., 1172ṇ Karambelkar Dr., a. of paper on Matsyendranātha, 1016ṇ Karaṇa (see Viṣṭi); Bṛhatsaṃhitā states what should or should not be done on the several K. 708; carakaraṇas occur eight times in a month 708; derivation of word K. 708; fifth astrological item (or aṅga) in a pañcāṅga 707; four sthira karaṇas with presiding deities 707; K. means half of a tithi and there are 60 karaṇas in a lunar month 707; names are strange and inexplicable 708; Nāradapurāṇa mentions both kinds of K. 708; scheme of, is fanciful 710; seven Karaṇas of cara kind with presiding deities 707; sthira K. occur only once in a month 707-708. Karaṇa, works so called for pre-paring pañcāṅgas 643. Karanakalpalatā, a work of Dr. K. L. Daftari 644, 664n, 713 (basis of what is popularly called Tilak Pañcāṅga), 714ṇ Karandikar, Mr. J. S.: a. of Gītātattvamañjarī (in Marathi); relies on Ṛg. X. 14. 8, X. 16. 3 and 5, X. 135. 6 for his view that the doctrine of Trans-migration is as old as Ṛgveda 1542; view of, examined and held to be wrong 1542-44. Karaṇyāsa: Padmapurāṇa provides for it with mantra (Om namo Bhagavatē Vāsudēvāya) 1121. Karka and Karkin-occur in Atharvaveda 563. Karma and Punarjanma 1530-1612: (vide under Christianity, Empedocles, Heaven, Herodotus, Plato, Pythagoras, Prof. Ranade, 'reincarnation,' Vedanta, Upanisads) : antecedent supposition to belief in K. and P. are four 1532; Ap. Dh. S. and Gautama on 1560; belief had arisen in times of Sat. Br. that one who does evil deeds in one life has to suffer for them in a later life from that being which he harmed 1534; belief that punishment by the king for a bad deed relieved the doer of the sin 1598; brāhmaṇa works (such as Sat. XII. 9. 1. 1) give details about the rewards of good works and the retribution for evil deeds 1533-4; Br. Up. IV. 4. 5-7 is the leading and the oldest upaniṣad passage on K. and P. and so is Br. Up. III. 3. 13, 1547-48; confession of sins was in certain cases held to purify a person as in Varupa-praghāsa Cāturmāsya and necessary in prāyaścittas for some sins 1592-3; clear statement of the doctrine of K. and P. is absent from the Ṛgveda though it refers to two births of Vasiṣṭha 1536-7; difficulty of reconciling the doctrine of K. with the system of śrāddhas for ancestors 1598; doctrine of Karma leads on to doctrine of punarjanma 1561; doctrine of, extends the inexorable physical law of causality to the mental and moral sphere 1561; doctrine of, has attracted many minds from the West and there is now a voluminous literature on it in the West, 1530; doctrine of, modified doctrine of Heaven and Hell 1532; doctrine of Karma, instead of being a gospel of hope and an urge to effort, became in the minds of many Indians confused with fatalism 1566; doctrine of K. permeated the whole of society, poets and others 1571; doctrine of K. not pessimistic or fatalist if rightly understood but emphasizes all-out effort in this life 1573; doctrine of, received almost unanimous support from all darśanas (except Cārvāka) that severely criticize each other's doctrines 1532; doctrine of, touched upon by the Bhagavadgītā in many passages 1569; doctrine of, a unique characteristic of Hindu culture, 1530, 1646; effects of evil deeds done by a man can be got rid of only by expiations, or by suffering them in another life or by realization of Absolute brahman 1560-61; efforts made by a man on the path of Yoga are not altogether lost, but become steps on the path of perfection 1569; four kinds of, viz. krsna, sukla etc. 1572; idea of K. was prevalent among Jewish people in the time of Jesus (vide St. John IX. 2) 1546 ; idea of punar-mṛtyu in Śat. Br. and Tai. Br., Br. Up. and Kauṣ. Br. 1534–35 ; influenced Indian thought from at least Upaniṣad times and all Hindus, Buddhists and Jains 1530 ; is an endeavour to answer the question, what happens to men after death of body 1530 ; law of Karma, laid down by Upaniṣads, was inexorable that fruits of all actions, good or bad, must be experienced, but some exceptions were made, the first being that actions done after a person has realized brahman but before the body falls do not produce results 1587 ; little is said in the Ṛgveda about the fate of evil-doers 1533 ; McTaggart, L. P. Jacks, Wordsworth and some other Western writers favour the doctrine of K. 1609 ; Mahābhārata in some passages avers that the consequences of the evil deeds of a man are suffered by the man’s son or grandsons (and not by himself), 1598 ; Manu prescribes Japa of certain Vedic hymns for removal of even mortal sins and highly praises Aghamarṣaṇa hymn, 1592 ; men guilty of grave sins may, acc. to Chāṇ Up., Kathā Up., Manusmṛti become beasts, or even tree trunks but theosophists and some modern men say that once the state of a human body is reached there is no regression to a lower stage 1611–12 ; objections against doctrine of K. stated and replied 1609–1611 ; objection that doctrine of K. leaves no scope for Free will, dealt with 1574–75 ; once prāyaścittas were admitted as removing effects of sins, other ways were prescribed in early times for the same purpose such as Japa (recitation of holy texts), homa, tapas, fast, gifts, pilgrimages 1592 ; passages in Manu, Yāj. and other Smṛtis that a guest when not properly honoured gives his demerit to the householder and takes away latter’s all puṇya or stating that if a witness deposes falsely all his merit in many lives will go to the party who lost that suit are mere arthavādas 1596–98 ; popular idea of last thought at death leading to a new birth appropriate to it is an interference with the law of K. 1598–99 ; Prāṇāyāma, practice of, for removal of effects of sins, 1593 ; Purāṇas emphasize the importance of good or evil deeds, that one has to reap the fruits of one’s actions, that Karma does not come to end even after many lives unless the results thereof are undergone 1576–77 ; Purāṇas went so far as to prescribe mere remembrance of the name of Kṛṣṇa or Nārāyaṇa, particularly for śūdras and pratiloma castes, for removal of effects of sins 1592; Rāmāyaṇa, on doctrine of K. 1576 ; Ṛgveda contains some prayers for wealth and heroic sons, but it was immortality and joys of heaven that were most valued 1533 ; Śatapatha Br. had arrived at the idea that man's will governs what he will reach after death 1535 ; Śatapatha Br. has a passage on the powers conferred in yonder world by sacrifices performed in this life such as Darśapūrṇamāsa, Cāturmāsya 1535-36 ; some features of our present life can be more satisfactorily explained on the theory of Karma than on any other 1572-73 ; strict doctrine of K. would require that one man's good or bad Karma can- not be transferred to another, but in Ṛg. fear is expressed that one may have to suffer for others’ deeds and modifica- tions were introduced such as the king getting 1/6 in the merit or demerit of his subjects 1595-96 ; three classes of Karma, sañcita, prārabdha and kriyamāṇa (or 'sañcīyamāna') explained 1574 ; three regular treatises in Sanskrit on K. men- tioned and described 1599- 1604 ; Vedāntasūtra on K. and P. 1558-60 ; very few regular treatises in Sanskrit on the law of K. 1599 ; word Karma in some passages of Ṛg. means ‘exploits’, ‘valiant deeds’ and in some ‘religious works’ such as sacrifices and gifts, 1532-33 ; works and conduct done in this life fashion a man's future life and that the present existence of a man depends on his actions and conduct in a past life or lives — this is the gist of the grand passages of Bṛ. Up. IV. 4, 5-7 and III. 2, 13, which are illu- mined by the illustrations of the caterpillar and the snake's slough, 1546-48 ; works in English on K. 1604-05. Karmapradipa of Gobhila 50. Karmaśabda, means ‘dhātus’ ( verbal forms such as ‘yajati’, juhoti ), 1236. Karmadāya (in Y. S.) means ‘Dharmādharman’ 1917ṇ Karṇaparva, 90n, 129, 569, 744, 821, 829 ( on Yavanas ). Karpuramañjarī of Rājaśekhara ( about 900 A. D. ), a prākṛt play in which the caricature of a character called Bhairavā- nanda occurs 1073-74. Karṣa, a weight equal to 16 māṣas of eighty raktikās 219ṇ Kārtavīrya, vide under ‘Dattātreya’. Kārtika, giving up meat-eating in, very meritorious 283. Kāśakṛtsna, a teacher in V. S. 1157. Kāśakṛtsni means a woman that studies the Mīmāṁsā expound- ed by Kāśakṛtsni, 1157 and ṇ Kāśikā, coṃ on Pāṇini’s Aṣṭā- dhyāyī, by Vāmana and Jayā- ditya; 27, 499n, 525, 670, 708, 1153n, 1198n, 1205n (mentions Laukāyatika), 1389n ; from I-thing's remarks it appears that Jayaditya died about 661 A. D., 1198ṇ Kāśikā, coṃ on Ślokavārtika 1184ṇ Kāśyapa, a ṛṣi in Ṛgveda 463ṇ Kāśyapa, a writer on astrology, from whom Utpala quotes about 300 verses, some of which show knowledge of rāśis, 592, 746. Kāśyapasaṃhitā, 710ṇ Kāṭhakagṛhya 238, 663. Kāṭhaka-saṃhitā, 63n, 126, 498-9, 507n, 523, 671, 684n, 691n, 698, 730n, 1079 (brāhmaṇa did not drink wine), 1153, 1297, 1385n, 1386n, 1633. Kathāvatthu, shows Andhaka school of Buddhism was disposed to permit copulation for a specific purpose to monks 1023. Kathopaniṣad, 915 (Naciketas story), 917 (on vidyā and avidyā), 939n (giving up tṛṣṇā), 952, 961, 1063n (on 101 nāḍis of the heart, one of which penetrates the crown of the head), 1072, 1360, 1362, 1387, 1388n, 1389, 1400n, 1430, 1435, 1451n, 1455n, 1471, 1478, 1502 (five guṇas, śabda etc. of five elements mentioned), 1504, 1507n, 1508n, 1592-3, 1546n (verse quoted in), 1555 (fate of some people after death), 1563n, 1564, 1585n, 1600, 1611, 1625 (illustration of pure water poured into pure water), 1631 (path of mokṣa more difficult than that of bhakti), 1649. Katre; Dr. S. M. paper of, on 33

avatāras 997. Kātyāyana, a. of Vārtikas on Pāṇini, 516ṇ Kātyāyana, Smṛti of, 54, 96, 99, 105n, 675, 1032. Kātyāyanaśrautasūtra. 18n, 724, 732, 738n, 1155 (closely corresponds with Jaimini's sūtras in several cases), 1224n, 1297n, 1321. Kaula, is not one who drinks wine etc. but who has under-gone abhiṣeka, 1118. Kauladharma (practices) : (vide Kuladharma) 1052, 1076 (in Aparārka's day it was practised secretly). Kaulajñānanirṇaya 1083 (on the rousing of Kuṇḍalini). Kaularahasya (mṣ copied in 1734 A. D.) shows how common people literally understood the cult of the makāras, 1087 and ṇ Kaulas (some) offered worship to a young woman's private parts, 1138ṇ Kaulaśāstras, taught that bhoga need not be given up, but should be sublimated and substitute a Yoga of enjoyment for one of abstinence 1077. Kaulāvalinirṇaya of Jñānānanda-giri, 1050n, 1052n; enume-rates numerous tantras includ-ing Yamalas, 1050n, 1056n (extravagant praise of women), 1059 (about wine cups), 1076, 1081n (substitutes for makāras), 1082-3, 1085n, 1093, 1106, 1109-10, 1126n, 1135ṇ Kaumudī festival (vide Dīvali): 195. Kaumudī jāgara and Yakṣātri included under kriyā 195ṇ Kauśikāsūtra (of the Atharva-veda ), 524, 535, 610, 724n, 729n–30n, 732n, 734–35 ( Keśava’s paddhati on ), 738n; 739–40n, 769–70n, 773, 785n, 802n ( on Āyuṣya mantras ); Kauśikās 93–136 of chapter 13 deal with 42 adbhutas and the Śāntis therefor 735; mantras ṃ in K. on Śāntis appear to have formed an independent collection and Atharvaveda mantras play a secondary role 735–36; Śāntis in K. are spoken of as prāyaścittas 736. Kauṣītaka 66. Kauṣītaki Brāhmaṇa 223n, 489, 491, 659, 1248, 1313n, 1497 ( Prajāpati as creator ), 1535. Kauṣītaki-gṛhyasūtra 730. Kauṣītaki Upaniṣad, 464n–65, 525n, 538, 864n, 866, 1213 ( joys of heaven ), 1386n, 1388n, 1468n, 1486, 1507n, 1513, 1553–55, 1558–9, 1563, 1579n, 1590 ( Ajātaśatru and Bālāki Gārgya ), 1587ṇ Kauṭilya, a. of Arthaśāstra: 476, 505n, 527–8, 538, 569–70, 658–9, 675, 819, 862, 1001n, 1205 ( includes ‘Lokāyata’ under Ānvīkṣiki ), 1628, 1638, ( speaks of armies of brāhmaṇas and kṣatriyas ). Kautsa, views of, that Vedic mantras are anarthaka ( have no sense or serve no purpose ) and was attacked by Nirukta 1275–76. Kautuka ( nine things as constituents ) to be tied on kaṅkaṇa in marriage 291. Kāvyādarśa ( of Daṇḍin ), con-tains a verse in the Sarvato-bhadra form, 1134. Kāvyamīmāṁsā of Rājaśekhara 1183. Kāyanīya-Ṛgveda IV. 31. 1 and Sāmaveda No. 169. Kaye G. R.-claims that he has proved that India is not the originator of the decimal place value notation 699n; doubts whether Kṛttikās are Pleiades, but does not suggest any other identification 493, 585. Keay, F. E., a. of ‘ Kabir and his followers ’ 969ṇ Keith, Prof. A. B., 1397 (on Patañjali ); 719, 1200 ( a. of ‘ Karmamīmāṁsā ’), 1254 (in-verts meaning of Ārāḍcpakāraka and Sannipatyopakā-raka ), 1395, 1434; a of ‘ Religion and Philosophy of the Veda and Upaniṣads ’ 1213, 1486n, 1491, 1604, 1627 (remark of, about ethical con-tent of Upaniṣads being value-less, criticized ); a. of ‘ Sāṅkhya system ’ 1354, 1371, 1373, 1376; a. of translation of Tai. S. in H O. S. 1545. Kemadruma, Yoga, meaning of, 584 Kendra and Greek ‘ Kentron ’ differ in meaning 585. Khecarīmudrā ( in Hathayoga ), descriptions of, different in different works 1127. Khilaśākta 729ṇ Kenopaniṣad, 1044. Kern H., assigned Garga to 80 B. C. 592n, 680-71; a. of 'Manual of Buddhism' 941, 944, 970n, 1003; editor of Bṛhatsamhitā of Varāhamihira 69n, 187, 193, 516n, 579, 584, 592n; edited Saddharmapuṇḍarīka with Bunyiu Nanjio 1107; published part of Yoga- yātrā in volumes of 'Indische Studien' 617n; published part of Yogapurāṇa 826; rebuked Weber for holding Pauliśa- Siddhānta as borrowed from Paulus merely on similarity of name 516n; shows that Sa- ddharma-puṇḍarīka (tr. by him in SBE) contains passages closely agreeing with Gītā 970. Keśava, a. of Paddhati on Kau- śika-sūtra 735ṇ Ketkar V. B., a. of 'Indian and foreign chronology' 661, 664, 680ṇ Khaṇḍadeva, a. of Bhāṭṭakaus- tubha and Bhāṭṭarahasya (1600-1665 A. D.), 1199. Khāravela, Jain king of Kaliṅga, performed Rājasūya 1028. Khañjariṭa (wagtail) or Khan- jana bird; eating of flesh of, forbidden by Manu and Yāj. 193; prognostications from movements of 193. Khaśa tribe 969. Khosrove, horoscope of the acces- sion of king, on 18-8-531 A. D., 556ṇ Khuddakapāṭha 943ṇ Kiddinnu, said to have discovered precession of equinoxes 514n Kielhorn, editor of Mahābhāṣya 130, 408n, 1631n; published list of Hindu festive days based on Dharmasindhu 253. Kikaṭa, a country in which non- Aryans resided, acc. to Yāska and acc. to Kumārila, K. means 'closefisted' 1256ṇ Kings (vide under Maṅgala, Āndhra, Puṣyanāna, Sātavā- hana, officials); nakṣatras on which the king should not get himself shaved 533n; not affected by āśauca while per- forming royal duties 48; not to donate the whole kingdom in Viśvajit sacrifice, 1313; office of, hereditary 1664; procedure of coronation of K. with Paurāṇika mantras pres- cribed in Agni and Viṣṇudhar- mottara and in medieval digests like Nītimayūkha 923; Puṣyanāna for, had Paurāṇik mantras 1024; rise and fall of, depended on planets acc. to Yāj. 544; set free prisoners when the king's nakṣatra was affected by evil aspects 531n; should perform all religious acts as directed by the purohita 543, 742; sign of success is the ease or satisfaction of the king's mind 778; starting on expedition should see, hear and touch maṅgala objects and listen to recitations of Veda, Dharmaśāstra, epics 621, 778; time table for king's daily routine acc. to Kauṭilya 819; when the nakṣatra of the king's coronation or of his caste or the nakṣatra of his country is affected by evil planets or aspects what is to be the fore- cast 530; when eclipse inaus- picious to king, 765; 1639 (office of king hereditary and king deemed to be a divinity). Kirātas, assigned to caves in Vāj. S. 969n; worship of Durgā by 158. Kirātārjunīya 892n, 911, 1134 (example of Sarvatobhadra citrabandha), 1195 (quoted by Prabhākara). Kirfel W., ṣ a. of ‘Purāṇa pañca-lakṣaṇa’ 841, 843, 852; a. of ‘Die cosmographie der Inder’ 813, 1523; gives chapter concordance of Vāyu and Brahmāṇḍa Purāṇas 841n; gives a table of chapters that are common to both Vāyu and Brahmāṇḍa, 841n; Introduction to ‘Purāṇa pañcalakṣaṇa’ translated into English, published in Vol. VII and VIII of Journal of Venkatesvara Institute of Tirupati 841n; most of his conclusions except one are tentatively acceptable 852; view of, that the five matters ‘sarga’ etc. were the only elements of ancient Purāṇas not acceptable 852. Kleen, Miss Tyra de, work of, is of fundamental importance 1523n; on Mudrās practised by Bauddha and Śaiva priests, called pedantas, in Bali 1125. Kleśa, technical word in Yoga 1364n; five in Yogasūtra II. 3, 1364ṇ Knowledge, spiritual and scholastic, to be kept secret 1460-61 (vide under Upaniṣad). Kolhatkar K. K., a. of ‘Pātañjala-Yogadarśana’ (in Marathi), 1303, 1399 (criticized). Koestler, A., a. of ‘The Lotus and the Robot’ 1394, 1453n (disbelieves levitation); labels Indian Democracy as Bapu-cracy 1668ṇ Kollam (or Paraśurāma) era in Malabar, 656 (deemed to have started in 1176 B. C.). Koṇaka temple, vide 1653n, for description and works on Kosala, country, situated on Sarayū, with Ayodhyā as capital 531ṇ Koṭihoma 290, 752, 751, (king’s duty to perform); one kind of navagrahaśānti in which the oblations, fees and rewards are one hundred times of Lakṣahoma, the other procedure being the same 752; continues for a year, acc. to Matsya 753; procedure of, 754; to be begun in Caitra or Kārtika, if no urgency 761. Krama (order in which the several component parts or acts of a sacrifice are to come one after another) 1313–1317; fifth chap. of P. M. S. deals with this, 1313; for determining the sequence of component parts in a sacrifice six means are specified 1313 14; illustrations (from Veda) about sequence being determined by the six means 1314–1316; illustrations of arthakrama being held stronger than pāṭhakrama in Dharmaśāstra works 1314. Kramadipikā of Keśava, a Vaiṣṇava Tantra 1051. Kramrisch, Dr. Stella, 1653n (translated passages of Viṣṇudharmottara on painting and sculpture) ; a. of ‘Indian sculpture’ 1655. Kratu, meaning of, in Ṛgveda and Upaniṣads 1546ṇ Kratvārtha 1232 34 ; distinction between K. and Puruṣārtha taken over into Dharmaśāstra, examples cited 1234-5 ; general rule that all aṅgas (auxiliary rites) are K. and there is a great difference between the results of not doing the two matters properly or omitting them and test for deciding whether some matter is K. or puruṣārtha pointed out, 1234-35. Kroeber, A. L., a. of ‘Style and civilization’, disagrees with Spengler and Toynbee 1617. Kṛṣṇa (vide under Kṛṣṇajanmāṣṭamīvrata) : K. and Arjuna are described as drunk with wine and married their maternal uncle’s daughters 1281 ; identifies himself with Vāsuki and Ananta (a nāga) 127 ; killed Narākāsura and married 16000 women imprisoned by the latter 197–198 ; story of suspicion about K. killing Prasenajit for syamantaka jewel 147. Kṛṣṇa-Dvaipāyana, a perpetual student, raised sons on the widows of his uterine brother Vicitravīrya by niyoga, 1280. Kṛṣṇajanmāṣṭamīvrata 128–143 ; (see under Vāsudeva and Megasthenes) : acc. to Jayanti- nirṇaya, tithi is principal matter in Janmāṣṭamīvrata, while in Jayantīvrata nakṣatra Rohiṇī is the principal matter 133 ; antiquity of Kṛṣṇa or Vāsudeva worship 129-131, 953 ; Besnagar Inṣ of Greek Heliodorus refers to Vāsudeva as Devadeva 131 ; celebrated on the 8th of dark half of Śrāvaṇa and on 8th of Bhādrapada dark half acc. to some 128-129 ; conclusions of Tithitattva about the exact times of, 134 ; current in Northern and Central India from about 500 B. C., if not earlier, 131 ; description of Kṛṣṇa’s birth in Bhāgavata is commonplace and vague 131 ; eighth tithi may be with Rohiṇī or without it and several possible combinations of tithi, nakṣatra, time and week day are set out, 134 ; exact time and tithi of Janmāṣṭamī celebration is much discussed in medieval works 134 ; Ghosundi Inscription of 2nd or 1st century B. C. mentions the worship of Saṅkarṣaṇa and Vāsudeva 131 ; is Nitya as well as Kāmya 133 ; Jain tradition about Kṛṣṇa 129 ; Jayanti and Janmāṣṭamī distinguished, 132 ; Jayanti fast occurring on Wednesday or Monday yields far greater results than in other cases 135 ; Kṛṣṇa, a Vedic poet, in Ṛg. invokes Aśvins 129 ; Kṛṣṇa Aṅgirasa, author of Ṛg. VIII. 86–87, 129 ; Kṛṣṇa is depicted in Mahābhārata as a composite personality viz. as a prince, friend of the Pāṇḍavas, a great warrior, statesman and philosopher and also as Avatāra of Viṣṇu 129–130; life of, among cowherds in Bhāgavata, and Viṣṇu and other Purāṇas 129; Kṛṣṇa was one of the Vṛṣṇis, stories and dramatic representations about his killing Kaṁsa and imprisoning Bali existed before the Mahābhāṣya 130; Kṛṣṇa cult, various phases of, acc. to Dr. R. G. Bhandarkar, 131; Kṛṣṇa’s birth on Rohiṇī nakṣatra, of which Prajāpati is the Lord, 131n; account of birth of K. from Bhaviṣyottara together with astrological aspects 131–132; K. belonged to the Candravamśa and Budha in legend; and astrology is son of the Moon and so Monday and Wednesday on 8th of Śrāvaṇa were deemed to yield great results 135n; Mahābhārata on Kṛṣṇa 129, 953; main items in K. vrata are fast, worship of Kṛṣṇa, jāgara, listening to and repeating hymns and stories of exploits of Kṛṣṇa and pāraṇā 135; principal items in K. vrata, views differ on, 137–38; most important vrata and utsava celebrated throughout India 128; most sublime praises of Kṛṣṇa in Mahābhārata by Yudhiṣṭhira, Draupadī and Bhīṣma, 129; nakṣatra of Kṛṣṇa’s birth was Abhijit acc. to Harivaṁśa 133; numerous verses on the māhātmya of, in Agni, Matsya and Padma Purāṇas 129; names one hundred and eight of Kṛṣṇa set out in Brahmāṇḍa 977n; pāraṇā in K. in some cases may be at night, particularly for Vaiṣṇavas 139; passed away thirty-six years after Bhārata war, 687n; people called Vāsudevaka and Arjūṇaka before Pāṇini’s times 130; principal time for celebration of K. is midnight of 8th of Śrāvaṇa dark half ( of Bhādrapada if month is pūrṇimānta ), 131; procedure of K. vrata 135–137; procedure in Dharmasindhu employs Puruṣasūkta in K. vrata, while some other works mention no vedic mantra 137; question whether Janmāṣṭamīvrata and Jayantīvrata are identical or different vratas is decided differently by different authors 132–133; reference to Kṛṣṇa Devakīputra in Chāṇ Up. receiving instruction from Ghora-Āṅgirasa 129; special rules about pāraṇā of Janmāṣṭamī and Jayantī fast 138–139; the K. festival is not found in Kṛtyakalpataru on Vrata, but a brief reference is made to it in Naiyatakālika section of that work 139–40; usage in some territories like Mahārāṣṭra of ‘Gopāla-kāla’, 139; Weber’s theory that the ritual of K. festival was transferred to India from outside based on three points, examined and shown to be baseless 140–143. Krishnamachari, V. T., a. of 'Planning in India' 1683ṇ Kṛta, implies the number 'four' in Tai. Br. 701. Kṛta era, 651-53; generally identified with Mālava-gaṇa era and Vikrama era 651-52; Inscriptions in Kṛta years found so far are nine, 651 and n; interpretation of, 651. Kṛta-yuga, described in Gupta Inscriptions as a cycle of great virtue 687; Dharma perfect and four-footed in K. and de- clined by one foot in successive yugas 688n; Manusmṛti (IX. 301) puts forward the view that the four ages are not watertight specific periods of time, but the king or ruling power can produce the condi- tions of Kṛta 696. Kṛttikās : are many, acc. to Śatapatha Br. 507; do not swerve from the east, while other nakṣatras do so 507; re- ferred to as Bahulā by Pāṇini 499, 740n, and a man born on Bahulā may be called Bāhula; said to be seven in Mai. Saṃ 507n; seven names of, from Tai. Br. 499; spoken of as wives of the ṛkṣas 498n; substances, persons and crafts- men governed by K. 560. Kṛtyakalpataru (1110-30 A. D.), 30, 39-40, 41n, 47n, 55, 70, 101-3, 115n-6n, 119n, 124, 139, 149, 929n, 1381 (quoting Devaladharma-sūtra), 1407, 1409n, 1417n-18n, 1431n, 1438n, 1440n, 1444n, 1446n-48n, 1449, 1450n, 1455, 1457n; the editor of Kṛtyak. did not identify many verses quoted in it, e. g. on p. 1448 ( eight verses from Śān- khasmṛti and six from Dakṣa- smṛti ), 1458 ( four verses from Śāntiparva ); on Brahma- cārikāṇḍa 820n, 870-71, 897, 926n, 1262 ( on five cate- gories of smṛti contents ); on Gṛhasthakāṇḍa 925n, 947n; on Mokṣa 1112n, 1217 ( quotes Devala on Siddhis ); on Niyatakāla or Naiyata- kālika 82, 117n, 157n, 184n, 214n-216n, 219, 244, 247-49n, 897, 1246n, 1270n; on Rājadharma 737n, 754, 793n, 897; on Śāntis 734- 35, 752 3 ( quotes Matsya ), 754, 788n, 798n; on Śrāddha 527, 897; on Vrata 185, 211 ( whole of Chap. 98 of Matsya q. on pp. 432-435 ), 868n, 890n, 897, 1096n, 1105 ( mūlaman'ra of the Sun ), 1106 ( Mahāśveta mantra ); on Vya- vahāra 1287. Kṛtyaratnākara 30, 32n, 37-40, 42n, 57, 59, 71n, 79n, 81n, 82, 89n, 92, 93n, 101-2, 110n, 111-2, 114, 116n, 125, 140, 152n, 154n, 156-7n, 174n, 177n, 180n, 184n, 193, 203n, 207n, 213n-216n, 221n, 222n, 241, 246n-249n, 481, 660, 662, 871n, 923n, 926n, 963, 1243; begins with Vāra- vratas 57. Kṛtyatattva 88n, 91, 93, 110n, 111-2, 122 123n-25n, 134, 138, 139n, 195n, 198n, 199, 201-2, 207n, 208n, 228n, 241. Kṣatriyas, destruction of, by Paraśurāma 89ṇ

Kṣayamāsa 662, 664 ; references to some past K. 665 ; when occurs 664 ; which month out of twelve can or cannot be K. 664-665.

Kṣemaka, last king of the Aila Dynasty ( acc. to Vāyu ) is described in Narasimhapurāṇa as grandson of Udayana and Vāsavadattā and son of Naravāhana 891-92.

Kṣemendra, a. of Daśāvatāra-carita, composed in 1066 A. D., 824.

Kṣetra, 24 tattvas are so called in Śāntiparva, 1365.

Kṣetrajña, the soul is so called in Śāntiparva, 1365.

Kṣīrasvāmin, coṃ of Amara-kośa 668n, 1001n, 1422ṇ

Kubera-hṛdaya 796.

Kubjikāmata Tantra, 1033.

Kuhū ( amāvāsyā mixed with the first tithi of next fort-night treated as divinity and invoked for wealth and sons ) 62 ; suggested derivation of, 63.

Kulacūḍāmaṇitantra 1038n, 1109.

Kuladharma or Kulamārga: all have adhikāra for this, acc. to Mahānirvāṇa, while some declare that only those who have subdued their senses have adhikāra 1077 ; combines both bhoga and yoga, is superior to all other doctrines and that under it what is sin ( acc. to ordinary people ) becomes meritorious, 1083 ; declared to be superior to all sacrifices, pilgrimages and vratas 1083 ; enlightens him whose mind is purified by mantras of Śaiva and Durgā worship 1083 ; meaning of K. or Kauladharma 1052-53; worship performed with five makāras is called Kulācāra, 1053.

Kulārṇava Tantra 35n, 975, 1031 ( Śiva declared to Pārvatī ), 1052 ( even Caṇḍāla knowing Kauladharma superior to a brāhmaṇa, master of four Vedas, but ignorant of Kula-dharma ), 1056 ( eulogy of women ), 1064, 1071 ( on false gurus ), 1073, 1076 (how Kaulas behaved outwardly), 1081-83, 1084n ( on the verse pītvā pītvā etc. ), 1086n, 1088n, 1089n, 1101 (guru's greatness ), 1102, 1108 (five constituents of puraścaraṇa ), 1110-11, 1117 ( on Dīkṣā and its derivation), 1120 ( on nyāsa ), 1123, 1126n, 1135, 1141 (for date); appears to be in two minds, in one breath recommending drinking of wine and eating flesh and also waxing eloquent over the highest Vedānta and fastens esoteric meanings on the makāras, 1083-84.

Kullūka, commentator of Manu-smṛti, 468n, 887, 1032n, 1234, 1265n 1330 ( on equal division of 36 years' brahmacarya on three Vedas ), 1424n

Kumāragupta, a Gupta emperor styled Vikramāditya on his coins 901. Kumārasambhava 186, 539, 620n, 905, 910, 1384, 1623 Kumārilabhaṭṭa: ( vide under Bṛhat-ṭīkā, Ślokavārtikā, Smṛti, Tantravārtikā ); a of Ślokavārtikā 1179 ; a. of Tantravārtikā, in which he summarises the contents of Purāṇas, 823–24 ; a. of Bṛhat -ṭīkā, 1185n, 1188, 1247n ; a. of Ṭup-ṭīkā 1188; differs from Śabara and criticizes Śabara's bhāṣya many times as being improper or fit to be discarded and as absurd 1294, 1335 ; does not apply epithets like Bhagavan or Ācārya to Jaimini and once criticizes Jaimini as having composed sūtras of little substance 1162 ; flourished about 650–700 A. D. 1191, 1198 ; divergence of views about the chronological position of K. and Prabhā- kara 1190 ; mentions Vin- dhyavāsin 1376 ; points of difference between K. and Prabhākara are many, 1190n ; relies on Manu for the use- fulness of tarka 1475 ; states that Buddha's doctrine attra- cted śūdras and those that had lost caste 926 ; tradition that Prabhākara was a pupil of K. 1191 ; two more works ( apart from the three published ones ) of K. are Madhyamaṭīkā and Bṛhaṭṭīkā 1188 ; waged only a polemic war against Buddhi- sts and persecution of them by K. is held not proved by Rhys Davids 1009–10 ; was prepared to accept usefulness of Buddha's teaching up to a limited extent 1009n, 1262. Kumbhaparva (once in 12 years) 186, 287, 539, 620ṇ Kumbhipāka, a hell so-called 85. Kuṇḍalinī (vide Cakras, mantras, nāḍīs) ; danger of trying to rouse K, except under expert guidance 1061, 1429–30 ; identified by Dr. Rele with Vagus nerve but Woodroffe differs 1443 ; is Śakti coiled like a snake in the ādhāra or mūlādhāra cakra ( at the base of the spine ) which when rou- sed by Yogic practices passes through six cakras, reaches the crown of the head that has ( sahasrāra ) lotus and then the Kuṇḍalinī returns to its origi- nal position 1061n–62, 1098, 1137–8 ; Dr. Rele's work on 'Mysterious Kuṇḍalinī' 1393, 1443 ( criticized by Shri Kuva- layānanda ) ; Rudrayāmala on K. and cakras 1034n, 1061n ; Rudrayāmala sets out 1008 names of K. all beginning with the letter 'ka' 1062n ; Śakti or Devī assumes the form of K., it is a form of śabda- brahma, all mantras are forms of Śakti or Devī, appears as sounds ( akṣaras ) which be- come when written letters of the alphabet ( called mātṛkā ) which are 50 from 'a' to 'kṣa' 1099. Kuṇḍapāyinām – ayana. deals with Agnihotra for a month different from daily Agnihotra, 1307, 1342. Kunhan Raja, Prof. C., Intro- duction of, to Umbeka’s coṃ called Tātparyatikā on Śloka- vārtikā, 1194, 1200; view of, that there is no proof of Bhaṭṭa- pāda being guru of Umbeka. criticized 1194n; wrong in his interpretation of words like ‘anupāsita-guravaḥ’ in Umbe- ka’s coṃ on Ślokavārtika 1195–96. Kunhan Raja, Presentation Volume, 919. Kuppuswami, M. M. Prof. 1186n- 88n, 1195 ( paper on Manḍana and Sureśvara equation in the Vedānta ). Kūrmapurāṇa, 103n–4n, 116, 121, 143, 202, 249n, 473 (on Kāla), 682, 687, 690n, 691, 694, 825n, 857n, 865n, 870, 915, 921, 930n, 935 (incorporates Upaniṣad passages ), 946 (on Ahiṃsā), 967, 974n, 977n, 1024, 1042, 1270n ( similar to Yaj. I. 156 ), 1373, 1383, 1403n, 1412n, 1421n, 1431n, 1438, 1445, 1446n, 1455, 1524, 1528, 1582; extent of, is 17000 or 18000 acc. to many Purāṇas 813; note on 888–889. Kūṣmāṇḍa mantras 796, 1024. Kūṭas in marriage, eight, nam- ed and explained, 614–615. Kuvalayānanda, Swami, of Lona- vla ( vide under Dr. Bechanan): eḍ of Bṛhad–yoga–yajña- valkya-smṛti 1104; a. of paper on ‘the real Yogayājñavalkya- smṛti’ 1407; handbook of, on ‘āsanas’ 1425–26; handbook of, on ‘prāṇāyāma’ 1428n, 1441–1443 ( describes eight kinds of Prāṇāyāma); on Vivekānanda’s lectures on Rājayoga 1443–44; suggests correction in Yogabhāṣya as to the bhūmis of citta ( mind ) in Yogasūtra III. 11, 1409; treats Dr. Rele’s work on ‘Mysteri- ous Kundalinī’ as of doubtful scientific value 1443. L’Astrologie Grecque’, a work of Bouche Leclercq ( vide under Bouche Leclercq). Laghu–Hārita 676ṇ Laghu–Jātaka of Varāhamihira 533n, 545n, 547, 554n, 561n, 568, 574–5n, 577, 580, 585, 589, 594. Laghuruḍra, 813; is same as Ekādaśinī, acc. to Kamalākara and some others, but in popular practice it is eleven times of ‘Ekādaśinī’. 813 14. Laghu–Śatātapa 706ṇ Laghu–Viṣṇu 30, 48. Laghu–Vyāsa 914ṇ Lahiri, N. C. 657ṇ Lakāras, ten ( for tenses and moods ) in Pāṇini 1235, 1236n, all of which begin with letter ‘la’ ( as in laṭ for ‘present tense’ etc ). Lakṣahomā, a Śānti, 397, 749, 752, 781; eulogy of, 754; not to be performed by one with little wealth 752–4. Lakṣaṇā, a function of words that gives rise to secondary sense 293; difference between Lakṣaṇā and Gauṇī Vṛtti drawn by Tantravārtika 1293ṇ Lakṣmī, coṃ on Kālāniṇpaya- kārikā, 672. Lakṣmīdhara, 30; vide Kṛtya-

and Western Man' 475. Liang Chi Chao, Prof. a. of 'Paper on China's debt to India' 1039. Liberation (Mukti or Mokṣa) : (vide under Mokṣa) 1514 1652. Liebich, Prof. B. 1397. Līlāvatī, of Bhāskarācārya, 598ṇ Limitation Act, Indian 715ṇ Lincoln, definition of democracy by, 1667. Liṅga, emblem of Śiva; ratnas (precious stones) should be placed on, at Makarasāṅkrānti or gold or ghee of cow's milk 219. Liṅga, technical sense is 'sugge- stive or indicative power of a word or words' 1309. Liṅgapurāṇa 41n, 45, 52, 101, 115n, 160n, 179, 181, 235, 236n, 238, 946n, 978n, (on Lakuli), 1030n (Guru's posi- tion), 1072 (states Guru is Śiva), 1096n, (mantra 'namaḥ śivāya'), 1117 (treatment of Dīkṣā), 1419n-21n, 1431n, 1436n (ten prāṇas), 1438, 1446 (echoes yogasūtra), 1450n, (on Samādhi), 1455; not drawn upon by Ballālasena as its treatment of dānas is the same as that of Matsya 863; note on, 903; one recension of L. was discarded by Ballālasena 869, 903. Lipsasūtra, is Jai. IV. 1. 2 in which the word 'lipsā' (mean- ing 'the desire to obtain') occurs, 1232ṇ Liptā, sixtieth part of a degree 584. List (exhaustive) of vratas and utsavas, 255-462. Lodge, Sir Oliver, a. of 'Man and the Universe', 1650n (on image worship). Lobhārīṣarika (vide under Nirā- jana) : a rite about horses per- formed from 1st to 9th tithis of Āśvina, 184, 400. Lokapālas (guardians of worlds or the directions) 766n; names of eight L. 766ṇ Lokas (worlds), three or seven, denoted by the vyāhṛtis (bhūḥ, bhuvaḥ etc.), 1528 and n; Kūrma-purāṇa mentions L. from 'mahaḥ' to 'satya' 1528n; Mahendra-loka, Prajāpatya- loka, Jana, Tapas and Satya lokas mentioned in Yogabhāṣya 1529. Lokāyata or Laukāyatika : 1205n- 1206, 1472n; Kauṭilya includes it under Ānvīkṣikī, along with Sāṅkhya-yoga 1205; meaning of, changed from time to time 1205; Pāṇini (in Ukthādigana IV. 2.60) appears to have known the word 1205, 1472n; Ruben Dr. on 'Lokāyata' 1205n; Śaṅkarācārya (on V S. III. 3. 54) states that L. do not admit any principle other than the four elements and no soul apart from the body 1250ṇ 'Lokāyata', study of ancient Indian Materialism by Deva- prasad Chattopadhyaya (New Delhi, 1959), 206ṇ Lokāyatikas referred to as 'eke' in V. S. (III. 3. 53), 1173. Lopāmudrā 10, 1124 (in Ṛg. I. 179. 4 }. Lotus leaf, not affected by water fallen or sprinkled on it, 1005- 6, 1367n, 1585n, 1587. Luck–vide under ' daiva '. Luders, Prof., on Rṣyaśṛṅga story 893. Ludwig (on Ṛg. X. 55. 3) 494ṇ Luke (Gospel of ) 677. Luther, though a rebel against Pope's authority, denounced Copernicus as a fool 512. Lyon E., a. of 'Assignment in Utopia' (1937) for horrors in Russia before 1934, 1474ṇ Macaulay's Minute on 'Indian Education', its aim and results 1661–62. Macdonell, a. of 'Vedic Mytho- logy', sometimes indulges in facile assumptions 209, 1213, 1486n, 1577 (does not agree with Deussen about Kṣatriyas being original cherishers of Vedānta thoughts ). Macdougall, a. of 'An outline of abnormal psychology' 1414ṇ Maciean, C. V., on 'Babylonian Astrology' etc. 546n, 571n, 689ṇ Macnicol, M., a. of 'Indian Thei- sm' 1570n, 1593–94 (criticized for view that there was no place for repentance in doct- rine of Karma ). Madanapārijāta, 30n, 47n–8n, 71n, 73n, 196n, 673, 1192 ( North Indian work of about 1360–1390 A. D. quotes a half verse of Prabhākara ), 1273n; 1299 (on Vākyabheda ). Madanaratna, 61, 133, 244, 734 (on Sāntis ), 735 (list of matters dealt with in Śāntika section ), 736, 755, 756n, 765n, 769, 771n, 772, 785, 788–89, 1303, 1304n, 1305 (on vyava- hāra ), 1316n (prefers as heir to deceased son the father and not mother ), 1330; eulogizes on vyavahāra, Bhavanātha 1189, 1233. Mādhava, an early writer (before 500 A.D.), criticizing Sāṁkhya, 1359. Mādhavācārya, 1160, a. of Kāla- nirṇaya, 67n, 151, 202, 227, 659; a. of coṃon Sūtasamhita, 911; a. of Jaiminīnyāyāyamālā- vistāra 1199. Mādhavācārya alias Ānandatīrtha (vide under 'Tolerance'): a. of 'Mahābhārata-tātparya- nirṇaya' 1218; claims to be third avatāra of Vāyu, the other two being Hanūmat and Bhīmasena 1219; endeavours to interpret Ṛg. I. 141. 1–3 as referring to these three avatāras and the word madhvaḥ thought enough to claim that Mādhva was referred to in Ṛg. I. 141. 3, 1219; thirty works which Mādhva cites are said by Śrī Veṅkatasubbhiah to occur no- where else 1219; was very severely handled by Appayya- dīkṣita in the latter's Mādhva- tantra-mukhamardana and charged with fabricating Vedic and other texts 1219. Madhyāhna, explained 100. Madness, believed to be influenced by the Moon 552 and ṇ Madya, is called Tīrthavāri in some tantra works 1081; means real wine as well as a substitute like cocoanut water or bhāng or that intoxicating knowledge that comes of Yoga practices 1082; symbolic or esoteric meaning of 1083. Maga or Śākadvīpiya brāhmaṇas 264. Maga-vyakti, a work by Krishnadas Mishra 264. Māgadha (vide under ‘Sūta’), 862-864; a pratiloma caste due to union of a Vaiśya male with a Kṣatriya female 862. Magic: Ṛgveda people afraid of black magic 1035; spells in Atharvaveda 1035; stories in Pali that Buddha's disciples cultivated ṃ powers 1037; ṃ words in Ṛgveda 1035, 1037; regarded by Manu as sinful 1079; Purāṇas also were affected by rites of black ṃ 1114. Magicians, frequently ṃ in Ṛgveda and described as ‘Adeva’, ‘amṛtadeva’, ‘śiśnadeva’ (lecherous) 1035; were called ‘Yātudhāna’, ‘rākṣas’ and ‘piśācī’ (female evil spirit) 1035-36. Mahābhāgavaṭa defined in Pad-ma 964. Mahābhārata, 27, 44–5, 81, 89, 91, 109, 118, 126, 129, 245, 506n, 531, 544, 569, 682, 687, 759, 775; and Sāṅkhya 1363-1371; called Jaya by itself and other works 840, 871; claims that it is superior to all Vedas 915; contains no pas-sage giving the position of planets in relation to rāśis 532; critical edition of, at Poonā 838; date of 849; describes itself as Dharmaśāstra, Arthaśāstra, Kāmaśāstra and Kārṣṇaveda 819; dilates upon all four puruṣārthas and should be listened to by one desiring Mokṣa 921n; discussion in, on daiva and puruṣakāra 544-5; emphasizes often that there is only one God and that there is no difference between Śiva and Viṣṇu 118; enjoins (in Bhīṣma 5. 12) that incompre-hensible matters should not be tried to be solved by Tarka 1470; many passages in M. where planets in relation to Nakṣatras are stated to fore-bode misfortune to people in general or to individuals 532; Nīlakaṇṭha, commentator of, 937n, 1214; stated to contain the substance of the Veda and a better means of the education of the common people including Śūdras, women etc. 924-25; words ‘ahiṁsā paramo dhar-maḥ’ o cur frequently in M. 945; 1626 (spiritual or religious debts ), 1642, 1688 (about sonless man ). Mahābhāṣya of Patañjali (about 150 B. C.) : (vide under Patañjali), 36, 103, 203, 468n, 469, 542n, 658n-68n, 684n 698 (on numerals ), 820 (de-rives ‘Paurāṇika’ ), 937n, 963, 985, 1032, 1156 (full of Pūrva-mīmāṁsā matters), 1157 (men-tions Kāśakṛtsni ), 1158, 1203 (on Veda ), 1221n (divisions of the four Vedas ), 1224n (śabdapramāṇakā . vayam ), 1126n (on prakṛti and pratyaya), 1246n ('na' means 'sadrśa' in some cases), 1252 (śāstra is meant to give definite rules), 1290 (primary meaning to be preferred to secondary), 1321 (on Sattra for one thousand years), 1331n, 1388n, 1395 (date of), 1398 (employs an ungrammatical form in Aviravikanyāya ); mentions several men and incidents connected with Kṛṣṇa such as killing Kamsa 130n ; papēr by present author on ‘Mahābhāṣya and the bhāṣya of Śabara’ 1275n ; quoted several times by Śabara who refers to its author as Ācārya and ‘abhiyukta’ 1275n ; re-marks that Vedas and their meaning are eternal but the arrangement of words is not eternal and hence arise diffe-rent Vedic texts like Kāṭhaka, Kālāpaka etc. 1203 ; 1631n, 1640n (M. included Śakas and yavanas among śūdras) ; eḍ by Kielhorn 1631ṇ Mahādānas, sixteen, of which Gosahasra was one 219ṇ Mahākālahṛdaya, a mantra, japa of 1047. Mahānārāyaṇopaniṣad, 466, 475n-6, 1627ṇ Mahānirvāṇatantra (18th century A. D.), 1033n, 1052n-53, 1555n, 1062, 1074n, 1077n, 1'80, 1086-8, 1089n, 1092, 1095, 1099, 1100-01, 1102n, 1107. 1108n, 1112, 1114 ( on dīkṣā ), 1118, 1120 (on nyāsa), 1126n, 1133 ; a typical Hindu Tantra, summarised 1057-60 ; states that God is one and to be described as sat, cit, and ānanda is beyond guṇas and to be known from Vedānta texts and yet prescribes the five makāras for worship 1057; allows only five cups of wine to a householder sādhaka etc. 1059 ; waxes eloquent over duties of varṇas and āśramas, duties of the king and servants, provides for marriages within the varṇa and dinner only with savarṇa persons, deals with saṁskāras and śrāddha, prāyaścitta and vyavahāra 1059-60. Mahāniśā, variously defined 117ṇ Mahāparinibbāna-sutta, 686, 1022 ( story of the criticism of Buddha by Subhadda, a bar-ber), 1070 ( Buddha was strict and asked monks not to see or talk to bhikkhunīs ). Mahārauhipa (a Sāman chant) 796ṇ Mahārudra, repeating Laghu-rudra eleven times 813. Mahāśānti 730n ; acc to Kauśika-sūtra should comprise Vāstoṣ-pati hymn and certain Atharvaveda texts 730n; means Vinā-yakāśānti and Navagrahāśānti, acc. to commentary on Śāṅkhā-yana Gr. Sūtra 730n ; perfor-med to remove evil effects of several adbhūtas and utpātas, on fall of meteors by day 761-763, 767. Mahāśivaratrivrata 225-236 : conflict of views as to what. is the chief matter in M., whether fast alone or three viz. fast, worship and jāgara 237; exaggerated praise of 229; fourteenth tithi of dark half of Māgha (or Phālguna in Pūrṇimānta reckoning) is called M., the other 14th tithis in the dark half of other months being simply Śiva-rātris 225; fourteenth of Māgha dark half falling on Sunday or Tuesday is most commendable 232; Kāla-nirṇaya's propositions about the proper day and time for M. when 14th is mixed with 13th tithi or Amāvasyā, 230; proper times for performing M. acc. to Hemādri and Kāma-saṃhitā, 229-230; several Purāṇas contain details of M. and its Māhātmya 225; story of a wicked Kirāta named Caṇḍa in Skandapurāṇa 226-227; story of Sundarasenaka, a niṣāda chief, 226; worship of Śiva with bilva leaves and jāgara whole night saves devotee from hell and leads to mokṣa 225; worship of Śiva-liṅga at night with certain mantras destroys all sins 229. Mahāśveta, a Mantra, japa of which on a Sunday with fast deemed to yield all desires 1106. Mahāvagga 939n, 1038 (story of Meṇḍaka's family possessing miraculous powers), 1663 (procedure of saṅgha meetings) Mahāvalīpuram, has a tableau (of 7th century A. D. ) of the strife of Devi and Mahiṣāsura 178. Mahāvīra, sacrificial vessel in Pravargya rite 728. Mahāvrata, sexual intercourse in, was symbolic and indulged in by strangers to the sacrifice 1080. Mahāvyāhṛtis, 796n, 1528ṇ Mahāvyatīpāta, defined 706; gifts on this most highly commended 706. Mahāyāna Buddhism, books on 941n-2n; differences of ideals between M. and Hīnayāna 942 -43; its doctrine of Bodhi-sattvas is not consistent with the Gospel preached by Buddha in the first sermon at Benaras 942. Mahāyāna-sūtrālaṅkāra of Asa-ṅga, mentions five points of difference between M. and Hīnayāna 942n; took over the doctrine of bhakti 970. Maheśvara Tantra 1051 (names of Vaiṣṇava tantras), 1144. Mahīdhara, commentator of Vaj. S. 1037. Mahiṣāsura, killed by Durgā, 155n, 184-85, 1047. Mahmud of Ghazni : plundered Kathiawar and Gujarat several times and desecrated temples 1018. Mahodayaparva 262. Maithuna, a makāra, in Tantrik worship referred to as pañca-matattva (fifth substance) 1081; esoteric meaning of 1082. Maitrāyaṇī-saṃhitā 727n, 750, 1220n (barhir-devasadanam dāmi), 1222, 1224n 1288n ( vasantāya kapiñjalāñ-śla- bhate), 1295n, 1305n, 1309n, 1327, 1328ṇ Maitrāyaṇī-Upaniṣad 569 (me- tions Śani, Rāhu and Ketu ), 1419n (six angas only of Yoga), 1430, 1460, 1468. Maitreyi, wife of Yājñavalkya in Br. Up. 1405 Maitri Upaniṣad : has a long disquisition on time 465-66, 1063n ( on Suṣumnā Nāḍī ), 1507ṇ Majjhimanikāya (eḍ by Trenkn- er) 1007n, 1032, 1411ṇ Majumdar, Prof. B. C. 843, 883 (origin and character of Purāṇa Literature ), 1046n ( two hymns to Durgā in Mahābhārata are interpola- tions ). Majumdar R. C. 978n, 1014n ( ṣ of 'History of Bengal' :, 1048n (on 'Inscriptions from Kambuja ), ṣ of 'Ancient Indian Colonies,' 1618ṇ Majumdar, Surendranath a. of paper on 'Bibliography of Ancient Geography of India' 1528ṇ Makāras, five, of Tāntrik cult explained in esoteric senses and also unobjectionable subs- titutes allowed for the Pasu ( lowest kind of Śākta wor- shipper ) 1081 and n ; substi- tutes for makāras 1081n ; many tantra works like Kular- ṇava, Pārānandatantra employ the words madya, matsya and māṁsa in the ordinary sense 1086.

Makṣā, meaning of, 738ṇ Makarasamkrānti ( vide Saṁkrān- ti ) : 211-225 ; bath with ordi- nary water ( not heated ) obli- gatory on, 212 ; falls at present on 14th January in the Hindu almanacs based on Sanskrit works while the correct date is 21st December preceding 222, 712 ; fast for three days or one day in honour of M. 220 ; gifts are made even now on M. mostly by women 222 ; great merit results from bath in Ganges on, 212 ; Hemādri states that the proper day of M. was in his day 12 days be- fore the popular day of M. and gifts ( religious ) should be made 12 days before the latter, 712n ; it now falls in Pauṣa but the day changes in terms of the Gregorian calendar 211, 712 ; it was an important religious festival, but now more a social observance than reli- gious 211, 221 ; meaning of the word 211 ; origin of the festival on ṃ 223 ; procedure observed on, 211-212 ; prog- nostications drawn from the supposed directions of the de- ified M. coming, going etc. 225 ; puṇyakāla ( holy time ) on day of M. 212 ; sesame to be employed on M. in water for bath and should be eaten and are very much in evidence even now 219, 221 ; twelve rāśis and their western names 211 and n (and all twelve saṁkrāntis are holy) ; was supposed ( as a divinity ) to ride some vehicle and an Upavāhana ( ancillary vehicle ), to wear a garment of some colour, to carry a weapon, to apply a tilaka of some substance 224-225 ; was supposed to be either young, middle-aged or old, to have certain postures (sitting, standing etc.), to come from one direction, to go to another and cast a glance at a third 225.

Malāmāsa, ( intercalary month ) 671 ; acts and rites not to be performed in 673 ; acts to be done only in M. 674 ; kāmya rite not to be performed in, unless it is begun before M. starts 673 ; obligatory acts and acts prescribed on definite occasions are to be performed even in M. such as daily sandhyā 673 ; rites that could be done in M. as well as in Śuddha month 674 ; Śrāddha in M. 674-75.

Malāmāsatattva 58, 490n, 492, 498-9, 500, 507n, 592n, 664, 671n, 672-73n, 674, 761n, 835n, 1240, 1266ṇ

Mālātīmādhava, 1047n; mentions human sacrifices in temple of Caṇḍikā or Cāmuṇḍā 186, 1048.

Mālavagaṇa years, inscriptions dated in, 652 and ṇ

Mālavikāgnimitra, 531n, 1028 (Puṣyamitra.)

Malignant spirit, known to Ṛgveda 60n

Malimluca-same as Malāmāsa 671-672 ; explained and derived 671-72.

Mālinīvijayavārtika (a work of Kashmir Tantrism) of Abhinavagupta 1050.

Mallinātha, 1426n, 1531 (his motto ‘nāmūlam likhyate kiñcit’).

Mīmāṁsa (flesh\, esoteric meaning of, in Tantra 1082 ; etymology of, in Manu and Viṣṇu Dh. S. 1533.

Man, psychical powers of are vast and unknown 1091-92 ; man acc. to Christian doctrine is conceived and born in sin, while acc. to Vedānta, human soul is divine 1506n ; length of life of, 100 years, acc. to Ṛg. Vāj. S., Atharvaveda, 1545.

Manasāpūjā, in Bengal and South India 125 ; procedure of 125 ; Saṅkalpa in 125ṇ

Manasāvrata on Jyeṣṭha bright half, 10th tithi, 126.

Mānasollāsa of Cālukya king Someśvara (1126-1138 A. D.) 805 (has verses on ‘śakunas’) ; 809 (on upāśruti ), 810ṇ 1654 (on Vāstusśāstra and paintings) and ṇ

Mānavagṛhya-sūtra, 729n-30n, 738n, 748.

Mandalas : an item in Tantrik worship which is also a feature of orthodox Hindu practices in medieval and modern times 1131-34 ; M. and Cakra said to be synonymous by Jñānāravatantra 1133 ; Buddhist tantras like Mañjuśrīmūlakalpa describe M. 1133 ; drawn with powders of five colours, acc. to Matsyapurāṇa and also figures of a lotus with 8 or 12 petals drawn with saffron, or red sandalwood paste or in various colours 1132; eight maṇḍalas, Sarvatobhadra and others, referred to in Agnipurāṇa 1132; four characteristic items in Maṇḍala rites specified, 1133; in Puṣyasnāna a Maṇḍala with different coloured powders was to be drawn 1132; meaning of the word in Tai. S., Śat. Br. and Bṛ. Up. is 'circular form' and 'orb of the Sun,' and later any figure or diagram (generally circular) drawn on an altar 1131–32; means 'circle' in Śulba sūtras and reference to the squaring of a circle (maṇḍala) 1132; references in several purāṇas to invocation of the Sun on the figure of a lotus and also of Nārāyaṇa, and to images or paintings of Lakṣmī and Nārāyaṇa and to Maṇḍalas called Sarvatobhadra etc. 1132; several Maṇḍalas described in Jñānārṇava, Śāradātilaka and other tantras 1132; several M drawn in Ṛgveda-brahma-karma-samuccaya (Nirṇ. eḍ) 1134; Smṛtikaustubha mentions several names of M. 1134; twenty-six M. described in 26 chapters of Niṣpaṇṇayogāvalī 1133. Maṇḍanamiśra (between about 680-720 A D.); explains a verse of Tantravārtita. acc. to Śāstradīpikā but there is no evidence that he wrote a coṃ on Tantravārtika 1191 and n; is later than Kumārila and flourished about 680-710 A. D. 1191, 1193–94; his Bhāvanā- viveka quotes Tantravārtika 1191n; works of, on P. M. are Vidhiviveka, Bhāvanāviveka (commented upon by Umbeka), Vibhramaviveka and Mīmāṁsānukramaṇī 1191; no evidence that he was a disciple of Kumārila but in Bhāvanāviveka and Vidhi- viveka he quotes verses from Tantravārtika and Ślokavārtika and also a passage from Prābhākara's Bṛhati 1193, 1198. Maṇḍlik, a. of 'Hindu Law': wrong statement by, about Vedic passages that have a word like 'hi' showing reason 1239ṇ Maṇḍhātā, king was ordered by Indra to see that Yāvanas, Cīnas, Śabaras, Śākas obeyed parents, performed rites laid down by Veda, made gifts to brāhmaṇas 54. Maṇḍavya, writer on Astrology, predecessor of Varāhamihira 592. Māṇḍūkyopaniṣad 465, 1413ṇ Maṅgala: auspicious sounds to be heard and objects to be seen when starting on an expedition 621; what are M. things 366, 621. Maṅgala, tradition about beginning of any work with M. laid down by Manu 1207. Maṅgalāṣṭaka, eight substances to be distributed to women when invited in a ceremony or vrata like Saubhāgyasundarī 367. Manilius, not followed by Brha- jjātaka as to Dreṣkāņas 582ṇ Manittha; two Greeks of that name, one a contemporary of Berossus and the other an author of an astrological poem, 592ṇ Manittha, probably an Indian, a. of work on Āyurdaya 592; re- fers to Horāśāstra of Parāśara 592ṇ Manjuśrī-mūlakalpa 1040 (has late elements ), 1140. Mankad, Prof. D. K., 686-7 (on ten meanings of the word ‘Yuga’); on Manvantara and 40 years being the unit for a king’s reign 696, 844n, 845; on ‘Yugapurāṇa’ 826-27; theories of, about Śuṅgas and Samaveda singing being of Chinese origin, criticized 844ṇ Mansur, king (754-775 A. D.) in whose reign an Indian as- tronomer visited his court 699ṇ Mantra (or Mantras, acc. to context); (vide under ‘Au- robundo, Brāhmaṇa texts, Kapaly Sastri, Nigada, Śāra- datilaka Tantra, Veda, Vedic Interpretation): are employed in sacrifices for bringing to mind the act that is being done 1097, 1220, 1244; are the 3rd out of the five classes of Vedic texts 1244; bīja ṃ like hrim, śrim, are said to make visible the form of the devatā in Tantrik worship 1099; Bud- dhist Tantras (some) state that certain ṃ can confer even Buddhahood 1104; called ‘Abhaya’ 769n; difficult to define what a Vedic Mantra is and hence it is held that those Vedic verses or passages are ṃ that are recognized as such by the learned, 1096, 1098, 1220, 1223; difference between M. and prayer, 1100; difference between Vedic M. and Tantrik M. 1107; differing interpre- tations of Rg. IV. 58. 3 (cat- vāri śṛṅgā etc.) by Nirukta and others, 985; examples of short mantras of 5, 6, 8, 12, 13 syllables from Smṛtis and Purāṇas as efficacious for secur- ing all objects, 1096 and n; for killing an enemy in Agni- purāṇa, 1102; four classes of Vedic M. viz ṛk, yajus, sāman and nigada 1097, 1221; great controversies about meaning and purpose of Vedic M. illus- trated, 984-5; great impor- tance attached to recitation of M. and many educated men even of these days believe in their great efficacy 172; has three senses, acc to Ahirbudhnya- saṃhitā, sthūla, sūkṣma and highest, 1115; have no efficacy if learnt from books but are efficacious when learnt from a qualified guru 1100, 1112; have to be repeated thousands of times to secure full results, 1103-4; M. in all tantras are ṃ of the great Devī 1102; Kutsa’s view that M. have no sense or serve no purpose re- futed in the Nirukta, 1097; list of hymns and verses of Ṛgveda that are cosmological, philosophical, or speculative 983-4; most famous Buddhist M. ‘Om Man'padme hūm’ dis- cussed and results supposed to be derived from it, 1104n, 1454; most sacred Vedic M. is Gāyatrī (Rg. III. 62. 10) called Vedamātā in Atharva- veda 1097; no difference of meaning in the words used in Veda and the same words in ordinary life acc. to Jaimini and Śabara, 1097; numberless mantras in Tantra 1102; M. of Rāma worship 87n; Paurā- ṇik Mantras like ‘dātā:o no’ and ‘yāntu devagaṇāh’ came to be used even in Śrāddha by Yāj. and others, probably to meet Buddha’s appeal to masses 1024; peculiar pattern of M. prescribed for worship of a deity 788n; Ṛgveda I. 164. 39 is explained in four ways and Rg. I 164. 54 in six ways by Sāyaṇņa 984-5; repetition of Vedic and Tāntrik M. is called ‘puráścaraṇa’ 1107; ‘sac-cid- ekam brahma’ is the best of mantras acc. to Mahānirvāṇa- tantra and perfection in it leads to mokṣa 1112; several Vedic mantras with two mean- ings are cited in the Nirukta 984; some Buddhist M. are horta- tory 1214; some Buddhist M. embody Mahāyāna doctrines with the addition of syllables like om, phat, svāhā 1105; synonyms of the word Mantra a e stoma, brahma, gir, dhiti, mati, manīṣā, vaṇa, vacasyā and are used hundreds of times in the Veda and in several places a Vedic prayer is said to be new 983; Tāntrik M. are treated like Vedic M. with sage, metre, deity and viniyoga, 1103; Tāra or Tāraka M. is om 1115; theory about sounds of M. being Śakti, 1100; three classes of Tāntrik M., masculine, feminine, neuter, 1101n, 1103; two theories about M. 1155; varieties of M. called astra, hṛdaya, kavaca, netra, rakṣā are mentioned in Tāntrik texts 1102; verses of Ṛgveda show that a host of mantras already existed and were inspired by the Lord of Prayers 981-983; Vedic M. were relegated to a secondary role by the Pūrva- mimāṁsā system 1214; Vedic M. were supposed even in Rg. to have great potency, that they induced God to come to the sacrifice and to bestow on sacrificer and worshipper vali- ant sons, wealth and protection 1098; word ‘Mantra’ derived and explained 1102; word Mantra occurs about 25 times in the Ṛgveda and ‘Mantrakṛt’ only once 980; word Mantra is not described as new in the Ṛg while the words ‘Sukirti’ and ‘Sūkta’ that occur only four or five times are spoken of as new or fresh 983. Mantramahārṇava-tantra 1136. Mantramahodadhi 1062n, 1110, 1113, 1136. Mantranyāsa : illustrated by Bhā- gavata, Brahma and Nāradīya- purāṇas as to mantras like ‘ om namo Nārāyaṇāya’1120. Manu, is used sometimes in the sense of Mantra, both being derived from root ‘man’ to think 1060; ‘Om saccidekam brahma’ is ‘Brahmamamu’ 1060n; described in Ṛgveda as father of humanity and as prescribing the proper path for men 690n; Sāvarṇya M. in Ṛgveda 691; story of M. and the deluge, 691n; story of M. and his son Nābhānediṣṭha 691ṇ Manusmṛti 24n, 27–29n, 30, 33, 41, 49, 51-2, 67n, 72, 100, 166, 168, 193, 210, 241, 248, 476 (units of time), 517n, 527, 536n, 538–39, 605n, 607, 616, 687–88, 693, 696, 743, 757, 766n, 776n, 782n, 789n, 800, 801n, 820, 825, 862, 868n, 914 (on Śiṣṭabrāhmaṇas), 930–32, 931–8, 945 (virtues necessary for all varṇas ), 946n (on Yama and Niyama), 918, 1023–4, 1027, 1042, 1079, 1086 (quoted by Kulārṇava ), 1096, 1154n, 1156n, 1178, 1190n, 1202–3 (appears to suggest that Veda is self-existent ), 1207n, 1214n, 1230–34, 1241n, 1242–43 and n (many Arthavādas in ), 1250 (in III. 267 gives several options ex- pressly ), 1251–52, 1256n–58n, 1264, 1378, 1288, 1293n, 1296, 1367n, 1378n, 1415n, 1420, 1440–1, 1457 (on duties of Sannyāsins ), 1469, 1478, 1515–17, 1533–34, 1545, 1561, 1564–65 (uses word saṃsāra frequently), 1576n, 1589, 1591, 1593 (on repentance ), 1596–7, 1608, 1611; frequently echoes the very words of the Veda 1265n; mentions many Sāṅkhya tenets 1379, 1413n, 1422, 1424n, 1436n, 1516; practice of M. of stating oppo- site views on the same point one after another, 1266, 1517, 1619 (limits sadācāra to only certain parts of India, exclud- ing Madhya-deśa and Āryāvarta ), 1627n, 1628, 1630, 1633 (varṇa and jāti confound- ed ), 1637, 1638 (brāhmaṇa selling milk for more than three days became a śūdra ), 1638n, 1639 (king was a divinity in human form ), 1645–6, 1669 (duties common to all men ); some verses are identical with those in Śāntiparva, Vanaparva and some Purāṇas 688n, 1266n, 1516n, 1578; some verses of, almost identical with verses in Āp. Dh. S. 817; some verses of, almost the same in Matsyapurāṇa 1520n; some verses identical with Parāśarasmṛti 1266n; three theories about creation in 1515 –17; very eminent position assigned to M. by Bṛhaspati 1265; whatever Manusmṛti proclaims as dharma was al- ready declared so in the Veda acc. to M. II 7, on which commentators differ 1258ṇ Manus : each Manu during his time created the world and protected it 692; names of all fourteen M. in Nāradapurāṇa 691; names of seven only in Manusmṛti 691–2; past six M., 7th (the present one) Vaivasvata and 7 future ones 688, 691; variation in the names of the future seven M., 691. Manvādis-tithis: on which each Manvantara was supposed to start 371. Manvantara (vide ‘Yuga’): each M. had a separate set of sages, gods, kings, smṛtis 691; extent of 688, 690n, 697; fourteen M. constitute Kalpa 689; Prof. Mankad’s novel theory about M. 696; said to be numberless by Manusmṛti 688; sense of, 690n; some purāṇas say that in each M. Manu and seven sages are devoted to Dharma and promulgate Vedas by orders of Brahmā 692; some writers like Dr. Daftari hold that in ancient India existed a public Institution called Manu and Saptarṣis 693. Marduk, Babylonian God 546. Mārgapāli, on Balipratipadā, described 205–6. Mārgas, vide Pathṣ Marici, Smṛti of 33, 216. Mark (new Testament) 677, 1461n, 1647n, 1649. Mārkaṇḍeya 75n, 100, 147n, 188n; supposed to be one of the eight immortals (cirajivināḥ) invoked on Yamadvitīyā 208. Mārkaṇḍeya-purāṇa: (vide under Dattātreya); 51, 154n, 177, 185n, 243n, 530n (countries under different Nakṣatras); 538n, 561n, 687, 692 (on Manus), 731n, 734 (chapters on Śāntis), 94bn (on ātmā-guṇas), 948 (meaning of Iṣṭa and Pūrta), 949 (on great merit of relieving the distressed), 967, 1027n (on householder stage), 1213 (on heaven), 1383n, 1438, 1440n, 1444n, 1446 (speaks of ten Dhāraṇās), 1455, 1457, 1522 (chap 5 uses Sāṅkhya technique), 1527, 1576n (on doctrine of Karma), 1590; chapters (78–90 of Venk. eḍ, 81–93 of B. I. eḍ) are called Devīmāhātmya or Saptaśatī, deemed a later addition, 155n, 819n, 901–902; contains Gītā doctrine of Niṣkāma-karma 903; note on 901–903; one of the early Purāṇas and may be assigned to 4th to 6th century A D., 903; one verse from Devīmāhātmya (viz. ‘Sarvamaṅgala-maṅgalye’ etc.) q in inscription of 289 of Gupta era (608 A. D.) 902; places proper for Yoga practice and to be avoided for it 1431; refers to the words ‘Lagna’ and ‘Horā’ 903; three parts of, viz. chap. 1–42 (in Venk. eḍ), 43 to end and Devīmāhātmya 902; translated by Pargiter 883; verses of, identical with those of Viṣṇupurāṇa 1522n, 1647n, 1688. Marriage, (vide Candrabala, child marriage Restraint Act, Gorajas, Gurvāditya, Kūṭas, Simhastha, Tārābala); anuloma marriages allowed by most Smṛtis but medieval writers changed all that by Kali- varjya 1265–67; auspicious ages for the marriage of maidens and of bridegrooms 611; auspicious times, months and nakṣatras for, 535–36, 609–10; auspicious nakṣatras for M., different views on, 610–11; calculation on tallying the horoscopes of both bride and bridegroom in regard to eight matters, called 'ghāṭita-guṇa-vicāra' or 'vadhū-vara-melaka-vicāra' 614; Cantrabala and Tārābala in M. 615; comparative astrological strength of tithi, week-day, nakṣatra, Sun, Moon in ṃ 616; great importance of gaṇa and nāḍī among brāhmaṇas even now, 614; intricate astrological rules for, 609–616; Jupiter, auspicious and inauspicious positions of, in ṃ 612; Moon, importance of the auspicious position of, in ṃ 615; not disapproved in simhastha Guru when performed north of the Ganges and South of the Godāvari 613; proper lagna rāśis at time of ṃ 612; Rājamārtanda devotes 150 verses to astrological requirements of ṃ 610; Ṛgveda X. 85 is marriage hymn, 497n; rule of 'godhūli' or gorajas muhūrta in ṃ 613; rules about simhastha Guru observed even now 613; rules about the sameness of rāśi or nakṣatra of bride and bridegroom in ṃ 614–615; Śaiva marriage acc. to Mahānirvāṇatantra in which no question of caste arises 1060; Śanti for inauspiciousness of Jupiter 612; tithis proper and inauspicious for ṃ 611; usages of countries to be followed about month proper for ṃ 610; Venus, position of, in ṃ 612; week days proper for ṃ 611; when a maiden is very grown -up, no waiting for an auspicious time but one should consider only the lagna and the moon's position at ṃ 611; Yama and Yami dialogue (Ṛg. X. 10) wrongly considered by some Western scholars as referring to marriage of brother and sister 209; ban against intercaste marriages removed by legislation 1636ṇ; futile legislation as to dowry in ṃ 1876. Mars, statements about position of, in Mahābhārata are irreconcilable 532. Marshall, Sir John, editor of three volumes on Sanchi 1653 n; a. of 'Taxila' (three vol.,) and Guide to Taxila 1656 Martin E. W. editor of 'In Search of Faith', a symposium by several writers 1487n, 1550ṇ Marx: meaning of 'I am not a marxist' 1695. Maskarin, means (a wandering ascetic), acc. to Pāṇini and Mahābhāṣya 1388ṇ Mātharavṛtti, coṃ on Sāṅkhya-kārikā not later than 450 A. D., 1354; furnishes names of Sāṅkhya teachers between Pañcaśikha and Īśvarakṛṣṇa 1355 ; on the same Saṣṭi-tantra 1373ṇ Matthew, Gospel of, 103, 677, 1546n-47ṇ Mathews W. R. a. of ‘Christ’ ( 1939 ) 1481ṇ Mātrā, what is, in Prāṇāyāma 1437–38 ; Purāṇas like Mārka-ṇḍeya, Kūrma. give different mātrās for different kinds of Prāṇāyāma 1438 and ṇ Mātrs ( Mother Goddesses ) 1046 ( in Gupta Inscriptions ) ; gene-rally said to be eight, but 16, 32, 64 are also mentioned, 169 and n; referred to in Kumārasambhava and Bṛhat-saṃhitā 186, 1046. Mātṛkā-nyāsa ( Mātṛkā means alphabet ), dealt with in Kāli-kāpurāṇa 1120. Matsya ( fish ), esoteric meaning of, in some Tantra works 1082. Matsyāśī ( lit. eater of fish ), esoteric meaning of, 1084ṇ Mātṛdatta, commentator of Hira-ṇyakeśi-gṛhya, 525ṇ Mātṛkānighaṇṭu ( a Tantrik list of om and letters of the alpha-bet ) 1058ṇ Matsyapurāṇa : 40, 45, 49, 52, 57, 61n, 88, 91–2n, 96, 100, 111n, 116, 119n, 122, 147, 162, 202, 210–212, 520n, 540, 545n–6n, 616n (on Yātrā ), 622n (on auspicious persons and things ) ; 624–5, 627, 649n, 652n, 660, 681–83n, 687n, 692–3, 695, 734 (on Śāntis ), 742–43, 745–46 ( nume-rous Śāntis ), 747 ( eighteen Śāntis ), 749–54, 761, 766n, 769–70, 774, 776–7 (on dreams ), 778, 793n, 795n, 798–800, 805, 813n, 817n, 822, 824, 827n, 830n (gives contents of Vāyu ), 833–35, 839 ( characteristics in addition to five ) ; 842 ( full list of Andhra kings ), 845n ( period between Parīkṣit and Nanda ), 846–48, 850–52, 854, 868, 874n, 877n, 880, 896 ( contents of Bhaviṣya ), 903n, 915–16, 919, 922 (‘Om Namo Nārāyaṇāya’ is Mūlamantra ), 931, 945n, 946, 969n ( ten Ābhīra kings ), 974, 993 ( ten avatāras ), 995n ( Viṣṇu cursed by Bhṛgu ), 1023n–24, 1090n, 1096n, 1114 ( description of black magic rite ), 1121n (nyāsa with mantras ) 1132, 1231, 1372, 1377n–78, 1383 (on Sāṁkhya ), 1455, 1470n, 1523n, 1527–28, 1574, 1590 (on rebirths for sins ), 1637, 1653 (on writers about Vāstūśāstra ); Aparārka quotes 400 verses from it and Kalpataru about 2000, 899 ; chief among Purāṇas acc. to Vāmana 833–34, 899 ; date of, about middle or end of 3rd century A. D. 852, 854, 900 ; glorifies both Viṣṇu and Śiva 899 ; has verses that also occur in Yaj. Smṛti, Manusmṛti and Mahābhārata 749n, 899, 1520 ; one of the ancient Purāṇas and has perhaps the largest number of Smṛti chapters and the best preserved 899 ; Padmapurāṇa has hundreds of verses identi-cal with those of M. 893 ; Śaṅ-karācārya appears to quote verse ( from it ) 900 ; story of Purūravas and Urvaśī in Matsya (Chap. 24) and drama Vikramorvaśīya agree closely 900–901, though there are one or two points of difference. Matsyendranātha, called Luipā in Tibet 1046n, 1075ṇ Mattavilāsaprahasana of Pallava king Mahendravikramavarman 1074ṇ Mauryas, being greedy of gold, manufactured images of gods for sale 36. Mausalaparva 147, 743, 775 (dreams), 969n (on Abhiras). Maxims (some Nyāyas), generally of Mīmāṁsā—vide pp. 1339–1351); about nindā (condemnation) being meant to prescribe the opposite of what is condemned 96, 1243; Anyāyāścaneka-thatvam, explained 1292, 1339; Anūpādhi-karaṇa or Anūpanyāya 1294-5, 1340; ‘dṛṣṭe satyādṛṣṭakal-panā anyāyyā—if a seen result or purpose can be found for an act, it is improper to assign an unseen reward for it, 1190n, 1260 and n, 1344; grahaikatvanyāya, explained 1285–86, 1343; hetuvan-ni-gadādhikaraṇa, 1239n, 1351; Holākādhikaraṇa 237–238, 1345; prādhānyena vyapā-deśā bhavanti 491; rātri-sattra- nyāya 1257, 1349; Rathakāra-dhikaraṇa 1290–91, 1349; Sā-marthādhikaraṇa 1291, 1350; Saṁyoga-pṛthaktva, explained and applied 86, 96, 228, 1350; Sarvaśākhāpratyaya-nyāya 610, 1273 (explained) or śākhā-ntarādhikaraṇanyāya 1349– 50; Sthālīpulakanyāya 1255n, 1351; Udbhid-nyāya 1245, 1341; yāvad-vacanam vāca-nikam 1177, 1348. Max-Müller, his date (hypothetical) for the Vedic period, 497, 513, 882; his date for Amara-kośa 840n; remarks against his dating for Veda 508; a. of ‘Six Systems of Indian Philosophy’ 1200, 1491; wrong translation by, 1579n, 1583ṇ Maxwell on Interpretation of Statutes, 1284–86. Maya, astrological writer ṃ by Varāhamihira 542. Maya, king of Yavanas, to whom Jyotiṣa was imparted by the Sun-god 592. Māyā 1509; Bādarāyaṇa (V. S. II. 2. 29) and Śaṁkara are agreed that the ordinary physical world is different from dreams; Śaṁkarācārya employs the word Māyā to express the idea of mystery as to how the finite arises from the Infinite 1510; proper language for most men is not to speak about the world as Māyā (illusion) 1509; Upaniṣad passages like Katha II. 4. 2, Praśna I. 16, Chāṇ VIII. 3. 1–2 and Bṛ. Up. I. 3. 28 may suggest the doctrine of M., 1509; word M. used in V. S. III. 3. 3 has been differently interpreted by ācā- yas 1509 ; word occurs in Rg. in connection with Indra about his Śakti or Śaktis 1043. Mayamata 1654. Māyāmoha or Mahāmoha, produc- ced from Viṣṇu's body, who deluded the Asuras and raised atheistic objections against offering animals in sacrifices, about feeding brāhmaṇas in śrāddha, acc. to Viṣṇu and Padma Purāṇas 974-75. Mayūkhamālikā, coṃ on Śāstra- dipikā 1236n, 1294ṇ Mayūracitrakā, astrological work attributed to Garga by Utpala 591. MoTaggart, a. of 'Some Dogmas of Religion' 1605. McCrindle, a. of 'Ancient India as described by Megasthenes and Arrian' 849. Measures : of corn, pala, prasṛti, kuḍava, prastha, droṇa, khārī 810n, 1394 (meaning in Śāstra of these words is to be taken, not the one among mlecchas) ; Pāṇini mentions āḍhaka and khārī 810n ; Śabara mentions kuḍava, āḍhaka, droṇa and khārī 810n ; of time, different views on 476-477 ; of weight like pala (320 raktikās), karṣa etc. 789ṇ Medhājñāna, a mantra 35. Medhātithi, a of bhāṣya on Manu- smṛti, 28, 696, 868n, 916n, 1214, 1226n, 1227 (Manu V. 40 is merely an arthavāda), 1229n, 1230 (on Manu III. 45, long note on niyama and pari- saṁkhyā), 1241n, 1252, 1258n (quotes his own work Smṛti- viveka), 1273n, 1286, 1312n- 3n, 1321, 1376n, 1469ṇ Medicine, founder of, is Kṛṣṇāt- reya acc. to Śāntiparvan and not Caraka nor Patañjali 1396 ; muhūrta for beginning to take ṃ 626 ; views differ as to first propounder of medical science 1396. Megasthenes, account of number of kings and the total of their reigns given by, 849 ; reference by, to Heracles, Sourse- noi, Methora 953. Meghadūta 668, 1563n, 1571. Mehta, Ashoka, a. of 'Democratic Socialism' 1681. Meissner, a. of 'Babylonien and Assyrien', 570n, 595 (Zodiacal signs), 596. Meṇ Br. Up. (V. 2. 3) inculcates on all ṃ the virtues of self- restraint, charity and compassion 1627. Menander, Greek king of 2nd century B. C., 669. Menon, V. P., a of 'Transfer of power in India' 1464n, 1662 ; a. of 'Story of the Integration of States' 1663. Meru, mountain on which the gods reside 824ṇ Meru Tantra 1135n-36. Mesopotamia (vide under 'Horo- scope', 'Zodiac'), influence of, supposed by Prof. Neugebauer on Indian writers about longest and shortest day 542 ; place value notation in, took 60 as the basic number 518n ; put by Prof. Neugebauer and a few others in place of the Greeks as originators of science etc. 700ṇ Meteors, beliefs about e. g. falling on grave occasions and śāntis for such falls, 766-67. Meton, Greek engineer; took length of year from Nabu 514ṇ Metonic cycle 616, 662. Mihirakula, ruthless Hūna invader of India 656, 1109. Miletus, richest city in Greek world in 6th century B. C. 516ṇ Mīmāṁsā (vide under Pūrvamīmāṁsāsūtra, change, dharma, maxims, smṛti, Veda, vākya, Kumārila, itikartavyatā, Śabara) : differences between M. rules of interpretation and interpretation of Statutes pointed out 1283-4; does not lead in many cases to certain conclusions, as M. writers like Śabara, Kumārila and Prabhākara differ among themselves 1271; first rule of M. is that no part of the Veda (not even a word) can be treated as anarthaka 1284; fundamental difference between Veda and Smṛtis pointed out 1272-3; in Yāj. a sovereign popular assembly 1283; ‘ M. Jurisprudence’ by Shri Nataraja Ayyar 1201; main purpose is to regulate the procedure, the various auxiliary and principal matters in Vedic sacrifices 1283; of Kṛṣakṛtsni mentioned by Mahābhāṣya 1157; promises to convey correct knowledge of Dharma and the Veda itself is the means of arriving at that knowledge 1283; purpose of, explained by Tantravārtika 1261; restricted sense of word M before Yāj. viz ‘investigation into Dharma and arriving at conclusions on doubtful matters’ 1154; result of the importance of vidhis and assignment of a very subordinate role to arthavādas and mantras 1285; rules and principles of M in relation to Dharmaśāstra 1283-1338; rules of, apply only to rites and names of tithis like Jayantī, acc. to S. M. and Puruṣārtha-Cintāmaṇi, and hardly had anything to do with people’s practices 133, 1272; rules of interpretation fall into different classes from different stand-points such as general and special, about words and sentences, rules of procedure to be followed when several texts are in conflict, 1285, 1289; rules distinguishing between vidhi, niyama and parisaṁkhyā are general 1285; rule that Lakṣaṇā (secondary sense) of a word in a sentence is preferable to the fault of vākya- I. 3 M. means probably the work of Jaimini in 12 chapters, 1160; many writers like Mādhavācārya speak of two mīmāṁsās, Pūrva (12 chap of Jaimini) and Uttara (four chapters forming the Vedānta-sūtra) 1160; meaning of the word M. long before the Upaniṣads 1154; not concerned with legislation by the king or bheda 1301, 1303; rule that the singular includes the plural is a general one and so is the rule that a word importing a male includes a female 1285; rule that a doubt about the exact meaning of a part of a passage may be removed by relying on the remaining part of the passage 1240, 1285; rule about understanding words in the Veda and in Jai. in the same sense as in popular usage as far as possible 1289; rule that words are to be taken in the primary and not in a secondary sense 1289-90; rule that the same word must not be used in two senses in the same sentence, 1292-93; rule that where words like yava, varāha, and vetasa have two meanings the meaning that the Veda, Śāstra or usage of śiṣṭas attributes to them must be foll- owed 1293-94; rule that words of foreign origin like pika, nema, tāmarasa and sata that are in vogue in Sanskrit are to be understood in the sense they bear in the foreign language 1294; rules about interpretation of sentences 1297-1306; though M. rules have been of considerable help to dharmaśāstra writers, it should not be supposed that the application of M. rules is easy or always enables scho- lars to arrive at certain and definite conclusions 1334-36; was very critical about smṛtis and usages 1972; word M. has great antiquity 1152-53. Mīmāṁsābalaprakāśa of Śaṅkara- bhatta (between 1550-1620 A. D.) 1195, 1221, 1225n, 1240n-41, 1252. Mīmāṁsakas: (vide under Cole- brooke) : are strongly opposed to holding that any part of the Veda is useless or mean- ingless or non-eternal 1255; Colebrooke said that disqui- sitions on Mīmāṁsā bear a certain resemblance to juri- dical questions, that the logic of the Mīmāṁsā is the logic of the law 1220; made a swee- ping generalization that the whole Veda is meant for sacri- fices but, though they went too far, they had some grounds for their theory, 991; the word 'Mīmāṁsā' occurs in Mahābhāṣya 1156. Mīmāṁsakaustubha of Khaṇḍa- deva, denies that Subhadrā was the daughter of Vasudeva (though the Ādiparva expre- ssly states that she was so) 1281ṇ Mīmāṁsā-Kośa of svāmi Kevalā- nanda-sarasvati in eight volum- es (five already published), an encyclopedic work, 1290. Mīmāṁsānyāyaprakāśa of Āpa- deva (between 1610-1680 A. D.) 1199, 1226n, 1228n, 1235n (on bhāvanā), 1237n, 1245n-47n, 1250 (enumerates eight faults of Vikalpa), 1264n (on Saṁnipātyopakāraka and ārādupakaraka), 1295n, 1315n- 16ṇ Mīmāṁsā-paribhāṣā of Kṛṣṇa- yajvan 1237n, 1241, 1254ṇ Mīmāṁsāśāstra-saṁgraha of Śaṅkarabhaṭṭa (summarises in 250 verses 1000 adhikaraṇas of P. M. S. ), 1189ṇ Mīmāṁsāśāstra : declared to have had 20 chapters by Rāmānuja and Prapañcahṛdaya and in Inscription of Rājarāja 1159–60; Kṛtakoṭibhāṣya of, by Baudhāyana 1159; coṃ of Upavarṣa 1159; coṃ of Devasvāmin and Bhavadāsa 1159–60; twenty chapters of, are constituted acc. to some as the twelve chapters ascribed to Jaimini, plus four of Saṅkarakāṇḍa and four of Vedāntasūtra 1160. Minakshi, Dr., a. of 'Administration and social life under Pallavas' 1012ṇ Minarāja, a. of Vṛddhayavana-jātaka, which see ) 564. Mind : pure ṃ superior to all auspicious or inauspicious times, 627. Mirashi, Prof. V. V. 945n, 1629ṇ Mishra, Dr. Umesha, a. of 'Critical Bibliography of Mīmāṁsā' and editor of the Vijñānadīpikā of Padmapāda 1157n, 1599. Mīśra-dhānya, explained 732ṇ Mitākṣarā of Vijñāneśvara : 29, 102, 246, 538n, 749n, 750n, 753, 757, 864–5, 895–7, 1063n (on Nādis ), 1181n, 1184n, 1192 ( refers to views of Guru on Līpsāsūtra ), 1233, 1234 (on Yāj. I. 53 about marriages that are void ), 1248 ( Yāj. I. 129–166 contains many paryudā-sas ), 1251 ( allows option following Jābālopaniṣad about time of becoming a Sannyāsin ), 1252 and n, 1264, 1269, 1270 ( discards Vedic usages if hateful to people ), 1273n–74, 1288, 1292, 1302–3 ( on Bṛhaspati about re-union ), 1305, 1308–9, 1315–16n ( prefers mother to the father as heir ), 1317, 1326 ( ūha ), 1328–29, 1336 ( differences on vital doctrines of Hindu Law between Mit. and Dāyabhāga ), 1421, 1438, 1468, 1597, 1637, Mitanni (vide under Bogozkewī, Babylon, Hittite ) : names of kings and nobles from M., Nazi and Syrian documents betray Indo-European origin, 599. Mitra, Dr. R. C., a. of 'Deoline of Buddhism in India' 1008, 1010n, 1011. Mitra, Dr. Rajendralal, translated into English Yogastūtra 1394. Mitramiśra, a. of Viramitrodaya ( beginning of 17th century A. D. ) 835ṇ Mlecchas, had authority to perform vratas according to some 54. Modern Review, journal 1033, 1653n (on Konārka temple). Modi, Prof. P. M., on 'problem of taduktam sūtras' 1176ṇ Mohapārajaya, a drama by Yaśaḥpāla, composed between 1072–1075 A. D., introduces Kaula practices 1076. Mokṣa ( vide under Mukti, Puruṣārtha, Sannyāsin, Upaniṣad ) 1215–17, 1511–14; see. to Kumārila and Prakaraṇa- pañcikā M. consists in not hav- ing to assume a body again, the idea being that the aspirant should not do forbidden acts or those that are Kāmya, he should perform obligatory and naimittaka rites for avoiding the taint or sin that would accrue by non-performance 1216; Devala-dharmasūtra provides that bondage is due to ahaṁkāra and mamatva and liberation consists in being free from these 1458; doctrine of Bhagavad-gītā and some purāṇas that actions done after surrendering the fruits to God do not bind a man but lead to M. 967; is in a way oppo- sed to first three goals, which become the preparation for it 1511; is secured by real knowledge and not by merely giving up wealth 1369; Kumā- rila asserts that the Upaniṣad exhortations to know the Ātman are merely arthavādas 1216; Manusmṛti on nīśreya- yasa (i. e. Mokṣa) being due to ātmaividyā 1459; Manu conde- mns thinking about Mokṣa be- fore discharging one's debts ( duties ) 1511; merely posse- ssing signs of asceticism, viz. ochre-coloured clothes, shaving head etc. do not lead to M. 1369; P. M. S., Śabara and Prabhā- kara do not deal with topic of M. 1215; some Smṛtis like the Bṛhad-Yogiyājñavalkya pro- vide that the mere knowledge of the Self is a sign of indolence and that both knowledge and actions are necessary for Mokṣa 1216–17; four stages ‘of, in Viṣṇupurāṇa 959n; Upaniṣads emphasize that mere knowle- dge of brahman does not at once lead to Mokṣa, but there are three stages, knowledge, cultivation of restraint of senses, quiescence of mind, meditation and then only realization of non-difference of himself from brahma follows 1511–1513; was not possible for all and sundry, but only for a select few 1511; 1631 ( it is like a razor’s edge), words ṃ, mukti, kaivalya, niḥśreyasa, apavarga, amṛta, nirvāṇa held to be synonyms by Amarakosa and discussion about the occurrence of these in Upaniṣads, Gītā and other works 1414–15, 1652; concep- tions about mokṣa differ ,in different darśanas and even in vedānta, 1631 Monks: Buddhist M. were not to possess property, yet they had a craving for wealth and supposed that by means of certain mantras Kubera ( lord of wealth ) would confer on them everlasting riches 1115; Buddhist M. believed that by mantras they would make some of the Hindu Gods their ser- vants, they would be surround- ed by heavenly damsels and they would acquire proficiency in śāstras without study etc. 1116. Montagu's characterization of Indian Govt. and about British policy 1660-61.

Month ( or months acc. to con- text ) : ( vide Intercalary M., kṣaya M., Malamāsa ); Caitra, Vaiśākha and other M. came to be identified with ancient Madhu, Mādhava etc. 668; Candra M, 657; ended with Full Moon in ancient times 659, 668, 669, four kinds of, 657, 666; Greek names of months used in a few inscrip- tions in India 668; intercalary month 646; M. in which the year began in ancient and medieval times was different at different times and in different parts 82, 658; nāk- ṣatra ṃ not required in Dharmaśāstra but in Jyotiṣa 666; names of twelve M. are very ancient 667-668; names of M. derived from Nakṣatras occur in Brāhmaṇa literature 667; names of, in South India 671; M. of different lengths for different purposes in Artha- śāstra 490, 658; of two kinds pūrṇimānta or amānta 68; one human M. held to be equal to ahorātra of pitṛs 656n; Pāṇini and Vārtika-kāra appear to speak about a month ending on Full Moon 68, 667; subject of, most complicated 662; śuddha, nija or prākṛta M. as opposed to adhikamāsa 664; word for M. is mās or māsa 495.

Monuments , of India; the most remarkable ancient monuments are the stūpa of Sanchi, the paintings in Ajanta and Bagh caves, the Kailas temple at Ellora and Koṇārka in Orissa 1652–53.

Moon , though it presents the same face to the earth has other side also, acc. to Nyāyamañjarī 470; called mās in Ṛg., 495; legend of his marrying 27 daughters ( nakṣatras ) of Prajāpati, his fondness for Rohiṇī and there- fore suffering from Rājayakṣ- man 507; reference to M. as becoming free from the mouth of Rāhu in Chāṇ Up. 569; waxing M. held auspicious by Greeks and Indians 532n; when powerful astrologically 587–588.

Moraes , Mr. Frank, a. of biogra- phy of Pandit Nehru, 1172ṇ

Moral code , highest importance attached to a brief moral code ( of ahiṁsā, satya etc. ) by all Dharmaśāstra works that enjoi- ned men of all varṇas and castes to observe them 1637.

Moret , Alexander, on ‘Nile and Egyptian civilization’ 566ṇ

Morgan , E. P. edited ‘This I be- lieve’ ( 1953 ), 1470n, 1710ṇ

Morgan , Prof. K. W., a. of ‘The path of the Buddha’ 942n, 1003.

Morley , Lord, views of, on intro- ducing democracy in India 1660.

Morning , the first fifth part of a day, equal to about three ghaṭikās 81.

Moslem kings , examples of the intolerance of, ( like Emperors Jehangir and Aurangzeb ) 1019. Motor accidents, incidence of, in Bombay city 1678ṇ Mouni Sadhu, a. of 'Concentration' 1394. Mountains ( vide Himavat ); Ṛgveda mentions mountains in the plural ( of 'parvata' ) 1527; seven M. of Bhāratavarṣa called Kulaparvatas acc. to Viṣṇu, Brahmā, Brahmāṇḍa 430, 1525 and n; myth of wings of M. cut off by Indra 763–764. Mṛcchakaṭika, 46, 186. Mṛgāra Anavāka 786. Mṛtyuñjaya, mantra is 'Tryambaka Mantra' ( Ṛg. VII.59.12), 792, 814; also called Mṛtasañjīvanī, prescribed for purifying the mind 1100. Mṛtyusūkta 758ṇ Mṛtyuyoga ( Inauspicious conjunction ) defined 707. Mudrā, 1123–1131; a characteristic item in Tantrik worship 1123; derivation of the word M. differs in different works 1123–24; has several mean-ings in Tantraśāstra, 1057, 1081, 1123; means the Śakti ( woman ) associated with a sādhaka in Śākta worship 1084, 1123; means also a posture in Yogic practices in which the whole body plays a part and the symbolic or mystic inter-twining of fingers and hands as part of worship 1124. Mudrās: ( vide under Jains, purā-ṇas, Viṣṇudharmottara, Yoga ): great divergence among Tant-ras, Purāṇas and Yoga works on the number, names and definitions of M. 1125–1131; appropriate mudrās ( finger and hand poses ) are to be employed in worship, in japa, in meditation and in all rites performed for securing some desired object 1124; fine eu-logy of, in Viṣṇudharmottara 1129; eight M. in the wor-ship of Viṣṇu mentioned by Brahmā and Nāradīya purā-ṇas, 1127n; M. in Hindu and Buddhist Tantras were probably based on those in Nāṭya 1129; largest number of M. in dancing are contained in in Viṣṇudharmottara-purāṇa, 1128–29; Mudrās and Nyāsa held to be non-vedic by later works like Dharmasindhu in Mahārāṣṭra at least 1131; Mudranighaṇṭu: names and defi-nes nine Mudrās ( āvāhanī and others ) that may be employed in the worship of any god, then enumerates 19 M. appro-priate to Viṣṇu worship, ten appropriate to Śiva worship, seven to Gaṇeśa worship, one to the Sun ( called Padma ) and Mudrās of Śakti, Agni, Tripurā and other deities, 1125 and n; Śāradātilaka names and defines only nine Mudrās, while Viṣṇu Saṃhitā states that Mudrās are numberless but names and defines about thirty and Jayā-khyasaṃhitā has about 58 Mud-rās 1125–27; some Dharma-śāstra works from 13th century onwards dilate at some length on Mudrās, such as Hemādri, Smṛticandrikā 1130–31; Some Purāṇas like Brahmā, Nāradīya, . Kalikā, Viṣṇu-dharmottara describe many mudrās 1127-28; Tantrika works provide that Mudrās should be practi- sed secretly under cover of a garment and not in presence of many people 1125-26; Yoga works describe various Mudrās, e. g. Hathayogapradīpikā describes ten, Gheraṇḍasaṁhitā 25, Śivasamhita ten as the best 1127. Mudrālaksṣaṇa, a work on Mudrās appropriate to Viṣṇu and other gods 1125n, 1128. Mudrāni̇ghantu (glossary of Mudrā names) 1124-25, 1129n, (vide under Lalitopākhyāna) 1129ṇ Mudrāvidhi, a Jain work, lists 114 Mudrāṣ Mudrāvicāra, a Jain work, lists 73 Mudrāṣ Muhūrta : (vide under Upa- nayana, marriage, week day): 537 ff; called Brāhma 538, 539; called Jaya 539; called Kutapa 540; called Maitra 539; called Yeṣṭiha in Kauṣī- takī Up. 538; concurrence of four elements, viz. tithi, nakṣa- tra, Karaṇa and M. required for success in a rite or act 604, 616; Coronation of the king, ṃ for 616; derivation of the word 537n; difference in the length of a M. of day and of night according to the seasons 538, 541; equal to two nāḍis or ghațis 681; fifteen M. in the day and also in the night in the Śat. Br. and other ancient works 537-8, 684; for religious rites 604ff; for secular matters such as pur- chase of merchandise, animals, for oil bath 626; known by the names of the deities presiding over M. 540; Literature on, is extensive 556-558; loud decla- ration by brāhmaṇas enough in case of urgency 604; meanings of 537, 543; meaning ‘time fit for performance of auspicious acts' 543; names of set out in Brhadyogayātrā ( not in Brhat- saṃhitā) 540; names of fifteen ṃ by day and of night acc. to Vāyupurāṇa 540; names of ṃ differed in the Brāhma- nas and Smṛtis 538; names of ṃ acc. to Atharvaṇa jyotiṣa and Muhūrtadarśana 539; names of the deities, presiding over the 30 ṃ of day and night 541; new garments, M for wearing for first time 626; no need to consider auspiciousness of days, of Jupiter and Venus in times of distress 604; M. (word) occurs twice in Ṛgveda 537; the Muhūrta- muktāvalī provides for an auspicious time for thieving 558; performance of auspicious rite in the month of Jyeṣṭha for the eldest boy or girl not allowed 607; position of Jupi- ter to be considered for, 608; Purity of mind superior to all ṃ acc. to Matsya, Varāhami- hira, Ratnamālā 627; rules (general) about auspicious conditions for all undertakings 605; seven auspicious M. out of 15 M. of the day 539; simple rule in Āśv. gr. for M. in Upanayana, caula, marriage 536, 609-10; stages in the naming of muhūrtas, three, 540; understanding of M. in the sense of auspicious time requires some knowledge of planets, nakṣatras, rāśis, bhāvas (places in horoscope ), 543ff; what should be done on the 15 ṃ of the day acc. to Ātharvaṇa-jyotiṣa 541. Muhūrta-cintāmaṇi : 189n, 533n, 544n, 556-57, 559-60, 585, 589, 607n, 608n, 609, 611n, 614, 616-17, 619-20, 621n, 622, 624; coṃ Pīyūṣadhārā on, 644n, 556, 608n, 616n, 618n, 622n-4, 710ṇ Muhūrtadarśana, also called Vidyāmādhavīya, 539, 556, 623, 666ṇ 705. Muhūrtadīpaka of Nāgadeva, 557. Muhūrta-gaṇapati of Gaṇapati Rāval 556. Muhūrtakalpadruma of Vitthala ( times and places for dikṣā ) 556, 1117. Muhūrtamālā by Raghunātha 557, 701n (list of words that stand for numerals from one to 49 ). Muhūrtamārtaṇḍa of Nārāyaṇa 557, 614, 616, 622, 666n; subjects dealt with in 557-8. 626. Muhūrtamuktāvalī 557. Muhūrtatattva of Gaṇeśa, 556. Mukerji, D. N. 651n (on kṛta years in Inscriptions ). Mukerji R. C. a. of 'Ancient Indian fasts and feasts' 60, 128, 149, 173, 205, 235.

Mukti ( vide under Mokṣa ); Kulārṇava-tantra states that M. does not result from study of Śāstras or Veda, but only from correct knowledge imparted by a guru and that two words viz. 'this is mine' and 'nothing is mine' respectively lead to bondage or liberation and then imports Kaula doctrines 1083; four kinds of, named and explained 1631ṇ Muktika Upaniṣad 1564. Mūla, Nakṣatra called Vīṣṭṛtau, in Tai. S. 500. Mūlakarma, meaning of 1079–80. Muṇḍaka Upaniṣad : 475 (names six aṅgas of Veda ), 917 (on parā and aparā vidyā ), 921 (passages of, borrowed in Purāṇas ), 948, 952, 1055n, 1086 (q. by Tantra works ), 1360, 1387-89, 1416, 1430, 1448 (on dhyāna ), 1471, 1507, 1512, 1538 (verse 'dvā suparṇā' which occurs also in Ṛg. I. 164.20 and Śv. Up. IV. 6 ) 1546n, 1552n, 1563, 1566, 1585n, 1604, 1607; 1625 (illustration of rivers flowing into the ocean ). Muni : ( in the Ṛgveda ) Munis called Vātarāśana were said to have been befriended by Indra 1386. Munitz, Milton K., a of 'Theories of the Universe' ( omits Indian material ) 1486ṇ Munshi, K. M., Jubilee volume presented to, 782ṇ Murārimīśra, founder of a third school of Mīmāṁsā ( between 1150-1220 A. D. ), 1199. Murzban M. M., a. of ‘Pārsis in India’ 264.

Mus, Paul a. of ‘Barabudur’ (Java) 1657.

Music, works on Indian, 1656–57. Mysticism 1463; Dean Inge in ‘Christain mysticism’ cites (in Appendix) 26 definitions of the word 1463n; definition of, by J. H. Leuba, 1463n; Prof. R. C. Zaehner defines it as ‘reali- zation of unity’ in ‘Mysti- cism, sacred and profane’ (1957), 1463.

Nābhanediṣṭha, son of Manu, story of, 691ṇ

Nabunessar (747 B. C.), dated observations continuously reco- rded in Mesopotamia from reign of, 511.

Naciketas, story of, in Kathopa- niṣad and Anuśāsana-parva 915, 1535; story of, in Tai. Br., slightly different from that in Kathopaniṣad 1535.

Nāḍī, equal to half muhūrta 684; several meanings of, 684n; word occurs in Ṛgveda 684.

Nāḍis are ten in human body, three main ones being ‘Iḍā’ (on left side), Piṅgalā (on right side) and Suṣumnā (middle of spinal chord) and this is based on Upaniṣad passages 1063n, 1430.

Nāḍis (rivers); are so called only when they are 1008 dhanus in length 431; are deemed to be impure (raja- svalā) when the sun is in the middle of Cancer and Lion signs and become unfit for bath 431.

Nāgapañcamī, 124–127; how observed in the Deccan 125; observed in different ways in all parts of India 124; on 5th of Śrāvaṇa bright half 124; on 5th of Śrāvaṇa dark half in Saurāṣṭra 125; pañcamī mixed with 6th to be preferred 126; procedure of worship of images of nāgas 124–125; some hold that it is one of 3½ most auspi- cious days in the year instead of Akṣayya-tṛtīyā 124.

Nāgarakhaṇḍa 227, 229, 693.

Nāgas-eight named in Bhāvi- ṣyottara, but twelve in some Purāṇas, one of whom to be worshipped in each month 124n; figure in the Mahābhārata 126; legend about Kadrū, mother of ṇ 124n; Purāṇas full of stories about 127; when and how worship of N. arose in India is a difficult problem 126.

Nāgojibhaṭṭa, coṃ of Saptaśatī 154n, 155n; a. of coṃ on Yogasūtra in Haridas S. Serieṣ

Nahuṣa, made approaches to Śacī and became an ajagara 1280.

Naiṣkarmyasiddhi (eḍ by Col. Jacob) 1175n; a work of Sureśvara 1174, 1216n; coṃ Candrikā on, 1216n; states that Jaimini composed a Śāri- rakasūtra, the first two sūtras of which were the same as those of V. S. 1174–75.

Naivedya, derivation of the word 35ṇ

Nakṣatras (vide astrology, king, Nakṣatra-snāna, Puṣyasnāna); All men are concerned with six ṇ and the king with nine, 529; ṇ are 27 or 28 (when Abhijit is added) 529, 497; arguments against the theories of Biot, Weber and others that Indian system of ṇ was borrowed from the Chinese, Babylonians or Arabs 71, 506-510; auspi- cious ṇ for marriage, acc. to Bauḍ Gr. Sūtra 497n, 523; characteristics of persons born on each of the 27 ṇ acc to Bṛhajjātaka 559-560; classi- fied as puṇya (beneficent) and pāpa and male and female in Tai. Br., Upaniṣads and Br. S. 524-5, 559; complete lists of ṇ in Tai. S., Tai. Br., Kāṭhaka Saṁ., Mait. Saṁ. and Atharva- veda 498; countries governed by ṇ acc. to Br. S. 14th chap. 14, 530; deemed parts (or limbs) of Time looked upon as a Puruṣa 560-61; different ṇ associated with eight kinds of dvādaśīs 119; different ṇ were called male in different ages 525n; divided into three classes viz. auspicious, inauspi- cious and neutral 544n; enu- merated from Kṛttikā to Bhara- ṇī in Vedic literature, Vedāṅga- jyotiṣa and Yaj. 498; enume- rated from Aśvinī to Revati in works from 3rd or 4th century A. D. and in modern times 498; European equivalents of ṇ in Colebrooke, Burgess and Dikshit 498; fit for Agnyā- dhāna acc. to Śat. Br. 566; ṇ from Kṛttikā to Viśākhā are called Deva N. and from Anu- rādhā to Bharaṇī, Yama ṇ, 505, 534; held to be temples in which gods reside 545-46; homa to 27ṇ from Aśvinī 326; information and legends about ṇ in Vedic texts 507; Iṣṭi to 28 ṇ from Kṛttikā to Bharaṇī 505; list of ṇ in Vedic Sau- hitās with names of deities, gender, number of stars in each 501-504; Maghā and Mūla among ṇ to be avoided by husband for sexual inter- course, 544n; Nakṣatreṣṭi in Tai. Br. (III. 1 ) dealt with, 505; names of ṇ, their seque- nce, deities fixed from before the Tai. S. 509; names of, are mostly significant 509; ṇ to be avoided in auspicious rites and particularly in marriage 615; only a few ṇ mentioned in Old Testament and by ancient Greek writers like Homer and Hesiod 506; notes on ṇ from Atharvaṇa-nakṣat- rakalpa and other works 499- 500; pāpanakṣatras ṃ by Kauśikasūtra 535; ploughing on Anurādhā ṇ mentioned in Tai. Br. 524; prejudice against star-gazers and astrologers in Vedic times 526-7; presiding deities of ṇ in Br. S., Athar- vaṇa-nakṣatrakalpa and Viṣṇu- dharmottara differ slightly among themselves 499n; prime importance of n in the basic Vedic rite of consecrating sacred fires 505; provinces of India governed by nine groups of ṇ 560; Puronuvākya and Yājyā verses for each Nakṣatra in Nakṣatreṣṭi 505; Ṛgveda ex- pressly names Aghā, Arjuni and Tiṣya among ṇ and in a veiled way probably Mṛgaśiras, Punavarsu, Pusya, Śatabhiṣak and Revati 497-98, 523 ; rule that whatever nakṣatra or tithi has a certain deity as ruler, the sleeping, turning from one side to another and awakening takes place on that nakṣatra and tithi 111 ; secret name derived from nakṣatra of birth to be used by sacrificer 505 ; serious discussions about ṇ in many works 495 ; seven class-es of ṇ as dhruva, mṛdu etc. 215-216 ; special names of 4th, 10th, 16th, 20th and 23rd nakṣatra from that of birth 329-30 ; substances governed by each of 27 ṇ, 560 ; Svāti ṇ, marriage on, led to love among spouses 524 : synonyms of, in Rājamārtaṇḍa 560 ; three senses of the word ‘ nakṣatra ’ 495-6 ; two derivations of the word nakṣatra, 510 ; what actions are beneficial on different classes of ṇ 510 ; what ṇ are said to be Ugra 275 ; when ṇ are said to be affected 531 ; why Vedic list of ṇ starts from Kṛttikā and why from Aśvinī in classi-cal literature is explicable on astronomical grounds only 507-8 ; word nakṣatra is app-lied to the sun also in the Ṛgveda 516 ; word nakṣatra occurs frequently in the *Ṛgve-*da and other Samhitās 495. Nakṣatrasnāna 792-793 ; *Brāh-*maṇa who undergoes *Puṣyas-*nāna thrice with certain additions becomes famous like a king 798 ; ceremonial bath and worship of nakṣatras and their presiding deities, the mantras employed 792 ; ṇ meant for all 798 ; substances to be added to water for each ṇ and benefits therefrom 793. Nakṣatravidyā, ṃ in Chāndogya Up. 526. Nakta an alternative to rigidly observed Ekādaśī and is superi-or to Yācita 101 ; rules for observing nakta 101-102 ; views as to exact time called nakta 102. Naktavrata, is independent of the alternative to fast 103. Nakula in Kūrmapurāṇa stands for Lakula (which see). Nalada flowers, for decking the corpse of an āhitāgni 731ṇ Nāmadheya (vide Śyena) : is the 4th class of Vedic texts bear-ing on dharma 1244-45 ; examples of names of Vedic rites such as Udbhid, Citrā, *Bala-*bhid, Abhijit, Viśvajit, 1245. Nāmakaraṇa (naming a child ), rules about proper times for 605. Nanaghat cave Inscription of about 200 B. C, 131. Nanda-( or Nandi) purāṇa ; is part of Skanda, acc. to *Nityā-*cārapradīpa 880n ; note on 890-91 ; one of the earliest Upapurāṇas composed in 8th or 9th century A. D. 891. Nanda, sub-division of tithis 180n, 327. Nandīpurāṇa ( vide Nanda- purāṇa ). Nārada, a Devarṣi in Gītā and one of the sons of Brahmā in Purāṇas 1581–82. Names, great in the reform of Hindu society and religion in modern times, 1699–1700. Nanjio Bunyiu, a. of catalogue of Tripitaka 1040. Nārada, a. of a work on Jyotiṣa 97, 99, 592, 622n, 790n, Nārada-saṃhitā 195n, 197n, 199n, 656. Nārada, brought doctrine of bhakti from Śvetadvīpa 962. Nārada, an author on music in Brahmāṇḍa-purāṇa and as the propounder of Gāndharva acc. to Natyaśāstra 896. Nārada-bhaktiśūtra 956, 960, 965ṇ Nārada Pāñcarātra 956. Nārada Tantra-describes mudrās appropriate to Viṣṇu worship such as Śaṅkha, Cakra 1125ṇ Nāradīya Purāṇa : ( vide Bṛhan Nāradīya ), 41, 70, 72n–73n, 79– 81n, 88, 95, 98–9, 101, 104–5 113n, 114–5, 117n, 119, 138, 529n, 604, 681, 691, 708, 857n, 920, 927, 1096n, 1102 ( for kavaca-mantra ), 1127n ( on mudrās ), 1576n ( doctrine of Karma ; note on 892–93 ; ( compiled between 700–1000 A. D. ) Nāradasmṛti 1266, 1256, 1333 ( apostate from Sannyāsa be- comes a slave of the king ), 1582, 1597. Narahari, Dr. H.G., on an account and date of Prārabdha-dhvānta samhṛti 1601. Narain Prof. A. K., a. of 'Indo Greeks': 827, 829 (on difficult passages of Yugapurāṇa), 963 (on Besnagara column Inscri- ption). Naraka (Hell); Medhātithi states that ṇ means extreme pain or suffering 1214; seven, acc. to V. S., Śańkarācārya, Viṣṇupurāṇa, Yogabhāṣya 825, 1529; twenty one acc. to Manu, Yaj., Viṣṇu Dh. S. 825, 1314ṇ Narakacaturdaśī 197; also called Bhūtācaturdaśī 198. Narakāsura, killed by Kṛṣṇa and lights lighted with four wicks in memory of 197. Narasimha (or Nṛsimha) Purāṇa, 55, 149, 691, 754, 915, 922, 926, 971, 974, 978–982, 1024, 1096n, 1455, 1649; Aparārka quotes it 9 times and only about 30 verses, half of which deal with Sannyāsa; composed solely for the glorification of Narasimha identified with Nārāyaṇa 978; chap. 36 enu- merate eleven avatāras (in- cluding Buddha and Balarāma) and chap. 37–54 narrate stories of all avatāras except Buddha; Hazra (Prof.) bases his remarks upon several msṣ besides the only printed edi- tion pub. by Gopal Narayan & Co. (in 1911) 878–880; Hazra concedes that N. was revised several times, that Hemādri had a more extensive N. before him 881; Hazra holds that present N. is to be placed bet- ween 400–500 A. D. 879; listening to stories of ten ava- tāras ( excluding Buddha ) takes the devotee to Viṣṇu 879; Matsya states that N. contained 18000 verses, while printed N contains only about 3400 verses, hence the latter is only a substitute 880; pre- sent N. may be assigned to 9th century A. D. 892; note on usefulness of images of gods 973n, 1121n; Tulasi story in N. indicates lateness 882; whole Purāṇa is suspect and no certain conclu- sion about its date can be drawn 882. Nārāyaṇa, coṃ of Āśv. Gṛ. S. 802ṇ Nārāyaṇa, etymologies of the word in Manu, Śāntiparva and some Purāṇas 1516 and ṇ Nārāyaṇī, name applied to Devi 176ṇ Nārāyaṇīya ( a section of Śānti- parva ): deals with Kṛṣṇa wor- ship 953, 957, 1365; difference between N. and Gītā 961-962. Nārāyaṇopaniṣad 1045. Nāsadīya-sūkta 1490-91: a unique hymn; Śatapatha Br. on it 1490n, some passages are still obscure 1490; translated and explained 1491; translations and remarks by Western Scholars 1491. Nāstika, is primarily one, acc. to Kumārila, who does not believe in the existence of the indivi- dual soul 1206n; the Kāśika on Pāṇ. IV. 4. 60 holds that it means one who does not believe in the Hereafter 1206ṇ Natarajan, S., a of 'A century of Social Reform ' 1636n, 1700. Nāṭyaśāstra ( of Bharata ), 896n, 1037n, 1129n (mentions Garuḍa which is a mudrā in Mudrā- pighaṇitu), 1129, 1630. Nāṭyaveda, Vararuci as proficient in 900ṇ Nautical almanac 676, 682, 711. Navagrahāśānti ( vide Ayuta- homa, Grahayajña, Lakṣahoma and Koṭihoma, sacrifice, pla- nets ) : 749-756; all religious rites to be performed after N. 749; becomes elaborate in Bhaviṣyottara and medieval works 753; colours and presi- ding deities of Navagrahas 751; mantras for the nine grahas from Yāj., Matsya, and Vaikhānasa-Smārtasūtra and Bṛhad-yogayātra slightly differ 750-51, 755n, 919; model of all Śānti homas in all medieval digests 749; procedure of, in Yāj. and Matsya 750-752; procedure different for each graha in Madanaratna 755; purposes for which N. was to be performed 749; supposi- tion that each of nine grahas has a separate gotra and coun- try of birth 753; three kinds of, viz. Ayutahoma, Lakṣahoma and Koṭihoma acc. to Matsya 749; verses of Matsyapurāṇa describing how the figures of nine grahas were to be drawn or printed 753; Yāj. does not even refer to Ayutahoma and the two others 753ṇ Navagrahayāga ( vide Grahapūjā) 296-7. Navānna-bhakṣaṇa ( partaking of grains from fresh crops) 330–1. Navarātra, twice, in Caitra and Āśvina 179, 186 (vide under Durgāpūjā). Navarātrapradīpa of Vināyaka alias Nanda-paṇḍita 155–156. Nawrath, F. A., a. of ‘Immortal India’ (Bombay, 1956). Nayaviveka of Bhavadeva or Bhavanātha, a work of Prābhā- kara school, 1189; referred to by Smṛti-candrikā, Viramitro- daya on Vyavahāra and Vya- vahāramayūkha, 1192, 1233. Nebuchadnezzar, king of Baby- lon, 595; ordered Chaldeans to find out the dream he had forgotten and to interpret it 781. Nehru Pandit, Prime minister, tribute to ancient Brāhmaṇa ideal 1540; to old teaching of Dharma, 1664; about Gandhīji's ideas on self-restraint 1670 (on necessity of a worth while ideal ); 1678–79, speeches of, collected by Sriman Narayan for the A. I. C. C. (1956) on socialistic pattern 1680–81; admits that adequate incentives must be offered 1683; Criti- cizes Gandhīji's attitude to sex and praise of poverty and ascetic life 1619; Autobiography by, 1689, 1708n ( on Politics ). Nepal, gambling in, on large scale on Balipratipadā, 203. Neugebauer Prof. Otto; a. of ‘Exact Sciences in Antiquity’ and several papers; 481, 483, 490n, 514n, 517–18, 520n, 521, 542 (criticized), 549n, 566n, 571n (criticized), 582n, 597, 631n, 650n, 676n, 699n, 702n, 741ṇ New Indian Antiquary (a journal), 1408n, 1601. Newton, laws of motion expound- ed by, are now held to be approximations, 1503ṇ Nigada, examples of 1222; is Yajus, but is loudly uttered, while Yajus is recited in a low voice 1097, 1222. Nighantu 10, 35–36n, 855, 1044, 1600ṇ Night, no bath or making gifts or śrāddha at ṇ, except on ex- pressly stated occasions 79, 244; Ṛgveda X. 127 is hymn to ṇ employed as Śānti 730. Nihśreyasa, meaning of, 1037n, 1515n; occurs in Pāṇini V. 4- 77 and Kauṣ. Up. 1468n; sta- ted to be goal of the study of Nyāya and Vaiśeṣika Sūtras 1468; Mahābhāṣya explains it 1515ṇ Nīlakaṇṭha, coṃ of, on Mahā- bhārata 1570ṇ Nilamatapurāṇa 200. Nilapadadarśana, work of Tāntrik Vajrayāna Buddhist sect, in which the three jewels are Kāma, courtesan and wine, while the three jewels of dev- out Buddhists are Buddha, Dharma and Saṅgha 1073. Nimeṣa, time required for pronouncing a short syllable 476. Nimitta (see under ‘utpāta’ ); auspicious nimittas very few as compared with inauspicious ones 744; distinguished from utpāta 743; long lists of in- auspicious nimittas 743-744; meaning of, 743; Manu mentions ṇ and utpata in same verse 743. Nimitta, a work attributed to Digambara Jain Bhadrabāhu 743n, 805n ; contents of, 805n; later than Varāhamihira and not concerned with Dharma-śāstra and does not dilate on Śāntis, 805ṇ Nirājana, a Śānti 335, 759, 783; of horses and elephants 184; of king and soldiers 193; on the king's march for invasion 187; procedure of and mantras in 193. Niravasita, meaning of 926ṇ Nirayana, meaning of 712. Nirgrantha, naked Jain monk 978ṇ Nirṇayāmṛta, 69n-71n, 89n, 93, 100n, 101, 134, 146n, 154n, 195n, 196n, 230, 663. Nirṇayasindhu (written in 1612 A. D.), 31-33n, 41n-43, 47n-50n, 51-53n, 54, 61n, 62n, 70-71n, 72n, 73n, 75, 84-86, 88, 90-2, 96n, 97n, 104, 109, 112, 113, 115, 119, 121n, 123n, 127, 133-34, 142n, 144-45n; 146n, 151n, 153n-4n, 157n, 161n-2n, 169, 171, 173, 178n, 179, 180, 182-4n, 188-90, 195, 196n-199n, 201n, 203n-5n, 207n-8n, 218n-9n, 221, 223n, 228n, 240-1, 243n-4, 246n-7n, 607n-8n, 610n, 612n, 613-4, 626, 633n, 660, 664n-5n, 672-74, 710n, 762, 765n-6n, 773, 788n, 925, 926n, 1106, 1117 (times for dīkṣā ), 1289, 1307, 1332. Nirukta, (vide ‘Vedic interpretation’ and ‘Yaska’ ); 984, 985 (two interpretations of several Ṛgveda Mantras), 987, 991 (discussion whether Vedic Mantras have meanings), 1033n, 1044 (explains Ṛg. I. 164. 11), 1097 1102, 1156n, 1181, 1203, 1237n, 1338n, 1240n, 1256n, 1275-76 (PMS agrees with many conclusions of N ), 1364n, 1460n, 1536n, 1540n, 1578-79 (on Vaiśvānara ), 1587n, 1633 (word jāti occurs), 1664 (story of Devāpi and Śantanu). Nirvāṇa 1008n, 1022; not clearly defined by Buddha 941; really indescribable just as brahman is described as ‘neti’ 1008n; Saundarananda on, 940n-41; N. as synonym of Mokṣa does not occur in principal Upa-niṣads, but in Gītā, 1515. Niśāda 554n, 1296; could offer an iṣṭi to Rudra, with a Vedic mantra though he did not belong to any of higher varṇas 1642. Niṣādasthapati, meaning of, 1296. Niṣedha : vide Pratiṣedha. Niṣpannayogāvalī of Abhayākara-gupta, Buddhist Tāntrik work, 1050, 1133, 1143. Niṣṭyā, called Svāti in other texts 500. Nitimayūkha 923. Nityā is Śakti, that is non-diffe-rent from Śiva 1091ṇ Nityācarāpaddhati of Vidyākara 924n, 1110ṇ Nityācara-pradīpa of Narasimha Vājapeyin; enumerates 18 Purāṇas and refers to Nara- sirbha P., 880ṇ Nityānuvāde, explained and illu- strated 1250; the word occurs frequently in Jaimini 1250. Nityaśoḍaśikārṇava (part of Bhāsurānandātha) : 1050n, Vāmakeśvara Tantra) : 1050n, 1058n, 1091, 1136; names 64 tantras including eight Yāmalas 1050; names and defines Trikhāṇḍa and other mudrās 1126-27. Nityotsava (a Tāntrik work of Umānandanātha, pupil of Bhāsurānandānātha) : praises his guru hyperbolically 1071; 1117 (on dīkṣā), 1136 (on Yantras). Niyamas : are called tapas by Āp. Dh. S. and Amarakosa 29; five named by Yogasūtra 29n, 1421n, but Yuktidīpikā differs; many enumerated by Vāyu-purāṇa 29n; ten Niya- mas-ṃ by Yāj. 29n; N. of Y. S II. 32 are of a positive chara- eter (viz. be pure, be conten- ted etc.), 1422. Niyama-vidhis, are classified into three, viz. those concerned with pratinidhis, with pratipatti and those concerned with matters other than these two, with illus- trations 1231-32; taking food facing the east is an example of a ṇ not concerned with pra- tinidhi nor pratipatti 1232. Niyoga, practice of, allowed as well as condemned by the ex- tant Manusmṛti 1266; Ṛg X. 40. 2 refers to it and Gautama and others and even Yāj. states the procedure and conditions of it, 1268 and n, Noushirwan, Sassanian king (531-579 A. D.); dream of, interpreted by Buzurmihir (probably Varāhamihira) 781. Nṛpa (word) represents number 16, 703ṇ Nṛsiṃhācārya 228ṇ Number, 18 prominent in Mahā- bhārata 842. Numerals, Indian (vide decimal system and place value systems): their antiquity and method of writing them 697-704; Ārya- bhaṭa mentions ten orders of n from one to vṛnda, each ten times of the the preceding from place (sthāna) to place 698; Āryabhaṭa’s method of giving numerical values to letters from k to m 704; denoted by com- plete words suggesting numbers 701; eighteen orders of num- bers from one to parārdha, mentioned by Vāyu and Viṣṇu Purāṇas and Līlāvatī 698; from one to ten, hundred, thou- sand and ten thousand, several times occur in Ṛg. 697; Greeks appear to have had no single word for million 698; larger numbers are sometimes men- tioned in the Ṛgveda before smaller numbers 697; list of the word for 18 orders of ṇ 699; list of Sanskrit words suggesting numbers from one onwards 702-703; method of using a group of words for the place of units, tens etc. acc. to ‘aṅkānām vāmato gatiḥ’ 704; names for astronomical num- bers of years settled in times of Vedic Saṃhitās at least 1000 years B. C. 697-8; names of Vedic metres such as Aṣṭi, Atyaṣṭi suggest numerals 16, 17 etc. 703n; Pāṇini mentions paṅkti (ten), viṃśati up to navati and śata 698; several methods of writing ṇ, 701-702; Tai. S. mentions bricks from one, one hundred, thousand, ayuta, niyuta, prayuta, arbuda, near- buda, samudra, madhya, anta and parārdha 697-698; Varāha- mihira employs words suggest- ing numerals even in the place value system 701, 703.

Nyāsa (mystical sanctification of several parts or limbs of the body with Vedic, Tāntrik or other mantras); (vide under aṅganyāsa, haṁsanyāsa, man- tranyāsa, māṭṛkānyāsa, praṇa- vanyāsa); 87, 168, 1120- 1123; N. is an important item in the Tāntrik ritual 1120; N. compared by Woodroffe with the Christian method of making the sign of the cross 1123; ex- pressly provided by Devī- bhāgavata as part of Sandhyā worship 1121; in modern times some orthodox people perform two kinds of ṇ viz. Antarmāṭṛkā and Bahirmāṭṛkā, 1122; is avaidika and should not be performed acc. to Dharmasindhu and Saṁskāra- ratnamālā, 1121n; of different names of Viṣṇu, viz. Govinda, Trivikrama etc. on fingers of right hand, the palm etc. 1121- 22; ṇ of several portions of Gāyatrī, of single letters of

Gāyatrī on one's limbs 1122; ṇ of letters of alphabet from 'a' to 'kṣa', acc. to Mahānir- vāṇa, Śāradā and Rāghava- bhaṭṭa on several limbs 1122; several varieties of ṇ described in tantra works and Purāṇas 1120-21; several works, some tantras and Purāṇas also, dilate upon ṇ 1120; sixteen verses of Puruṣasūkta for ṇ on several limbs in Viṣṇu worship 1122; N. was taken over from Tantra works in the Purāṇas and medieval Dharmaśāstra works for the rites of orthodox people some centuries before Yoga- yājñavalkya and Aparārka 1122.

Nyāya (system of logic); for its necessity in the interpreta- tion of the Veda, Kumārila relies on Manu 1261.

Nyāya, a source of Dharma 1152; also means the adhi- karaṇas of Jaimini, expounding the points of Dharma 1155ṇ

Nyāya-kusumāñjali of Udayana. 1624.

Nyāyamañjarī of Jayantabhaṭṭa 469-470.

Nyāyapariśuddhi of Veṅkaṭa- nātha 1158.

Nyāyaratnākara (of Pārtha- sārathi-miśra), a coṃ on Ślokavārtika; 1159n, 1179n, 1183n, 1188, 1205n, 1207, 1210 (creation and dissolution of world is arthavāda), 1212 (on four possible views on prāmāṇya and aprāmāṇya of cognitions), 1216, 1225n, 1376n, 1600. Nyāyaratnamālā 1321n (divides all texts into Upadeśa and Atideśa ), 1324ṇ Nyāyasudhā or Rāṇaka of Someśvara, a coṃ on Tantravārtika 1188, 1247n (quotes a verse as from Kumārila's Bṛhat-ṭīkā ), 1297ṇ Nyāyasūtra : 469, 1324n ( defi-nes ūhā ), 1468 ; goal of study of, is niḥśreyasa ( Mokṣa ) 1468. Nyāyavārtika 469ṇ Nyāyavid, meaning of, 1153ṇ Oceans-said in the purāṇas to be seven surrounding the dvīpas 440-441, 1524 ; said to be four, 445 ( under Sāgaravrata ). O'Connor, N. J., a of ‘How Buddhism left India’ 1003. Officials, to be maintained by king and their salaries 819. Oldenberg 494ṇ Old Testament 676-7 ; references to astrologers, stargazers and prognosticators of Babylon 548. O'Leary, De Lacy, author of ‘Arabic thought and its place in world History’ 483ṇ Olmstead 646. Om, a sacred syllable, the symbol of brahma and may be called a bīja in Tantra language, 1097 ; importance of Om borrowed from Upaniṣads by Yogasūtra 1417 ; is called Praṇava 1097n ; is called Tāra in Tantra works, 1099n ; ealogy of om in Yogasūtra, 1413 and n ; identified with brahman in Tai. Up. 1416. Oman R.C., a. of ‘The Mystics, 19 ascetics and saints of India' 1427. Oppenheim A. Leo, a. of ‘Inter-pretation of dreams in ancient Near East’ 810ṇ Oppert, G. editor of ‘Śukranīti-sāra’ 1036. Orion, work of Lokamāṇya Tilak, 498-9n, 510. Option-see Vikalpa. Orissa Historical Research Journal 174ṇ Osborne, Arthur, work of, on ‘Raman Maharshi’ 1479ṇ Owl, hooting of, 729. Padapāṭha of the Ṛgveda 22n, 861 ( ascribed to Śākalya ). Padārthanirūpaṇa, a work of Raghunātha 470. Padārthanusamaya method 1317, 1345 ; is reverse of Kāṇḍānu-samaya and is set out in P. M. S. V. 2. 1-3. Padmapāda, a. of Vijñāna-dipikā 1574ṇ Padmapurāṇa 32, 37, 40, 42-45, 56-7, 97-8, 103, 108n, 112n, 125, 135, 147, 195, 196n-97, 201n, 202, 204n-07n, 210, 225, 227, 561n, 672, 751, 770n, 779n, 805, 811 ( on Upāśruti-like divination ), 817n, 824n, 841 ( chapters identical with those of Matsya ), 856-57n, 862-63n, 876n, 915-16, 922-25, 930-32, 934-5, 945-6, 948, 960, 964, 966n, 968, 971-72, 974n, 976 ( condemns Advaita and Mīmāṁsā ), 1024, 1121 ( on nyāsa ), 1136, 1207 and 1209 ( avers that Mīmāṁsā is nirīśvara ), 1313 ( descrip-tion of heaven ), 1383, 1385, 1470n, 1523, 1570n, 1576 (on doctrine of Karma) ; note on, 893; thousands of verses common to Matsya and Padma, the latter being the borrower 893; two recensions of 893. Paingī-rahasya Brāhmaṇa 1360 (q. by Śaṅkarācārya ). Paingya, 66 Paintings : famous ancient paintings in India are those at Ajanta and in Bagh caves 1654-55; works on Ajanta p. by Dr. Yazdani, Mukula-chandra Dey and Balasaheb Pant, chief of Aundh State 1654-55 Paitāmaha-siddhānta (astronomical work) ; (vide Pītāmaha-siddhānta below) : probably composed about 80 A. D. 488, 517; states that Yuga was constituted of five years and employed Śaka 2 for its epoch, 488 and ṇ Paithīnasi, a smṛti 54, 72n, 785ṇ Pākayajñas (vide under 'Yajña') : 1233ṇ Pakistan, came into existence in 1947 and there is now hardly any Hindu or Sikh to be found in West P. 1164ṇ Pakṣa (fortnight) ; rites for gods and for prosperity to be performed in bright p. and for pitṛs and magic in dark p. 385; word p. occurs in Tai. Br. and Upaniṣads 670. Pakṣati, meaning of 671. Pala, a measure of corn equal to 16th of prastha, 810n Palāśi (lit. eater of pala i. e. flesh ) esoteric meaning of, 1084n. Pallavas ( twigs with leaves ) also called Pañcabhaṅga : five auspicious p. are those of mango, aśvattha, vaṭa, plakṣa, and udumbara 336, 339, 759. Palli ( house lizard ) ; ( vide under 'Vasantarāja-śākuna' ): fall of p. on right side of a male and left side of a woman is auspicious 792; Śānti on fall or contact of p. on a limb, or on p. creeping up a person's limb 792. Palmistry : certain lines on the hand of a woman were deemed to indicate death of the husband even in the times of Pāṇini and the Kāśikā 525. Pañcabhaṅga-dala ( leaves of five trees ) ; ( vide 'Pallavas' above ) 336. Pañcajanāḥ, meaning of 126. Pañcamakārāsodhanavidhi (a Śākta work ) 1053n, 1087n ( describes the sanctification of makāras with Vedic mantras). Pañcāṅga (calendar) ; (see week day, Yoga) : five important parts in P. are tithi, weekday, nakṣatra, Yoga and Karaṇa 666; fourth aṅga of p. is Yoga 704; generally prepared for each year 666; must be prepared for every town or place more than 15 or 20 miles away from Bombay or Madras or Calcutta where p. are at present prepared, if accuracy as to tithi, nakṣatra is required 713; numerous p. in use now in India 641; necessity of p. for all Hindus, 650; samples of pages from a Pañcāṅga of śaka 1878 ( 1956 A. D. ) and from another 223 years earlier facing pp. 666-667 ; varieties of, in South India, such as Vālya and Siddhāntacandra 642. Pañcāgnividyā : ( described in Br. Up. VI. 2. 2ff and Chāṇ V. 3. 2ff ) : is an upāsana 1548-58, 1562-3 ; is concerned with only one aspect of trans- migration viz. the path of those who practise a life of sacrifices, works of public utility and alms-giving and follow Pitṛ- yāṇa path 1584. Pañcapādikā ( of Padmapāda ) : ( severely criticizes the view that the Viṣayavākya of P. M. Sūtra I. 1. 1 is 'aṣṭavargaṃ.. tam-adhyāpayita ) : 1182n, 1190. Pañcaratnas ( five jewels ) are gold, diamond, sapphire, ruby and pearl acc. to one view or are gold, silver, pearl, coral and rājāvarta acc. to another view 219, 337. Pañcarātra ( vide Śvetadvīpa ) ; Bāṇa mentions Bhāgavatas and Pañcarātras separately in Harṣacarita 955n ; doctrine is only one of several bhakti schools 962 ; Droṇaparva puts forward four forms ( mūrtis ) of Supreme Person different from those in Śāntiparva 956 ; general view of most medieval writers on Dharmaśāstra was that Pañcarātra and Pāśupata śāstras are authoritative only so far as they are not opposed to the Veda 962 ; identified with Sāttvata in Śāntiparva 953, 955n ; is called 'Ekānta- dharma' 953, 1390n ; is called Sāttvatatantra 1032n ; is said to be one of five lores, its pro- mulgator being Bhāgavat Vāsudeva himself 954 ; Nārada's name is concerned with Pañcarātra in Śāntiparva 956 ; peculiar doctrine of P. is that of vyūhas ( forms ) of the Supreme Person called Vāsudeva, Saṅkarṣaṇa, Pra- dyumna and Aniruddha, each of the latter springing from the preceding, 953 ; P. doctrine refuted in Vedāntasūtra II. 2. 42-45 acc. to Śaṅkarācārya 953, 955, what is refuted being the doctrine of Saṅkarṣaṇa springing from Vāsudeva and so on 955 ; P. Saṁhitās ṃ by Rāmānuja in bhāṣya on V. S. are Pauṣkara, Sāttvata and Parama 957n ; Śāntiparva speaks of one, two, three or four vyūhas 962 ; Śāṇḍilya was supposed in Śaṅkarācārya's times to have promulgated the Bhāgavata or Pañcarātra śāstra 955 ; several guesses about why the system is so called 954n ; several Pāñca- rātra-saṁhitās published so far are later than the Gītā 956 ; twenty-five works on P. men- tioned by Agnipurāṇa and Mahāvarātantra 956-57 ; Vyūhas, doctrine of, 953, 962 ; worship of Vāsudeva is older than Pāṇini 962. Pañcaśikha, 1373-74 ; composed Saṣṭitantra 1356n; date of, not later than first century B. C. 1356; and Janaka, king of Mithilā, his pupil, acc. to Mahābhārata 1365-1371; described as the foremost pupil of Āsuri and known as Kāpileya in the Mahābhārata, 1365-71; described in some chapters of Śāntiparva as an adrśitin grafting some doctrines of later Sāṅkhya for explaining creation etc. 1367; dialogue between P. and Janaka about rising superior to old age and death 1358; expounded to Janaka, Sāṅkhya, Yoga and Rājanīti, called threefold mokṣa 1368-1369; gotra of, was Parāśarya and he was a bhikṣu 1368; identity of P. and Vārṣagaṇya extremely doubtful, 1374-75; literal meaning of the name 1369n; passages ascribed to P. are brought together by Hall and Garbe 1371n; P. of the Mahābhārata is not identical with the Pañcaśikha of Saṣṭitantra and his views are different from the Sāṅkhya, 1370-71; differs from official Sāṅkhya 1370-71; quotations attributed to P. are mostly in prose 1373n; views described as Sāṅkhya in some chapters of Śāntiparva bring the peculiar Sāṅkhya doctrines in line with the idea of Vāsudeva or highest Self 1371. Pañcarotas, a holy place 1365. Pañcasiddhāntikā of Varāhamihira 213n, 479 (was a karaṇa), 511n, 514n-5, 519n, 644 (tr. by Thibaut and Dwivedi), 653n-4, 663n, 676, 680, 702n, 703ṇ Panchayats, village, starting of; dangers in the present stage 1677. Pāṇḍavas, though five, had the same wife Draupadi 1286. Pandit M. P., a. of ‘Lights on Tantra’ 1150; criticized 1150. Panikkar, Sardar K. M. a of ‘India and China’ 1040. Pāṇini, 5, 10, 27, 36, 67, 68n, 130, 150n, 185n, 203, 467, 487n, 492n, 499, 500, 510, 516n, 525, 541-42, 561n, 592n, 667, 670-1, 684, 703n, 708, 720n, 738n, 740n, 742n, 820, 850, 926n, 962-3n, 1032, 1128 (knew Naṭasūtras of Śīlālin and Kṛśāśva), 1153 (explains ‘Mīmāṁsate’), 1157-58, 1167 (mentions Kāśyapa to show respect), 1168-1169, 1198n (charge that Pāṇini violates his own rules), 1203 (distinguishes between the author of a work and expositor or tran-matter of it), 1307n, 1310n, 1361n, 1368n, 1378, 1388n, 1389, 1397 (does not observe his own rules), 1439n, 1488n, 1524n, 1546n, 1582n; called Śālāturiya by Bhāmaha and other medieval writers 542; date of, 1169; hailed from Northwest India 542; in P.'s times there were mendicant ascetics (bhikṣus) who studied the Bhikṣusūtra of Parāśarya and that of Karmāṇḍa and were called 'Pārāśariṇo bhikṣavaḥ' 1168-69. 1368n; names of countries and places expressly mentioned by P. 1528n; papers on geographical details in, 1527n; teaches formation of words like Takṣaśila 542; was acquainted with the whole of India from the extreme northwest of India to Kalinga ( Orissa ), Āśmaka ( country near Ajaṇṭā and Paithan) and modern Kutch 1528n, 1614 (Sindhu as the name of a country ), 1633 (word jāti occurs ), 1638 ( on Brāhma-ṇaka ), 1646, 1651 (names at least ten predecessors and shows that before him there was considerable secular litera-ture ). of teachers ending in 'Ānanda', speaks of three mārgas (paths) viz. Dakṣiṇa, Vāma, Uttara, 1054–56; speaks of jīvanmukti and quotes Upaniṣads 1055; 1084n (well known verse 'pitvā pitvā ' etc. esoterically explained ), 1086. Pāṇinīya śikṣā 1096ṇ Parakṛti or Parakriyā, meaning of, 1223ṇ Paramārtha, translated Sāṅkhya-kārikā into Chinese, 1353, 1382ṇ Paramarṣi, defined in Vāyu and Brāhmāṇḍa Purāṇas ) 1390. Paramasamhitā, 954ṇ Pāraṇa ( vide Udyāpana ); in some cases performed by merely sipping water 121n; deri-vation of, 120n; last rite in a vrata is P. 120; should be done on 12th tithi in Ekādaśī-vrata, but not on 13th, 120; word P. occurs in Śākuntala and Raghuvamśa 120. Parāśara, astronomer and astrologer 531, 587n, 593, 613, 637n (m, by Bṛ. S. on Grahayuddha), 745, 765. Parāśara-Mādhavīya, coṃ on Parāśarasmṛti; 42n, 868n, 1166 (in some passages Bāda-rāyaṇa and in some others Vyāsa is said to be the a. of V. S. ), 1182n, 1227–28, 1288n (on Kapiñjalanyāya ), 1306n, 1311, 1312n, 1314, 1323, 1333 (on aveṣṭyadhikaraṇa ). Parāśara-smṛti 52, 147n, 218, 897 (ṃ by Bhaviṣyapurāṇa ), 1266 and n, 1306n (bath, sandhyā etc. are different acts), 1314, 1322; was to prevail in Kaliyuga, but it allows a brāhmaṇa to eat food at the house of certain śūdras, permits remarriage of widows in certain circumstances, 1266, 1608. Pārānandasūtra (a Tāntrik work ): 1051n (states that it contains the cream of Veda viz. Kauladharma ), 1053-56 (philosophy and brief contents of ), 1073n (mentions names Pārāśarya, a. of Bhikṣusūtra, acc. to Pāṇini, 1368ṇ Pārāśavas, in Vāyupurāṇa stand for Parśus i. e. ancient Persians that appear to be ṃ by Pāṇini 850n, 851. Pāraskara-gṛhya-sūtra 27, 126, 524, 535, 622, 740ṇ Parāśurāma, exploits of, described in Mahābhārata and Purāṇas 89n, 90; horoscope of, furni-shed by Nirṇayasindhu exa- mined 628–629; loss of power of, when he met Rāma 89n; made Western sea recede 89n; resided on Mahendra mountain 89ṇ Paraśurāma Jayantī 89-90; on 3rd of Vaiśākha bright half 89; temples of Paraśurāma 90; time of celebration 89-90. Paraśurāma – Kalpasūtra 1043, 1054 (on tantra and about secrecy), 1063 (on 36 tattvas), 1074n (provides that after dīkṣā guru to give a name to disciple ending in Ānanda- nātha), 1077, 1084n, 1101; commentary of Rāmeśvara on 1077, 1084. Paraśurāmapratāpa 106n; men- tions 26 items in Jāgara 106ṇ Pargiter, F. E. (vide under Parīkṣit: 688, 831, 862n (translation of a passage of Kauṭilya criticized): a. of ‘Purāṇa texts of the dynasties of the Kali age', 842n, 843, 914; attaches no importance to what Brahmāṇḍa, Matsya and Vāyu state that they mention the principal kings of three lines, 846; constructs history from earliest times to Bhārata war, which he holds to have taken place about 950 B. C.; brushes aside the duration bet- ween Parīkṣit and Nandas, 846; criticism of the methods and views of Pargiter 845-852; holds that there were two traditions, one Brahmanic and the other Kṣatriya repre- sented in the Purāṇas, 845; holds dozens of times that brāhmaṇas had no historic sense, 815, 856; holds that extant Purāṇas are Sanskriti- zations of Prākṛit works 845; is wrong in identifying the Ehaviṣyat-purāṇa ṃ by Āpas- tamba with extant Bhaviṣya- purāṇa 851; Kirfel disagrees with Pargiter about two sepa- rate traditions (brāhmaṇa and kṣatriya) about Purāṇas being Sanskritizations of Prākṛit works 849; P. and Kirfel take no proper notice of what Megasthenes says about a list of 153 kings covering a period of 6431 years, 849; theory of P. about brāhmaṇas having deliberately suppressed all information about him who compiled and arranged the Veda, criticized 858-861; thinks that Hinduism secured its revival and the downfall of Buddhism largely through the Paurāṇika literature 914n; view of P. blaming brāhmaṇas for absence of reference in P. to Guptas and their successors, criticized 856-57. Paribhāṣāprakāśa (part of Vīra- mitrodaya of Mitramiśra) 835n, 921n, 923n, 954ṇ 955, 1262. Pārijāta, an early medieval work 962. Pāriplava (narration of, in Rāja- sūya) derivation of the word in Śāṇ Śrauta-sūtra 816n; Hotṛ priest recited Itihāsa and Purāṇa separately on two days 816, 866-67. Pariṣad: how to constitute a p. for deciding difficult matters of dharma 1458. Parisankhyā, defined and illustrated 1229; it is liable to three faults, acc. to Śabara 1230; the word does not occur in Mahā-bhāṣya, though employed by Jaimini 1156–57, 1230. Parsis; vide ‘Parsis in India’ by M. M. Marzban 264. Pārthasārathimiśra, a. of four works on P. M. Śāstra, Nyāya-ratnākara, Tantraratna, Śāstra-dipikā, Nyāya-ratna-mālā, 1188–89, 1199, 1317n; flouri-shed between 900–1100 A. D., 1199. Parvan Days: Homas for worship of the sun and for Śāntis to be performed on, 757; what are P. 221. Paryudāsa (proviso or exception), explained and exempli-fied from Vedic and Dharma-śāstra works (as on pp. 1248–1250 and Yaj. I. 129–166 ). Pāsa, 12th tithi is so called 341. Pāśupata Śāstras, doctrines of, written in books of palm leaves in Bāṇa’s days, 1047; various kinds of, ṃ in Padma, Kūrma and Devibhāgavata and con-demned, 974n, 977–8. Pāśupata-sūtra of Nakulīśa ( i. e. Lakulīśa ), 978ṇ Patālas (nether regions), gene-rally understood as seven, but the names somewhat differ in Purāṇas 1528. Pātaliputra, also called Puspa-pura, founded by Udāyi, son of Śiśunāga 827. Patañjali: ( vide under Mahā-bhāṣya ) : 67, 68n, 130, 467 ( quotes verse that occurs in Mahābhārata), 541-2, 720n; a. of Mahābhāṣya on Pāṇini 963; deemed by medieval writers to be an avatāra of Śeṣa and to have composed works on Grammar, medicine and Yoga 1396; points of difference between P. and modern psychologists like Freud 1414–15; question of identity of the author of Yogasūtra and of Mahābhāṣya discussed by seve-ral authors 1397–99. Paths ( Mārgas ) : ( vide under ‘bhakti’, jñāna, Karma ); bhakti and jñāna described and distinguished 964–65, 1369, 1648. Paths, called Devayāna and Pitṛ-yāna, 1548 and n; 1551, 1557 ( vide Br. Up. VI. 2 and under Devayāna). Patil, Dr. D. R.; paper of, on ‘Gupta Inscriptions and Purā-ṇic tradition’ 844, 883; a. of ‘Cultural History from Vāyu-purāṇa’ 907. Pātimokkha: containing 227 articles was to be read twice a month in an assembly of at least four Buddhist monks and confession of breaches had to be made to them 1026. Pātra brāhmaṇa, defined 937–38. Paulus Alexandrinus 515ṇ Pauliśasiddhānta (see under Lāṭadeva); not later than 400 A. D. according to Thibaut 514n; one of the five ancient astronomical siddhāntas 514n; quoted by Utpala 477; said to be accurate by Varāha 514n; P. restricted itself mostly to astronomical matters 517n, 593; Thibaut admits that it cannot be proved that P. is related to the work of Greek astrologer Paulus 517; Weber held that it was borrowed from Paulus Alexandrinus ( 4th A. D. ) Paulkasa, equated with Caṇḍāla in Br. Up. 1633. Paurnamāsī, 348; derivation of 667; two kinds of, Anumati and Rākā, both ṃ in Tai. S. and Śat. Br. 62–3; word P. occurs frequently in Atharva-veda 65. Pauṣṭika rites, what are 319; distinguished from Śāntika rites 349. Pāvamāna hymn 759. Pāvitrāṇi (holy texts), by repeat-ing which a man expiates sins, cited by Dharmasūtras of Gautama, Baudhāyana, Vāsiṣ-ṭha and Viṣṇu 1416ṇ Pāvitrāropaṇa (offering the sacred Upavīta to Gods) 111, 339–40. Payne E. A., a. of 'the Śaktas', 1038–9, 1048n, 1032. People : millions on millions of common p. are influenced to keep to the path of virtue and right by the fear of God, of public opinion, fear of punish-ment by the State and by the prickings of their conscience 1474; Vanaparva holds that what the majority of people practise is the dharma in the midst of conflicting śrutiś, smṛtis and learned men 1469; three classes of people viz. those who believe and worship a personal god with ritual and sacri-fices, those who pray, seek God and come to realize that God is both immanent and trans-cendant, those few people, the great Masters and sages who lose the sense of ego and are ripe for entering into union with the One 1508–9; p. in several lands had conceit that they were far superior to others and had a mission to propagate like the British imperialists 1619. Perry W. J., a. of 'Children of the Sun', holds that archaic civilization of India and China did not first develop there but in Egypt, 482ṇ Persecution in India (vide under Buddhism, Galileo, Inquisi-tion, Tolerance, Toleration Act, heretics); sporadic cases of religious P. exemplified 1011n; followers of Judaism, Christianity and Islam did not hesitate for centuries to inculcate their doctrines by terrible persecutions and bloody wars and this spirit shook people brought up in Hinduism or Buddhism 1474; harsh laws were in force in England a little over a hundred years ago against Roman Catholics and non-conformists 1476ṇ Persians, practice of marrying mother among ancient, 554. Person, characteristics of, born when the Moon is in the rāśis from Aries onwards 569. Persons, eight mythological long-lived persons, images of, to be worshipped on Yamadvitīyā 208. Pessimism : no real pessimism in principal Dharmaśāstra works 1630. Philologists : some p. deriving word ‘sinīvālī’ by the combi- natin of ‘sin’ (moon), a Baby- lonian word, and Dravidian ‘vel’ (white light ), criticized 64. Philosophy, most men want to rely on something deemed higher than themselves such as Revelation and God, 1472 ; one of the oldest problems of P. is, Faith and Reason and there has been a constant struggle between these two, 1472 ; Time is first among the great problems of P. 463; central point of much of Indian P. is contained in Chāṇ Up. VI. 1, 1651-52. Philostratus ( 1st quarter of 3rd century A. D. ), a. of ‘Life of Apolonius of Tyana,’ 600, 681. Pillai, Swamikannu, a. of ‘Indian Ephemeris’ 505n, 628 (dis- cusses Rāma's horoscope), 646n, 648 (on eras), 708. Piṇḍaśodhana: meaning is Bhūta- śuddhi in Tantra works 1095ṇ Pingala, a. of Vedāṅga on Meires; mentions Śūnya for zero and is ṃ by Śabara 700-701; pro- bably his work is the same as Chandovićīti ṃ by Āp. Dh. S. 701. Pitāmaha 69n, 78n, 1323 (on balance ordeal ). Pitāmaha-siddhānta (on astro- nomy ) 654, 663 ; q. by Utpala 477, 488 ; one of the five sidd- hāntas and said to be far from accurate, 514n; 592 (regarded Tuesday as inauspicious ). Pitṛs, path to the world of, des- cribed in Yāj., Viṣṇu, Vāyu, Matsya and other Purāṇas 826. Pitṛyāṇa path ( vide under Deva- yāna and Bṛ. Up. VI. 2. 2 ), 1548ṇ Plan, Third five year, and its objectives 1683-84; total invest- ment programme of, comes to 10400 crores of rupees, nearly half of which is to be raised by additional taxation, external assistance and deficit financing 1689-90. Planets (vide ‘Astrology’, ‘Astronomy’, Babylonian, graha- yuddha, Moon, Navagraha- śānti, Śānti, Saturn, Sun ) : ancient Vedic literature says hardly anything about astro- logical significance of P. 569; are concerned with or govern specially certain matters 590; are either friends or enemies of each other, but not indifferent, acc. to Yavanas 586; arrangement or order of P. in Yāj. and Purāṇas 678-79; arrangement of P. different in different countries and times 571n; as rulers of eight direc- tions 574; bala (strength) of P. four kinds of 587; classi- fication of P. as beneficent or maleflc 635-36; classification of P. as masculine, feminine and neuter 575, 635–36; cult of P. not current in Vedic times 294; daśās and antar- daśās of, 590–591; differen- tiated as sāttvika, rājasa and tāmasa 574; different kinds of gifts for unfavourable P., 755; doctrine of dṛṣṭi of, 589, 637; evil influences of, re- moved by śāntis 608; identi- fied with Babylonian gods 522; importance of Venus and Jupiter in settling marriage 610, 612; Jupiter, known to Ṛgveda 294, 569; Kauṭilya on astrological significance of, 569-570; Mahābhārata knew influence of, on nakṣatras, but not on rāśis 569; methods of nullifying evil influence of 608; natural powerfulness of, 577; nine P, names of, with synonyms 570; nine condi- tions of P. 588; no convincing explanation as to why certain rāśis are svagṛha or ucca of P. 636; purpose of the classifica- tion of P. as to colour or as lords of directions 574; Sanskrit synonyms of, contain some Greek words 571n, 572; stories of ancient kings and heroes that suffered from un- favourable aspects of P. 755; supposed gotras and country of origin of, 753; tables showing rāśis as svagṛha (house) and ucca (exaltation) of, showing parts of human body, jewels and metals governed by seve- ral P., showing some characteri- stics of P. such as colour, whether beneficent or malefic etc. 573–576; three kinds of conjunctions of, 583n; three P. added in modern times, 571; Venus probably referred to as Veṇa in Ṛg 569; view that Hindu arrangement of P. is of Greek origin criticized, 571n; wearing certain precious stones and metals deemed to reduce evil influence of, 608; word P. derived from a Greek word 570 Plans, five year 1679ṇ Plato, beliefs of, that the earth was a cube, in punarjanma, that arts and sciences declined from perfection 512, 688n, 1530; held in his Timaeus that dreams are prophetic 781; in his exuberant imagination constructed the physical world on the pattern of geometrical figures familiar to him 1502n; on Being and Becoming 1505; philosophy and cosmology of, were looked upon as acme of wisdom up to 19th century, but modern scientists (says sarton) regard Plato's theories as monuments of unwisdom 1502ṇ Pliny 566. Politics (Rājanīti), four upāyas in, 617; six angas of, 117. Pollard, Robert S. W.; a. of ‘Conscience and Liberty’ 1476ṇ Pollution by touch or by shadow, idea of, must be given up 1709. Poona Orientalist, a journal, 520n, 647n, 686, 842n, 1145. Pongal (Tamil word), festival corresponding to Makara-saṅkrānti of Northern and Western India 222, Population, huge in India, most of which is on the margin of subsistence level, 1687; Government of India and the planners have no well thought out plan for control of p. and very little is being done to control systematically the terrific growth of p. 1687. Portent : (vide under Utpāta); of images of gods, described as dancing, laughing, trembling and weeping in the Mahābhārata, Purāṇas, Br. S., 769–770; on birth of two or more children at the same delivery to a woman or monstrosities or strange births to cows, mares etc. 773–774. Poussin, Prof. Valleè, 1039. Prabhākara : (vide under Kumārila): called ‘Our Guru’ by Śālikanāthā, 1189–90; a. of coṃ called Bṛhatī on P. M. Sūtra 1189; flourished between 675–725 A. D., 1198; inscriptions and other evidence establish that P. held an eminent position in Karṇāṭaka and Marātha countries in 11th century A. D. 1192; held the view that no word was significant in isolation but became significant when joined with a word or words in a sentence 1296; Jaiminīya-nyāya–mālā–vistāra cites 15 points of difference between P. and Kumārila 1189; later than Kumārila, though no substantial evidence (except tradition) for holding that P. was a pupil of Kumārila 1192; quotes Kirātārjunīya 1195. Prabhākara School, 1179n; works of 1189. Prabodhacandrodaya, a drama, mentions several writers and works on PMS including Mahodadhi and Māhāvrati, 1189–90. Pracetas 77ṇ Practices (vide under ‘changes’); even Vedic p. have been discarded from time to time by the weight of the opinion of. the masses 1267–9, 1470; when popular p. and opinions should be followed 1470. Pradhan, Prof. S. N., a. of ‘Chronology of Ancient India’, regards Paurāṇik accounts as practically worthless 847. Pradhāna actions, as contrasted with guṇa-bhūta, explained, 1237. Pradoṣa, period of three or six ghaṭikās after sunset 102, 188n, 230. Prahlāda, attained highest bliss through the grace of God 961 : great devotee of Viṣṇu and grandfather of Bali, 202. Prajāpati and his incest 235, 498n, 507, 1280; desiring to propagate, practised tapas and created the three worlds 1498; identified with Saṁvatsara 65; jumped into the sky as a deer pursued by Rudra 498n; myth in Ait. Br. as to how P. came to be called Ka .1497–98; Myth about creation of Agni by P. and appensing Agni with Śami plant in Tai. Br. 725; Nakṣatras as daughters of P. married to king Soma 507; rarely mentioned in the Ṛg. becomes the most prominent god in the Brāhmaṇa texts 1407; some nakṣatras described as parts of the body of P. 561. Prajāpativratas, 24, 95-96, 1234; observances by a sacrificer while the sacrifice lasts such as ‘he should not see the rising or setting sun’ are declared to be puruṣārtha 1234. Prajñopāyaviniścayasiddhi of Anangavajra (about 705 A. D.) 1050, 106¹²⁵; says that a yogin who desires union with mother, sister, daughter would obtain siddhi quickly, 1065n–67 meaning of Prajñā and Upāya, 1071, 1123. Prakaraṇa-pañcikā of Śālikanātha; 1202n, 1205 (on word and sense), 1214n (on svarga), 1216n (on mokṣa); it is a work of the Prabhākara school 1189; admits that adhyapana-vidhi put forward by Prabhākara is only inferred from Manu 1190n; quotes several verses from Ślokavārttika 1191; states that there is no proof that a yāga (sacrifice) is the means of pleasing the deity 1209. Pralaya (dissolution of the world); (vide ‘Cosmogony’ and ‘Cosmology’); of four kinds, according to purāṇas, 693-94, 1503; prākṛtika pr. based on Sāṅkhya, 694-695; recurrent absorptions of all beings and elements at the advent of Brahmā's night and reappearing at day 695, 1503; terrible and harrowing descriptions of naimittika pralaya from Kūrmapurāṇa and Vanaparva, 694; works like Harivaṁśa and Purāṇas say that at the end of Kalpa the sage Mārkaṇḍeya alone remains, lies in the side of Viṣṇu and comes out of Viṣṇu's mouth 695. Pramāṇas (means of knowledge) (vide cognition): are six acc. to Kumārila, while Prabhākara rejects the 6th i. e. abhāva 1185, 1212. Pramāṇavārtika, bhāṣya on, by Prajñākaragupta (700 A. D.) 472. Prāṇa: Atharvaveda on Prāṇa as Prajāpati 1495; controversy about meaning (in ancient times) of prāṇa and apāna 1434; five āhutis in agnihotra to prāṇa, apāna, vyāna, samāna and udāna in Upaniṣads, 1433; P. in Upaniṣads becomes the vital force of all beings, the representative of brahman 1433; P. means thoracic breath and apāna means abdominal breath 1434; some difference in the operation of the five prāṇas made at least a thousand years before Christ 1433. Prāṇatoṣiṇī, a Tantrik compilation, 1075n (on qualifications of a female guru and requiring that disciples were to worship guru and his predecessors). Pranava, means om 1416. Pranavanyāsa, illustrated, 1120. Prāṇāyāma (vide under Kum- bhaka, mātrā, pūraka, recaka); 1432–41; called sagarbha or sabīja and agarbha or abīja 1442–43; condemned by Hemacandra 1441; definition of P. in Yogasūtra and bhāṣya shows that main element in P. is Kumbhaka 1437; deriva- tion of the word ‘prāṇa’ 1432; deśa, kāla and saṅkhyā in rela- tion to P. explained 1437–38; eight kinds of P. named in Hathayogapradīpikā 1443; five prāṇas named in Tai. S. 1433; for ekāgratā P. is the means 1437; germ of the theory of the importance of P. in Br. Up. 433; great eulogy of P. in Manu (as highest tapas) and Smṛtis 1440–41, 1443; tapa of om, Gāyatri and Vyāhṛtis in P. prescribed by Smṛtis and medieval works, though Y. S. and bhāṣya silent on this 1439; japa for P. in Sandhyāvandana set out 1442n; Kumbhaka, why so called 1439n; Kum- bhaka performed after pūraka, if not learnt under an expert, may cause harm to heart etc., 1441; literally P. means ‘re- straint or pause of prāṇa’ 1432; practice of P. leads to dwind- ling of Kleśas, makes Yogin’s mind fit for dhāraṇā and free from sins, acc. to Manu and others 1290n, 1440–41; Prāṇa and Asu in Ṛgveda mean ‘breath’ 1432; Purāṇas and others added five more prāṇas 1436; recaka, pūraka, kum- bhaka (terms) used by Devala Dharmasūtra, but not by Y. S. and its bhāṣya which employ ‘śvāsa’, ‘praśvāsa’ and ‘gati- viccheda’ 1438–39; Recaka and others illustrated in Kuva- layānanda’s handbook on P. 1442n; simplest mode of practising P. described 1440; sūtras on Dharma shows that P. had been regarded as a sort of penance for removing taint attached to sins or misadven- tures 1436; synonyms of, 1432; three kinds of viz. mild, mode- rate and keen when pause is kept for 36, 72 and 108 mātrās respectively 1437; three views on duration of pūraka, kum- bhaka, recaka 1438; value of P. for physical health and for spiritual purposes 1444; word P. not found in principal Up. but occurs frequently in Dharmasūtras 1436. Praṇīta water, explained 802. Prapañcahṛdaya, 1159n, 1197 (attributes to Bodhāyana a coṃ called Kṛṭakoṭi on both Mīmāṁsās). Prapañcasāra tantra, 34n, 1070, 1072, 1099–1103, 1105–6, 1112 (enumerates eight siddhis), 1117, 1120, 1133, 1139; ascrib- ed to Śaṅkarācārya and men- tions all avatāras except Buddha, 995–96, 1105; doubts about its being Śaṅkarācārya’s work 1105; sets out a mantra for six cruel rites 1105; coṃ on, ascribed to Padmapāda 1105. Prārabdha-Dhvanta-Saṁhṛti, of Acyutarāya Modaka (composed in 1819 A. D.), on Prārabdha-karma (past actions that produce the present body); described 1600–1604; main object of the work is to combat the idea that all human acts from conception to death are govern-ed by past deeds alone, 1601. Prasaṅga, occurs when something done in one place is helpful in another place also, just like a lamp 1333; twelfth chap. of P. M. S. deals with prasaṅga, vikalpa and the like 1333; Prāyaścittaviveka relies on this doctrine 1333–34. Prasāsana, means ‘Government or domination’ 1583ṇ Prasastapāda, bhāṣyakāra of Vaiśeṣikasūtra, 468n, 469, 472, 476 ( units of time from kṣaṇa to pralaya ). Praśna-upaniṣad, 126, 731, 732n, 918, 948, 1361–3, 1387, 1417 ( on om ) 1430, 1433–35; 1444–45, 1478, 1502, 1514, 1532 ( on Devayāna and Pitṛyāṇa paths ), 1559, 1585n, 1607, 1625. Prastara, first handful of Darbha grass cut for religious purposes 1241ṇ Prasthāna, technical meaning is starting on an auspicious con-junction for journey or invasion but returning to one’s place after going a short distance and actually proceeding after a few days thereafter 620–21. Pratikūla, meaning of 748ṇ

Pratinidhi (substitute or representative); first rule that, if a substance prescribed for preparing an offering perishes or is lost in an obligatory rite or a kāmya rite after it is begun, another sub-stance (such as nīvāras for rice grain may be substituted 1319; no p. allowed for a mantra, deity, vedic fire, for kriyās like Prayājas or for the Yajamāna (except in Sattras) 53, 1320–21; substi-tute for wife of sacrificer (if she be dead) was image of her made of gold or or kuśas 53; what is expressly forbidden for use in Vedic sacrifices such as māsas cannot be substitutes for mudga 1320, 1347 (māṣamud-ganyāya); when a vedic text expressly prescribes a substi-tute for a substance (as Pūtī-kas for Soma plant) only that substance can be substituted and not another more similar, 1319; when a substitute has to be employed, the subsidiary acts of sprinkling with water, pounding etc. are to be perfor-med on the substitute and the appropriate change in wording by adaptation should be made, 1319–20. Pratipadvrata 82–84; in inter-calary month of Caitra beginning of year is on first tithi of that month 83; pratipad of Caitra observed in Deccan-with some pomp and religious rites as the beginning of the year 82; pratipad of Caitra is in popular belief one of the 84 auspicious days of the year, 84; rites of the beginning of year in Caitra described in Brahma-purāṇa and other works 82–83; rule is that the tithi to be observed as beginning is the one mixed with amāvasyā, when it is viddhā 83; views differ as to the pratipad on which religious rites are to be performed when there is an intercalary month 83–84; why called pratipad 83. Pratipatti or Pratipattikarma (vide Arthakarma): examples are casting into water all utensils and things smeared with soma at the time of the final purification bath, cremating a sacrificer when dead with his yajñapātras, which is P. of the implements 1231–32; means final disposal of some mate-rials employed in a sacrifice 1231; occurs in several sūtras of Jaimini 1231; works on dharmaśāstras rely on prati-patti, as in case of pindas to be given to a brāhmaṇa or to be eaten by a cow or goat 1231. Pratiṣedha (or niṣedha, prohibi-being that of ṣoḍaśin cup, 1249; distinguished from Paryudāsa, 1247–48; Pāṇini devotes several sūtras to ‘na’ and ex-pressly states that pratiṣedha is one of the meanings 1246; particle ‘na’ sometimes changed to ‘a’ or to ‘an’ indicates pratiṣedha and other senses also 1248; result or reward of following pratiṣedha is cessa-tion of harm (anartha-nivṛtti) 1247; Vidhi and P. are diffe-rent in their import in five points 1247; where two texts are quite irreconcilable there is option 1249. Pratiṣṭhā (establishment of an image) 1024; Paurāṇika proce-dure to be followed in 1024. Pratyāhāra, 5th aṅga of Yoga 1444–5; derivation of the word 1444n; in Yogasūtra and in Āśvamedhikaparva 1401; means withdrawal of senses from sense objects on account of restraint of mind .1444; several definitions of 1444–5. Pravāhaṇa Jaivali, a rājanya, put five questions to Śvetaketu and then answered them 1548–49. Pravaramañjarī 1174. Pravarasena, Vākāṭaka emperor, performed four Aśvamedhas, 1028. Pravargya, Śānti in, from Vāj S. and Tai. A. 724, 727. Prayājas; are five oblations of clarified butter ancillary to Darśa-pūrṇamāsa and are kratvartha while Darśapūrṇa-māsa is puruṣārtha 1233ṇ Prāyaścittas ( vide under expia- tions ); different views whether results of wrong acts inten- tionally done could be removed by, 1588-89; for killing a man who is only a brāhmaṇa by caste 897; were called vratas by Manu and others 27. prāyaścitta-mayūkha 52. Prāyāścittaprakaraṇa of Bhava- deva 1242, 1296. Prāyāścittatattva 158, 1320 (on māsa-mudga-nyāya ), 1592ṇ prāyaścitta-viveka, 1233-34, 1542ṇ Prāyaścitti ( averting evil effects of a mishap to sacrificial milk or materials 727. Prayogapārijāta 633. Prayojaka ( motivating force ) and prayojya : are topics of 4th chap. of P. M. S along with kratvartha and puruṣārtha 1311. Kratu is the prayojaka of Prayājas that are declared as kratvartha 1311 : p. is that for the sake of which a man is led to perform something by a Vedic exhortatory text 1311. Precession of Equinoxes, suspect- ed by Hemādri and Aparārka, but they did not know its cause nor the rate of precession 223 ; practically discovered by Kidinnu, 514n; present rate of, held to be 50.2 vikalās every year 712. Predictions, were based also on dreams, flight and cries of birds, signs on livers of the sheep killed in sacrifices to gods in Babylon and Rome, 521.

Pringle-Pattison, a. of ‘Idea of God’ 1506n; a. of ‘Idea of immortality’ 1609. Priolkar Prof. A. K., a. of ‘The printing Press in India’ 1020ṇ Prisoners (see under King) 531. Proceedings of All India O. Conference 1186ṇ Proceedings of American Philo- sophical Society 490n, 506, 514n, 522ṇ Prognostications (see ‘birds,’ ‘caṣa’, throbbing, horses ); were drawn in Vedic times and up to Pāṇini mainly from nakṣatras, days and bodily marks 525 ; drawn even in Ṛgveda from cries of certain birds 526 ; drawn from tusks and movements of elephants 801. Prohibition of intoxicating drinks in only a few states of India, criticized 1675-76. Pṛthvicandrodaya 31n, 42n, 47n, 121n, 1289. Ptolemy (vide under horoscope); author of Syntaxis (or Alma- best) and of Tetrabiblos, 471, 551, 568, 573n; difference between P. and Bṛhajjātaka on classification, colours and other matters about Rāśis 568; divi- ded the day into sixty parts in the Almagest and also in hours in his manual tables 682; has no word which corresponds exactly with Kulira 563; his Almagest was astronomical Bible in Europe for about 1400 years 482, 512; his arguments in favour of Astrology 553-4; his Tetrabiblos remained supreme for 1400 years and has even now great authority for believers in Astrology 581; held geocentric theory and so had to adopt theory of eccentric orbits and epicycles and yet could predict eclipses correctly, 633-34; is concerned in Tetra- biblos with rāśis (signs of the Zodiac) and rarely, if at all, with nakṣatras 561; in his ‘Geography of India’ (about 150 A. D.) refers to Ptole- maios, king of Baithan (Paithan) as ruler in his day 842-43; much of Greek litera- ture on astronomy and astro- logy disappeared owing to works of P. 481, 514; speaks of male and female signs and of sthira and dvideha as Brha- jjatake does 568; several discrepancies in essential matters between Ptolemy’s work and Hindu astronomical works 520, 530; two points in which Varāhamihira differs from P. viz he does not men- tion the countries governed by rāśis but by nakṣatras and Varāha confines himself to parts of Bhāratavarṣa, while P. deals with all countries then known, 530; wrote about 150 A. D. and based his Almagest on the observations of Hippar- thus 514. Pūjā : derivation of the word 35- 37; distinction between homa and p. not much 37; upacāras in, had vedic origin 35-36; word P. not borrowed from

Dravidians 37. Prajāprakāśa (part of Viramitra- daya) 37, 157, 170n, 1095n, 1122 (dwells upon several nyāsas) ; 1124n, 1128n (pre- scribes that āvāhana in Viṣṇu worship should be made with ‘Sahasraśīrṣā,’ (Rg. X. 90. 1, and 14 mudrās should be shown) ; 1120-31 (defines in all 32 mudrās). Pulaha, quoted as a smṛti writer 517ṇ Pulastya, quoted as a smṛti writer many times by Apa- rārka and Smṛticandrikā 517n; should be followed, acc. to Mit. as to what should be offered in Buddha, and not Yaj. 1269. Pulindas, associated with Andhras in Aśoka’s 13th Rock Edict, 850ṇ Pulisa: Alberuni says that P. held that the day of Viṣṇu is equal to whole life of Brahmā 691; Thibaut wrong in holding that the name Pulisa has decidedly a non-Indian appearance 517. Pulkasa, a degraded caste 969ṇ Puṃsavana, auspicious times for, prescribed in Gṛhyasūtras 534– 35. Punarnavasu, nakṣatra, 499, 535 (literally means ‘fresh wealth’ or ‘new growth’). Purāṇakalpa, meaning of 1223. Purāṇas (vide under Alberuni, Bhāgavata, bhakti, brāhmaṇas, Buddha and Buddhism, ima- ges, itihāsa-purāṇa, mahā- purāṇa, Matsyapurāṇa, Pargi- ter, Pariplava, pūrta, Saura- purāṇa, Śūdra, Upapurāṇa, Vāyupurāṇa, Viṣṇu, Viṣṇu- purāṇa, Vyāsa) : 815-1002 ; are far more reliable than most of the Upapurāṇas 836- 37; are used for divining the future 811 ; caution required before recognizing P. as reliable representatives for ascertaining the general state of Indian society and beliefs 538 ; classi- fication of P. as encyclopædic, historical, sectarian etc. 842 ; connect different gods with the conferring of health, wealth, knowledge, mukti 119 ; con- tain at least 25 thousand verses on Vratas 57 ; contain verses, gāthās and anuvaṃśaslokas sung by Paurāṇikas 854 ; con- tents of all P. noted by Agni, Matsya, Nāradīya and Skanda 834; contents and character- istic features of P. mentioned by Śaṅkarācārya 824–25 ; con- tents of P. in the days of Āp. Dh. S. 818 ; dates of P. and Upapurāṇas are at most tenta- tive until critical editions are prepared 872 ; deemed to be composed by Vyāsa, son of Parāśara and Satyavatī at end of Dvāpara age 849 ; deriva- tion of the word Purāṇa in Nirukta, Vāyu, Padma and Brahmāṇḍa and change in meaning 855–56 ; devote much space to legends about Paraśu- rāma 90n ; Devībhāgavata and Bhāgavata P. say that Mahā- bhārata and P. were composed by Vyāsa for women and Śūdras 921–22 ; Dharmaśāstra of Āp. twice quotes two verses from a Purāṇa and names a Bhaviṣyatpurāṇa 817 ; diffe- rences as to names of 18 P. and great differences as to their extent and contents 830 ; divided into three groups, sāttvika, rājasa and tāmasa and their main objects 815, 839 ; do contain ancient legends and traditions, but very much tampered with 838 ; early Sanskrit writers like Śabara, Bāṇa, Kumārila, Śaṅ- karācārya and others show that in their times P. existed, the contents of which were just like those of the extant P. 821– 26 ; emphasize that for the proper understanding of the Veda knowledge of Itihāsa and P. essential 914 ; even early Purāṇas like Matsya were influenced by black magic-rites 1114 ; examples of identical chapters and verses in several purāṇas 803, 841, 929, 1522n, 1523n 2479 ; existence of some P. containing accounts of crea- tion, dissolution and Smṛti material before 500 B. C. indi- cated by Āp. Dh. S. 818 ; explain at great length creation and dissolution of the elements about which Upaniṣads drop brief hints 914 ; extant P. contain far more topics than the five topics of creation etc. and some P. barely touch the five and exhaustively deal with entirely different topics 841 ; extent of all P. together said to be originally four lakhs of Ślokas acc. to Matsya and Padma 839n; extent of P. was acc. to Bhavisya 12000 verses but later Skanda was inflated to one lakh verses and Bhavisya to 50,000 verses, 833; extol vratas, pilgrimages and bhakti as superior to Vedic sacrifices 43-45, 916; extravagant praise of themselves by P. 915-916, 929; extravagant praise in P. of the remem- brance of Viṣṇu's or Hari's name 971; first Purāṇa is said to be Brahma in Viṣṇu and Brahma purāṇas, while Devi- bhāgavata says it is Matsya 829n; five characteristics of, acc. to several purāṇas, are sarga (creation), pratisarga (crea- tion after dissolution), Vamśa (dynasties of Gods, patriarchs and kings), manvantaras (vast cycles of time), Vamśānucarita (deeds and history of descen- dants of dynasties) 839; from about the 6th or 7th century A. D. the Purāṇas began to incorporate the special ceremo- nial of Sāktas and a few Purāṇas like Devīpurāṇa, Kālikā, Mārkaṇḍeya (Devī- māhātmya) provide for the employment of Makāras in Devī worship 1095; guru's position in P. 1033n; gradu- ally P. procedure either came to supersede Vedic procedure or got mixed up with the latter in some matters such as Deva- pūjā, consecration of temples and images etc. 922-924; Hazra's view that the text of the extant P. which are the results of innumerable changes, modifications and interpolations made at different times and by different sects is scarcely reli- able and can be used only with great caution is quite correct, 873, Gautama Dh. S. refers to study of P. by learned brāhmaṇas 818; Hindu rites in medieval and modern times were deemed to give rewards promiesd in Veda, smṛti and Purāṇas 913; history of Adhi- simakṛṣṇa, his contemporaries and their descendants described in a prophetic vein in P. 850; importance of Introductory re- marks of Dānasāgara on P. 867-871; influence of P. on Dharmaśāstra digests on suc- cession and inheritance etc. 840; influence of P. on Dharmaśāstra 913-1002; insti- tute comparison between yajñas and pilgrimages 933; introduced striking changes in ideals, religious rites and practices 928-929; Itihāsa- Purāṇa lumped together in Upaniṣads as the 5th Veda 840; Itihāsa distinguished from Purāṇa 840; Kirfel wrong in holding that the five topics (sarga etc.) alone were the constituent parts of very ancient Purāṇas 841; Kirfel and Pargiter have not clearly noticed the fact that P. divide future kings into two groups, one of Aila, Aikṣvāka and Māgadha lines up to the last scions of these and the other of later Kings in the Pradyota, Śuṅga, Āndhra and others 850; Kumārilabhaṭṭa on the contents of P. 823-24; lay emphasis on bhakti, on ahiṁsā, on pūrtadharma 947-50; list of 18 Purāṇas completed long before 1000 A. D. 831; list of 18 principal Purāṇas together with the number of ślokas in each acc. to different works 831-832; M. as a compound word (itihāṣapurāṇam) or as two words (itihāṣaḥ purāṇam) in Tai. Ā, Chaṇ Up. and Bṛ. Up. 815; list of works, papers and translations of p 883; ṃ by the extant Mahābhārata in numerous places 821; ṃ by Kauṭilya and Manusmṛti 819-20; ṃ by Kauṭilya and Yāj. Smṛti as one of the fourteen branches of knowledge and for japa 820; Mahābhārata quotes hundreds of verses called Ānuvaṁśa and gāthās, many of which deal with Paurāṇika matters and have a Paurāṇika ring 853-54; Mahāpurāṇa (word) applied to the 18 P. in Viṣṇu and Bhāgavata 830n; mantra 'om namo Nārāyaṇāya' confers all objects, frees from sins and leads to mokṣa, acc. to Narasiṁha and Vāmana 922, 971; Matsyapurāṇa sets out other characteristics of P. 839; Mit. prescribes a smārta mantra in śrāddha which occurs in Garuda and Skanda P. and some digests prescribe Vedic and Paurāṇika mantras even for brāhmaṇas in religious rites 920; modern works and papers dealing with several questions relating to Purāṇas set out 843-845; Nāradīya Purāṇa describes the relation between Veda, Smṛti and Purāṇas and provides that he who calls P. as arthavādas goes to hell 927; myths and legends of Purāṇas on creation of universe, about eclipses etc. must in modern times held as mere myths 1709-10; no Mahāpurāṇa composed after the 9th century A. D. but additional matter was unscrupulously added in several Purāṇas, the worst example being that of Bhaviṣya (part III) which contains stories of Adam and Eve, Taimur, Akbar, Caitanya, Nādirshah 855; not restricted to religious matters or to five characteristics but some of them deal exhaustively with rājanīti, 1000-1001; number of P. is traditionally eighteen called Mahāpurāṇas and enumerated in many Purāṇas, though some Purāṇas say originally there was only one, 829-830; on doctrine of Karma 1576-77; on rebirth for sins 1590; one important topic is 'avatāras' 922ff; only pursue an attitude to Veda and sacrifices that is found in such Upaniṣads as Muṇḍaka and Katha 817; order in which P. are enumerated is not uniform, most putting Brahma as first, while Vāyu and Devībhāgavata put Matsya as first and Skanda puts Brahmāṇḍa as first 833; Padmapurāṇa says that some vratas are superior to a hundred Vedic sacrifices 934; placed before all people (in- cluding śūdras) easy ways whereby they could secure spiritual life and bliss in the Hereafter 930; played a sub- stantial role in bringing about the decline and disappearance of Buddhism from India in various ways 913–914; points of distinction between Upa- purāṇas and the 18 Mahā- purāṇas 836–37; printed P. and msṣ thereof, give four different periods of time viz. 1015, 1050, 1115 and 1500 from the birth of Parikṣit to the crowning of Nanda, which Pargiter discards 845– 46; proclaim often that saṃsāra is full of misery and is impermanent 1555; put emphasis on profuse expense in śrāddhas and inveigh against stinginess 931; quote anuvaṃśa ślokas or gāthās about such ancient kings as Kārtavīrya, Sumitra and Kṣemaka, last scions of Aila and Aikṣvāka dynasties, but none about later dynasties of Śuṅgas or Andhras 851; read- ing of or listening to recitation of P. believed to remove sins 915–16; reasons why many conclusions drawn from the current printed editions and msṣ of Purāṇas must be held to be merely tentative 837–38; reasons why extant Purāṇas do not narrate traditions about Gupta dynasty and those that succeeded it 856; references to pages of the four vol. of H¹²⁸ of Dh. on dāna, śrāddha, tīrtha and vrata 992–999; said to be the heart of . dharma, while Veda and Smṛti are eyes 924; sectarian bigotry of some Purāṇas exemplified 976–977; seven P. contain historical material viz. ancient dynasties up to Bhārata war and from Bhārata war to the downfall of Andhras and the rise of Guptas, such as Vāyu, Viṣṇu, Brahmāṇḍa, Bhāgavata, 842; several among the extant P. were composed or completed in the period from the 5th to the 9th century A. D., 854–55; several P. contain a much smaller number of ślokas than are assigned to them by autho- rities as in the case of Viṣṇu- purāṇa and Kūrma 832–33; several P. such as Matsya, Vāyu, Viṣṇu and Bhaviṣya contain much Dharmaśāstra material 815; several P. describe the eight aṅgas of Yoga 1455; se- veral P. like Agni, Matsya and Viṣṇudharmottara are encyclo- paedias and illustrate India's life, character, achievements and shortcomings 925; several P. such as Vāyu and Brah- māṇḍa give a different version of the transmission of P. 861– 62; some like Bhāgavata, Kūrma, Mārkaṇḍeya, Viṣṇu espouse the Gītā doctrine of niṣkāma-karmayoga 967; some Purāṇas like Garuḍa describe nyāsas 1120; some P. like Devībhāgavata, Kālikā, Viṣṇu- dharmottara describe at length mudrās, 1127–28; some P. deal at length with śāntis 734– 35; some P. emphasize that God is one, that no diffe- rence should be made between Śiva and Viṣṇu 1159–90; some P. like Viṣṇu and Bhāga- vata are full of eulogies of the theory and practice of Bhakti and illustrative stories 971–73; some P. make Rudra declare the 'supremacy of Viṣṇu, de- nounce Śaiva siddhāntas and that Śiva promulgated non- vedic views at the request of Viṣṇu, while Agni, Bhā- gavata, Matsya and Vāyu, appear to say that Viṣṇu himself deluded people 974-75; some P. held that Saptarṣi constellation was in Maghā nakṣatra when Yudhi- ṣṭhira was king and that they stay in one nakṣatra for a century 520n; some P. trans- fer with slight variations Upa- niṣad passages in their texts 921; some P. name minor works called Upa-purāṇas, but Matsya and Kūrma expressly state that they arose from the 18 Purāṇas and were com- posed as summaries after studying the Purāṇas 815, 835; sometimes P. describe themselves as Itihāsa and the Mahābhārata is called Purāṇa rarely 840; sometimes Purā- ṇas put forward very modern ideas such as saying that social service and removal of dis- tress is highest dharma 949; P. are sources of Dharma and Vidyās acc. to Yaj. but there is no evidence as to the num- ber Yaj. knew 835n; stages in the evolution of P. are four or five 853–855; stories that occur in the Veda and Upa- niṣads such as of Harīśoandra, Purūravas and Urvaśī are elaborated in Purāṇas 914–15; strike the keynote that great rewards can be had by little effort as by dānas, vratas, pil- grimages 45, 928, 930; Tai. Ar. speaks of itihāsas and purāṇas in the plural and so knew at least three Purāṇas 817, 853; task before P. was twofold, viz. to undermine the power and prestige of Bud- dhism and other non-Vedic systems and to wean away large sections of the masses from the attractive features of Buddhism and therefore promise the same rewards as Buddhism held forth by a restatement of Hindu religion, philosophy and practices 913, 929–30; ten topics of, accor- ding to Bhāgavata 839; topics of tīrtha, dāna, śrāddha and vrata cover about one lakh of verses in the extant P. 841; total number of ślokas in 18 Purāṇas according to most Purāṇas is 400600, 832; trans- formation in ideas, ideals and practices of Indian people due to P. in the first centuries of Christian era 815; treat Vedas as authoritative and prescribe the use of Vedic mantras in many rites, 918–919; two separate Purāṇa versions called Āgneya, Brāhma, Liṅga and Viṣṇu known to Ballālasena in latter half of 12th ceṇ A. D. 870; Vāyupurāṇa named as first among 18 P. by Matsya, Agni, Nāradīya, while several of the other P. substitute Śiva for Vāyu but Vāyu is one of the 18 Mahāpurāṇas and not Śivapurāṇa 830; Vāyupurāṇa and Śiva P. both included among 18 P. by Ballālasena 870; Vedārthasaṅgraha of Rāmānujācārya states that all Purāṇas should be so interpreted as not to be in conflict with Viṣṇupurāṇa 957n; Vedic mantras occurring in Purāṇas were not to be read or listened to by śūdras 925; Viṣṇupurāṇa alone of all extant P. closely agrees with the definition given by Amarakōśa but it also contains several other topics 841; wax eloquent as to great efficacy of vratas, śrāddha, pilgrimages, fasts, gifts, repetition of the name of God, bhakti 52, 930, 933-34; P. were affected by the theory of the power of mantras 1105; word Purāṇa occurs over a dozen times in Ṛg and means *ancient, old' 855; Yāj. Smṛti holds Purāṇa as one of the sources of Vidyā and Dharma 854; Purāṇas give informa-tion on Architecture, sculpture and painting, 1653–54. Purāṇasamuccaya, q. by Hemādri 188n; by Nirṇayasindhu 998ṇ Purāṇācaraṇa (of a mantra); 1107-1112; (vide under ‘Mantrā’); five are minimum constituents of P. viz. pūjā, japa, tarpana, homa, dinner to brāhmaṇas, 1107n-9; mantra to be repeated 1008, 108 or 10 or 108, 28 or 8 times; if any one of five constituents cannot be carried out, japa of mantra twice as many times as prescribed or dinner to brāhmaṇas may be substituted, 109; in P. mantra is to be repeated 8000 times if no express direction about number, 1110; meaning of, 1107-8; places where P. is to be practised 1110; signs that indicate perfection in mantra, 1111; terrible way to secure perfection in mantra in a single night by going to cemetery, securing the corpse of a cāṇḍāla, or one killed with a sword, or of a young warrior, wash it, worship it and Durgā-this being called Śavasādhanavidhi, 1109; various modes of P. 1107-9; way-of, suggested by Rāghavabhatta 1109. Pure: everything is pure to the p. and it is the hankering that is blamable, acc. to some Śākta works 1093. Pūraṇāhuti, explained 347, 1224ṇ Pūrapaśātra 183. Pūrpā-tithi 189ṇ Purohita: (vide under ‘king’); of king, to perform Śānti rites for prosperity, and magic rites 742; qualifications of p. of king 528, 543, 741-2. Purōhitaswāmi, a. of ‘ Aphorisms of Yoga’ 1393, 1429-30 ( on rousing Kuṇḍalini ), 1442ṇ Pūrtadharma: (vide under Iṣṭāpūrta and purāṇas): means works of public utility, such as wells, tanks, parks, temples etc. 947-949; Amarakōṣa defines it 948; pūrta dharma secures mokṣa 949. Puruṣa: derivation of the word in three ways, 1364n; in Sāṅkhya 1357-58; in the eye as Ātman, in the Chāṇ Up. 1446. Purūravas and Urvaśī, story of, in Ṛgveda and Viṣṇupurāṇa 915. Puruṣaparīkṣā, a work of Vidyāpati, 1076. Puruṣakāra and Daiva, discussed 545. Puruṣārthas (goals of human life); (vide mokṣa, sannyāsa): are four, Dharma (actions prescribed by Śāstra, doing one’s duties), Artha (economics, politics, civics), Kāma (enjoyment of pleasures and aesthetics) and Mokṣa (liberation), the last being the highest to be attained only by a few, 921n, 1510-11, 1626-32; Bhagavadgītā demands a life dedicated to active work and regards doing one’s duty as worship 1511; enjoyment of sexual life and pleasures not in conflict with Dharma is not condemned by Manu and other śāstras and in the Gītā (VII. 11) Kṛṣṇa identifies himself with Kāma not in conflict with Dharma 1511; Mahābhārata is the śāstra of all p. acc. to Mārkaṇḍeya 819n; Manu s'dates conclusion that there are three p. for all men and condemns premature Sannyāsa resorted to before fulfilling one’s duties (one’s three debts) 1511; Ṛgveda contains prayers for health, happiness and a life of hundred years 1510-11. Puruṣārtha-vidhi: (see Kratvaṛtha): defined in P. M. S. IV. 1. 2, 1232; rules about the acquisition of wealth are P. 192, 1233; is what a man undertakes for securing the reward of happiness 1232; principal sacrifices like Darśa-pūrṇamāsa are included under P. 1232. Puruṣārtha-cintāmaṇi 17n, 68n, 71n, 78n, 83n, 90-1, 100n-102, 127, 135, 146, 154n, 179, 182-3, 188-190n, 191n, 192, 197n, 199n, 204n, 207n, 227, 230 232, 239n, 240, 481n, 672, 740ṇ Puruṣārthasudhānidhi, of Sāyaṇa 1631ṇ Puruṣasūkta-held to be a late hymn by modern scholars, 1632. Puruṣōttamamāsa: Intercalary month 671; why so called 672. Puruṣōttamatattva 1132. Pūrvamīmāṃsāsūtras and dharmaśāstra 1152-1351; (vide under anuvāda, bādha, Bādarāyaṇa, Bhagavadgītā, bhāvanā, dharma, dīkṣā, 'God, Jaimini, Krama, Kumārila, mantra, maxims, mīmāṁsā, niyama, parisaṁkhyā, Śabara, Śāstra, sūtra, svarga, ūha, Veda, Ve- dāntasūtra, vidhi, Vṛttikāra, words ); 33, 67n, 237, 536 ( auspicious times for all rites in honour of gods ), 989-90; adhikārin of P. M. S. is one who has studied the Veda from guru 1180; approximate date of, between 400–200 B. C. 1157n, 1197; authors men- tioned by both P. M. S. and V. S. 1173; authors mentioned by P. M. S. alone and not mentioned by V. S. 1173; Brahmasūtra expressly men- tioned in Gītā ( 13. 4 ) is not the present V. S. but proba- bly another work or other works of Bādari, Auḍulomi and Kārṣṇatsna, 1171–74; called ' Prathamatantra ' by Śankar- ācārya, 1032; chronological order of Kumārila, Prabhākara, Maṇḍana, Umbeka, Śālika- nātha, all writers on Mīmāṁsā, between 650–750 A. D. 1190–95; close correspondence between Āp. Dh. S. and P. M. S., 1155; close correspondence between Jaimini's Sūtra and Kātyāyanaśrautasūtra exempli- fied 1155–56; Codanā ( word ) in the Mīmāṁsā sense employ- ed by Vṛttikāra and Mahā- bhāṣya 1158; conclusions about Vyāsa, Jaimini, Bādarāyaṇa, Pūrvamīmāṁsāsūtra and Ve- dāntasūtra tentatively pre- sented 1177–78; controversies

about Vṛttikāra, Upavarṣa and Bodhāyana, 1186n–1187n; de- clared by Padmapurāṇa as un- meaning on account of its atheistic teaching, 976; date of P. M. S. acc. to Jacobi and Keith, about 200 A. D. 1157; dates ( approximate ) of several writers on P. M. S. in Sanskrit 1197–1200; descriptions of creation and dissolution of the world are not to be literally understood, the universe as a whole has no beginning and no end, descriptions are meant to illustrate power of daiva and human effort and to urge men to perform their duties enjoined by Veda 1209–10; dharma is the proper subject of P. M. S. acc. to Śāstradīpikā and not ‘Vedārtha’ 1180; Dharmasūtras like those of Gautama and Āp. disclose familiarity with technical terms and principles of P. 1154–55; doctrines of early and principal writers on P. are rather start- ling, they have hardly any place for God or the deities, and their theory about Yajña smacks of a businesslike system 1217; P. M. S. does not state how much of the Veda has to be studied before one enters upon the understanding of the meaning 1180; earliest extant coṃ is that of Śabara 1187; emphasizes the distinction bet- ween an author of a book and its expositor or transmitter 1203n; employs the word Smṛti in the sense of Dharmaśāstra, 1237; examination of views of Bādarāyaṇa cited five times and conclusions therefrom, 1170; first six chapters consider the procedure of rites like Darśapūrṇamāsa, the details of which are expressly laid down in the Veda while the following six consider the modifica-tions (vikṛtis) and details that have to be added or omitted 1321; four anubandhas of, 1179n; fundamental and characteristic doctrines (nine in all) of P. M. S. 1202-1207 ; guruparamparās in Sāmavidhāna Br., Nyāyaratnākara and Yuktisnehaprapūrapī slightly differ 1161n; ideas of P. about creation and dis-solution of the world are opposed to those of Mahābhārata and Gīta, 1210; if there be only one Jaimini (and not two) no satisfactory expla-nation why the author of P. M. S. should name himself only five times in about 2700 sūtras, 1166-67; insists on certain moral rules (such as not speak-ing falsely) and other rules of conduct such as giving up flesh, sexual intercourse for one engaged in Darśapūrṇamāsa and other sacrifices 1217n; Kumārila shows scant respect for Jaimini, charges him with composing some sūtras without much substance and remarks that Jaimini’s sūtra is improper 1335 ; list of works and papers in English on Pūrvamīmāṁsā 1200-1201 ; looked upon by medieval writers as the most important of vidyāsthānas 1159 ; many verses quoted by Śabara on P. M. and other matters 1187 ; most extensive of all Darśanas, containing about 2700 sūtras and over 900 adhikaraṇas, 1182 ; names nine authors on Mīmāṁsā, besides Jaimini himself 1157n; names other writers only 27 times while V. S. having only about 1/5th of the sūtras in P. M. S. quotes other writers 32 times, 1160-61 ; number of adhi-karaṇas put at 915 or 1000 by different authors, 1160, 1189n; numerous commentaries on P. M. S. 1186-87 ; one of the characteristic doctrines of P. M. S. is svataḥprāmāṇya, 1212; Padmapurāṇa asserts that Jaimini composed a vast but useless Śāstra by expounding the view that there was no god 1207, 1209 ; PMS is not as much concerned about mokṣa or man's destiny after death as other darśanas are 1217 ; PMS, Śabara, Kumārila make sub-stantial contributions to the exegesis of Vedic texts 1217-18 ; postulates that apūrva yields the rewards of sacrifices and not God, 1211; question whether Jaimini and Bādarāyaṇa were contemporaries and if not, what their relation was, discussed, 1161 ff ; ques-tions of identity and relation ship among Kumārila, Prabhākara, Maṇḍana, Umbeka, Śālikanātha, Sureśvara, set out with some discussion 1193-95; relation of dharma to the Veda and the P. M. S. is clearly and briefly brought out by Kumā- rila 1185; relies upon popular usages, apart from Veda and Smṛtis in many sūtras 1255; requires that men of the three varṇas should not only study the Veda but they must also understand its meaning 1180; Śabara and Kumārila differ about the subject matters of certain adhikaraṇas 1335; Śabara gives a summary of the first chap. of P. M. S. and at the beginning of each of the other chapters gives a summary of the preceding chapter 1186; Śabara proposes two (even three or four) explanations of several sūtras and adhikaraṇas 1334-35; Śabara holds two or more sūtras as forming one adhikaraṇa and alternatively treats one of them as a separate adhikaraṇa 1334; Śabara omits II. 4. 17 and six sūtras after III. 4. 9, 1162n, 1334; Śabara says that the Yājñikas do not declare that rewards result from the mere memori- zation of the Veda, 1180; Sastri, Prof. K. A. Nilakants, holds that Jaimini mentioned in P. M. S. VI. 3. 4 is diffe- rent from the Jaimini mention- ed four times more in other sūtras and this view criticized 1162-64; some sūtras are repeated 30 and 24 times 1182; subjects of the twelve chapters of P. M. S., acc. to Jaiminiya- nyāyamālā-vistāra, 1185-86; subjects of the four pādas of the first chapter are vidhi, arthavāda (including mantras), Smṛtis (including customs and usages) and names of rites such as ‘udbhīd’ 1186; table of outstanding works and writers on P. M. S. with tenta- tive dates 1197-1200; various readings in, 1334; tenth chapter is longest, the 3rd comes next and 10th deals with bādha and samuccaya, 1326 27; Vārtikas of Kātyāyana and the Mahā- bhāṣya establish that Mīmāṁsā terms had been elaborated long before them 1156-1158; very rarely refers to other ācāryas by the word ‘eke’ and V. S. also does so rarely, its references in the words ‘eke’, ‘ekeṣām’ and ‘anye’ being made to Vedic recensions or Upaniṣads 1173; word ‘Nyāya- vid’ is applied to writers on P. M. 1155n; words ‘codanā’, ‘upadeśa’ and ‘vidhi’ are synonyms acc. to Śabara and ‘codanā’ means a sentence that urges men to do some act 1183-85; works and writers from Jaimini onwards rely on smṛtis and Dharmaśāstra 1178; writers on P. M. are called by Bālakrīḍā of Viśvarūpa simply ‘nyāyavidah’ or ‘nyāyavido yājñikāḥ’ 1155ṇ Pārvaprajñā (in Br. Up. IV. 4. 2) meaning of, 1602ṇ Pusalker, Dr. A. D., a. of ‘Studies in the Epics and Purāṇas of India’ and of ‘Progress of Indio studies' in Silver Jubilee Vol. of B. O. R. I., 830n, 844, 886, 910. Puṣya, a nakṣatra, also called 'Sidhya' 499n, 525 ; most powerful among nakṣatras 794. Puṣyamitra, called Senāṇī in Purāṇas, Harṣacarita and Ayodhyā inscription 1008n, 1028 ; alleged persecution of Buddhists by, discussed 1008-1010. Puṣyasnāna (or Bārhaspatya- snāna): (vide Nakṣatrasnāna) 793-797 ; all utpātas destroyed by Śānti in P. 793 ; Bṛhaspati is presiding deity of Puṣya 798 ; clay collected from seve- ral places such as mountain top and king's head and other limbs rubbed with it in P., 797-798; leaves of 15 plants to be cast in jars filled with water 795 ; Maṇḍala drawn with powders of different colours in, 1132 ; many Purāṇik mantras along with Vedic ones prescribed by the Matsya, Br. S. and Hemādri 795-96 ; part of lakṣahoma, acc. to Matsya 798 ; release of prisoners jailed for offences at the end of, 797;procedure of P.employed in the case of king's elephants and horses to free them from diseases, 797 ; proper time, proce- dure and duration for performing P. acc. to Viṣṇudhar- mottara 798-799 ; reward and results of P. 799. Puṣyavrata, ṃ in Āp. Dh. S. 346, 799. Pythagoras (Greek philosopher) believed in punarjanma and there are controversies as to whether he borrowed from India, 1530. 'Questions of Milinda' 910n ; has passages closely agreeing with Gītā 970, 972, 1023ṇ Rabindranath Tagore, poet and reformer, a. of Gītāñjali 1700, 1711. Radhakrishnan, Dr S. : a. of Indian 'Philosophy' 1200, 1209, 1393, 1491, 1605 ; a. of 'Source book of Indian Philosophy' 1394, (jointly with C. A. Moore) ; a. of 'India and China' 1122 ; 1618n, 1689, 1695 ; a of 'The Brahmasūtras', pp. 194-207 of Introduction on 'Karma and Punarjanma', 1605 ; a. of 'Idealist view of life' 1612 ; a. of 'Eastern Religions and Western thought' 1647 (Schweitzer Criticized) ; a. of 'Kalkin or future of civiliza- tion' 1663 (defects of modern Democracy ). Rāghavabhaṭṭa, commentator of Śāradātilaka, 1101n, 1112n, 1123 (on mudrā), 1124 ; has an elaborate note on pura- ścaraṇa, 1108-1110 ; holds that Prapañcasāra is Śaṅkarā- cārya's own work 1105 ; quotes Śulbasūtra 1132 ; quotes numerous passages on nyāsa, 1120, 1122 ; states that Tantra cult is based on Upaniṣads like Rāmapūrvatāpanīya 1045. Raghavan, Dr. V. 1163n, 1369, 1408ṇ . Raghunandana, a. of several Tattvas 30, 46, 90n, 158, 175, 178, 186–7, 198, 545, 753, 835n, 919, 1043n, 1118, 1132–33, 1238 (illustrates ‘rātrisattranyāya’), 1240, 1391. Raghunātha, a. of ‘Padārthanirūpaṇa’ 470. Raghuvamśa 193, 500, 531n, 537, 539, 628, 744n, 797n, 905n, 997, 1027, 1152n, 1213, 1384, 1426 (mentions Virāsana), 1461 (references to Yoga technique), 1571. Rāhu (ascending node or the point where the orbit of the moon intersects the ecliptic in passing northwards 574; and Ketu ṃ in Mahābhārata 569; demon R. represented as serpent in Śāntis on eclipses 766; mantra repeated in Śānti for R. 766; story of the part of R. at churning of ocean 766ṇ Rāhula Sāṁkṛtyāyana, 472n, 942n, 1022–23 (paper on Vajrayāna and the 84 siddhas), 1073 (paper of, about Vajrayāna and Mantrayāna’ in Journal Asiatique), 1075n (gives list of 84 siddhas from Luipā to Bhalipā with detailṣ Rainfall, in the four months from Pauṣa, inauspicious for seven days for vrata and yātrā after it stops 620. rājadharma-kaustubha 923, 1333. Rājamārtaṇḍa of Bhoja, coṃ on Yogasūtra 1439n, 1444n, 1449ṇ Rājamārtaṇḍa of Bhoja (on astrology and dharmaśāstra topics) 46, 61n, 68, 72n, 75n, 78, 79n, 83n, 90n–91, 114n, 116, 125, 132n, 144, 181, 191n, 194, 212n–3n, 220, 539n, 547, 555, 560, 571, 604, 606–7 (70 verses on Upana yana), 608n–9n, 610, 612n, 613–4, 615n, 616–7, 619–620n, 621n, 623, 624–6, 672, 710, 885; mentions only 24 vratas 46, 58; quoted by V. K. K. 110ṇ Rājānitiprakāśa 622, 737n, 806, 923. Rājānitiratnākara 176, 616. Rājanya, meaning of, 1549ṇ Rājas, meaning of 1540. Rājasūya (sacrifice) performed by Puṣyamitra and Khāravela 1028. Rājataraṅgiṇī (middle of 12th century A. D.); 630, 649, 655, 669, 737n, 1074–75 (has seve- ral reference to Tāntrikas and their doings). Rājāvartika (quoted by Vācaspati) 1359ṇ Rajendralal Mitra, Dr 141. Raji, story of his depriving Indra of share in sacrifices and Bṛhaspati deluding the sons of R. by composing a work on Jinadharma 974. Rākā (Paurṇamāsī mixed with pratipad), worshipped in Ṛg. for a rich and famous son 83. Rakṣābandhana, on Full Moon of Śrāvaṇa, 127–128. Rākṣoghna hymns 813. Ram Mohan Roy, founder of Brāhmo Samāj, 1699. Rāma, (vide under Rāmāyaṇa): astrological details about birth of Rāma 84–85; became Lord of the world by vratas in Treta 838n; episode in the Epic 838n; given as a synonym of Haladhara and of Dasaratha's son by Amarakosa 84; kept golden image of Sita by his side when he performed Asvamedha 53n, 1281; killed Ravana on Durgadevi's inspiration acc. to Kalika 160n; no name so holy and so constantly on Hindu lips as Rama's 88; story of his ascent to heaven followed by subjects in his capital 959.

Ramalila, celebrations in North India on first ten days of Asvina-sukla 193.

Ramanavami Vrata 84-88; Krtyakalpataru does not deal with it 84; procedure of R. prescribed in medieval works 86-87; procedure of R. in modern times 88; whether R. is nitya or kamya 85-86.

Ramana Maharshi (1879-1950), sage of Arunachala 1479n; work on, by Arthur Osborne 1479ṇ

Ramanuja; a. of Bhagya on Vedantasutra 956n, 1158; a. of Vedarthasangraha 957; born in 1127 A. D., does not quote the Bhagavata purāṇa at all in bhagya on V.S., while quoting over a hundred verses from Viṣṇupurāṇa 95; five heads of the doctrines of the school of, 96n: holds that whole of Pancaratra has Vedic authority 954-55.

Ramanujacarya, a. of Tantrarahasya and Nayakaratna (coṃ on Nyayaratnamala) 120; flourished about 1500-1575 A. D., 1200.

Ramapurvatapaniya upaniṣad 1103, 1135.

Ramarcanacandrika of Anandavanayati 84.

Ramaswami (Sastry), Pandit V. A 1186n, 1187ṇ

Rāmāyaṇa: dreams frequently mentioned in, as indicating future catastrophes 775; flesh of five five-nailed animals may be eaten 1156n; horoscope of Rama in Balakanda of, examined 84-85, 627-28; omens described in 713; several passages in, contain references to planets in relation to naksatras indicating misfortunes to people in general or to individuals 531; solar eclipse at an unusual time 744, 1628 (three Puruṣārthas), 1639n, 1631.

Ramesvara, commentator of Parasuramakalpasutra 1077.

Ramakrishna Paramahamsa, guru of Vivekananda 1699-1700.

Ramakrishna Mission 1699-1700.

Ranade, M. G. and Prarthana-samaja 1700.

Ranade, Prof. R. D. a. of 'Constructive survey of the Upanishadic philosophy' 1537-41; holds view that from certain mantras of Rg. it can be said that an approach to the idea of Transmigration was being made by Vedic sages 1537ff; views and interpretations of the Rg. passages by Prof. Ranade held to be wrong:1537-42.

Rao, Prof. V. K. R. V. paper of, in 'Changing India', 1678n, 1683. Rashdall a. of 'Theory of Good and Evil', 1575. Rāśis (signs of Zodiac): (vide under Constellation, dreṣkāṇa, horā, Mahābhārata, Nārāyaṇa, person, Rudra, Zodiac); are twelve, each extending over 2½ nakṣatras from Aśvinī onwards in order 561; are identified from Meṣa onwards with the limbs of the Kālapuruṣa or of Nārāyaṇa 564n; as lords of the quarters (diśas) and useful- ness thereof 568; classifica- tions of r, as male or female, movable and fixed, due to fancy and ideas of symmetry and sequence 635; Chinese names of rāśis are different such as rat, ox, tiger etc. 566, 635; colours of the twelve r. acc. to Bṛhaj-jātaka 568; description of the appearance of r. in Bṛhaj-jātaka, in the Yavanajātaka q. by Utpala and in Vāmanapurāṇa 564; descriptions of seven r. show that they are figures of animals and five are like human be- ings 564-5; many scholars deny that there is similarity between the majority of the twelve signs in zodiac and the natural appearance of the objects signified by them 565; mentioned by Vṛddha-Garga and Kāśyapa 592; no Greek word corresponding to Mīna (Pisces) mentioned by Bṛhaj- jātaka in some editions 562n; names of signs among Baby- lonians, Assyrians and Chal- deans cited by several scholars do not tally 565n; names of r. are purely imaginary 565, 635; no proof that the rāśi system was borrowed by India from the Greeks 594; princi- ples of astronomy based on r. probably established in India in the three centuries before Christ 638; purpose of identification of r. with limbs of Kālapuruṣa 561; purpose and astrological indications of the classifications of r. acc. to Utpala 568; Sārāvalī men- tions no Greek word for Mīna 563n; six items in relation to the r. occupied by a planet called Ṣaḍvarga 583; table of r. as svagṛha, ucca and nīca of the planets 576; table of r. with English and Latin equivalents and synonyms 562; things supposed to be under the influence of the several r. 564; what r. are powerful by day, at night and in twilight 569; when are r. powerful 577. Rāṣṭrabhṛt Anuvāka 786. Rathakāra, in Tai. Br. means a man of that caste, not one who manufactures chariots (the etymological sense) and he can repeat the Vedic mantra 'ṛbhūnām tvā' etc., though not entitled to Upanayana 1290, 1642. Rathantara sāman, 726; means only the music and not the rk. set to music, ¹²²² Rationalism : ( vide under doubt, God, people, Hinduism, persecution, science, tradition, utilitarianism ) : accepts the postulates which science finds convenient and useful but science works within narrow limits, it is not concerned with morals or spirituality or values of life ¹⁴⁷⁵ ; in Europe emphasis on rationalism arose as the Christian churches, particularly Roman Catholic, were extremely intolerant of the slightest departure from religious views held at parti- cular times ^1576-77 ; there are subconscious and non- rational impulses, beliefs and intuitions in men that are held by men to be truer or of a higher order than what is on the rationalistic level ¹⁴⁷⁵ ; thoughtful men in Europe during 18th and 19th centuries had boundless faith in r. and progress, but this faith is now greatly weakened ¹⁴⁷⁸. Rationalists ( vide 'Communism and Communists' ) ; r. arrive at different conclusions on the same matter in different ages and even in the same age what appears reasonable to one group is held unreasonable by another group ¹⁴⁷⁷ ; argue that they should not have to prove negative propositions ( such as there is no God ) but theists must prove the positive proposition of God's existence etc. ¹⁴⁷³ ; it should not be supposed that ancient and medieval India had no rationalists or atheists, in fact there were several r. such as the Lokāyatas and rationalistic critics of sacrifices, Śrāddhas etc. ^{974 (note 1596)}, ¹⁴⁷² ; Bentham and the two Mills put forward the theory of utilitarianism ¹⁴⁷⁹ ; many r. hold that there is no proof of the existence of God or any higher Intelligence than man's, deny individual soul and im- mortality, and argue that in all religions there is some truth with a great deal of error ¹⁴⁷² ; problem of evil in the world is, acc. to r., a great stumbling block in accepting God as good, kind, omnipotent and all- knowing, ¹⁴⁷³ ; r. and utilita- rians are not agreed upon any definite principles of conduct for common men and women ¹⁴⁸⁰ ; r. substitute blocks of humanity or the leaders of such blocks for authority and worship, the likely result being that humanity would soon be wiped out ¹⁴⁷⁴ ; warning of Gītā against unsettling the minds of ignorant persons ¹⁴⁸⁰. Rudra in Santis 770. Rāvaṇa, dreams of Trijata about, 775. Rawlinson, a. of ‘Five monarchies of the ancient world’ 514n, 595ṇ Rayachaudhuri Dr. H. C.: 650n (on Vikramaditya), 883 (on discrepancies between Purāṇa accounts and inscriptions). Rāyāsposa verses 796ṇ Rbhūs: controversies about what they stand for 982; legend that R. slept for twelve days, explained 498-99. Reality, is of three kinds, (1) Paramārthiki (Absolute or highest), the province of Parā vidyā; (2) Vyāvahāriki (empirical), the province of aparā vidyā; (3) Prātibhāsiki (which pertains to dream states in which pleasure and pain may be experienced while the dream lasts), 1506. Rebirths: for sins, authorities on, collected in one place 1590; for persons guilty of mortal sins after undergoing hell tortures specified by Manu and Yaj. and rebirth for lesser sins 1590-91; for those guilty of thefts of certain articles have some understandable logic behind them 1491. Re-incarnation (Punarganma) 1530-1612; great difference between the Hindu theory of avatāras and Christian doctrine of r. 992. Rele, Dr. V. G., a. of ‘Mysterious Kundalini’ 1148, 1393, 1443 (criticized by Shri Kuvalayananda). Religion or (religions): as believed at present by most men can hardly be a panacea for the ills of the world 1480; many eminent men attribute the present difficulties to the two world wars and are busy in inviting all men back to r., but the crux of the problem is what religious tenets and practices are to be inculcated among men in the present age 1480-81; most r. postulate three fundamental entities, God, individual soul and external world 1506; virtues preached at different times as most important have been different (such as monachism, charity, humility, social service, heroism) 1481; whether religion is necessary or not some worth-while ideal is necessary, acc. to Pandit Nehru 1670; and modern Indians with several attitudes towards reform, 1700-1701. Religious Rites: calendar required for finding out proper times for, 641; must be performed at the correct time (i.e. season, tithi etc.) acc. to Śāstra 713; rule that, if one able to carry out main provisions of R. resorts to alternatives provided for those who are unable, he does not secure the other-worldly rewards of that rite 100. Renou, Prof. L., 493n, 505n (a. of ‘L’ Indé Classique’), 1006n (on ‘Religions of Ancient India'), 1397-98 (against identity of two Patañjalis). Representative (vide under 'Pratinidhi'), not allowed in certain cases 53. Republics in ancient India, acc. to Jayaswal 1663. Revati, the Yogatarā of nakṣatra R. corresponds to Zeta Piscium of modern astronomers 712. Rhys Davids, 542, 940, 1033 (ṣ of 'Buddhist India'). (Mrṣ) Rhys Davids: 1007 (on 'Relation between Buddhism and 'Brahmanism') says Buddha agreed with Upaniṣad teachings about high moral endeavour). Ṛgveda (vide God, Veda): 2-22, 35-6, 60n, 62-3, 87, 112, 126, 129, 137. 146, 150-151, 153, 159, 168, 171, 179n, 183, 205, 209, 219n, 223, 233, 241, 463, 488-9, 491-93, 495-98, 506, 537-38, 579, 582, 596, 671, 675, 684, 686-7, 690n, 691-92, 697, 703n, 719-24, 726n-28n, 729-31, 733, 737n-39n, 740-41, 750, 756, 758, 761-63, 771n, 772-3, 780n, 781, 785-9, 790n, 791, 796, 802, 814, 859, 916-17, 919-20, 934, 947, 950-51, 970, 980-985, 987-91, 997, 1031, 1035-36 (mystic words and spells in), 1043-44, 1045 (Ṛg. V. 47. 4 deemed to refer to Kādividyā), 1052n, (Ṛg. verses q. in Kularṇavatantra), 1058, 1059 (Ṛg. IV. 40. 5 ('Hamsaḥ' etc.) to be recited over wine and other tattvas in Tantrik worship), 1078, 1086 (verses of, q. by Mahānirvāṇa-tantra), 1098, 1100 (Vedic Mantras employed in T. works exemplified), 1121n, 1131 (orb of Sun is called wheel), 1156n, 1181, 1184, 1203-4 (references that are held historical), 1213 (who went to heaven and what joys were there), 1218 (Madhvācārya claims that he is referred to in Ṛg. text I. 141. 1-3), 1221n, 1223, 1227n, 1244 (mantras full of faith in God and beatitude), 1255-56, 1257n, 1265n, 1268 and n, 1276n, 1309n, 1311n, 1316, 1321, 1362, 1372, 1382n, 1385-86, 1471 (quoted often by Upaniṣads), 1478 (some doubters about Indra), 1487-1493, 1497-98, 1516 Ṛg.IX.82.1 explained in Tāṇḍya), 1517, 1527-8, 1532-33 (passages where word Karman occurs), 1536-37 (Ṛg. VII.33.10-14 about Vasiṣṭha's two births explained), 1537-44, 1546n, 1548n, 1553-54, 1568n (interpretation of Ṛg. X. 190. 3 ), 1576n, 1578 (Vaiśvā-nara ), 1595, 1600 and n, 1613-4 (river Sindhu), 1619-20 (meaning of 'Kṛṇvanto Viś-vam Āryam'), 1622, 1631n, 1644 (.indications of at least three Āśramas ), 1646 (shift towards oblation of cooked food or ghee as equal to animal sacrifices); 1676 (Vasiṣṭha's prayer that sins due to wine and gambling may be for-given); prayer to bestow ten songs on newly married bride) (X. 85. 16 explained ), 1610n R. (X. 117. 6) differentiates between ṛk verses, Yajus texts and Sāman chants 859; hardly 1/3 of over ten thousand Mantras of Ṛgveda are emp- loyed in the Vedic rites 1223; has two arrangements, viz. one into Maṇḍalas and Sūktas and the other into aṣṭakas adhyāyas and vargas, while Tai. S. and Atharvaveda are arran- ged into Kāṇḍas 859; pada- pāṭha or kramapāṭha of R. is not eternal but is man-made and the former is ascribed to Nirukta 861; ṛṣis of, had arrived at idea that there is only one Supreme Being addressed under different names 1487; verses of, occur in other Vedic saṁhitās 22; war of ten kings against Sudās 1644. Rgvedi, Mr., work of, on ‘History of Aryan festivals’ in Marathi 60. Ṛg-vidhāna 728n-29ṇ Ṛgpratiśākhya 703ṇ Rivara J. H. de Cunha, a of paper on ‘Historical essay on the Konkani language’ 1020. Rivers : Apāyā, Dṛṣadvati and Sarasvati m, as holy rivers for establishing Agni in Ṛg, 523; eighteen or 19 rivers are men- tioned in order from Ganges in the east to Kubhā (Kabul river), Gomati and Krumu (Kurram) in the west 1528; many rivers m, in Anuśāsana- parva 1528; several Purāṇas mention rivers as flowing from the principal mountains 1528; seven Sindhus mentioned in Ṛg. 1528; six rivers mention- ed as very holy and connected with Himavat and six more south of Vindhya 243. Robertson, Archibald, a. of ‘Rationalism in theory and practice’ 1476n, 1481n, 1616 (on meaning of word civiliza- tion’ Rodasi, wife of Rudra, acc. to Yāska and connected with Maruts in Ṛg, 1044. Rohiṇi, nakṣatra, moon said to be fond of, 507. Romaka is probably Alexandria in Āryabhaṭa’s work, 676ṇ Romaka-siddhānta 680; (vide under Śrīṣena); Dīkṣit con- tends that the R. summarised in Pañcasiddhāntikā is diffe- rent from the work of Śrīṣena and was composed before 150 A. D. 515n; length of year, acc. to R. agrées with Hippar- thus and Ptolemy 515; no calendars in India based on it 515n; Thibaut on, 515n; probably composed in Sanskrit by a Greek settled in India, 515n; Thibaut on, 515. Roman Church: prepared an Index of forbidden books (the edition of 1949 contains 5000 titles) and another Index of books permitted but some pas- sages from which were to be expurgated 1576. Roth Cecil, a. of “Short History of the Jews” (for persecution of the Jews) 1019. Roland, Benjamin, a. of ‘The Art and Architecture of India’ 1656. Royce, J., a. of ‘the world and the individual,’ expounds Chāṇ Up. III. 14 and VI. 2–15 and Bṛ. Up. 1500; quotes from a mystic work ‘who knows Him is silent’ 1505. Rṣabhā, a predecessor of Varāhamihira 622. Rṣipaňcami-vrata: (vide ‘Seven sages’) : 149–151; meant for all, but now practised mostly by women 149; number seven important in, 154; object was to remove all sins and troubles of three kinds and ridding women of contacts during monthly illness 950; performed on 5th of Bhādrapada bright half 149–151 (mixed with 4th and not with 6th tithi); performer not to eat anything in this vrata produced on land plowed by oxen or watered by the labour of oxen 150; procedure of 149–150; Saňkalpa in 150n; seven sages and Arundhati worshipped in, 150–51; worship of sages is performed with Ṛgveda mantras 150–51. Rṣiputra, a. of a work on astrology, 593 (Bṛ. S. quotes 15 verses of his), 767, 768n, 778n (Bṛ. S. summarises its views). Rta, meaning of, acc. to Prof. Apte, is ‘belt of Zodiac’ 3; three meanings of, 320; wheel of, in Ṛg. 488–489, 1627; (ṛta gave place to satya later). Ṛtavya hymns are Ṛg. II. 36 and 37, 492. Ruben, Prof., on ‘Purāṇic line of Heroes’ 883. Rudra (see under ‘Śāstras’); deemed by Padmapurāṇa to have assumed the form of Kāla with rāśis as his limbs 561n; is supposed to have deluded people and asuras by composing false śāstras at the bidding of Viṣṇu, 974. Rudra (see under Ekādaśinī, Laghurudra, Mahārudra, Atirudra): 1024; name of Rudrādhyāya, viz. eleven anuvākas in Tai. S. IV. 5. 1-11, beginning with ‘namas-te Rudra manyave’; reciting them once being called ‘āvartana’ and reciting eleven times is called ‘Ekādaśinī,’ 759, 813 and n; word r. is harsh name 721n; worship by R. takes three forms viz. japa, homa and abhiṣeka (sprinkling a person with holy water over which Rudra mantras have been repeated), 814. Rudradhara, a. of ‘Śuddhiviveka’ 52, 1296 (held Śūdra cannot adopt a son). Rudragaṇa (mantras) 796ṇ Rudragāyatri 108ṇ Rudrayāmala, a Tāntrik work; 736n, 965n, 1034, 1061n (on cakras and Sahasrāracakra); 1088n (a Vīra Sādhaka could associate with another’s wife as Śakti in worship), 1101, 1144–45. Rudriya (servant of Rudra), substituted for Rudra in Ait. Br. for averting Rudra's wrath 721ṇ Rukmāṅgada and Mohinī story of, in Nāradīya-purāṇa 892; proclamation of, about the observance of Ekādaśī 892. Rūpasamṛddha, meaning of, 789n, 1097, 1276ṇ Russell, Bertrand, a. of ‘Impact of Science on Society’ 765n; remarks of. on Milton’s use of popular beliefs about eclipses 765. Russlle, Lord, of Liverpool; a. of ‘Scourge of the Svastika’, wherein he cites the confession of Höss that not less than three million people were put to death at Auschwitz, 1480ṇ Russia : great inequalities of in-come in, even after 40 years of totalitarian rule between the salaries of Academicians and high placed executives on one hand and of common men on the other 1682–83. Rutter, Owen, a. of ‘Scales of Karma’ 1594, 1605. Śabara, a. of bhāṣya on Pūrva-mīmāṁsā-sūtra (vide under Kumārila, Vṛttikāra); vrata defined, 28; 33–4, 73n, 86n, 96n, 237, 607, 701n, 821, 985, 992n, 1032 (meaning of Tantra), 1097–98 (mantras are ‘arthaprakāśaka’), 1114n, 1154n-56n, 1158, 1167 (Jaimini mentions Bādarāyaṇa in P. M. S. I. I. 5 and XI. I. 65), 1178 (quotes a Smṛti verse almost identical with Manu), 1180, 1183, 1186–87 (mentions vṛttikāra with respect) 1197, 1202–05, 1208, 1209ṇ 1211n (on Apūrva), 1212n, 1213 (popular views about heaven), 1214 (mental happiness is svarga), 1220–21 (on mantras, their classifications and defini-tions), 1222, 1224 (‘śabda-pramāṇakā vayam’), 1225n (defines vidhi), 1226 (what signifies a vidhi), 1227n, 1231n, 1236n, 1237, 1241, 1249n, 1254n, 1255, 1257–60, 1283n, 1286n, 1289–90; 1292, 1294, 1295n, 1297n-1300n, 1304n, 1305n-1308, 1310–1312n, 1317n-18n, 1321n, 1322, 1324n, 1325–1326n, 1329n, 1331n cites a verse defining ‘tantra’), 1332n-35, 1512n (on affix ‘tva’), 1527, 1544n, 1626; at least one thousand quotations on Śabara’s bhāṣya are taken from Tai. S. and Br. 1218; bhāṣya of, is earliest extant coṃ on P. M. S. 1187; bhāṣya of, quotes about three thousand quotations of which several hundreds have not been identi-fied 1218; Bṛhatī, is coṃ of Prabhākara on, 1189; diffe-rence between S. and Kumā-rila as to the subject matter of P. M. Sūtras, 1262–63), 1335; flourished between 300–400 A. D. 1197; frequently quotes the very words of the Nirukta or pointedly refers to them, 1276 and n; gives three interpretations of P. M. S. IV. I. 2, out of which one relates to acquisition of wealth 1233; gives far-fetched explanations of the words 'Savitṛ,' 'Aśvins' and 'Pūṣan' when the Mantra 'devasya tvā' (Tai. S. II. 4. 6. 1) is to be addressed by ūha to a deity other than Agni, 1325 and n; mentions Holākā festival as prevalent in Eastern parts of Bhārata 237; numerous commentaries on bhāṣya of 1187–88; omits some sūtras, acc. to Kumārila 1162n, 1188, 1227n; no commentary on Śabara's bhāṣya, composed before Kumārila now available 1188; quotes several verses on P. M. matters and also on other topics 1187; stories of events that never occurred are mentioned in the Veda for praise (says Ś.) 1224; styled vṛttikāra sometimes by Kumārila himself 1197. Śabarotsava, in Durgāpūjā 176–77. Sabatini, Rafael, work of, on ‘Spanish Inquisition’ 933ṇ Śabhāsavasutta 943. Śabdakalpadruma 760. Śabbath 677; Jews observed Saturday as S. (and not Sunday) 677; observed on different week days by various peoples 677. Sabhāparva 27n, 90n, 130, 488n, 539, 698 (names for numerals from ayuta to parārdha), 743 (omens), 744 (eclipse), 745 (three kinds of utpātas), 971n (story of Śiśupāla), 1161¹²⁵ (pupils of Vyāsa). Sabine, W. H. W. a. of ‘Second sight in daily life’ developes a novel theory on dreams 782. Śaci : word Ś occurs in the sense of ‘Śakti’ about 50 times in Ṛg. and does not mean wife of Indra 1043. Sacred books of the East (series) 527, 777, 939n–40n, 943, 970n, 972, 978n, 1022–23n, 1026, 1037n, 1038, 1042, 1070, 1107, 1153, 1579n, 1583n, 1613n, 1627, 1663. Sacrifice (see under Yajña, wife, Dakṣiṇā) ; disposal of implements of S. 1232; even the Ṛgveda discloses that a complicated sacrificial ritual existed in its times 991; provides that husband and wife should per- form a S. in co-operation, but where the Veda expressly provides that certain matters are to be performed by the male sacrificer it is the male alone that can perform them 1287; results of paucity or absence of food, or mantras, proper fees, are disastrous in different ways 753; svarga is the reward of all sacrifices (such as Viśva- jit) for which the Veda does not expressly declare a reward 1312; ten implements required in S. enumerated in Tai. S., each of which is to be employed for the purpose prescri- bed by Veda 1292, 1331n, wrangling about food or fees causes misfortune to sacrificer 753. Sadācāra (usages or practices of śiṣṭas) ; ( vide ‘śiṣṭa’, Smṛtis, Kalivarjya): intricate ques- tions about the relative force of Śruti, Smṛti and Sadācāra arise 1264 ; Kumārila's posi- tion is that those usages alone are authoritative that are not opposed to express Vedic texts, that are practised by śiṣṭas under the belief that they are part of Dharma (right conduct) and for which no visible motive such as pleasure, acqui- sition of wealth or satisfaction of desires can be predicated and that it does not follow that all actions of śiṣṭas are to be accepted as dharma, that Manu's advice to follow one's ancestors' path means a path of good people 1264, 1280 ; some great men, acc. to Gau- tama, Āp. Dh. S., Bhāgavata- purāṇa (X. 33. 30 ), were guilty of violations of dharma and excesses, and twelve examples are cited by Kumārila who explains them away or says that they were not thought to be dharma by those persons themselves 1280. Sādangaṇyāsa, exemplified by Dharmasindhu and declared to be avaidika 1121ṇ Ṣaḍaśitimukha, 213n ; ṃ in ins- criptions 213n ; puṇyakāla is 60 ghaṭikās 215. Sādāvrata (or annadānamahā- tmya) 437. Sad-dharma-puṇḍarīkasūtra (a standard work of Mahāyāna), agrees closely with Gīta 970 ; contains many dhāraṇīs (spells) 1104ṇ Sādhanamālā (a composite Vajra- yāna work of 3rd century A. D. to 12th): 1038-39, 1050, 1070 (six cruel magic acts), 1104, 1116n, 1146 ; asserts that there is nothing that cannot be attained by mantras if proper procedure be follo- wed 1104. Ṣaḍvimśa-Brāhmaṇa 734 (śāntis), 1114n (Śyenayāga details), 1245. Sagara, sons of, were reduced to ashes by Kapila 1362. Saha, Dr. Meghnad ; 713–4, Pre- silent of Calendar Reform Committee and author of the C. R. C. Report 714n ; Report of, has exahaustive alphabeti- cal list of Hindu festivals, but no details except month, fort- night and tithi are given 253, 614, 648–49. Sahasrabhojanavidhi (procedure of giving dinner to one thou- sand brāhmaṇas at one time) 445. Sahityadarpaṇa, 1297n–98 ; present author's notes on, re- ferred to 1297. Saints : (vide Kabir) : in medie- val times in India there were women S. like Mirabai and Aṇḍal, untouchables as saints, viz. Chokhāmeḷā and Raidās, Mahomedan saints like Kabir 969 ; names of saints and mystics in all parts of India from 13th to 17th century A. D. that agreed on certain fundamentals viz. unity of God, need of self-purification, conde- mnation of pride of caste and of ritual, and surrender to God for salvation, 969-970. Śaiva–(see. under ‘Śāstras’); Siddhāntas were composed at Viṣṇu's bidding by Śiva for deluding people and asuras 974-975. Śāka (vegetable) has ten forms 423. Śaka era: 649 (began when 3179 years of Kali had expired), 679n; in medieval times came to be called Śalivāhana 655; Inscriptions of Kṣatrapa kings bearing the number of the year are held to be in Śaka era. 654; Śakas in Yugapurāṇa 828; most astronomical works in Sanskrit employ Śaka era from about 500 A. D. 653; origin of the name Śaka era is a most difficult and unsolved problem 653ff; origin of the name Śalivāhana 655; some modern writers like Burgess and Dr. Saha hold that this era was started by calculation and taken backwards, 649. Śaka and Yavāna and other foreign tribes held to be originally Kṣatriyas by Manu and others 1634ṇ Śakadhūma, meaning of, 740n; Charpentier on 740ṇ Śaka-Kuṣāṇa, paper by Prof. Basham 654ṇ Śakalya, a. of the padapāṭha of the Ṛgveda 861. Śaketa, ṃ in Yugapurāṇa 827-28. Śakra-dhvajotthāpana: (vide 'Indradhvajotthāpana'); ṃ by Sarasvatīkaṇṭhābharaṇa of Bhoja 42. Śākta or Śāktas (vide Lalitā-māhātmya); all women are fit for intercourse to Ś. worshipper. except the wives of his guru or the wives of Vīra kind of worshippers 1093; are mentioned among six darśanas by Vāyupurāṇa 1042; belief of, that female jackal is a messenger of Kālī and is auspicious 808; Bengal and Assam, chief strongholds of Śākta cult 1076; chief characteristics of the cult of 1041-3; cult of Ś. promises men both bhoga and yoga 1092n; cult of, prevalent long before 8th century A. D. in India, especially in Bengal and Assam 1041; eight kṣetras of 1039; great aim of Śākta is to realise his identity with yantra, mantra, guru and devī 1138; have no higher means of happiness and liberation than the fifth tattva 1093; list of works on Ś. doctrines in English 1048n; principal work of Ś. is Devīmāhātmya 1041; Purāṇas that eulogise Devī 1042; several Upaniṣads relied upon as the basis of Ś. cult by Rāghavabhaṭṭa and Bhāskarerāya, but those upaniṣada are later writings 1045; Ṛg. V. 47. 4 is fancifully interpreted by Ś. as referring to their views 1218; Śaktavidyas are said to be Kādi, Hādi or Sādi 1045n; sect mark of Ś. and Śaivas was tripuṇḍra 1076n; special form of worship which sometimes assumed debased or revolting forms 1042; wine was not prohibited only when it was taken for pleasure 1094; word Śakta means ‘one who is a devotee of Śakti’ ( cosmic power or energy ) 1041. Devi for deluding the world 1042; sometimes the word ‘Māyā’ is used with Indra, instead of Śakti 1043; when worshipped with offerings of wine, flesh and edibles becomes pleased 1042, 1058; word Ś occurs about a dozen times in Ṛgveda, five times with Indra, twice with pitṛs, once with Aśvins 1043; worshipped generally under the name Devī 1041; worship of, necessarily requires wine and other makāras acc. to several Tantra works 1082.

Śaktapramoda , 1041ṇ

Śakti ( vide under Devi, Durgā, Kālī, Kuṇḍalini, cakras, five Makāras) ; conceived to be the primordial source govern-ing all activity in the universe, 1141; different names of Ś. or Kālī in Purāṇas like Matsya, Kūrma, Brahma, 1041-42 ; doctrine of Vedānta that brahma is endowed with all powers might have suggested all engrossing power of Ś. 1045n; ideas associated with Ś. and Śacī in Ṛg. are those of creation, protection, valour and bounty 1043; is all pervading, most subtle, is the Kuṇḍalini coiled like a snake and manifests herself in the form of the fifty letters of the alphabet from a to kṣa 1061; name Bhadrākālī occurs in Śaṅ. gr. and Manu 1042; Kaulāvali-nirṇaya asserts that if a man, after partaking of bhāṅg, enga-ges in meditation, he directly sees the deity, 1082; praise of Devī spoken of as primordial Śakti, that all gods including Śiva himself derive their powers from her 1058; Ṛgveda speaks of the Ś. of the great gods, but they are Śaktis of the gods and not separate creative principles 1043; śāstras opposed to Veda like Kāpāla, Bhairava, Yāmala, Vāma, Ārhața were propagated by ( vide under 'women') : means the ‘woman associated with a sādhaka in Yogic practices and in the worship of Śakti 1052n, 1085; young courtesan is Ś. incarnate and brahma 1056.

Śaktisaṅgama-tantra , 263, 1052n, 1053 (‘kula’ means upāsaka of Kālī), 1054, 1056, 1064–65, 1080 (offers symbolic expla-nations of five Makāras), 1105n, (on Trailokyamohana mantra), 1109n, 1117 ( proper times for dīkṣā).

Śakunas ( vide birds, divination, nimitta, Vasantarāja-śakuna) : are declared by Varāhamihira to be indicative of the actions of persons in their former lives and by Vasantarāja 538, 806; authors and works on 622; Bhāguri, Bharadvāja and Dravayavardhana on, 591; extensive literature on, 805-6; hooting of owl on top of a house at night portends sorrow and death of owner's son 808 ; words Śakuna and Śakuni mean 'bird' in Ṛgveda, gra- dually came to mean premoni- tions conveyed by cries and movements of birds and then any prognosticatory sign 804– 805 ; some animals and birds are useless for prognostications at certain seasons 808-809 ; Upāśruti as method 809-810. Śākuntala of Kālidāsa : 46, 120, 517, 687, 800, 1027, 1046n (Śiva as 'parigataśaktiḥ'), 1071, 1596. Śālakarma (construction of a house) ; vide under 'house'. Śālihotra, q. by Hemādri on Aśvāśanti 804. Śālikānātha, a. of coṃ Rjuvimalā on Bṛhatī and of Prakaraṇa- pañcikā 1189 ; flourished between 710-770 A. D, 1198 ; reason for the view that Ś. was a direct pupil of Prabhā- kara 1190, 1193. Śālivāhana, era ( vide Śaka era ): these words occur in Inscrip- tions of 13th and 14th century A. D., 655. Śalokat's a kind of mukti 1631ṇ Śalyaparva 90n, 520n, 687n, 742n, 743-44, 764, 767, 787n, 1219, 1391. Śam : adhrigu-praisa, bearing of on root śam, 724 ; undecli- able 'śam' occurs about 160 times in the Ṛgveda 719-720 ; joined to 'yoḥ' in a compound or with 'ca' between the two, meaning 'happiness and wel- fare or 'health' and 'wealth' 719 ; sometimes used as a noun 720. Samādhi 1449n-1451 ; deriva- tion of 1449n; two kinds of S. viz. Samprajñāta or Sabīja and Asaṃprajñāta or nirbīja 1450-51 ; there is a blending of subject and object, the in- dividual soul and paramātman 1450 ; sabīja a. of four stages, 1450-51; the word Samādhi, was known to V. S., Maitrā- yaṇī Up. and Gītā, 1390, 1450. Samāja (festive meeting), ṃ by Āp. Dh. S. and Aśoka 1017. Sāman : meaning of, 1221 ; means a sāmaveda chant 1543 ; means also 'reconciliation' 1543 ; parts (five) of each S. 1544. Samāsasaṃhitā, of Varāhamihira, quoted by Utpala 742ṇ Sāmaveda 721n, 733n, 734, 1221 ( has not one thousand Śākhās, but gītis ), 1543 ( all verses of, except about 75, are taken from the Ṛgveda ). Samayamayūkha 66n, 83, 111, 129n, 133-35, 136n-37n, 145- 46n, 154n, 170n, 180-81n, 182, 184, 189n, 198n, 215n, 218, 227n-8n, 232n, 243n-4ṇ Samayapradīpa 29, 40n, 41, 50, 52, 75n, 81n, 125. Samayaprakāśa, 91n, 97n, 99n, 248, 663, 664n-5n, 672-674n, 675ṇ Samavidhāna-brāhmaṇa 733-4, 790, 1161. Sāmba, an Upapurāṇa ṃ by Matsya, Alberūnī and Dāna- sāgara 873, 910 ; date of, dis- cussed 872-3 ; Prof. Hazra himself finds that more than half of it belongs to period 950-1500 A. D., 873; no evidence that the half of S. which Prof. Hazra puts down between 500-800 A. D. is earlier than 800 A. D. or even 950 A. D., 873. Samba, son of Kṛṣṇa, revised Bhaviṣyat-purāṇa and establi- shed images of the Sun in four places, acc. to Varāhapurāṇa, 818n, 898. Saṃhitā or Śākhā (natural astro- logy), a branch of Jyotiṣa, subjects of, 479. Śāmi and Śāmī: occur in some Ṛgveda verses 723; Sāyaṇa explains as 'Karman' (reli- gious rite, action) 723-4. Śāmi: (vide under Śānti): cult of, is ancient 194; plant or branch, connected with appeasing terrible aspects 724; war supposed to destroy sins and appease the wrath of gods when worshipped 192, 725; wor- shipped on Vijayādaśamī 190. Śāmidhenī verses generally 15, 726; spoken of, as thunderbolt 726-7. Sāmrājyalakṣmī-pīṭhikā, obser- vances in 18ṇ Saṃsāra (cycle of births and deaths), 1563-65; Kāma as the root of ṣ as it gives rise to volition ( kratu ) which leads to deeds; 1548; Manu frequently employs it 1564-65; word occurs in Kathopaniṣad and Śv. Up. 1564. Saṃsarpa: (vide intercalary month) : 671-2; distinguished from Amhaspati 672. Saṃskāra (in P. M. S.) is what when performed makes a sub- stance fit for some purpose 1308ṇ Saṃskārakaustubha 1290. Saṃskārapradīpa 614, 1244n-5ṇ Saṃskāraratnamālā, 614, 1121n, (holds nyāsa is avaidika). Samuccaya (or abhyuccaya, addition or combination) 1328-29; Mit. on Yaj. III. 243 furnishes examples of S. in the matter of expiations from Dharma- śāstra 1328-29. Samudragupta, greatest of the Gupta emperors 843; perfor- med Aśvamedha that had long been in abeyance, 1028. Samuel, Viscount 1487n, 1575ṇ Samuel, 194 (Bible). Saṃvartaka (terrible) fires or clouds at time of Pralaya, 686ṇ Saṃvatsara: identified with Pra- jāpati in Śat. Br. 65; years of Bṛhaspatya type were so called 660-61; names of, were supposed to indicate different consequences for each 662. Saṃvatsarikasattra, observances in, 18ṇ Saṃyuttanikāya 1005ṇ Sanātanadharma: the word occurs in Matsya-purāṇa and in Khanapur plates of Mādhava- varman (6th century A. D.) 945n, 1629n; meaning of, 1629 and ṇ Sanatkumāra and Nārada, story of, in Chāṇ Up. VII. 26. 2, where the former is called Skanda, both being semi. divine, the former being a mind-born son of Brahma. Sāñchi: sculptures on eastern gateway of 127, 1653n (works on the stūpa at ). Sandhyā, is period of three ghaṭi-kās before and after sunrise 438. Sandhyā (morning and evening worship): nyāsa included in S. by some works 1121–22; worship of the Sun daily in the evening is to be done with some mantras addressed to Varuna (in Ṛg. I. 25) acc. to Parāśaramādhavīya and modern Mahārāṣṭra practice, 1311ṇ Sāṇḍilya, vide under Pañcarātra 955ṇ Sāṇḍilya-bhakti-sūtra 952n, 966–7, 958n, 959, 965n, 966, 968 (path of bhakti open to all in-cluding caṇḍālas); coṃ on by Svapneśvara 936–59, 963–6ṇ Saṅgha, elective procedure in 1663. Śaṇipradoṣa-vrata 421. Sanjana J. E.: a. of ‘Dogma of re-incarnation’; criticized 1605–1608, 1611; asserts that a man who believes in re-incarnation is not a true Zoro-astrian, which is criticized 1605–6; employs offensive language about those who differ from him, particularly about Theosophists, 1606–7; his inter-pretation of Manu VI. 63 is wrong 1565; is guilty of serious mistakes 1607–8. Saṅkalpa, necessary in every religious rite; contents of, 650; formula of, in vrata, 81; in a fast or vrata to be made in the morning 202. Śaṅkarācārya (vide Abhinava-gupta, Devala, Śrīharṣa Tārā-nāth): 731n-2n, 779n, 821, 824-26, 860n, 866 (Prof. Hazra misunderstands what Ś. says), 900n, 906n, 944n, 955 (on Pañcarātra), 963n, 1032–1045, 1153 (on V. S. I. 1. 1.), 1155n, 1158, 1160 (Pūrva-mīmāṁsā and Vedānta-sūtras as one śāstra), 1154-65, 1172 (on Gītā 13. 4), 1202, 1205, 1211 and ṇ (on Apūrva), 1218, 1241n, 1250 (quotes sūtra in which the words paryudāsa, pratiṣedha and vikalpa occurs), 1251n, 1254-5 (Agnihotra as ārūdupakaraka in acquiring knowledge of brahma), 1289–90, 1292n, 1297n, 1300, 1307n, 1359n, 1360–62, 1365, 1388 (position as to Yoga), 1389n, 1390, 1400n, 1426, 1432, 1434-35 (on Chāṇ Up. I. 3. 3, mis-understood by Caland, Dumont and others), 1435 (Ś. on Bṛ. Up. I. 5. 3 and on Praśna), 1446, 1468, 1469-70, 1484n, 1485, 1488n, (explains 'asat'), 1499n, 1500, 1504-5, 1507-8, 1516n, 1517, 1541-42, 1546n, 1548, 1552n, 1554, 1561n, 1563n-64n, 1566–68, 1576n, 1579n, 1588, 1591, 1607; doctrine of Māyā declared by Padmapurāṇa as Bauddha in disguise, 976; holds that Bādarāyaṇa a. of V. S. is diffe-rent from Vedavyāsa, a. of Mahābhārata, 1166; horoscope of, in coṃ on Saundaryalahari examined 629 ; Prapañcasara- tantra, ascribed to Ś. dilates upon a mantra called Trailokyambhana for accomplishing six cruel acts 1070 ; Saundaryalahari, ascribed to Ś. 1049n ; says that Manu- smṛti and Devala-dharmasūtra accept some doctrines of Sāṅkhya system 1352 ; verses quoted by Ś on V. S. I. 3. 30 as Smṛtis, set out, identified in Śāntiparva and Purāṇas 1568n; view that Śūdras like Vidura and Dharmavyādha had brahmajñāna and a śūdra may secure mokṣa by reading the itihāsa and Purāṇas, and Vacaknavi Gārgi, though a woman, possessed brahmajñāna 921n, 1642. Śaṅkaradigvijaya of Mādhavācārya, 1010n ; contains an absurd story about king Sudhanvan's order for persecuting Buddhists 1010n; throws all history and chronology to winds to glorify Śaṅkarācārya 1010ṇ Śaṅkaragīta 79ṇ Śaṅkaravijaya of Ānandagiri, 1136ṇ Śaṅkarṣa-kāṇḍa, exercised hardly any influence on Dharmaśāstra 1159 ; for discussion about devatās 1159 ; held to be a parisiṣṭa (supplement) of Pūrvamīmāṃsāsūtra by Appa- yadīkṣita 1159 ; much neglected in later times 1159 ; views differ about its authorship 1158-59. Śāṅkha-likhita-sūtra 52, 527, 1590. Sāṅkhasmṛti 27, 1016n, 1440 ( same verse as Manu VI. 72 ), 1441 ( same in Manu ), 1448n ( eight verses quoted ). Sāṅkhāyana-brāhmaṇa 24, 26, 241, 659n, 726-7, 1153, 1234 ( on the observances of a sacri- ficer ). Sāṅkhāyana-gṛhyasūtra 27, 730, 761 ( on Mahāśānti ), 1042. Sāṅkhāyanaśrautasūtra 26, 671n, 672, 816, 1032 ( meaning of Tantra ). Sāṅkhya system : ( vide . Devala, elements, guṇas, Kapila, Pañcaśikha, Upaniṣad, Vindhya- vāsa ) : and Dharmaśāstra 1352- 1384 ; and Yoga in Śv. Up. 1352 ; Ś. and Yoga are one acc. to Śāntiparva 1367 ; contradictions in Ś. pointed out by Śaṅkarācārya 1357n ; does not include time among 25 Tattvas but includes it under Karaṇas 468 ; derived from the word sāṅkhya that has two senses 1378 ; dispassionate appraisal of Sāṅkhya by Dr. Behanan 1384 ; described in Purāṇas such as Kūrma and Viṣṇu 825n ; eighteen schools of, acc. to Chinese sources 1353 ; enumeration of 25 tattvas of, 694n; evolution of world, acc. to Ś. described in Yaj. Smṛti 825- 26 ; expounded by Kapila- muni to Āsuri 1356 ; followers of Ś. system explained Vedānta passages as favourable to them and V. S. I. 1. 5-18 refute it, 1318 ; high praise of, in Śānti- parva 1363-65; is called Sānkhyatantra by Sankarācārya 1032; is near to Vedānta be- cause of the theory of non- difference between cause and effect that it propounds 1352; is within Vedic orthodoxy as to those views not in conflict with Veda 1362; kaivalya is the goal of S. 1361n; Kapila Muni, originator of S. acc. to Sānkhyakārikā 1356; S. Kṛ- tānta expressly ṃ in Gītā (18. 13) 1378; Mahābhārata (Śāntiparva) and Asvame- dhika and S. 1363-1371; means ‘tattvajñāna’ or 'a per- son knowing ultimate reality’ in the Gītā 1378; most funda- mental conceptions of S. are two distinct essences viz. Pra- kṛti or Pradhāna and Puruṣas ( that are many ), three guṇas, twenty-five tattvas 1357-1359; numerous teachers about pu- ruṣa, mentioned in Śāntiparva 1367, 1374; one of the six well-known darśanas 1352; poets like Kālidāsa and Bāṇa utilize S. doctrines 1384; pro- pounds a theory of cosmic evolution based on reason alone without postulating God as creator 1358; S. propoun- ded in the Śāntiparva is a good deal different from the standard S. 1370-3; Purāṇas dwell at some length on S. doctrines 1382-84; puruṣa is bhoktṛ ( and not kartṛ ) 1358; origin and development of S. is a difficult problem, 1353; Pañcaśikha ( vide under that word ) 1371; relation of S. to Upaniṣads, discussed 1362-3; relied on Upaniṣad passages (such as 'ajām-ekām' in Śv. Up. IV. 5) in support of their views about Prakṛti and guṇas ; some philosophers combined S, Yoga and Par- mesvara and some Mahābhā- rata references to S are made with reference to them 1365, 1371; striking passages where S. doctrines and terms appear in Bhagavad-gītā 1375- 6; teachers of, mentioned by Yuktīdipikā 1354-55; tea- chers such as Pañcādhikaraṇa and Paurika not known before 1394; views of Garbe, Jacobi and Oldenberg on S. and Upaniṣads 1363; went through several phases 1353; why so called 1377-78; works like Buddhacarita, Carakasamhitā, Suśruta, Manusmṛti, Yāj. smṛti, Devaladharmasūtra mention S. tenets 1378-1381; works and papers on S. system mentioned in one place 1353ṇ

Sānkhya kārikā of Īśvarakṛṣṇa: 468, 694n, 900n, 1033n, ( calls S. system 'Tantra', ), 1353, 1359n, 1354n, 1374n, 1376n-77n, 1379n, 1383n, 1402-3, 1410; commentaries on viz. Mātharavṛtti, Yukti- dīpikā, that of Gauḍapāda, Sānkhyatattvakaumudī of Vā- caspati 1254-55; commentary called Jayamangalā ascribed to Sankarācārya, 1355; date of, between 250-325 A. D., 1354. 5, 1359; foremost ex- ponent of Sāṅkhya from at least 5th Century A. D. 1353, 1356; known as Sāṅkhya-saptati and in Chinese as Suvarṇasaptati 1356n; quoted by Śaṅkarācārya 1353, 1358n; translated into Chinese by Paramārtha in 546 A. D. 1353. Sāṅkhya-pravacanasūtra 1353, 1358n; eḍ by Garbe, a late work of about 1400 A. D., 1353; bhāṣya on, of Vijñāna-bhikṣu (about 1550 A. D.) 1355; states that no śāstra that admits a soul is unauthositive, that there is no contradiction among śāstras, each being of full force and true in its own sphere, that Sāṅkhya is not in irreconcilable conflict with the doctrine of a personal God or with advaita Vedānta 976, 1355; coṃ of Bhāva Gaṇeśa on 1373. Sāṅkhya-tattvakaumudī of Vācaspati 468n, 1214 (quotes verse defining what svarga means), 1359n, quotes Rāja-vartika on topics of Śaṣṭi-tantra). Sāṅkrānti (vide under 'sesame') 211-221; acts forbidden on 221; bath in Ganges on, highly commended 220; baths to be taken and gifts to be made during puṇyakāla (holy time) 217-218; bhoga, meaning of, 216n; came to be deified and identified with Durgā 218; each of twelve S. in a year has seven names depending on the week days or certain classes of Nakṣatras on which it occurs 215; each of seven S. is beneficial to different varṇas and classes of people 216; gifts of special kinds recommended on twelve S. 218; grant (ancient) made on Jupiter's entrance into Vṛṣabha (bull) rāśi 212n; japa and gifts on, yield inexhaustible results 214; means only Ravi Saṅkrānti acc. to late works 213; merit of gifts on several S. 220; Puṇyakāla, differing views on, 216-7; puṇyakālas for the passage of the Sun and planets entering into a rāśi 213-13; śrāddha on S. prescribed by some works 221; thirty ghaṭikās before and after the moment of Sun's entrance into a rāśi are said to be time of S. but the holiest times differ 215-216; Vratas, fifteen, on, S. 221. Sāṅkṣepa-śāriraka 1603. Sannipatopakārāka (actions or rites); are also called Sāmavāyika or āśrayī-karmāṇi 1254; are acts such as the pounding of grains, prokṣaṇa (sprinkling water over substances etc.) i. e. they are Saṁskāra (make something fit or embellish) 1150. Sannyāsin: being a S. before discharging the three debts severely condemned by Manu and Yāj. 1511; duties of, in Manusmṛti and Yāj., many of which are applicable to Yogins 1457; Jābālopaniṣad makes becoming disgusted ( with worldly life ) the condition precedent for becoming a parivrājaka or S.¹⁵¹⁴ Upanisads inculcate that S. was to give up all actions, even good ones, except living by begging till the body lasted¹⁵¹⁴; 1644 ( rules for S. and for forest hermit identical to some extent;¹⁶⁴⁵ ( most honoured at śrāddha dinner and competent to decide doubt- ful points of dharma ). Sanskrit Literature: about 4500 works from S. were translated into Tibetan¹⁰⁴¹; hardly any evidence exists of the transla- tion of Chinese or Tibetan works intoSanskrit,^1039-1040 much of it has perished beyond recovery⁴⁸¹; much that survi- ves is religious and not inten- ded to be a full treatment of any topic⁴⁸¹; is vast and varied, continued for at least three thousand years, penetra- ted countries in S. E Asia and gave rise to several sciences such as comparative philology:¹⁶⁵⁰ Histories of S. L. by vari- ous scholars¹⁶⁵⁰; for variety and vastness of; vide under H. Goweṇ Śantama⁷²²; Ś occurs about two dozen times in Rg. and means 'beneficent'⁷²². Śantarakșita (705-762 A. D.); a. of Tattvasangraha¹⁰³⁷, 1212n; frequently criticizes Kumārila without naming him but does not name or quote Prabhākara¹¹⁹¹; pupil Kamalasīla wrote coṃ on Tattvasangraha¹⁰³⁷, ¹¹⁹¹ (names Kumārila many times). Śāntāliya hymn ( Rg. VII. 35. 1-15 )^720n-91. Śānti^719-814: (vide under adbhūta, Āśleșā, birds, bees, Hoens, Kauśikasūtra, Go- mukhaprasavaśānti, nimitta, Rāhu, nakșatras, navagrahas, prasavaśānti, Udakaśānti, ut- pāta, Vināyakāśānti, Vāstu- śānti, Vasantarājā ): Āśva- śānti, for removal of dangers to and diseases of horses⁸⁰⁴; auspicious tithis for adbhūta- śānti⁷⁹⁰; by owner of a cow that had delivery in Bhādra- pada or a she-buffalo that had it in Paușa or Māgha or on a Wednesday or a mare by day, which are sometimes perform- ed even now^789-90; connec- ted with Śakunas⁸⁰⁴; cult of Śānti extensive in medieval times as in Madanaratna^736-738; definitions of,^756-757; derivation of, from root 'Śam'⁷¹⁹; efficacy of śāntis against āntarikșa and divya utpātas⁷⁴⁶; elaborate treatment of Ś. in post-vedic literature,^734-35; extensive literature on Śāntis indicated^734-735; for bad dreams by reciting Rg. X. 164, 1-5,^728-729; for birth of twins to a woman or mare or cow⁷³⁸; for eclipses described^765-766; for ten dreams ṃ in Ait. Ar.⁷³¹; for dreams in Atharvaveda verses and in Gṛhya works^732-34; for earthquakes, eclipses (solar and lunar)⁷³⁹ⁿ; for fall of meteors 766-7°; for forest dog barking, vulture shrieking or owl hooting 728; for images laughing and weeping 734, 770; for one possessed by an evil spirit 734; for one coming to life after his body is taken to cemetery 889; for showers of falling stars and meteors, earthquakes 731; for unusual appearances (adbhuta) 733-734; for utpātas (unusual occurrences or portents) 734; for utpātas not given in other works is given by Kauśika-sūtra 739n; Gajaśānti for removal of diseases of elephants 801-4; if Mantra not known Gāyatrī is to be repeated 108 or 1028 times 789; individual Śāntis 748-804; list of Śānti hymns in the Ṛgveda 813; many of the ancient śāntis and many described in medieval works are no longer performed and the few that are performed now may be stopped in the near future 735, 814; mantras in Ś. refer to the rite performed, the deity of the rite and benefit prayed for 788n; meaning of, is propitiatory rite for averting a deity's wrath, appeasement of deity or planet or a calamity or unholy event 719, 720; means of Ś. were various but simple in the Brāhmaṇa period, such as the recitation of a Vedic verse or hymn or a Sāman or water 726-27; number of Ś. very large 757; numerous śāntis ṃ by Varāhamihira 747; occasions on which Ś. was performed 757; on child's birth on an unlucky nakṣatra prescribed by Kauśika-sūtra 524n, 735; on child's birth on certain nakṣatras such as Āślesā, Mūla, Jyeṣṭhā, on certain tithis such as amāvasyā and 14th of dark half, on yogas like Vaidhṛti and Vyatipāta, on birth of twins 771-773; Ś. on son's birth after three successive births of daughters and vice versa performed even now which is called, Trikaprasava-śānti, 771-3; Ś. when a great-grandfather sees a newly born great-grandson 782-783; on completion of 70 years or on 7th night of 7th month of 77th year 760; rites of Ś., pauṣṭika and mahādānas to be performed in ordinary fire 757; subjects treated of in Madanaratna on Śānti exhibit an extensive cult of śāntis 736-738; three meanings of word Ś. in early Vedic texts 728; three important words in connection with Ś. are adbhuta, nimitta and utpāta 740n; time for 760-761; no definite rule as to time, tithis and nakṣatras for, if there is no hurry 761; Udakaśānti 783-787; Vājasaneya saṃhitā, Chap. 36, employed as Śānti in Pravargya rite 724; when a person suffers from fever Śāntis from the tithis from the one on which fever started or from the week day 788; Ś. when a person's nakṣatra of birth is affected by a malefic planet or aspect or his rāśi has eclipse in R 787-88; word Ś. does not occur in Ṛgveda, but occurs in Tai. S., Brāhmaṇas 719, 720, 723. Śāntikādhyāya, is Ṛg. VII. 35. 1-11, 813. Śāntimayūkha 650n, 730, 735, 752-53n, 755-6, 761, 771n, 773ṇ Śāntiparva, 27, 42, 54, 81n, 100n, 118n, 129, 142, 202, 466n, 467, 620n, 687, 692n-93, 696n, 744 (auspicious nimittas ), 821, 854 ( the verse ‘ Guror-apyava-liptasya etc. ), 939n ( on tṛṣṇā ), 945 on ahiṁsā ), 952-4, 970, 1027, 1161 (pupils of Vyāsa ); 1165 (Pañcarātra-śāstra ex-pounded ), 1166 and ṇ, 1256 (mentions Dharmaśāstras ), 1266n, 1377n, 1384 (high praise of Sāṅkhya ), 1385, 1390, 1395-6, 1399 (quoted by Yoga-bhāṣya ) 1400-01 (Yoga matters ), 1416ṇ 1431, 1444 (on pratyāhāra ), 1446, 1448, 1461, 1470n, 1503, 1508 (immortality of soul ), 1516n, 1557-8 (Devayāna and Pitṛ-yāna paths ), 1561n, 1565 (life is far more miserable than happy ), 1567 (theory of Kalpas etc. ), 1573 (souls of six colours ), 1574-75, 1582, 1595-6, 1597n, 1598, 1629-30, 1636 (qualities necessary for being treated as brāhmaṇa ), 1645, 1648 (apotheosis of satya ). Śāntiratna or Śāntikamalākara of Kamalākhraṁbhaṭṭa 587n, 633n, 735, 749n, 761n, 772, 788n, 792, 813ṇ Śāntiratnākara 771n, 773. Saptarṣis, a Paurāṇika mantra to be recited in Śrāddha 920. Saptarṣis ( Ursa Major ) 479, 498; Kṛttikās as wives of, 498ṇ Saptaśalakā cakra, in marriage 814. Saptaśati ( vide under ‘ Śūdra ’), 780n; a person should himself recite Ś. in Navarātra or engage a person (either pāṭhaka or vācaka ) to read it to him 172; method of reading a portion of Ś one day and continuing read-ing next day 173; person enga-ged to read S. was to be handsomely requited for his labour by gifts of gold, silver, cows etc. 173. Saradakanta Ganguly, 699ṇ Śāradātilaka ( about 11th cen-tury A. D. ) : ( vide under Kuṇḍalinī, Cakras ) ; a Tān-trik work of over 4500 verses 534, 1101 and n, 1103, 1106, 1108, 1109n-10n, 1060, 1099, 1100; Chapters VII to XXIII are devoted to mantras of Sarasvatī, Lakṣmī, Bhuvane-śvarī, Durgā, Tripurā, Gaṇeśa, Candramas 1103; elaborate treatment of Dīkṣā in, 1107; elaborate treatment of nyāsa, 1120; examples of mantras of five or more syllables in, 1096n; influenced by Sāṅ-khya 1384; names ‘Janma, Sampad, Vipad ’ etc. as astrological terms 534; names and defines only nine Mudrās 1125; profusely quoted by dharmaśāstra works 1063; on Prāṇapratiṣṭhā 162n; quali- fications required in a disciple by S. 1071; speaks of Śakti as proceeding from Saguṇa Śiva, as Śabda-brahma and as flashing like lightning in Mūlādhāracakra and as Kuṇ- dalinī in the human body 1060-61; summary of con- tents of, 1060-1063; though generally a sober Tantra, men- tions the six cruel magic rites, defines them, provides that six devatās are the presiding deities of these and must be worshipped at commencement of those rites for bringing women under control or for paralysing or killing an enemy, 1070, 1103; though generally sober prescribes drawing yan- tras for cruel purposes 1138- 39; treats of mantras and mudrās but hardly ever of the other makāras (of wine, fish, coitus etc.) 1063; com- mentary of Rāghavabhatta on, is learned and was composed at Benaras in 1494 A. D., 1060ṇ

Sārasvata, a. on Astrology 593. Sarasvatīsthāpana ; establish- ment of books on 9th of Aśvina bright half 442. Sārāvalī (of Kalyāṇavarman on astrology) : 546-47n, 548, 561, 563n, 571-2, 574, 577, 585, 588-90, 805n ; states that it borrowed essential matters from the extensive work of Yavanendra 563ṇ 'Sarasvatībhavana studies' 1062ṇ Śarayū, river in Kosala 531ṇ Śārirakasūtra : composed by Jai- minī had, acc. to Naiskarmya- siddhi, first two sūtras identi- cal with those of V. S. 1175. Sarkar, Prof. B. K. : on 'Folk element in Hindu culture' 60. Sarkar, Prof. Jadunath, a. of 'History of Aurangzeb' 1019. Sarkar, Mr. Kishorilal, a. of 'Mīmāṁsā rules of Interpreta- tion' 1284; obsession of, that he has to show that Jaiminī's rules were not inferior to Max- well's 1284; some examples where Mr. Sarkar failed to grasp correctly what Jaiminī and Śabara meant 1284ṇ Sarpabali : performed on Full Moon day of Śrāvaṇa, acc. to Grhyasūtras 126. Sarton, Prof. G., a. of 'A His- tory of Science' (1953), 482, 513-14n, 516n, 566, 570n, 596, 678, 689n, 1502n ; char- ges Western writers with un- pardonable omissions 513; on supposed influence of the Moon on lunacy, menstruation etc. 552. Sarūpa-Bhāratī 1359. Sarvadarśana-kaumudī of Mā- dhava Bhāratī 1182n, 1188n, 1307, 1318ṇ Sarvadarśana-saṅgraha of Madha- vācārya : 978n, 1139; does not mention Tantrik system 874, 1139, 1652; quotes ver- ses from Bṛhaspati very similar to those in Viṣṇupurāṇa 974n; some hold that it was composed by a nephew of Mādhavācārya 1182ṇ Sarvagandha (all fragrant sub-stances) 443. Sarvānukramaṇī of Ṛgveda 997. Sarvasiddhānta-saṅgraha 874. Sarvetobhadra, a Maṇḍala descri-bed by Śāradā-tilaka 1133; meaning of, 1132–33, 1134 (a verse in that form). Sarvavarmāgaṇa (mantras) 796ṇ Sarvauṣadhi 183n, 444, 759. Sarvodaya ideal 1683. Şaşṭitantra, of Pāñcaśikha: so called because it deals with 60 topics and contained sixty thousand gāthās, 1373; topics (sixty) dealt with in, enume-rated by Yuktidīpikā and Rājavārtika 1358–59n; topics of, in Sāṅkhyakārikā 1359ṇ Śāstradīpikā of Pārthasārathi 86, 1179n, 1180, 1183, 1208, 1212n, 1225n, 1260, 1288n, 1290n, 1294n, 1309n, 1317n, 1328n; coṃ Mayūkhamālikā on 86n; coṃ called .Yuktisneha-prapūraṇī on, 1194ṇ Śāstra (or Śāstras, acc. to context); anubandhas of each, are four, named and illustrated 1179–80; false Bauddha and Jaina, Kāpāla, Vāma Ś. were composed, acc. to such Purāṇas as Kūrma, Padma, Viṣṇu by Śiva and Viṣṇu for deluding ungodly people and the asuras, 974–75, 977–8; such as Nyāya, Vaiśeṣika, Pāśupata, Sāṅkhya, decla-red to be tāmasa by Padma-purāṇa, 976–78; regulates activities and abstentions for men by Veda or works compo-sed by men 1182, 1262; that are not directly opposed to Veda and Smṛti may be accep-ted by Vaidika followers to that extent 974n; works on Ś. try to reduce options to the minimum and try to assign to apparently conflicting passages separate and definite provinces 1252–53. Sastri, Pandit Aiyanath, 1354, 1380n, 1382ṇ Sastri Pandit K. S. Ramaswami, a. of ‘Introduction to Tantra-rahasya’ 1201. Sastri Pandit V. A. Ramaswami, paper of, on Saukārṣa-kāṇḍa 1159n, 1188 (paper on ‘Kumārila and Bṛhat-ṭikā’), 1190 (Introduction to Tattva-bindu), 1192 (opinion of, that Prabhākara based his views on Bādari’s has no tangible evidence in support). Sastri Prof. K. A. Nilakanta, paper of, on Jaimini and Bādarāyaṇa, propounds that there were three Jaiminis and two Bādarāyaṇas and criticism of these views 1161–64, 1167; a. of ‘Śrī Vijaya’ 1618ṇ Şaşṭyabdapūrti śānti or Ugra-ratha śānti 757–760; perform-ed even now on completion of 60 years in the month and on Nakṣatra of birth, 757–8; procedure of 758–60. Sasyotsava (festival on ready crops) 445. Śatacaṇḍī-pāṭha and Sahasra-caṇḍīpāṭha, method of, in Navarātra 173. Śatapatha-brāhmaṇa : 17, 18n, 23n, 25, 35, 63–4, 72n, 166n, 223, 464, 489, 491–2, 495n, 496–7n, 498, 506–7, 510, 523, 537, 546, 571n, 648n (mentions Aśvamedha by Janamejaya ), 675, 689, 691, 700 (knows Vedāṅgas ), 725, 731n, 738n ( śānti on cow yielding milk tinged with blood ), 740n, 784n, 816 (mentions Itihāsa- Purāṇa ), 817, 992 (traces of avatāras ), 1078 (on great difference between Sūrā and Soma ), 1096n, 1116 (on im- portance of dikṣā in sacrifices ), 1131 ( maṇḍaleṣṭakā ), 1153, 1190n ( ‘svādhyāyodhyeta- vyāḥ’ ), 1213 (on heaven ), 1227n (verb in present tense construed as a vidhi by Sṃ C.), 1270n (about offering the flesh of a bull or goat to a king or a learned brāhmaṇa as a guest), 1301, 1304n, 1416, 1490n (on Ṛg. X. 129 ), 1498, 1526n, 1533–36, 1554 (explains Ṛg. X. 88. 15 ), 1589n; coṃ of Drivedagaṅga on, 1554ṇ Śātātapa, Smṛti of, 31, 215n, 216n, 220n, 222n, 245–6. Śātavāhana kings, 842ṇ Śaṭcakranirūpaṇa (a Tāntrik work, 1577 A. D. ), 1050, 1060ṇ Satiśchandra, M. M. Dr., a. of ‘Introduction of the alphabet in Tibet’ 1040. Śatpanñāśikā of Pr̥thyaśas, son of Varāhamihira 602ṇ Sattā, vide under ‘Reality’. Sattras (sacrifices of long dura- tion to be performed by brāh- maṇas alone ); Jaimini deals with them in PMS VI. 6. 16– 32 and elsewhere and neither Śabara nor Kumārila says any- thing about their being forbid- den in Kali 1268. Śat-tili-one who performs six actions with sesame 434. Śat-triṁśanmata 243n, 246. Sātavata, identified with Pāñca- rātra and statements about its transmission from Br̥haspati to Uparicara Vasu and then by degrees to sages called Citra- śikhaṇḍins 953. Saturn : special śānti when S. occupies the 12th, 1st and 2nd rāśi from rāśi of birth 756; statements in Mahābhārata about positions of S. 532; ten names of S. 756ṇ Satya (truthfulness), one of the five yamas in Yoga, one of the ten yaj. III. 312 and one of the five duties en- joined by Manu (X. 63 ) on men of all varṇas 1419–20; five occasions on which a false- hood was allowed to ordinary men by Smṛtis and Mahā- bhārata, but for a Yogin Satya was absolute, unless speaking the truth would result in the ruin of creatures 1420–21; Ṛgveda and Muṇḍakopaniṣad highly eulogise S. 1024; equat- ed with Dharma in Br. Up. 1627. Satya-yuga gradually took the place of r̥ta 1627–28; satya and dharma occupy the most prominent place in the final exhortation to a pupil by teacher in Tai. Up. 1627 ; said to be ancient dharma of 13 aspects including ahimsa, daya etc. 1648. Satya, a. on Astrology q. fre- quently by Varahamihira 593. Satyanarayanavrata 437. Satyasādhā-śrautasūtra 53. Satyavrata, an author 49. Saubhāgyāstaka, eight things are so called 457. Śauca (cleanliness or purity), one of the Y. S. niyamas, 1421n; of two kinds, bāhya (of the body), abhyantara (mental) 1422, 1648; high- est ṣ is the one that relates to wealth or money, acc. to Manu 1422. Saunaka, a. of smṛti 758 ; allows a śūdra to adopt a son and so it was held by V. M. that he may get the homa performed through a brāhmaṇa 1296. Saundarananda of Asvaghoșa : on Nirvāņa 940n, 941. Saundaryalahari 1136n, 1137–38 ; ascribed to first Sankarācārya 629, 1049; commentary Sud- hāvidyotini 629; coṃ on, by Lakṣmīdhara 1139n; discussion as to authorship of, 1049n; on identifying cakras with five elements and mind 1062ṇ Sauptikaparva 130ṇ Saurapurāņa 104n, 830 (names 18 purāṇas, Vayu being 4th and Brahmanda last), 911. Sautrāmānī : described by Jai- mini, Śabara, and Kumārila and they say nothing against cups of wine 1269; occasions of 1079; wine was not drunk therein by sacrificer or priests, but some one had to be hired or it was poured on an ant-hill, 1079. Sauvy, Alfred, a. of ‘Fertility and survival’ 1688. Savanas (lit. pressings of Soma), three, morning, midday, and evening 537ṇ Savasādhanavidhi : described by Kaulāvalīnirņaya, Kulacūdā- maņitantra and others 1109. Savitri : story of, in Mahābhā- rata and purāṇas 91-92. Savitri-caturdaśī : in Bengal, on 14th of dark half of Jyeştha 93. Savitri-vrata : vide VataSavitri- vrata; B A. Gupte on, 94. Sāyana, meaning of 712. Sāyana, a. of commentaries on the Ṛgveda, other Vedas and brāhmaṇas: 26n (on Ait. Br.), 494n, 511n (explains Ait. Br.), 538n, 671n, 720, 723n, 724, 729n, 735n (Intro. to Atharvaveda), 859n, 980–81n, 984–5, 1031n, 1385–6, 1433n (on Tai. S. I.6.3.3 assigns to five prāņas locations and operations in the body), 1488n, 1538, 1543, 1600n, 1646ṇ Sayce, A. H ; 598 (on Aryan problem) ; points out that Hittite numerals are Sanskrit 599n; rebukes German scholars for fondness for treating negative evidence as of great value 598ṇ Sāyujya, a kind of mukti 1631 (different meanings at diffe- rent times). Schopenhauer, on * Upanişads 1627, 1647ṇ Sciaparelli, G.: a. of 'Astronomy in the Old Testament' 576n; on Babylonian stones placed in fields with zodiacal signs 595. Schrader, Otto: a. of 'Intro. to Pañcarātra and Ahirbudhnya saṃhitā' 996. Schweitzer, Dr. A., a. of 'Indian thought and its development,' 1646-47n (criticized). Science, modern, has not been more successful in probing the mystery of creation than the Hebrew expounders of cosmology 1502n; S. at any given stage of time is only provisional 1503ṇ Seal, Dr. B. N., a. of 'The positive Sciences of the ancient Hindus' 1436n (explanation of functions of ten prāṇas). Seasons: five named in Ṛgveda by putting together Hemanta and Śiśira 492; for gods are Vasanta, Grīṣma and Varṣā 491; for pitṛs are Śarad, Hemanta and Śiśira 493; in which establishment of sacred fires was made for the three varṇas 493; number of, variously given as three, five, six or seven 492; Prof. Renou's view that 'ṛtu' simply means 'Time' or 'suitable time' or 'rule' or 'usage 493n; seventh S. means probably the intercalary month 492; six S. with two months for each in Tai. S. 492; Vasanta as the first season in Tai. Br. 492. Secrecy, about spiritual and even scholastic knowledge (vide under 'Upaniṣads' and 'Nirukta', 'Bible', 1460-61, 1649. Seddon C. N. translated 'Mirat-i-Ahmadi' 555ṇ Sekoddeśatīkā, a Buddhist Tantrik work edited by Mario E. Carelli, 1119, 1123. Sen, Dr. Sukumar, edited Vipradāsa's Manasāvijaya 125. Sen Gupta, Prof.: 563 (criticized), 644 (on 'ancient Indian Chronology'), 648, 651ṇ Sentence: vide 'Vākya'. Sermon on the Mount-Christ's discourse in Gospel of Matthew, Chap. V-VII, 1481. Serpents: vide under 'ahi' and 'Nāgapañcamī'; are saluted in Mantras of Tai. S. and Vāj. S. 126; came to be associated with both Viṣṇu and Śiva 127; included under 'Pañcajana' in Kāṭhakasaṁhitā and Ait. Br. 126; names of, in Atharvaveda 126; stone images of, under sacred trees in Draviḍa country 127; take a heavy toll of life in modern India 127; temples dedicated to nāgas 127. Śeṣa (serpent), in the Mahābhārata 126. Śeṣa: (vide Ārādrupakāraka and Saṁnipatyopakāraka): Kumārila discards four out of five definitions of Śeṣa and accepts one viz. Ś. is that which serves the purpose of another, which latter is called Śeṣin, 1253, 1308; dravya (rice grains and the like), guṇa, saṁskāra are always Ś. with reference to yāga, though they may be śeṣin with reference to their own constituent elements, while as regards phala (reward), yāga and the per-former, they can be both Śeṣa and Śeṣin with reference to each other 1253, 1308 ; sacrifi-cial auxiliaries are of two kinds, viz. those that are al-ready accomplished (such as substances) and those that are of the nature of acts, these latter being two-fold, Sanni-patyopakāraka and ārād-upa-kāraka 1253-54 ; word Ś. often employed in Dharma-śāstra works, 1308-9. Sesame (tila) importance of, 222; six ways of using ṣ 222. Setubandha : coṃ of Bhāskara-rāya on Vamakeśvara-tantra 1045n, 1058n, 1091, 1108, 1136n (on Śrīcakra ), 1137-38 ; emphasizes that worship of Tripurasundarī is upāsanā and not bhakti, the former being of two kinds, one consisting in reciting the mantra of the Devi and the other consisting of the worship of a yantra (or cakra) 1138. Seven sages : called 'citraśikhaṇ-dins' that proclaimed Pañca-rātraśāstra 953. Seven sages (Ursa Major) : constellation of, was in Maghā nakṣatra when Yudhiṣṭhira ruled and stayed in one nak-ṣatra for a hundred years, acc. to Vāyu and Br. S. 520; enumerated in Br. S. 150n ; in-voked with Ṛgveda mantras 150-151 ; Pulaha and Pulastya are two of them 517n; wor-shipped in Ṛṣipañcamīvrata 150ṇ Sewell, papers of, on Indian Astronomy 644 Shah, Dr. Priyabālā, a. of paper on two Jaina works on Mudrās 1130. Shakespeare, in 'Othello' refers to the itching of the eyes as an evil omen 644. Sham Shastri: on origin of week-days 685. Sharma, D. S., a. of 'Renaissance of Hinduism ' 1647ṇ Shastri, Dr. Daksinaranjan, a. of 'Short History of Indian Materialism' 1472ṇ Shaving : allowed on certain occasions without consulting astro-logy 606 ; proper or inauspicious times and astrological rules about S. in case of grown-up men 606. Shaw, G. B. : did not believe in immortality of soul nor in the Resurrection of Christ 1550ṇ Sheehan, Vincent, a. of 'Lead, kindly light',1463 (on darśana) Shembavnekar, Prof, explana-tion by, of 'Mālavagaṇa-sthiti' in Inscriptions, not acceptable 652ṇ Sherring, a. of 'Hindu tribes and castes', 1633 (held that the caste system was invented by Brāhmaṇas). Shivaji, founder of Maratha Empire, had no factory for the manufacture of cannon 1623 Siddhabhāratī (Part II) on some sūtras of Saṁkarṣakaṇḍa 1158ṇ Siddhānta (system of philosophy): five acc. to Śāntiparva and Viṣṇudharmottara 954. Siddhānta-vide under Karaṇas: distinguished from Karaṇa 515n; five S. on ancient Indian astronomy 515; Greek influence presumed by some from two siddhāntas being named Pauliśa and Romaka, 515; Karaṇas are based on S. 643; Siddhānta works do not admit Yavana knowledge as basis, nor do they contain any large number of astronomical terms of Greek origin, as in astrology 515; three siddhāntas in use in different parts of India viz. Sūrya S., Ārya-S., and Brāhma-S. 642; two points in which the Siddhāntas differ are length of the year and the revolutions of the moon and planets in a Yuga, Mahāyuga etc. 643. Siddhāntabindu of Madhusūdana-sarasvati, 118ṇ Siddhānta-kaumudī 5n, 105n, 1169n, 1389ṇ Siddhānta-śiromaṇi of Bhāskara 67n, 68n, 643 (specifies matters with which a Siddhānta must deal ), 656n, 664-5, 704ṇ Siddharāja, king of Gujarat, 1018. Siddha (or Siddhas acc. to con-text): persons possessed of miraculous powers, 1075, 1113; Gītā says Kapila is the greatest among S. 1113. Siddhapurusas: 84, acc. to Vajra-yāna cult of Buddhism, flourish-ed between 7th and 9th ceṇ A. D., 1075n, 1115; list of 84 siddhas given by Dr. Bagchi (vide under Bagchi); names of S. still honoured in Nepal and Tibet 1115; tradi-tion about Siddhas continued down to modern times e. g. in the case of Śiva-yogin from Ratnagiri District, 1115ṇ Siddhasena, a. on astrology ṃ by Varāha 593. Siddhis (miraculous powers): vide under Guhyasamāja-tantra, levitation; Āp. Dh. S. refers to some of them 1112; arise in five ways (Y. S. IV. 1), 1113, 1452-53; Buddha rebuked his disciple Paṇḍola Bhāradvāja for his exhibition of S. 1037, 1070; eight men-tioned in Yogasūtrabhāṣya, Devaladharmasūtra and Pra-pañcasāra and different from those in Buddhist Tantras of Vajrayāna school like Sādhana-mālā 1112n, 1115, 1453n; explained in Yogasūtrabhāṣya 1113; S. are an integral part of Yoga, 1451-52; some of the S. are obstacles in the way of Samādhi, acc. to Yogasūtra 1113; some S. are called 'Madhuprațikā' by Vyāsa-bhāṣya 1402n; Yaj. on signs of Yogasiddhi 1453. Śikṣā (a Vedāṅga on Phoneticṣ) 478, 1274. Śilparatna 1654. Silver Jubilee Volume of B. O. R. I. 954ṇ Simhastha Guru (Jupiter in Lion sign) 447, 613; inauspicious in what undertakings and countries 613.

Simollanghana 190.

Sindhu, river, frequently men- tioned in Ṛgveda 1613-14.

Sintvāli (amāvāsyā mixed with 14th tithi) 62; divinity in Ṛgveda, sister of gods and bestower of progeny 62; S. and Rākā defy attempts at a rational etymology 63.

Sinha, Dr. Jadunath, a. of ‘His- tory of Indian Philosophy’ 845.

Sins: (vide under Prāyaścittas, rebirth, repentance, japa, remembrance of name of Kṛṣṇa or Nārāyaṇa): ancient Indian belief that diseases and bodily defects in this life were caused by S. of past lives 756n; Biblical position for removal of consequences of, 1593; Manu on 91, 1593; methods for removal of consequences of sins, such as confessions, repentance, japa 1593–93; ten 90-91, 448.

Śiras: of Gāyatri verse, 1099ṇ

Sircar, Dr D. C., 1395n (on date of Mahābhāṣya), 1408n, 1527n (on text of the Purāṇic list of peoples); edited, ‘Select Inscriptions’ Vol. I, 850n, 1613ṇ

Sirius, star, referred to in Ṛgveda and Atharvaveda 498.

Śirovrat, explained 918ṇ

Sister, house of, to be visited by brother on Bhātṛdvitīyā, 209- 210.

Śiśupāla, Lord of Cedi: story of, in Sabhāparva, Viṣṇu and

Brahma Purāṇas 971n; though always enemical to Kṛṣṇa, reached the Lord 971ṇ

Śiśupālavadha of Māgha (725– 775 A. D.), 997.

Śiva, Ardhanarīśvara form of, 18, 1046 (known to Kālidāsa); created sesame on Makara-saṅkrānti 219; thousand names of, in Anusāsana (31. 153) and Śānti (285. 74ff) and in Śiva-purāṇa 234n, 911; twelve names of, when offering flowers 234; twelve Jyotir-liṅgas of, 911.

Śivadharma, 104n, 911.

Śivapurāṇa 910-11; a Mahā-purāṇa acc. to some Purāṇas 910; close parallels between S. and Kumārasambhava 910n; divided into seven Samhitās 910; oldest datable reference to it is Alberuni’s, 910.

Śivarahasya, held to be a mere compilation by Ballālasena 869.

Sivaramamurti, C. a. of ‘Royal conquests and cultural migrations’ 997n, 1130.

Śivarātri, (vide under Mahāśivarātri, Śiva and Udyāpana): 225-236; description of the procedure of Ś. vrata 230-31; details added by Tithitattva 231; eight names of Śiva 232; Mūlamantra is ‘oṃ, namaḥ Śivāya’ or ‘Śivāya namaḥ’ 233; one observing fast on Jāgara for whole night on Ś. and performing worship is not born again 227; one observing this vrata has to observe certain rules of conduct such as ahiṁsā, truthfulness, sexual purity 229; pāraṇā of a single Ś. 234-235; proper time for Ś. vrata is night, 229; vrata of, is both nitya and kāmya 228; vrata of, may be performed by all human beings 228-229; vrata of, very ela- borately described in Tithi- tattva, Dharmasindhu and other late digests 232; word Ś. is Yogarūḍha like ‘paṅkaja’ 228; worshipper to make a saṅkalpa, apply Tripuṇḍra mark on forehead with ashes and to hold a rosary of rudrā- kṣa, should go to Śiva temple at night 232; worship includes Nyāsa, Pūjā and Japa 233; Śivalinga to be bathed with milk, curds, ghee and honey respectively in the four watches of the night and the mantras also differ in the watches 231; Śiva form to be contemplated upon described 233n; Wor- ship requires offering of 1008 or 108 bilva leaves with the thousand names of Śiva or with mūla-mantra 234; wor- ship in modern times is brief 235; worshippers in some parts drink a beverage called bhāṅg prepared from crushed hemp leaves, which is supposed to be dear to Śaṅkara 235.

Śivasamhita on Hathayoga 1127, 1426, 1427n; describes Khecarimudrā 1454; mentions ten mudrās as best 1127; states that āsañas are 84, 1426. Skambha (Lit. ‘Support or pillar’): (vide under 'crea- tion'); as creator in Atharva- veda 1493-4; in Ṛg. the word occurs but not in the sense of creator. Skanda, as God of war and commander of Deva armies in classical Sanskrit and in Gītā 1581-82. Skandapurāṇa 911; found in two forms 911; has 81,000 verses acc. to most authorities but the extant one has several thou- sands more 833, 911; Kāśī- khaṇḍa of Ś is full of Ślesa and parisankhyā 911-12; most ex- tensive among purāṇas and poses perplexing problems, 911; not earlier than 7th ceṇ A. D. nor later than 9th, 912; quoted in early Dharmaśāstra digests like Mit., Kalpataru, Aparārka, though sparingly 912; Skanda (God) has no promi- nent part in the Purāṇa 911; Tāntrik influence on 912n; 45, 49n, 69, 72n, 90-92, 100n, 102, 107, 112-3, 117, 132, 146n, 158, 170, 188, 195-6, 203n, 207n, 219, 225, 227, 228n, 232n, 234, 755, 830, 833, 835n, 862 (about sūta), 869 (Ballā- lasena discards parts of it), 916 (runs down animal sacri- fices or sacrifices even with kuśas and flowers), 927n, 932, 948-9 (no dharma higher-than doing good to others), 1419 (six aṅgas of Yoga), 1431n, 1445n, 1447n-8n, 1450n, 1455. Sleep: man in deep ṣ becomes united for a time with the Real, acc. to Châṇ Up. VI. 8. 1., 1506. Ślokavārtika of Kumārila, 1159n (on Bhavadāsa), 1182n-84n, 1188 ( states that very first sentence of Śabara’s bhāṣya in- terpreted in six different ways by commentators ) and contains an exposition in about 4000 verses on PMS I. 1 ), 1202, 1205 ( elaborate treatment of word and sense ), 1207, 1210 ( creation of world by God not proved ), 1211-12, 1216n, 1225, 1246 ( on meanings of ‘na’ ), 1286n, ( defines ‘uddeśya’), 1376n, 1600n; coṃ Tātparya- ṭīkā of Umbeku on, criticizes Vārtikakāra who appears to be his guru 1194n,-95ṇ Smart, Dr. W. M., a. of ‘ Origin of earth’ 1502ṇ Smārtas, observe fast on Ekādaśī and also on Śivarātri 118. Smith and Carspinki on ‘ Hindu Arabic numerals’ 699ṇ Smith D. E., a. of ‘ History of Mathematics’ 516. Smith R. Martin, a of papers ‘on the ancient chronology of India’ 845. Smith, Vincent, a. of ‘ Early History of India’ 1018; a. of ‘History of Fine Art in India and Ceylon’ 1331n ( Buddha seated in Abhayamudrā from Java ), 1655. Smṛti (or Smṛtis, acc. to context); attitude of PMS and Śabara towards S. is that, in case of direct conflict with Veda, S. is to be discarded, but if there be no conflict it may be inferred that S. is based on some Vedic text 1277; is stronger than usages of śistas 1058; lay down many vidhis by employing optative verbal forms or parti- ciples in ‘ya’, ‘tavya’ etc. as in Manu IV. 25 and XI. 53, 1228; S. like Gaut. and Manu (II. 7) do claim that they are based on Veda 1277 ; Maxim of ‘sarvaśākhāpratyayanyāya’ was extended to S. by Viśvarūpa, Medhātithi and others 1173; often referred to as authorita- tive by Śabara for several reasons and as equal to Veda, 1257-58; out of about 1000 adhikaraṇas of P. M. sūtra barely a dozen are in any way concerned with S. 1277; principal subject of most S. is dharmas of varṇas and āśramas 1637; since vikalpa was liable to eight faults the tendency developed that all S. passages on a topic were to be so inter- preted as to give rise to no conflict nor option by various devices 1273-74; six Vedāṅgas and the Dharmaśāstras are comprehended under Smṛti, acc. to Kumārila 1277; some S. provide that a brāhmaṇa could take food at the house of certain śūdras, 1608; the obje- ction that smṛtis being compo- sed by men are not authorita- tive is met in Tantravārtika by several answers 1259-60; those parts of smṛti ( including Mahābhārata and Purāṇas) that are concerned with Dharma and Mokṣa have the Veda as their source, while Smṛti parts concerned with artha and kāma are based on worldly practices, acc. to Tantravārtika, while episodes and tales in the epic and Purāṇas are arthavādas 1261-63; Yaj. (II. 21) and Nārada propose that when two smṛtis are in conflict, reasoning based on the practices of elders was of greater force, 1266; what those who advocate the historical method or approach towards S. mean 1271-72; when Smṛtis were in conflict with each other, various devices were employed instead of allowing an option, viz. different smṛtis prevailed in the different yugas or that Manu should be followed, or the opinion of the majority be followed 1265-67. Smṛticandrikā 33, 37, 42n, 52n-53n, 66n, 71n, 75n, 218n, 525n, 659, 661n, 663n, 706n, 898, 905, 1096n, 1121n (quotes Yogīyājñavalkya on nyāsa ), 1122, 1130 (names and defines 24 mudrās that are same as in Devībhāgavata ), 1192, 1227n (holds that a Śatapatha text, though in the present tense, is to be construed as a vidhi ), 1233, 1262, 1270n, 1273n, 1302-3, 1314, 1315-6n, 1372n, 1407, 1439n, 1442n, 1649n Smṛtikaustubha 81n, 89-90, 101, 119, 150n, 157n, 205, 213, 240-1, 245n, 247n, 248-250n, 606-608n, 663n, 672, 674, 758n, 785n, 811, 1109n, 1134. Smṛtimañjarī ( of Govindarāja ), a digest on dharmasūtra, of which a mṣ on prāyaścitta is available 884. Smṛtimuktāphala 33, 95n, 113, 247n, 1130 (on nyāsa of letters of Gāyatri on parts of the body ), 1131ṇ Smṛtisamuccaya 249ṇ Smṛtitattva of Raghunandana ( 1520-1570 A. D. ), 836, 1042ṇ Smṛtiviveka, a work of Medhātithi q. by him on Manu II. 6, 1258ṇ Smṛtyarthasāra 30ṇ Snānasūtra of Kātyāyana 1372. Snātaka : observances of 27. Snellgrove, Dr. D. L., editor of ‘ Hevajra-tantra ’ 1147. Social Reform-vide a book published by Planning Commission called ‘ Social Legislation and its role in Social Welfare ’ and another work ‘ A century of Social Reform ’ by S. Natarajan 1636ṇ Social Service, what it often comes to, acc. to L. P. Jacks 1675n; vide under ‘ Pūrta ’ 947-949, 1647ṇ Socialistic pattern of Society 1679-80! vague meaning of, as admitted by P. M. Nehru, 1680-81 (who wants a democratic socialism ). Socialism, democratic type of, 1681, 1695, Social welfare and welfare State distinguished 1697ṇ Solar eclipse at unusual times ṃ in Mahābhārata 744. Solovey, S. G., a. of ‘ Switzerland in perspective ’ 1664ṇ Soma : in a Soma sacrifice, if soma plant be not available use Pūtikās as substitute and nothing else, though it be more similar to Soma 1231 ; is called ‘ Vṛṣavrata ’ in Ṛgveda, 19 ; is called Lord of plants and king of brāhmaṇas in Śat. Br. 740n ; S. sacrifice, person resolving to perform, need not consider the season or nakṣatra 507, 523. Sorokin, Prof. P. A. on ‘ Yoga ’ 1456 ; a. of ‘ Social and cul- tural dynamics ’ 1615, 1617 ; a of ‘Social philosophies in an age of crisis ’ 1615n Sortes Sanctorum or Sortes Ver- gilianae, 811. South: is direction of pitṛs 731ṇ Soul: ( vide under brahman, māyā ) : Christians believe in post existence of S. after physi- cal death and not pre-existence 1608 ; two kinds of Upaniṣad texts, one class saying that souls spring from the Highest Ātman, as sparks from a fire, while many Upaniṣad passages say that individual soul is unborn, immortal, that it is non-different from Supreme Self 1507-8 ; Vedāntasūtra ( II. 3 17 ) affirms two propo- sitions viz. soul is unproduced and is eternal 1508 ; when some passages seem to mention creation or dissolution of Jīva, the reference is to the Upādhis ( body and mind ) 1508. Soul or Souls: ( vide under ‘ Nāstika ’, ‘ Upaniṣads ’) : 1205-7 ; are many, eternal, all- pervading, different from the body, are agents ( kartṛ ) and also bhoktṛ ( enjoyers ), are of the nature of pure conciousness 1206 ; it appears ( from Chāṇ Up. ) that Asura Virocana be- lieved that the body alone was the soul, 1205n : S. in Sāṅkhya and Yoga 1403 ; Kumārila complains that the Mīmāṁsā, though not atheistic, was put forward by some as Lokāyata 1205 ; popular belief in Vedic Saṁhitās and Brāhmaṇas about individual S. was that by good deeds S. reaches heaven, becomes immortal and enjoys various pleasures 1498 ; P. M. S. does not expressly affirm the existence of the soul in any sūtra but Śabara propounds it in an elaborate argument 1205-6 ; question whether individual S. is also a creation like trees and shrubs, discussed in Up. 1507 ; reward of many rites being Svarga, it is implied that P. M. S. accepts continous existence of the soul 1206 ; Ślokavārtika devotes 148 verses to this subject and the Tantravārtika also briefly deals with it 1206. South Indian Architecture and sculpture, works on, 1656. Spells or Charms: against poison in Ṛg. I. 191, 1036 ; found in plenty in Atharvaveda 1035 ; Kṛtyādūṣaṇa and Śatruṁdāna hymns of Atharvaveda 1036 ; Sp. similar to those in Hindu or Buddhist works exist in Old English, Old High German, Keltic 1107 ; sleep inducing S. (Rg. VII. 53. 5-8) interpreted by western scholars as a lover's charm for a clandestine meeting, which is not acceptable 1035; woman's S. against her co-wife in Rg. X. 145., 1035. Spengler: held view that civilizations have brith, growth, decline and death and when dead do not revive 1616-17; view of, dissented from by De Bens and Prof. Sorokin 1617. Śrāddha: (vide under Brāhmaṇas, Hārita, Saṅkrānti) Bauḍ Dh. S., Manu, Vasiṣṭha prescribe that a large company of Brāhmaṇas should not be invited at S. and that the learning and character of those to be invited should be carefully examined, but purāṇas went against both these 930-931; brāhmaṇas invited to dinner on S. should recite Vedas, Itihāsa-Purāṇa 820; times for Kāmya S. on Saṅkrānti, and other occasions 221; not to be performed at night except on eclipses 244; Paurāṇika mantras in, 920; Pāśupata and other heretical men not to be fed in 978; some smṛtis prescribe only amāśrāddha or hemāśrāddha in eclipses 246; though recommended highly on eclipses, S. is difficult or well-nigh impossible owing to time being short 246; three kinds of ś. viz. navāśrāddha, miśra and purāṇa 864-5ⁿ. Śrāddhakriyākaumudī 924ⁿ, 926ⁿ, 931ⁿ-32ⁿ. Śrāddhasūtra of Kātyāyana, prescribes recitation of Rākṣoghna verses and Apratiratha hymn at śrāddha dinner 786ⁿ. Śrāntasūtras: two secondary meanings of vrata in, 26; writers of S. were called by Viśvarūpa merely Yājñikas 1155ⁿ. Śrāvaṇa, nakṣatra, called Śroṇā in Tai. S. and Br. 500. Śrāvaṇa month: important vratas in, are four 124 ff; on Full Moon day of, practice on West coast of India to offer to the sea flowers and cocoanuts among Hindus and among others also 128. Śreyas, has two meanings, 'better' and 'niḥśreyasa' 1415. Śrībhāṣya of Rāmānuja on Vedāntasūtra 1159ⁿ. Śrīcakra (see under Yantra); promiscuous intercourse in, ṃ by Kaulāvalītantra 1083ⁿ. Śrīdatta, 29 (a. of Samayāpradīpa), 640ⁿ (a. of Ācārādarśa); 925 view about śūdra's eligibility for Paurāṇika mantraṣ Śrīharṣa (about end of 12th century A. D.): a. of ‘Khaṇḍanakhaṇḍakhādya’; is alleged to have been vanquished in argument by Śaṅkarācārya 1010ⁿ. Śrīparvata, as a shrine for devotees of Śiva and Pārvati and a place for securing miraculous powers 1047. Śrīśeṇa: a. of Romaka-siddhānta, different from the Romaka in Pañcasiddhāntikā 515ⁿ. Śrīsukta: 759, 919-20 (of 29 verses, beginning with 'Hiraṇyavarṇām hariṇīm'. - Śrīvidyāmantra (of 16 syllables): extravagant praise of, in tantra works, as superior to thousands of Aivamēdhas 1101. - Śrutārthāpatti, explained in Tantravārtika and is said to prove Apūrva, 1211 and ṇ - Śrutasāgarasūri, a. of coṃ on ‘Tattvārthasūtra’ of Umāsvāti 472ṇ - Śruti, technical meaning of, in PMS III. 3. 14, 1309. - Stars (vide under ‘Aristotle’). Star-gazer, condemned in ancient times 527, 543. - Stecherbatsky Th., a. of ‘central conception of Buddhism’, ‘The conception of Nirvāṇa’ and ‘Buddhist Logic’ 942ṇ - Stein, M. A. editor and translator of Rājataraṅgiṇī 655. - Stein, Otto, paper of, on ‘Number 18’, 842ṇ - Stevenson Mrṣ, a. of ‘Rites of the Twice born’ 60, 641ṇ - Sthāpaka, qualifications of, 890, 1013. - Stobha, meaning of, 1222ṇ - Stocks, J. L., a. of ‘Time, cause and eternity’ 546ṇ - Strabo, asserts that Chaldeans were skilled in horoscopes 550; mentions embassy from a king Pandion to the West and to Augustus 599ṇ - Streeter, B. H. and others, writers of essays on ‘Immortality’ 1604. - Strīparva, 466n, 467, 821. - Stutterheim, W. F., a of ‘Indian influences in Balinese Art’ 1657. - Subhadrā, though a maternal uncle’s daughter, was married by Arjuna and mīmāṁsakas like Kumārila deny that she was the daughter of Vasudēva, even when Ādiparva expressly says so 1280. - Subrahmanyā-nigada 1325. - Succession Act, for Hindus 1706. - Sudaśana, city of gods 1529. - Sudarśana Yantra, worship of, by a king or person desiring wealth and prosperity 1136. - Sudās, king in Ṛgveda who battled with ten kings 1664. - Sudhanvan, a king, is said to have issued order that he would sentence to death his servants that would not kill Buddhists 1009, 1010ṇ - Sudharma, assembly hall of gods, 1529. - Su di meaning of 670. - Śūdra: Buddha’s teaching very attractive to Ś. whose position was low in times of Vedas and smṛtis 940; distinction made between dvijas and Ś. in the matter of Vedic mantras and sacrifices 922, 1642; duty of Ś. to serve the three higher varṇas acc. to Manu, 1257; Gautama prescribed for him ‘namaḥ’ in place of Vedic mantras 925; Mahābhārata and Purāṇas were composed by Vyāsa through compassion for Ś. and women 921-22; high spiritual life and mokṣa were not denied to Ś. 164; Mahābhārata, Rāmāyaṇa and Purāṇas were meant for the education of Ś. and for securing mokṣa to Ś. 925, 1642; Ś. not to perform Prāṇāyāma, but only dhyāna and repeat word Śiva for om, 922 and to repeat in five daily sacrifices the mantra called saptārcis, acc. to Mit. while some others said that he is to repeat ‘namah’ only 159n; 920n, 925; three views about śūdra and purāṇas among medieval writers, 32, 172, 925; special facilities to and advantages of Ś. over other varṇas 928–29; Vedānta-sūtra denies to the Ś. the right to study the Veda and does not discuss how Ś. and women are to secure higher spiritual life and final beatitude but the Purāṇas do this 929–30; Vidura and Dharmavyādha, though śūdras, possessed brahma-vidyā and must have secured mokṣa, even acc. to Śaṅkarācārya 1642; Yāj., Devala and Parāśara permitted even brāhmaṇas to take food in the house of certain śūdras such as the brāhmaṇa’s slave, barber etc. 1608.

Śuka, son and disciple of Vyāsa 1161, 1169; styled Bādarāyaṇi in Bhāgavatapurāṇa 1169. Sūkthankar, Dr. V. S. 838 ( on Rāma episode). Sukumar Ranjan Das 714ṇ Sulabhā, a nun, encounter of, with Janaka 1368–70. Śūlapāṇi ( 1375–1440 A. D. ) 30, 46, 48, 239, 1404 ( ṣ of coṃ Dipakalikā on Yāj. ). Śulbasūtras of Āpastamba and Kātyāyana ( reference to the squaring of a circle ) 1132, 1132n (‘science of the Śulba’ by Vibhūti-bhūṣan Datta ). Sumantu, ṣ of a smṛti 527. Śumbha and Niśumbha, demons, killed by Devi 156. Sumerians: speak of a golden age of man and of huge numbers of years 789ṇ Sun–( vide Bhāskarapūjā ) 363; as a malefic graha 573; called ‘Shamash’ in Babylon and ‘Helin’ in some Sanskrit works probably from Greek ‘Helios’ 572n; is one and never sets, acc. to Ait Br. 510–11; mūla-mantra of, 1105; temples of, in ancient and medieval India 684, 898n; three important places of the worship of the Sun viz. Muṇḍira ( modern Modhera), Kālapiya and Mitra-vana 898n; northward passage for six months had been noticed in the Brāhmaṇa period 223, 491.

Śunaḥśepa, story of, in Ait. Br. 969n, 1704–5. Sunaphā, astrological Yoga; meaning of 584, Sundarakāṇḍa ( of Rāmāyaṇa ) 775. Surā ( see under ‘wine’ ). Sureśvara ( most famous of Śaṅkarācārya’s disciples ); a. of Naiṣkarmyasiddhi 1174, 1195; a. of Vārtikas on Śaṅkarācārya’s bhāṣyas on Br. Up. and Tai. Up. 1195, 1216n; and Maṇḍana are not identical 1195; S. is the same as Viśva-rūpa 1194; flourished between 800–840 A. D., 1198. Sūrparika and Parasurāma 90ṇ Sūryaprajñapti, a Jain work, propounded the theory of two suns and two moons 511. Sūryapūjā-praśansā 452. Sūryasiddhānta 68, 592 (mentions Maya, king of Yavanas, to whom the Sun imparted Jyotiṣa), 644 (tr. into English by Whitney) 656n, 657n, 676n, 679n, 711; most accurate acc. to Varāhamihira 514n; on Kāla and units of time 474, 477; Prof. Neugebauer's view that S. did not copy Ptolemy, but received impetus from him 601-2. Sūryā, daughter of Savitṛ, married Soma 497n; is said to be wife of Aśvins 1044n Suśruta-saṃhitā 474 (on Kāla), 1032 (on 'tantrayukti'), 1379 (mentions Sāṅkhya doctrines). Suṣumnā, nāḍī; Kuṇḍalinī, when awakened, enters the road to liberation which is Suṣumnā 1085. Sūta (vide Māgadha) 862-864; business of, was to record and preserve historic traditions and genealogies 856; Gautama Dh. S. on the origin of S. 862n; is a somewhat enigmatic personality 862-3; Kauṭilya says that the S. and Māgadha mentioned in Purāṇas are different from pratiloma castes 862; one meaning of the word S. is charioteer and another is person of a mixed (pratiloma) caste born of the union of a brāhmaṇa woman with kṣatriya male 863; some Purāṇas like Brahmāṇḍa, Padma, Skanda, Vāyu make the Sūta of semi-divine origin in the Yajña of Pitāmaha to get over any awkward situation 862-4; story of king Pṛthu Vainya having bestowed the country of Anūpa on Sūta and Māgadha on Magadha 863; two explanations why he was called Romaṇ- (or Loma-) harṣaṇa 862. Sūtasamhitā: 830, 930, 962, 1631n (on four stages of Mokṣa). Sūtra (aphorism): characteristics of, 1182ṇ Suttanipāta 1005, 1636n (verse from, quoted by Tilak). Sutudrī (modern Sutlaj river) 537. Svacchanda-tantra, a Tantra work of high authority in Kashmir Śaivism 1086. Svādhyāya, means memorization of Veda, acc. to Śat. Br. 1416, acc. to Yogabhāṣya means japa of om and holy texts or study of śāstras on mokṣa 1416. Śvapāka, a caṇḍāla 554n, 969ṇ Śvapāka, lowest among untouchables, followed the same avocation as Caṇḍāla and was governed by same rules 1043. Svapnādhyāya 774. Svapneśvara: vide under 'Śāṇḍilya'. Svarbhānu: son of an Asura, said in the Ṛg. to have struck the sun 569. Svarga, meaning of 824; is the reward of all sacrifices for which no reward is expressly provided by the Veda 1312. Svargarohanaparva 821, 840ṇ 1627ṇ Svarodaya 533ṇ Svastivācana 780ṇ Śvetadvipa, a mythical land described in Śāntiparva and some Purāṇas like Vāmana and Kūrma, where everything was white and where Viṣṇu and his devotees dwelt 142-43. Śvetāśvataropaniṣad, 465, 921, 952, 961, 963, 1033n (Guru's position), 1044 (Śakti as non-different from God), 1045, 1055n, 1086n (Kulārṇava quotes a verse), 1111n (signs of effectiveness of Yoga practices), 1352, 1360-61 (is full of words of Sāṅkhya system), 1377, 1385, 1387, 1395n, 1424n, 1431n, 1448 (dhyāna-yoga), 1451n, 1456, 1460, 1478, 1500, 1502 (five elements), 1504, 1538 (verse ‘dvā suparṇā’), 1564, 1573; referred to as śruti in V. S. acc. to Śaṅkara 136; states God as cause or source of creation 465; bhāṣya on, attributed to Śaṅkarācārya, of doubtful authenticity 1407 and n, 1707 (fundamental questions of whence, whither and why raised). Sviṣṭakṛt, homa, 773 and ṇ Śyāmantaka jewel, story of 147, 459. Śyenayāga, an ancient magic rite 1114n, 1183, 1245; mantra in, used by Matsya-purāṇa for black magic 1114ṇ Syrian Christians were given special privileges by Hindu kings of South India 1018. Taittirīya āraṇyaka, 24-5, 35, 185, 194, 727-28n, 785, 787n, 796n, 798n, 853, 920, 1180, 1190n, 1627ṇ Taittirīya Brāhmaṇa, 18n, 65, 185n, 194, 487, 492, 494n, 498-9, 500, 505-7, 510, 511n, 523-4, 527, 538, 546, 561, 656n, 659n, 670n, 701, 720, 721n, 723-4 (adhrigupraisa), 726, 739n, 758, 786-7, 803-4, 814, 931 (food is life), 1032, 1114n, 1153, 1224, 1239-41, 1285n, 1290, 1298, 1301, 1307n, 1314, 1316, 1320n, 1321, 1328n, 1489n (has all verses of Rg. X. 129 except one), 1528n, 1535, 1548n, 1633, 1646; Tai. Br. I. 5 differs from Tai. Br. III. 1 as to the names of nakṣatras and presi- ding deities 505. Taittirīya Saṃhitā, 18, 22-3, 25-6n, 63, 65-6, 73, 121n, 126, 146, 183n, 185, 487, 489, 492, 495n, 498, 500, 505, 507-8, 596n, 659n, 667, 671-2, 691n, 697-8, 719-20n, 721, 724n, 726, 737n, 756, 758, 773, 785-90, 796, 802-3, 814, 919, 927n, 1024, 1044, 1096n, 1114n, 1131, 1152-53, 1203, 1207, 1214, 1217n, 1221, 1224, 1226, 1232, 1238-39, 1244, 1246 (prohibits speaking untruth), 1257n, 1268, 1288, 1291-2, 1294, 1295n, 1297, 1301, 1305n, 1308n, 1315n, 1316, 1318n (on śūdra and theory of debts), 1320n, 1325n, 1331n, 1385n, 1386n, 1416n, 1433, 1493, 1511, 1544, 1589n, 1631n ( word Sāyu- jyāta ). Taittirīya Upaniṣad 24, 466, 914 (on creation), 921, 1055n, 1086, 1153 (word mimāṁsā occurs), 1180, 1257, 1387, 1416, 1484, 1486, 1488n, 1501-2, 1507, 1528n, 1562, 1582, 1649 (where Up. means secret doctrine). Takakusu, Dr. J. 942n, 1375–6. Takṣaśilā (modern Taxila), had a university where even prin- ces came to learn 542. Tāmbūla–not to be eaten in Ekā- daśīvrata 107, 116. Tāṇḍya Brāhmaṇa: 511n, 659n, 670n, 1227n, 1231, 1244, 1313n, 1471, 1516n (explains words of Ṛg. IX. 63. 1). Tanḥā (tṛṣṇā, hankering) giving up of, emphasized by Upani- ṣads, Mahābhārata, Buddha and Purāṇas 939 and ṇ Tantra (in P. M. S.) 1331; eleventh chap. of. P. M. S. deals with T. which means a case where one act serves the purpose of several other rites or acts, and examples 1331. Tantra (or tantras, acc. to con- text): 1031-1151; (vide under Cakrapūjā, China, guhya, guru, Kauladharma, magic, magicians, Mahānir- vāṇatantra, makāras, months, nāḍis, puraścaraṇa, śakti, śāk- tas, Śāradātilaka, siddhis, Śrī- vidyāmantra, spells, tāntrika, tattva, Tibet, Vajrayāna vāmā- cāra, yantra) ; aims of T. were mokṣa and attainment of siddhis, 1112–13; are Hindu, Buddhist and Jaina and are alike in some respects but differ in some others 1031, 1048; are upaveda of Atharvaveda, acc. to Śukranītisāra 1036; Bhairavi-cakra, and tattva cakra worship 1059 and n; Buddhist T. deified important personages of Bud- dhism and took over other deities, Gaṇeśa, Sarasvati and others 1049; Buddhist T. also claimed to show the path to the attainment of all objects from success in love affairs to liberation 1115; Cakrapūjā, a revolting rite 1089; deriva- tion of word Tantra 1048; differences and similarities between Buddhist and Hindu tantras 1041; difficulty of defining a T. 1048; Durgā acc. to Mahānirvāṇa T., is highest prakṛti of Paramāt- man, has various names 1057; end and aim of a few higher minds among some tantras and Tāntrikas was attainment of high spiritual powers by Yoga practices and realization of supreme Tattva, variously called Brahma, Śiva, Devī and mokṣa 1091; evidence of any Buddhist works on Tantras be- fore 650 A. D. practically none, 1040n; evidence in Bāṇa's works of the prevalence of Tantrik and Śākta worship in India before 7th century A. D. 1040; famous Chinese travellers Fa Hien, Yuan Chwang and I-thing do not refer to study of Buddhist T. in India. 1038, 1040; five āmnāyas spoken of as paths to mokṣa by some T. 1049; five paths named in some T. and four in Sādhanamālā 1038n-1039; four named Tantras introduced in Kambuja ( Cambodia ) about 800 A. D. 1049n; Gāyatrī mantra of Kālī set out 1058, 1101; great importance of guru and mantra in all Tantras 1071, 1101; groups of 10, 18 and 64 Śaiva T. in Tantrāloka 1049n; guru, after initiating a disciple into T. rites, was to hand over to the neophyte a bowl for drinking wine, mudrā and courtezan 1055-56; Haraprasad Sastri's view that T. practices originally came from outside India and view of A. Avalon that they came to India from Chaldea or Śakadvīpa, examined 1033-34, 1040; Hindu T. try to show that they are based on the Vedaṣ quote Vedic mantras and claim to describe an easier and quicker path to mokṣa 1051-52; Hindu T. present two sides, one philosophical, the other popular and magical, relying on mantras, mudrās, cakras and yantras, 1057; ignore the great moral danger, involved in the persistent teaching of worship with five makāras and also ignore the advice of Gītā ( III. 21 ), 1087; in Kaula system siddhi results from those very substances ( wine, flesh etc. ) by ( resorting to ) which men ( ordinarily ) incur sin 1064, 1074; influenced by Sāṅkhya 1384; important Kashmir Tāutrik works 1050; Kṣetras of Devi over one hundred acc. to Devībhāgavata, 1039; Kulārṇava and other T. praise the vedas; employ vedic mantras and quote Upaniṣads and Bhagavadgītā 1086-87; list of Sanskrit works on T. with authors, dates and editions, 1140-1147; list of works and papers on T. in English 1148-1151; literature on T. was vast 1048; Makāras five, emphasis on, in almost all Tantra works as leading to miraculous powers and liberation, 1034, 1049, 1052, 1058, 1664, 1082; Makāras explained by later writers on T. as used not in the ordinary senses but in special esoteric senses on which the writers themselves differ 1081n; Mantras called bīja like hrīm´ and śrīm and a list of them called Bījanighapṭu 1058n; Mantra of ten syllables ´ hrīm śrīm krīm parameśvarī svāhā. by merely listening to which a man becomes jīvanmukta but Mahānirvāṇa adds that mantras do not confer siddhi unless five makāras are offered 1058; Maṇḍalas, an item in T. worship, 1131ff; Mantras are the very core of T. and T. is often called Mantraśāstra 1098; Mantras of Śakti do not confer perfection · unless one follows kula practices 1052 ; mantras that the follo- wers of Vāmamārga may employ about three makāras ( wine, mudrā and coitus ) 1056–57 ; Mantra ‘sac- cidekam brahma’ is best 1057 ; mantra ‘brahmārpapam brahma’ ( Bhagavadgītā IV. 24 ) to be recited when offering wine and other tattvas to the highest Self 1059n ; medieval works on Kaula cult speak of drin- king wine, flesh eating, faith- una in the vulgar sense as means of Devī worship and assert that by doing so libera- tion would be şecured 1087 ; T. mention the six magic and terrible rites, śānti, vaśīkaraņa, stambhana, vidvesaņa, mārana, uccātaņa 1070, 1105, 1113–14 ; method of referring to bija mantras like ‘hrīm’ in a round about or mystical way 1058n ; merely drinking wine or eating meat, indulging in sexual inter- course would never confer siddhi but it must be the result of strictly following the kaula path, says Kulārņava 1064 ; meaning of word T. in Ṛgveda, Atharvaveda and Tai. Br. is ‘loom’ 1031 ; meaning of word T. acc. to Yāj, Amarakosa, Bṛhaspati, Kātyāyana and Bhā- gavata 1031–32 ; Modern apologists for Tantricism emp- hasize that the instructions in the Guhyasamājatantra are meant only for yogis who have attained some yogic perfection 1077n ; most Hindu T. are dialogues between Śiva and

Pārvati or Skanda or Bha- irava, similarly later Buddhist writers on T. profess that they quote Buddha 1038, 1051 ; most important and early Buddhist works on Tāntrik cults, Prajñopāyavini- ścaya and Jñānasiddhi, are not earlier than the 8th cen- tury A. D. 1041 ; names of some published Hindu and Buddhist T. 1050 ; names of sixty-four T. 1049n ; names of some Vaişnava T. 1051 ; names of works in which the philoso- phical aspects of Hindu T. may be studied 1051 ; no trace of direct connection between Atharvaveda and Tantras 1037 ; oldest among Buddhist Tantras are Āryamañjuśrīmūla- kalpa and Guhyasamājatantra acc. to Dr. Bhaṭṭācarya, 1050 ; path of T. cult in its higher level was one of Upāsanā or bhakti, but it often degenera- ted into magic and moral and depravity 1090 ; Pārānanda- sūtra and some other T. works provide that drinking wine before the stage where eye- balls begin to roll or mind remains steady and having intercourse with Śakti accor- ding to the rules of the śāstra is not blamable and to drink beyond that stage is bestial and sinful 1056 ; paths in T. are three, Dakşiņa ( declared in Veda, smṛtis and purāṇas ), Vāma ( declared by Veda and āgamas ), uttara ( declared by Veda and Guru ), latter one being superior to preceding one 1054; peak period of Tāntrik works and cults, both Hindu and Buddhist, was from 7th to 12th century A. D. 1073; philosophical or spiritual side of T. not much studied except by Arthur Avalon, B. Bhattacarya and a few others 1031; pīṭhas (of Kālikā) ṃ in Rudrayāmala 1034; points that distinguish T. works from other religious literature in Sanskrit 1092-93; points of difference between T. and Śākta works, though both have much in common 1042; possible motives of founders of Tāntrik cult for discarding conventional morality 1077; popular mind associates T. with worship of Śakti (i. e. Kāli) and with mudrās, maṇḍalas, five makāras, vāma and dakṣiṇa mārgas and magic practices 1031; possible reason for non-mention of Tantra doctrines in Sarvadarśanasaṅgraha 1139; prescribe Vaidiki sandhyā to be followed by Tāntriki sandhyā 1101; provisions of, about the materials and capacity of wine cups 1059; provide, in contrast to Vedānta, methods which assist men of ordinary intellect in developing psychical forces and attaining liberation 1072; put forward the theory that to the pure-hearted everything is pure, only the sinful vāsanā is reprehensible 1085n; purpose of most Buddhist T. is to indicate a short path to Buddhahood by yogic practices, introducing the element of Śakti for yogic practices and for securing miraculous powers 1051; question whether Hindu T. were prior to Buddhist T. or vice versa is difficult but present author holds Hindu T. were not borrowed from Buddhist T. 1038-40; references to 64 T. in Saundaryalaharī 1049; resemble Purāṇas in several respects 1049; rivalry between Hindu and Buddhist T. 1064-5; Rudrayāmala statement that Buddha taught Vasiṣṭha the Kaula path, examined 1034; Sādhakas in T. are of three kinds, paśu, vīra and divya 1052n; Sādhaka in T. should feel that guru, mantra, devatā and his own soul are all one 1101; Sāṅkhya tattvas, Prakṛti, mahat, Ahaṅkāra are welded on to the worship of Śakti 1058; secrecy enjoined by most T. about knowledge conveyed by the guru to the disciple and worship with makāras, 1054; some great scholars and poets had a sneaking admiration for T. worship 1076; some modern writers have been somewhat unjust to whole T. literature by labelling it all as black magic or obscene 1091; some Tantras like Mahānirvāṇa try to stem the tide of sexual immorality 1077; some T. practically inculcate what appears as unbridled licence 1073; some Hindu T. contain sublime philosophic views deri- ved from the Upaniṣads, the Gītā, from Sāṅkhya and Yoga and the final goal is Mukti to be secured by the path of T. 1050–51; so much of T. that is not opposed to Veda is authoritative acc. to Devi- bhāgavata 1064; Tattvacakra worship described 1059, 1087; T. says śuddhi means the offer- ing of flesh, wine and mudrā to the devatā with the recital of three bījas 1058n, 1088; T. teach the repetition of man- tras that have no meaning or that contain the letters of a mantra in a reversed form 1107; T. teachers' names often end in the word Ānanda 1073n; T. topics like mantras, nyāsa, maṇḍala taken over into some Purāṇas, and dharma- śāstra works 1095–96; teaching of tāntrik texts about worship with five makāras created a debased state in society, which is reflected in some parts of Sanskrit literature 1073–76; T. texts fall into five classes, Śaiva, Śākta, Vaiṣṇava, Saura and Gāṇapatya 1092; theory of such T. works as Śāradā- tilaka about mantras set out 1098–99; theory of sublima- tion put forward for explaining the insistence on five makāras 1085; theory of T. works that wine, meat and sexual unions are the only and the best means of Devi worship invite strong condemnation 1092–3; thought is recognised in some T. works as having creative power and may do good if kind and may cause suffering if evil 1100; three aspects of the deity worshipped by Tāntrikas are sthūla (an image), sūkṣma (worship by mantras) and parā (highest, to be apprehended by the mind of the sādhaka) 1091; three groups of T. viz. Viṣṇukrānta, Rathakrānta and Aśvakrānta and 64 are assigned to each group 1049; time when the word Tantra assumed its peculiar meaning, the people who first introduced tantra practices or the country where they first arose cannot be determined with certainty 1033; to drink wine without performing Śuddhi was conde- mned even by T. writers 1089; translations of Sanskrit works on Tantra in Tibetan are avai- able, but the originals are not yet found 1048; Vajrayāna T. arose in Uḍḍiyāna, acc. to one view 1039; Vaiṣṇavatantras, twentyfive, named by Agni- purāṇa 1051; vast literature on Tantras 1031; Vedas, Śāstras and Purāṇas are of hardly any use, when Mahā- nirvāṇatantra is understood 1057; Vedic mantras for sanctifying flesh, fish, and mudrā are respectively Rg. I. 22. 20, VIII. 59. 12, I. 22. 20–21; T. Vidyā divided into three groups viz. Kāḍi, Hāḍi and Sāḍi 1045; view of Dr. Bagchi about foreign elements in Tāntrik doctrines 1034 ; Vīra type of T. worshipper required to possess high moral and spiritual level, but Rudra- yāmala allows a vīra to honour the charming wife of another flushed with wine 1088–89 ; women were made gurus in Tāntrik cult 1075 ; woman associated with a male for tāntrik worship or for maithuna was called śakti, prakrti or latā and she could be one's wife or another's wife or a vesyā 1081, 1090n ; word 'phat' occurs in Vaj. S. and is emplo- yed in abhicāra 1037 ; works on T. like Śāradātilaka enume- rate thirty-six tattvas (inclu- ding those of the sānkhya system) 1063 ; works on T. introduced into Tibet, Mongo- lia, China, Japan and South East Asia 1048 ; works on T. placed women on a footing of equality with men, and endeavoured to provide a common platform 1092 ; works on T. employ Vedic mantras, and also their own, 1100–1 ; works on T. say that mantras possess wonderful powers and that a Tāntrika secures all powers by following the practices of his guru's school 1101 ; worship of Śakti with wine, flesh and edibles of various kinds, 1046n, 1047 ( in Viṣṇu-purāṇa ), 1052–53 ( worship of Śakti with five Tattvas, which are sometimes identified with five elements ) 1052–53 ; worship of Keśava laid down in Tantras referred to by Bhāgavata 1093 ; writers on T. clothe their practices in bombastic words 1081 ; writers, medieval and modern, were largely justified in their condemnation of Tāntrik practices 1094 ; yantra ( some- times called cakra ) also is a characteristic item in Tāntrik worship 1135–1139. Tantrāloka of Abhinavagupta 1049ṇ Tantrarahasya of Rāmānujācārya, last noted work of Prābhakara school composed about 1750 A. D., 1185n, 1189, 1283ṇ Tantrarājatantra 1088, 1106n, 1119 ( on abhişeka ), 1136 ( on Yantra ), 1138n-39. Tantraratna, of Pārthasārathi- miśra 1189. Tantravārtika of Kumārilabhatta (a voluminous coṃ on Śabara's bhāsya on P. M. S. I. 2 to end of Chap. III ); 96n, 926n, 985n, 1009n, 1162n, 1174, 1179 (papers on 'Gleanings from Śabara and Tantravār- tika' and 'Tantravārtika and Dharmaśāstra'), 1181 (,on adhikāra for Agnihotra and Darśa-pūrņamāsa ), 1186n, 1188, 1191n, 1206n (propo- sitions about soul specified ), 1211 ( on Apūrva ), 1212n, 1216n, 1220n-24n, 1228n, 1229 ( defines vidhi, niyama and parisankhyā ), 1236n (bhā- vanā is the pratyayārtha ), 1237n, 1241n, 1244, 1247n, 1249n ( on 'Vikalpa' ), 1253n, 1254, 1258–59 (is most exhaus- tive on Smṛtis), 1261-62n, 1264 (on sadācāra), 1273n- 74n (on Kalpa and Kalpa- sūtras), 1277n, 1290n, 1293n, 1307n, 1309n, 1329 (collects about three dozen cases of bādha in general), 1333 (on change in meaning of 'rājan'), 1544n, 1545; examines all the well-known classes of Sans- krit works with regard to their usefulness and relation to Veda and other-worldly experience 1260-1262.

Tantrayukti : means ‘main ca- none or principles of exposition of a śāstra’ acc. to Kauṭilya, Caraka and Suśruta 1032.

Tāntrik Texts (Vol. I-XXII), edited by Arthur Avalon; Vol. 1, 1049, 1058n, 1097, 1124n, 1127; Vol. II 1060n; Vol. IV. 1038n; Vol. VII 1035n; Vol. VIII. 1054; Vol. X. 1140; Vol. XIV 1050ṇ

Tāntrik- cult in Epigraphs,¹²⁵ paper by Mr. B. P. Desai 1046n; T. practices prevailed in N. India long before 11th century A. D., 869n; T. litera- ture is classified into Śrotas (that are three), Pīṭha and Āmnāya 1049.

Tāntrik : gurus (some) in Kash- mir in 11th century A. D. practised incest 1075-6; T. Sculpture at Puri and other temples in Orissa 1088; works emphasize that mantra must be received from a qualified guru and the sādhanā must be done under his guidance

1110. Tapas 304-305, 1415n, 1416; grand eulogy of T. in Manu, Yāj, 1415n; in Ṛgveda means ‘heat’ in some cases and ‘austerities’ in some (as in X. 109. 4, X. 154. 2 and 5, X. 190. 1) 1415n; in Śat. Br. and Ait. Br. it is indicated that tapas like yajña would bestow everything 1415, 1489; in Upaniṣads T. is one of the means leading to realization of brahman 1415n; Mahā- bhārata has frequent eulogies of T. 1416n; Manu provides that only three prāṇāyāmas performed acc. to prescribed rules are highest T. 1415n; means acc. to Āp. Dh. S. the strict observances laid down for a vedic student, 1415n; Śāntiparva says that T. con- sists in śiṭhsā, truthfulness, kindliness and restraint of senses and not in mortification of the body 1416n; Vyāsa- bhāṣya explains Tapas as bear- ing the pairs of opposites (cold and heat, hunger and thirst) and observances like Kṛchra, Cāndrāyaṇa 1416.

Tapta-mudrā-dhāraṇa-making marks of conch, discus etc., (weapons of God Viṣṇu) on limbs or parts of the body with heated copper or the like by Mādhavas 305.

Tārabhaktitaraṁgiṇī, 977n, 1072n, 1109 (on Śavasādhanā), 1142.

Tāranāth (born 1573 or 1575 A. D.), a. of a ‘History of Buddhism’ (written in 1608 A. D.), 1010n, 1033n, 1148; gives a confused account about persecution of Buddhists by Kumārila and Śaṅkarācārya 1010ṇ Tārātantra 1142. Tarka (ratiocination) and Dharmaśāstra 1468-1482; (vide ‘Nyāya’, ‘people’, ‘tolerance’, ‘Upaniṣads’) ; as an aṅga of Yoga 1419, 1469; Buddhists and Jains were declared to be heterodox not because they resorted to T. but because they did not at all acknowledge the authority of the Veda and the sacred tradition 1471; Manu provides that none but he who considers the dicta of (vedic) sages, the rules of dharma (in smṛtis) and takes the help of tarka not in direct conflict with Veda and śāstras knows what Dharma is and this is the position of most orthodox Sanskrit writers about Tarka, 1469; Śaṅkarācārya’s position about T. 1470-71; Smṛtis lay down that blindly following the words of śāstra would lead to loss of Dharma and that in case of conflict between two Smṛtis reasoning should be resorted to, 1470; smṛtis and ancient Sanskrit writers have been very tolerant of differing views even on fundamental matters and brought about great changes in rituals, philosophical views, social customs, without persecution 1475; T. alone cannot give final answers or answers acceptable to most people on such questions as the existence of God or of the individual soul, or on what happens after death 1470; T. favoured by or not opposed to Śruti is acceptable to Br. Up. acc. to Śaṅkarācārya 1469n; within the limits laid down by Śaṅkarācārya and other orthodox Sanskrit writers there was room enough for an enormous and bewildering variety of convictions, rites and practices to claim orthodoxy and examples of these 1471; wise man who is pure should, in deciding upon dharma and adharma, act after relying on his own' intelligence (reason) 1149; word 'tarka' occurs in Kaṭho-paniṣad 1468; Yaj. Smṛti mentions Nyāya (v. l. tarka) as one of the fourteen vidyās and one of the means of knowing dharma 1468. Tarkadipikā 1486ṇ Tarn, W. W., author of 'Greeks in Bactria and India' 516, 656 (criticized). Tarpaṇa (offering water), of seven sons of Brahmā, acc. to Kātyāyana's Snānaśūtra, Matsya and other Purāṇas 1372. Tātparyadarśana, coṃ on Āp. Gr. 802ṇ Tattva: meaning of, differs in Tāntrik works acc. as the worshipper concerned is Tāmasika (Paśu), Rājasika (vīra) and Sāttvika (divya), 1082, Tattvabindu of Vācaspati, Introduction to, 1158n–1159ṇ Tattvaniṣṭha – parivartanavādi – parīṣad, later termed Dharmanirṇayamaṇḍala, its members and work for reform and reorganization of Hindu Society 1705–1707. Tattvas, twenty-five, in Sāṅkhya and in Śāntiparva 1358, 1365. Tattvārthasūtra of Umāsvāti 472ṇ Tattvasamāsa, a late work on Sāṅkhya in 23 sūtras 1354; coṃ on, called Kramadīpikā 1354. Tattvasaṅgraha of Śāntarakṣita (705–762 A. D.), connects Buddha with magic practices 1037. Tattvavaiśāradī of Vācaspati, coṃ on Yogasūtra, 907. Tattvopaplava-siṁha of Jaya- rāśibhaṭṭa 1472ṇ Tawney C. H. a. of ‘Acquisitive society’ 1481ṇ Taxes, recent Indian taxes, defects of 1695ṇ Tejobindu-Upaniṣad (on proper āsana ) 1431. Temple : of Rāhu 684; of Sun ṃ in ‘Gupta Inscriptions’ 683n; of Sun in ancient and medie- val India 683–84; of 64 Yoginīs, 174; three temples of the sun established in three different places acc. to Varāha- purāṇa 898ṇ Testament, Old and New, both emphasize sacredness of vows 28. Tevijjasutta, condemns Buddhist monks maintaining themselves by such arts as predicting 627. Thibaut, a. of a work on Indian Astronomy, mathematics and astrology in the German Grundriss, 484, 487, 490–92, 508–10, 512, 579 (criticized); observes that what Indians knew before Greek influence is not much and is primitive 512; observes that Greek astrology entered India between Firmicus (middle of 4th cen- tury A. D.) and Varāhamihira, 579–80; observes that Mr. Dixit’s work on ‘Hindu Astro- nomy’ is the richest source of material on it, 484; on Romaka Siddhānta 515. Third Five Year Plan : total in- vestment programme of, 1084ff; total American aid from 1951 to end of Third F. P. 1691ff. Thomas E. J., a. of ‘History of Buddhist Thought’ 1107. Thomas, Prof. F. W. 1104n; presentation volume 757ṇ Thompson O., ‘Reports of the Magicians’ etc. 565n, 572ṇ Thorndike, a of ‘History of magic and experimental science’ 550ṇ Throbbing (spandana or sphu- raṇa) ; of arms and eyes regarded in India from ancient times as harbinger of coming events 800–801; of right or left side of body is auspicious respectively for men and women 800; prognostica- tions from 799–801; removal of the effects of inauspicious T. brought about by gifts of gold to brāhmaṇas 800; results of the T. of limbs from head to soles set out 800. Tibet (vide Sanskrit literature ); Padmasambhava, a Tāntrik Buddhist was called from Uḍḍiyāna by a Tibetan king ( 749-786 A. D. ) and settled in T., 1040-41; script based on an Indian alphabet was introduced in T. about 640 A.D., 1040. Tikkānikā: a small work of Varāhamihira on Yātrā 617. Tiladhenu, gift of, on Karkasaṅkrānti 218. Tilak, Lokamānya, a. of Gītārahasya ( in Marathi ) 1171-72n; his explanation of Bhagavadgītā ( XIII. 4 ) not accepted 1171-72; a of 'Orion' and 'Arctic Home in the Vedas' 3, 485, 498, 499n, 510, 513; on 'Vedic Chronology' 644, 645n; held several conferences of Indian pañcāṅgas 712; views of, on caste and urgency of independence and not mere social reform 1635n-1636ṇ Timaeus, a dialogue of Plato, 781, 1502, 1505ṇ Time ( see under Kāla ); amānta reokoning 659; Buddhist Sanskrit writers like Prajñākaragupta hold that T. is not a separate entity 472; conception of, 463-475; divisions of T. from nimeṣa to Kalpa given by Manu 688; first among great problems of philosophy 463; fundamental periods of time are day, month, year, 644-45; human reokoning of T. is fourfold viz. Saura, Cāndra, Sāvana, Nākṣatra ( or Ārkṣa ) 656n-59; identified with Nārāyaṇa in Mahānārāyaṇa Up. 466; indications of the existence of T. acc. to Vaiśeṣikasūtra and Praśastapāda's bhāṣya 469; is a dravya, acc. to Vaiśeṣikasūtra and Caraka 474; Jaina writers hold that T. is one of six padārthas 472; lengthy disquisition on T. in Maitri Up. 465-66; long disquisition on T. in Nyāyamañjarī 469; Manusmṛti on, 468; measures of T. such as Yuga, Mahāyuga, Manvantara, Kalpa, 686f; minute divisions of T. such as nimeṣa mentioned from even Vedic times, 475; nine reokonings of, out of which only five are ordinarily employed 656-57; Nyāyasūtra holds that time is past, present or future 469; pūrṇimānta reokoning 659; questions as to, 463; some western philosophic works on T. 475; some philosophers hold that time is either past or future, but that there is no present T. 469; space, T. and God are one and the same acc. to Raghunātha, follower of Navyanyāya 470; spoken of, in the same terms as brahman in Maitri and Tai. Up. 466; sublime conception of, in Atharvaveda as ageless, as the creator of everything, including Prajāpati, 463-4; truṭa (or truṭi) as the smallest unit of T. in Kauṭilya and Sūryasiddhānta 214, 476-77; units of T. from nimeṣa to year mentioned in Br. Up. 475-76; units of time, same verse on, in Śāntiparva and Vāyu, Matsya, Viṣṇu and Brahmāṇḍa purāṇas 476n; units of T. such as Prāṇa, Pala, Ghaṭi or Nāḍi or Daṇḍa 684; Vākyapadīya of Bhartṛhari on T. 475; views differ as to the number of units of T. and their relation to each other among Manu, Kauṭilya, Purāṇas, Amarakośa, Sūrya- siddhānta 476-477.

Tithi ( or tithiṣ acc. to context): ( vide under Amāvāsyā, Aṣṭakā, day, God, nakṣatra, Kāla, Paurṇamāsī, Vedha, week days ); all religious acts to be begun in the morning, even if t. is riddha 72; all rites, Vedic and smārta, vrata, dāna do not yield proper re- ward as long as the proper t. for it is not determined 73; aṅga ( subsidiary matter ) to Vedic and smṛti prescriptions and prohibitions, 71; a tithi touch- ing three days was held to be inauspicious for marriage, in- vasion and auspicious religious acts 68-69; certain t. dear to certain gods, 70; decision of a proper t. for religious rite is by recourse to Yugmavākya, when a tithi extends over two days, 74; derivation of word t. from root ‘tan’ to spread 67n; different views before Ait. Br. on which a tithi rite was to be performed 66; divided by Dharmasindhu into Pūrṇa and Sakhaṇḍa 71-72; divided by Nirṇayasindhu into Śuddha and Viddhā 71n; division of, into five groups, 70; divi- sion of tithis into kharva, darpa, himsra or himśrā 78; even if t. begins in the after- noon, a saṅkalpa had to be made in the morning, provided the vrata has to be performed on that t. though viddhā 82; T. is time or period required by the moon to gain twelve degrees on the sun to the east 68; long lists of acts and things forbidden on certain tithis 79-80; lords of tithis acc. to Bṛhat-saṃhitā and others 69, 111; loss caused by eating certain things on certain tithis, 70; most important topic in relation to vrata is t. 56; motion of moon being irregular the number of ghaṭi- kās of a t. may be any figure from about 54 to 65, 68; Pā- ṇini mentions affix ‘tithas’ ( probably due to word ‘tithi’ ) and Patañjali mentions Paur- ṇamāsī tithi 67; Pūrṇa, Sa- khaṇḍa, Śuddha and Viddhā defined 72, 113; purvaviddhā and paraviddhā, explained 74; theory that shortening and lengthening of tithis is due to piety and sinfulness of men, 78; t., though khaṇḍā, is to be regarded as sakalā for dharmaśāstra purposes in some cases 73; unit day ( from sunrise to sunrise ) may have two tithis or even three tithis touching it or one tithi may spread to or touch three civil days 68; unit day touching three tithis was regarded as holy, 68; vedha defined 72- 73; week days, nakṣatras and tithis are means of securing merit or sin, 71; what arti- cles should specially be eaten or not eaten on certain tithis 70-71, 79-80; what combi- nations of viddha tithis are generally excluded as impro- per 74-75; what should be undertaken on each of the five groups of T., 70; word tithi does not occur in the Vedic samhitās, though the idea must have been there in the Ṛgveda but occurs in Ait. Br. and the gṛhya and dharma sūtras and hence was in use at least from about 800 B. C., 62, 67-68; word 'mahā' is prefixed to certain tithis when the Full Moon is in the nakṣatra which gives the name to the month and is in conjunction with Jupiter 79. Tithicintāmaṇi, contains tables based on the Grahālāghava 643. Tithitattya 53, 68n, 70-72n, 75n, 77n, 79n, 81, 84-86, 88, 91n, 93, 110n, 117n, 124n, 125, 129n, 134-5, 136n-8, 142n, 148, 152n, 154, 156-58n, 161n, 162, 165n-167n, 169n, 170-2, 173n, 175n, 177n, 179n, 182n, 191n, 193, 198n, 201n, 203n, 207n, 217, 227, 228n, 230, 241, 246n, 247n, 249n, 1182ṇ Tithiviveka, 73n, 76ṇ Tithyarka 71ṇ Tolerance ( vide Aśoka, Madhvā- cārya); a more radical tolerance than what Indian people showed throughout the ages is unthinkable 1076; Bhagavad- gītā, Bhāgavata, Śāntiparva exhibit wonderful spirit of T. when they say that worship of other deities also reaches ulti- mately the Highest 970; germs of doctrine of T. in Ṛg.I. 164. 46, 970-71; great tolerance in Emperor Harṣa's family 1006; in India it was at the most necessary to show that doct- rines put forth were not oppos- ed directly to the dicta of the Veda 1481-82; Inscriptions and coins evidence excep- tionally generous T. on the part of the civil powers, says Barth 1011; Madhvācārya could explain away the Upa- niṣad passages about advaita by reasoning and openly de- nounce the advaita doctrine as Buddhism in disguise without persecution 1482; of Hindu kings towards Moslems, even though moslem invaders desec- rated temples 1018; T. is one of the striking characteristics of Hindu culture 1623; persisted in India for different cults and tenets with very rare excep- tions from before Aśoka to 1200 A. D. when Moslem inva- ders began to overrun India 1012; striking instances (early and late) of T. of kings and people donating gifts to persons, shrines and institutions of diffe- rent faiths 1012-14; undesi- able consequences of great T. 1482; Yāj. Smṛti prescribes that when an Indian king . conquered a country, the conqueror's duty was to honour the usages, transactions and family traditions of the conquered country¹²⁵. Toleration Act ( of England in 1689 ) excluded Catholics and Unitarians from its benefits¹²⁶. Toynbee, Prof. Arnold, in ‘East and West’ definition of civilization and culture¹²⁷: points out that Christianity and Islam have been responsible for some of the cruellest atrocities that have disgraced history¹²⁸; revises and corrects his own statement about Indian culture¹²⁹; urges that Christianity must be purged of the beliefs that Christianity is unique and that Christians are God’s chosen people¹³⁰. Traditions, though they often arise without much evidence, should not be summarily rejected, but should be tested by other available evidence¹³¹; the endeavour of leaders of thought in each generation should be to find out what is essential in tradition without believing in the infallibility of all T. and to present dogmas that will meet the demands of modern thought and conditions¹³². Trailokyamohana mantra, dilated upon in Prapañcasāra-tantra for accomplishing six cruel acts¹³³. Trailokyavijayavidyā, in Agni-purāṇa¹³⁴. Trees, barks of five, viz. Aśvattha, udumbara, plakṣa, āmra and vaţa, to be boiled in water for bath on Amāvasyā of Dīvālī¹³⁵; festival called Vṛkṣotsava¹³⁶. Tridaṇḍin, as applied to Sannyāsins, meaning of¹³⁷. Tridhātu, meaning of, doubtful in Ṛg.¹³⁸. Trijatā, dreams of, in the Rāmāyaṇa¹³⁹. Trikāṇḍamaṇḍana¹⁴⁰. Trikaprasavaśānti, on birth of a son after three successive births of daughters or vice versa¹⁴¹. Trikoņa, meaning of¹⁴². Trimadhura ( honey, ghee and sugar are so called )¹⁴³. Triśikhibrahmopanisad¹¹⁵. Tripuṇḍra, sect mark of Śāktas and Śaivas, explained¹¹⁶. Tṛsprśā ( one of 8 kinds of dvādaśīs )¹¹⁷. Trisama¹¹⁸. Tristhālisetu¹¹⁹. Trisugandha ( tvak i. e. cinnamon, cardamom and patraka¹²⁰. Trita āptya, all bad dreams delivered to, in Ṛgveda¹²¹. Trivṛt ( milk, curds and ghee are so called )¹²². Tryahahspṛk ( tithi )¹²³. Tucci, Prof. G, paper of, on Maṇḍalas in ‘Indo-Tibetical’¹²⁴. Tukaram, saint⁷³; asserts that life is very miserable⁷⁴. Tulāpuruṣa, one of the Mahādānas⁷⁵. Tulasī leaves and plants, now sacred to Vaiṣṇavas, but they do not figure in early Purāņika literature, 881; story of, occurs in Padma IV and VI, 882. Tulsidas (born in 1532-33 A.D.): Hindi poet and saint, was abandoned by parents because of astrological considerations 633n; works of, used for divination 812. Tulasīvivāha 307. Tup-țīkā of Kumārilabhaṭṭa, 1163n, 1188 (not a regular coṃ but notes on chapters IV-XII of P. M. sūtras), 1209n, 1214n-16n, 1226n-27n, 1250n, 1286n, 1302n, 1318n; explanations of Tup, 1189n; has some commentaries but none is published 1189. Turāyana 306-7. Turberville, Prof. A. S. on ‘Spanish Inquisition’ 933ṇ Tuxen, Paul, a. of ‘Religions of India’ 1393-94; 1577 (does not accept Deussen's theory about Kṣatriyas being the original cherishers of Vedānta thoughts). Tycho Brahe, prepared every year an astrological forecast for the king 551. Tyler, a. of ‘Primitive culture 1614. Udakāśānti, 783-787; is an elaborate affair in these days and takes up about three hours 784; many mantras employed in 784; oldest available description is in Baudhāyana gṛhyasūtra 784; performed even now for securing good health, removal of diseases, mitigating unfavourable aspectṣ for removal of impurity on birth or death in one's house or family etc. 784; procedure of 784-787; Saṅkalpa in 784ṇ Udayana, a. of Lakṣaṇāvalī and Nyāyakusumāñjali 1624. Uddālaka, Āruṇi, shown to be ignorant of Vaiśvānāravidyā in Chāṇ V. 11, but in Chāṇ VI. 8.7 ff, is shown as teaching the sublime doctrine of ‘tat tvamasi’ 1578. Uddeśya of Uddiśyamāna-means ‘subject of which something is to be predicated (vidheya) 1286; defined by Ślokavārtika 1286n, 1341. Uddhāravibhāga (assignment of a larger share to the eldest son on partition between brothers) 1268; Tai. S. has two contradictory passages on this, but Āp. Dh. S. after quoting both Tai. S. passages holds that unequal division is prohibited by śāstras and provides that equal division among sons is the proper rule 1268. Uddiyāna (a pīṭha of Tāntrik cult): situation of, discussed 1039. Udhhāta (a term in Yoga) differently explained by different writers 1439ṇ Udgītha, means ‘om’ 1582. Udgīthavidyā, only one of many Upāsanās, 1583; Pravāhaṇa Jaivali taught it to two brāhmaṇas in Chāṇ Up. I. 8, 1582. Udvāhatattva 545, 610n, 611n, 919. Udyāpana : last rite in a vrata 120-21; if no rite of udyāpana for a vrata is expressly prescribed what should be done 121; Uḍ is concluding rite in a vrata undertaken only once, while the concluding rite is called pāraṇa when a vrata is to be continued for life ( such as Ekādaśī or Janmā-ṣṭamī ) 139; of Śivaratrivrata when undertaking was to ob-serve it for 24, 14, or 12 years 234.

Udyogaparva 27, 49, 90n, 126, 129n, 532n, 539, 743-4 803n, 821, 840, 854 ( quotes the famous verse ‘gurorapyapra-liptasya etc.’ from a Purāṇa ), 1080, 1281 ( Kṛṣṇa and Arjuna described as drunk ), 1627ṇ 1636, 1642.

Ugrarathasanti, vide Sastyabda-pūrti ) 757; Procedure in Sanskrit of, 760ṇ

Ūha 1158, 1324 26; certain alterations and adaptations are necessary in the matter of mantras, sāmans and saṁsk-āras ; this is called ūha in PMS, though the word ordinarily means tarka ( reasoning ) 1324; mantra when adapted is not to be called a mantra acc. to PMS. 1325; Viṣṇudhar-masūtra prescribes that in the śrāddha for the maternal grand-father and his two male ances-tors the mantra should be changed into ‘Sundhantam Mātāmahāḥ’ 1326.

Ujjvala-nīla-maṇi, of Rūpagos-vāmin 980.

Ulfi, story narrated by, about Siddharāja, king of Gujarat, punishing Hindus for pulling down a mosque and rebuilding it at his own expense, 1018.

Umbeka ( about 700-750 A. D. ); a. of coṃ on Ślokavārtika 1359; a. of coṃ on Bhāvanā-viveka 1194; is probably iden-tical with Bhavabhūti 1194; is later than Maṇḍanamiśra 1194; name written in various ways 1194n; Uveyaka, q. by Kamalaśīla, is probably Umbe-ka, 1194n; was a pupil of Kumārilabhatta 1194n, 1198.

Underhill, a. of a work ‘Hindu religious year’ 60.

Unemployment, increasing 1698, should be first point of attack in all plans 1698; United States of America, total aid to India, 1691-92.

Untouchables, 51 millions in Bharata, acc. to census of 1951, 1622ṇ

Untouchability, abolished by Indian Constitution ( Art. 17 ) and an Act passed to make treating a man as untouchable in public an offence 1636ṇ

Untruth, speaking of, forbidden in Tai. S. for a sacrificer 1246.

Upacāras: folding the hands ( namaskāra ) was one of the U. before the Nirukta, 36; U. in pūjā were either 36, 16, 10 or 5, 94; nine out of 16 U. are mentioned in Aiv. Gr. sūtra 36; not absent in Vedic age 35; quoted from Prapañcasā-ratantra in dharmaśāstra works 1096; several of 16 Up. were well known long before the grhyasūtras 35; sixteen Up. enumerated, 35; to be offered with the 16 verses of Puruṣasūkta 35.

Upadeśa, meaning of, in P. M. S. 1163n, 1184ṇ

Upadeśo: Dharma-sindhu says that in Kaliyuga there is no dīkṣā but only U. 1117n; difference between dīkṣā and U. 1118.

Upanayana: (see under muhūrta); great importance attached to astrological positions of Bṛhaspati (Jupiter) in U. 609; is only an ańga of the vidhi about teaching Veda inferred from Manu, 1109n : Muhūrtas for Upanayana are few and far between acc. to late medieval writers, 607; not to be performed when Venus is set or on certain tithis and on galagraha 608; no rules in sūtras, Manu and Yāj. about position of planets, rāśis or week days for, U. 607; principal time for U. is 8th year from conception or from birth 609; proper ages for depended on the Varṇa of the boy 608; proper months and nakṣatras for U. 607, 609; rule laid down by Āśv. Gr. S. for U. and three other Saṁskāras 605; seasons for the U. of boys of the three higher varņas 607; Tuesday and Saturday inauspicious for 604.

Upaniṣads: (vide under ‘brahman’, mokṣa, Royce, Vedānta) : accept as preparation for brahmavidyā study of Veda, sacrifices, tapas, fasting 918; are full of theories of creation 1500–01; atmosphere of Up. entirely different from Vedas and Brāhmaṇa texts 1498n; attitude of, to Veda as aparā-vidyā and to sacrifices 917, 1004, 1471; central Up. doctrine of immanence of brahman not attacked by Buddha or early propagators of Buddhism 1004; describe brahman in two ways, firstly as qualified by various adjuncts (such as name and form, created objects) and secondly as devoid of all adjuncts, there being no universe outside brahman, 1504–5; *do sometimes say that he who knows brahman becomes brahman, but the same Up. require great moral and spiritual attainments (as in Muṇḍaka) 1514; emphasize the giving up of trsnā or Kāma 939n; fundamental doctrine of Up. is that there is only one Principle or Essence, that it creates the world out of itself and enters into it and that all plurality is only apparent and a name, that even inanimate world is non-different from Supreme Spirit 1487, 1625; geographical details in Up. are few 1522–23; germ of fundamental doctrine of Up. is found in the Ṛgveda 1487; give no name to the First Principle but speak of it as ‘tad-ekam’ (that one) 1490; glowing tribute of Deussen to philosophers of the Up. 1500; hold that esoteric knowledge has to be imparted by a guru to a disciple or by father to son, but not to all and sundry nor in an assembly 1071-72; illustrations ( two ) to bring home to the inquiring spirit non-difference are rivers flowing into the sea and losing their names and forms and pure water poured in other pure water, 1625; most important doctrines of Up. are two (1) non-difference of individual self from supreme Self and (2) transmigration of self depends on his deeds and conduct as taught by brāhmaṇa Yaj. to Janaka or by Uddālaka Āruņi to son Śvetaketu, 1577-78; offer very little to the common man and did not solve his problems while the Bhagavadgītā took that matter in hand, 968; old Up. like Br. and Chāṇ are admitted to be earlier than Buddha 1004; passages of Up. fore-shadowing Sānkhya doctrines or employing technical Sānkhya words 1360-61; put the knowledge of the Highest Self as superior to the Vedas ( called aparā vidyā ) yet quote Vedic verses in support of their statements 918, 1471; real thought of Up. centres round the non-difference between brahman and the individual soul and the physical world, 1500-1502; renunciation of all actions and their rewards was inculcated by Up. for a Sannyāsin who was to beg for alms till the body lasted, as even good deeds would lead to good births and put off mokṣa, 1513; several vidyās or upāsanās are described in Up. particularly in Chāṇ and Br. for men that are not yet far advanced on the path of brahmavidyā 1584; some apparent discrepancies in Up. as to what was first created and as to the order of the creation of elements, as explained by Śaṁkarācārya 1506-7; some late Up. mentioned as the basis of Śākta doctrines by late medieval works, 1045n; speak of brahman, as creator, sustainer and as ultimate absorber of bhūtas ( elements or beings ) 1484; teach that sound moral preparation necessary before a true Vedāntic view is attained 1478n; verse enumerating ten ancient and principal Up. 1436n; Yoga in Up. 1387. Upapurāņas ( vide under Hazra, Narasimhapuraṇa, Samba, Viṣṇudharma and Viṣṇudharmottara ); all chapters and even single verses of U. are suspect 872; Alberuni's work shows that some U. such as Ādi, Āditya, Nanda ( Nandi!), Narasimha and Samba had been composed at least some time before 1000 A. D. 831; are summaries made by sages after listening to 18 P, 835; began to be compiled from the 7th century and their numbers went on increasing till 13th century A. D. or even later. 855; dates assigned by Prof. Hazra to Upapurāṇas not at all acceptable 882; early commentaries and digests on dharmaśāstra like the Mit. and Kalpataru very rarely mention U. and even the latter refers to six Up. 837; Hazra (Prof.) says there are over 100 Upapurāṇas 834; Hazra admits that adherents of various sects such as Śāktas, Pāñcarātras, Sauras, interpolated chapters in Purāṇas and sometimes wrote new and independent works styled Purāṇas 837; Kūrma Purāṇa mentions Brahmāṇḍa, Nāradīya Skanda, Vāmana as Up. 870; Matsya names Narasimha, Nandi, Āditya and Sāmba as Up. and there is nothing to show that more than four were regarded by the Matsya as of any authority 834–5; names of 18 U. are set out by Devībhāgavata, Garuḍa, Kūrma, Padma, Hemādri 834 and n; none of the U. except Devī, Narasiṁha, the Viṣṇu dharmottara, and one or two more can be held to be as old as 7th or 8th century A. D. 835–36, 838; only a few Upapurāṇas are published and those published belie definition of Purāṇa as Pañcalakṣaṇa 834; only eight U. ṃ by Ballalasena 871; some U. bear the same names as those of principal Purāṇas, such as Skanda, Vāmana, Brahmāṇḍa and Nāradīya 834; total of 4 lakhs of verses of Purāṇas excludes the verses of U. 834. Uparava, meaning of 18. Upaticara Vasu, a king and devotee of Nārāyaṇa, dedicated his kingdom and wealth to God and worshipped acc. to Sāttvata rules 95ṇ Upasad, days of 25. Upasarga (preposition) changes the meaning of the root, 2. Upafṛuti (listening to words of children, or eaves-dropping near houses of washermen or cāṇḍālas and using words heard by chance as prognostications for coming events 809–810; methods similar to U. in the ancient near East 810n; method of casting dūrvā grass in a book at random 811. Upavāka, a kind of seed 732ṇ Upavarga, commentator of Jaimini 735n, 1186n, 1187n, 1197; expressly mentioned by Śabara 1186n; flourished between 100 B. C. to 100 A. D. 1197; held to be identical with Bodhāyana by Prof. Kuppuswami Sastri 1187n; ṃ by Śaṅkarācārya twice on V. S. with great respect 1187n, 1205. Upavāsa: (vide under ‘fast’); another meaning, in Brāhmaṇa texts 26. Upavedas, four 820n, 1263ṇ Upāyas, four in politics 617. Usages: (vide under ‘Sadācāra’): Bauḍ gr. enumerates five peculiar u. of the North and five others peculiar to the South and provides that if one belonging to South follows any usages peculiar to north or vice versa he would be guilty of sin, 1258; Manu, Yāj. Viṣṇudharmasūtra, Viṣṇu- purāṇa say that one should not observe but discard what was once deemed to be dharma if it has become hateful to the people and would end in un- happiness 1270; illustrations where later Dharmaśāstra works like Mit. and Smṛti- candrikā rely upon the above rule of discarding ancient practi:ces, if common people had come to hate them 1270- 71; Kumārila holds that in case of conflict between smṛtis and usages the former is more authoritative but usages opposed to Smṛtis have been in vogue from ancient times 1278-79; U. of countries, castes, families declared by Gautama and Manu to be authoritative if not directly opposed to the Veda 1278; moderṇ legislation sometimes allows customs and usages overriding authority as under Hindu Marriage Act (25 of 1955) sec. 5 about marriages of sapinḍas, 1278-9, but also abrogates them in some cases, 1671; Privy Council held that clear proof of usage will outweigh the written text of the law 1278; requisites of a valid custom, according to P. M. S. 1279-80. Uśanas, a. on astrology ṃ by Varāhamihira 593. Uśanas, Dharmaśāstra of, 1152ṇ Uśanas (on Rājanīti) ṃ by Kālikāpurāṇa 1001, 1032–33. Uśanas (on tithi) 78n, 79. Uṣas is called Apsaras and Vena is described as her lover in Ṛg, 495ṇ Uṣaḥ-kāla, defined 278. U. S. S. R.: vide under Russia. Utilitarianism (vide under ‘Ra- tionalism’): criticism of this doctrine 1479–80: holds that actions are right where they tend to make for the greatest good or happiness of the grea- test number etc. 1479; is not a moral theory at all 1479. Utpala, commentator of Br. S. of Varāhamihira 477, 479n, 520n, 521, 530n, 533n (on Yogayātrā), 545n, 547n, 554n, 561n, 564, 568, 658, 680 (quotes 18 verses from Garga on week days), 712n, 742n, 745n; commentator of Bṛhaj- jātaka 573n–75n, 577, 580n, 581, 584n, 587n, 591, 594, 657n, 765n, 796n, 1645ṇ Utpāta: (vide under Atri), Nimitta, portent, Puṣyasnāna): 591, 743; description of 18 Śāntis bearing names of diffe- rent gods prescribed by Matsya 746–747; descriptions of, abound in Mahābhārata 743; king’s duty to arrange Śāntis for counteracting portents 746; list of chief U. and nimittas 743–44; list of three kinds of U. 745–46; means ‘reverse of usual natural order’ 741–42; no gradation or order in setting out utpātas which are given pellmell in both epics 744; of divya kind produce evil effects in eight ways 746; one adept in knowledge of U. becomes famous and king's favourite without mathematics 769; seasonal appearances in certain seasons are not inauspicious and require no śāntis 747, 767; three classes of u. in Atharvaveda, Garga, Parāśara, Sabhāparva, Br. S. and Matsya viz. divya (from heaven), āntarikṣa (from atmosphere) and bhauma (terrestrial), and their illustrations 745–46; varying opinions about the effect of Śāntis 746. Utsava, often difficult to distinguish from vrata 57. Uttarādhyayanasūtra, a Jain work: 1367, 1375 (mentions saśāntantra). Uttarāyana, vasanta and grīṣma are important parts of, 491–92. Utthānadvādaśī, 12th tithi of Kārtika bright half 112. Vācaknavi, a woman that had secured Brahmajnāna 921ṇ Vācaspati 52. Vācaspati, a of Sāṁkhyatattva-kaummudi 468n, 1355, 1394n; a of Nyāyakapikā on Manda-na's 'Vidhiviveka'; a. of coṃ on Yogabhāṣya, called Tattvavaiśāradī 909, 1373, 1399n, 1400n–11, 1420n–22n, 1424n, 1438n, 1445 (quotes two verses of Viṣṇupurāṇa ), 1446n, 1448, 1450n; a. of 'Bhāmatī', coṃ on Śāṁkara-bhāṣya on V. S. 1166, 1510n; date of (890–900 A. D.) 1199, 1356. Vadhvāvaramelakavicāra, explain-ed 614. Va di, meaning of 670. Vahnipurāṇa 138. Vaidhrti, 27th Yoga, is just like Vyatīpāta in all respects 707. Vaidya, Mr. M. V. 893. Vaidya, P. L. 998, 1005. Vaijayanta, palace of Gods, 1529. Vaikhānasa-smārtasūtra 528, 579, 681 (mentions Wednesday ), 749 (on Śānti of nine planets ), 750–752, 946n (ten yamas ), 1096n, 1418n, 1452; date of, between 200 B. C. to 200 A. D. 528n; refers to nakṣatras called janma, karma, sāṁgha-tika, sāmudāyika and vainā-śika and these terms are ex-plained in the Yogayātrā and Viṣṇudharmottara 528–29ṇ Vaiśākha: Akṣayyatṛtīyā, on 3rd of bright half of, 88–89; Parasurāmajayantī on 3rd of bright half of, 89–90. Vaiśeṣikasūtra 468, 472, 476, 1037n (defines dharma), 1468 and n; goal of, is niḥśreyasa (q. v.) 1468. Vaiṣṇava or Vaiṣṇavas (acc. to context); defined in several Purāṇas 112–13; difficulties of, in choosing tithi for fast when it is viddhā 114; is really one who has taken dīkṣā acc. to Vaikhānasa or Pāñca-rātra Āgamas, but now people are called V. because they are so traditionally, 113; not to bow to or worship another God or to enter the temple of another God acc. to Vṛddha Hārita 976n; rank and file of V. generally exclusive and bigoted and treat with disdain everything pertaining to Śiva and take sumptuous food on Śivarātri 118; inconvenient results of insistence by V. on observing fast on Ekādaśī mixed with dvādaśī and pāraṇā on dvādaśī 117; wrangles of V. with Śaivas and vice-versa 118, 973ṇ Vaiṣṇavakūṭa-candrikā of Rat- nagarbha on Viṣṇupurāṇa 832. Vaiṣṇavism : Erotic mysticism of the love of Kṛṣṇa and Rādhā established by Caitanya and Vallabhācārya 980; in V. established by Vallabhācārya greatest honour is paid to guru who is a descendant of the founder 980. Vaiśvānara: discussion on this word that occurs in Ṛg. I 59. 6 and I. 98. 1 in the Nirukta mentioning the opposite views of Yājñikas, of ācāryas and of Śākapūṇi 1156ṇ Vaiśvānara, meaning of, in Ṛg. and Chāṇ Up. V. 15. 2, 1578– 79. Vaiśvānaravidyā, in Chāṇ Up. IV. 11, 23, 227n; is only an upāsanā and not thoroughgoing brahmavidyā, 1578–79. Vaiśya, was good birth, acc. to Chāṇ Up., 1578–79, 1607. Vaitaraṇī, 11th tithi of dark half of Mārgaśīrṣa 418. Vājapeya 1029. Vājapyāyana, an a. ṃ by Kātyā- yana Vārtikakāra 1157. Vājasaneya Saṃhitā, 12n, 17–18, 22-3, 63n, 63, 126, 166, 168, 183n, 196n, 475, 485n, 527, 596n, 667, 672, 698, 721 (on Śānti), 722n, 724, 726n-7n, 750, 759, 762, 773, 776n-777, 787, 796n, 814, 919-20, 969n, 1024, 1037, 1055n, 1079, 1181, 1217ṇ 1221, 1241, 1244, 1265n, 1288n, 1291, 1385ṇ 1489 (has all Puruṣasūkta verses), 1533, 1633. Vājina, an offering different from ‘āmīkṣā’ 1307. Vajra, a. on astrology 593. Vajrayāna (or Vajramārga); is the ulterior development of Mahāyāna 942n; other innova- tions of, were the introduction of the Upāsanā of Śakti and theory of Dhyānibuddhas, 1069; permitted killing of all animals speaking untruth, sexual intercourse (including what common people call in- best), 1066; several meanings of Vajra, 1065–66; texts aim at the attainment of Bodhi 1092ṇ Vajrolīmudrā, in Hathayoga- pradīpikā, cannot be set out, for its obscenity 1127; suppo- sed to confer long life on yogin even after indulgence in sexual orgies 1127. Vāk (speech); sublime hymn about power of, in Ṛg. X. 125, 1043–44. Vākya (sentence): (vide ‘Aṇu- saṅga’); definition of V. 1297; example is the mantra ‘devasya tvā...nirvapāmi’ (Tai. S. I. 1. 4. 2) 1297; in Ṛgveda and Sāmaveda, both being metrical, there is generally no difficulty in finding what constitutes a V. and Śabara confines himself to Yajus texts 1297; it is not absolutely necessary that in order to form a v. the words must be in close proximity (sannidhi), though generally proximity is required 1298; mantra text may constitute two sentences if it has two parts that serve different purposes as in ‘Syeonam te...manasyamānaḥ’ (Tai. Br. III. 7.5), ‘iṣe tvo- rje tvā’ (first words of Tai. S.) 1298–99; three elements are required for constituting words into a sentence, viz. expectancy (ākāṅkṣā), compatibility (yog- yatā) and proximity, parti- cularly the first 1297. Vākyabheda (Lit. split of sen- tence); examples of 1295, 1300–1304; illustrations how to avoid V. in Manu IX. 142 about the result of adoption and in Bṛhaspati on the ques- tion of reunion after partition 1301–1303; not applicable to a sūtra, acc. to some 1182n; one aspect of the import of the word V. is the case where there are two (or more) sen- tences and one sentence does not require a word or words from another sentence, then the sentences should be treated as separate 1299; one and the same text cannot be cons- trued as laying down two separate vidhis or when a cer- tain matter has already been prescribed by vidhi and several auxiliary matters are to be prescribed in relation to the same, all auxiliaries cannot be prescribed in one sentence 1299–1300; one text of Tai. Br prescribes as to agnyādhāna that one having a son and having his hair yet dark should perform it; this has to be construed as indicating by lakṣaṇā that the man must not be very young nor very old, otherwise there would be two vidhis and the fault of V. 1301. Vākyapadīya of Bhartṛhari 475 (on Kāla), 1396; coṃ of Helārāja on, 1396ṇ Valākhilya hymns 692. Vallabhācārya (1479–1531 A. D.); a. of Tattvadīpanī- bandha 957n; holds Bhāgavata of supreme authority 957, 1176; holds that Jaimini, a. of P. M. S., is the pupil of Vyāsa a. of V. S. 1177; propounds an erotico-mystical brand of bhakti 971; thinks V. S. refers to Bhāgavata-purāṇa 1176ṇ Vallabhotsava : festival in honour of Vallabhācārya (held as born in 1497 A. D.) 403. Values; are often moulded by environment 1701; certain values of Indian culture that have endured for three thousand years 1707. Vāmācāra (vide under Tantra); of two kinds, acc. to Pārāṇānī- dasūtra (a Tantrik work), Madhyama (wherein all five Makāras are employed) and Uttama (in which wine, coitus and mudrā alone are emplo- yed) 1054. Vāmadevya Sāman, 726; is a means of śānti and is sung on Ṛg. IV. 31. 1 (kayā naścītra) 726. Vāmakeśvara Tantra 1045. Vāmanapurāṇa: 71, 110-11, 119, 143, 203, 564, 682n, 779n, 833-34 (says Matsya is chief among Purāṇas), 921 (adapts Ṛg. I. 10. 1), 922n, 945 (on ahiṁsā), 971, 1372, 1526n, 1582; date between 600-900 A. D., 905; note on, 904-905; short Purāṇa with 5451 verses in Venk. eḍ and prose in chap. 26, 44, 93). Vaṁśas (lists of teachers and pupils) in Bṛ. Up. II. 6. 3 and VI. 2-3 do not completely agree, 1373. Vanaparva, 27, 90n, 92n, 110, 118, 127, 129, 185, 202, 267, 497n, 539, 651n (time of starting of Kṛtayuga), 659, 686, 691-93, 743, 812n (on Kalisvarūpa), 821 (names Matsyapurāṇa and a purāṇa proclaimed by Vāyu), 827 (close agreement with Yugapurāṇa), 853n, 939n (giving up of tṛṣṇā), 994, 1006n, 1018, 1219, 1271n, 1357n, 1362n, 1372, 1385, 1416n, 1435n, 1436n (on functions of ten prāṇas), 1450, 1469, 1582, 1627n, 1634, 1636-7, 1642. Vaṁkalākācārya, a. of work in Prakrit on astrology, 1645ṇ Varadachari K. C., paper of, on Alwar's contributions to bhakti 954ṇ Varadamudrā, defined and illus-trated, 1131ṇ Varāhamihira: (a. of Bṛhat-saṃhitā, Bṛhaj-jātaka, Yogayātrā, Bṛhadyogayātrā, Pañca-siddhāntikā, Laghujātaka, Ṭik-kanikā, and a few other works not yet published); 61n, 70, 150n, 465n, 479, 484, 519-20 (follows Gārgya on motion of Saptarṣis), 521, 530, 540, 545-7, 552, 558, 562, 591 (names many predecessors on astrology), 627, 634 (theory that a horoscope was like a plan), 638, 701, 711, 746-7, 765-773, 794, 1024, 1132, 1270n (importance of usages of common people), 1477 (on Āryabhaṭa's view about earth revolving round itself); date of (about 500-550 A. D.) 484, 1645; 1653n (mentions authors of Vāstusāstra and image making; did not follow Firmicus or Manilius on Dreṣkāṇas 580, 582n; differences of, with Ptolemy, 575 and n, 589 (with Yavanēsvara), 574, 580 (on lords of the horās of the day), 586; frequently refers to the views of Yavanas and in some matters differs from them 563; probably identical with Buzurmihr, a minister of Nowshirwan of Persia 782. Varāhapurāṇa: 31n, 44, 48, 54n, 56n, 77, 81, 98, 105n, 109n, 112, 118n, 119, 133, 145, 149, 155n, 178, 205, 238, 818n, 824n, 898 (mentions Bhaviṣya), 915-18, 920, 932, 949 (on pūrta), 973-974, 993, 1096n, 1132, 1384, 1596n; date of, earlier than 10th cen- tury A. D. 904; has some chapters in prose and some in prose and verse 903; note on 903-904; refers to a Śaka king called Nandavardhana 901; supposed to have been narrated to the Earth by Viṣṇu in Boar incarnation, 903-904; Vyāsa does not appear in this P., though Sūta figures in the beginning of several chapters 904. Vārāhitantra 172. Vararuci, as expert in Nāṭya- veda 990ṇ Vardhamāna 50ṇ Vardhamāna-Nirvāṇa Era 656. Vardhāpanavidhi (procedure of anniversary of birth of a child or king) 403. vargottama, meaning of 584. Varivasyārahasya, 1063 (on 36 tattvas). Varṇa system and caste system : ( vide under brāhmaṇas, Cāṇ- dālas, caste, jātis, moral quali- ties, social legislation, śūdra) : origin and development of 1632-1643 ; Bhagavadgītā ( IV. 13 and XVIII. 42-44 ) asserts that the Varṇa system was based on qualities and actions and specifies the qualities and actions of the four varṇas, most of which for brā- hmaṇas and kṣatriyas are moral and spiritual 1635 ; how and why several thousands of castes and sub-castes arose only in India is an insoluble problem 1633 ; if Varṇa and caste system has broken down and become harmful and unpopular among people it may be dis- carded, but that cannot be done by force or mere legislation, but by strenuous work and education of all from childhood 1641; intermarriages between the first three varṇas were allowed even in the times of Yāj. and a few other Smṛtis 1265, 1632; is distinguished from jāti, but the two are confounded in Manu, 1633; it may be con- ceded that some centuries before the Puruṣasūkta, Aryan community was divided into four groups, a similar division not being unnatural and being found in other countries 1632; no evidence to show that inter- marriages and interdining among the four varṇas was prohibited in the Vedic age 1633; numerous artisans and craftsmen are mentioned in Vāj. S., Kāṭhaka S. and Tai. Br., but there is nothing to show that they had become petrified castes, 1633; Varṇas were only four and there was no fifth v. 1633; word varṇa was applied to āryas and dāsas in Ṛgveda, they being hostile camps, 1632; words brāhmaṇa and kṣatriya fre- quently occur in Ṛg, but the word varṇa is not expressly connected with them in it 1632. Varṇaśaṅkara (mixture or con- fusion of castes) : 1634ff ('had gone far in Mahābhārata times); criticism of caste system had arisen and people had be- gun to contend that it is quali- ties that make a man a brāh- maṇa and not mere birth 1633. Varṣagaṇa, a Sāṅkhya teacher ṃ by Yuktidīpikā, 1355. Varṣagaṇa of Parāśaragotra, ṃ as teacher of Sāṅkhya in Śānti- parva and Yogasūtrabhāṣya and Bhāmati 1374 and ṇ Varṣakṛtyadīpikā 241ṇ Varṣakriyākaumudī: 31n, 34, 37, 42n, 52n, 54n-5n, 57n, 66n, 68n, 72n-81ṇ 83n-5n, 90n, 93n, 97n, 99n, 103n, 100n, 110n, 111n, 115-6n, 118n, 120, 132n, 136n, 137n, 142n, 152-3, 161, 163n, 195n, 167n, 169n, 170n, 174n, 176n-178n, 180n-182n, 193, 126ṇ 198, 200-1n, 207n- 8n, 212n-215n, 216 218n, 220n-22n, 226, 230n, 232, 241, 243n, 249n, 660, 1096, 1109n, 1122, 1124, 1125ṇ Varṣas, nine named by Viṣṇu, Vāmana and Vāyu ( with vari- ations ) and they state that the Varṣas were given to the nine sons of Āgnīdhra, grandson of Svāyambhuva Manu, there be- ing confusion about names of kings and varṣas, 1524–25. Vartika, defined, 1182–83. Vartikas ( on Pāṇini ) 68n, 130, 203n, 467, 667n, 720n, 735n, 820, 1032, 1156-57, 1169. Vārtikālaṅkāra, of Prajñākara- gupta 472. Varuṇa, praised in 12 hymns of Ṛgveda is called Samrāj ofte- ner than even Indra praised in about 200 hymns, 8. Varuṇapraghāsa, a Cāturmāsya rite, in which the sacrificer's wife had to confess or indicate if she ever had a lover 1592ṇ Vāruṇī, 13th tithi of Caitra dark half with Śatabhiṣak nakṣatra and is very holy 405. Vasantarāja Śakuna ( vide Upa- śruti ) : 792, 799, 801, 805, 869; account of the author 805n; authors mentioned by, 805n; based mainly on the Br. S. and Bṛhadyogayātrā 809; brief account of its contents 806-7; claims that it requires no expounder, no mathematics and if well studied the reader acquires great rewards 801; date of, between 700-1100 A. D. 805n; extends the mean- ing of Śakuna to include actions of men and beasts 808; five excellent animals for Śakunas are the podaki bird, dog, crow, piṅgalā bird and female jackal, that are presided over by cer- tain deities 809; mentions fifty objects as auspicious signs when starting on a journey or entering a home and thirty objects that are inauspicious, 778; more than half of it (viz. 781 verses) are devoted to sounds made by three birds and 372 are devoted to barking and movements of dogs and female jackals 808; most com- prehensive work on Śakunas and contains 1525 verses, 806; prognostications based on the sound produced by house lizard ( palli or pallikā ) or its move- ments and its fall on the seve- ṃ by Matsyapurāṇa 623, 1653. ral limbs of a person 792; Vāstuyāgatattva, 1133. prognostications from throb- Vāsudeva : antiquity of the wor- bing of limbs, 800–801; silent ship of 962; in some Purāṇas about fall of palli 792n; states like Brahma and Viṣṇu the that ‘Upāśruti’ (unpromoted ‘word is not derived from Vasu- oracular voices of a child etc.) deva, but from root ‘Vas’ to is most reliable and easily dwell 962. understood Śakuna 809–810. Vāsudevaka, means one whose Vasantotsava 403–404. object of worship is Vāsudeva, Vāsavadattā of Subandhu 1009n, acc. to Pāṇini 962. 1048. Vasundharā, (vide under Vasiṣṭha, sage, thought of com- Vikrama) : 56. mitting suicide 1280; two Vātakaṇikā, a work of Varāha- births of, referred to in Ṛg. mihira, quoted in Adbhuta – VII. 33, 1536–37. sāgara. 742n, 743. Vasiṣṭha, a writer on Astrology, Vatasāvitrīvrata, 91–94; on 61n, 134, 213n, 216, 593, 607, Jyeṣṭha Full Moon, 91; fast 621. for three days or some alter- Vasiṣṭha Dharmasūtra 24n,527n, natives of nakta etc 94; called 733n, 782n, 876n, 914n, 930, Mahāsāvitrīvrata by V. K. V. 937, 944–45, 1027, 1239n (on 92; must have been in vogue giving an only son in adoption), long before 10th century A. D. 1248n, 1335 (one sūtra on adop- 92; decision in case Full Moon tion interpreted in four ways), tithi is viddhā 93: possible 1413n, 1416n, 1441–1442n, reason why worship of Vaṭa 1589n, 1596, 1638n (sale of tree comes in, 93; procedure milk by brāhmaṇa condemned). of 93. Vasiṣṭha Siddhānta, one of the Vāyavīyasaṁhitā 1108. five Siddhāntas and far from Vāyupurāṇa, 29n, 90n, 99, 129, accurate, 514n, 663ṇ 133n, 147, 209–10, 473n, (on Vasordhārā : a Śānti ṃ by Tai Kāla), 476 (units of time), S. and early and late Dharma- 520n (about motion of Sapta- śāstra works 737ṇ rṣis), 540 (names of Muhūrtas), Vāstospati, is either Indra or 649n (on beginning of Kali- Rudra 790ṇ yuga), 651n (beginning of Vāstu (house) : see under Kṛtayuga), 657n, 667n, 678, 'house'. 692–3, 696n, 698, 735, 774, Vāstu-śānti, also called Gṛha- 817n, 821n-2, 824n-5, 830n, śānti or Vāstu-śamana, 790–91; (chap. 104 of doubtful authe- saṅkalpa in, 790n; very elabo- nticity), 843, 845n, 846–48, rate in late digests 791. 850–52, 853n, 854–5, 857–58n, Vāstuśāstra, eighteen teachers of, 861–3, 915–16, 921 (adopts upaniṣad passages ), 931n, 932, 939n, 947, 974, 993n, 995–6, 1052n (q. by Kulār- ṇava), 1061n (on defects due to ignorant men practising yoga ), 1152, 1182n, 1330n, 1399n, 1419n (only five aṅgas of yoga ), 1438n, 1440n, 1456–7, 1526n, 1528, 1581, 1611, 1645n 1653n; divided like Brahmāṇḍa into four pādas, 905; first verse (Nārāyaṇam namaskṛtya etc.) and 2nd eulogising Vyāsa not found in some msṣ 905; Gayāmāhātmya chapters deemed to be later 905; has 113 chapters and 10991 verses in Ānaṇ eḍ 905; makes a passing reference to Gupta Dynasty and mentions rāśis 905–7; note on 906–7; one of the oldest and authorita- tive Purāṇas and contains much Dharmaśāstra material 905; Śaiva bias in several chapters but chap. 98 and Gayāmāh- atmya are full of praise of Viṣṇu 905; some verses quoted by Śaṅkarācārya as from a Purāṇa or Smṛti are found in V. 906 and ṇ Veda: ( vide Mantras, Mahā- bhāṣya, nāmādheya, Ṛgveda, Pūrvamīmāṁsā ); all Veda texts do not contain vidhis, numerous V. passages are commendatory, or condemn an act that is prohibited or refer to instances of persons performing the vidhi in the past or put forward to be a reason for the vidhi; these are not to be treated as unnecessary, but are to be taken along with vidhi passages to complete their full import 1243; arrangement in- to Maṇḍalas or Aṣṭakas or Kāṇḍas is not claimed to be eternal, though the V. is eternal 839, 861; different interpretations of some mantras by Śabara, Kumārila, Nirukta, Mahābhāṣya, Sāyana exemplifi- ed in the case of Ṛg. IV.58.3, 1255–56; divided into five categories viz. vidhi (hortatory), mantras, nāmādheya (names like Udbhid), pra- śedha or niṣedha (prohibi- tion) and arthavāda (lauda- tory or explanatory passages) and examples of these 1098, 1225; divided into three parts, vidhi, arthavāda, mantra, (nā- madheya being placed under vidhi) 1225; the epic and Pu- rāṇas say that the one eternal Veda was arranged into four parts by Vyāsa, but do not say that they were distributed into maṇḍalas or kāṇḍas by Vyāsa 859; eternal, self-existent, not composed by any human or divine author and infallible, acc. to P. M. S. 1202–1204; is constituted by Mantras and Brāhmaṇa 1222; Mantras of the three Vedas are said by Manu to have been drawn from Agni, Vāyu and Sūrya 1181; Manu lays down Japa (muttering) of Vedic mantras of adhiyajña, adhi- daiva and adhyātma types 1181; many vedic texts are apparently in conflict with each other and, with ordinary experience 1124; many verses of Veda had threefold applica- tions viz. with reference to sacrifices ( adhiyajña ), adhi- daiva or adhidaivata ( with reference to deities ) and adhyatma ( with reference to metaphysical meaning ) and illustrations 1181; Naiya- yikas hold that God is the author of the Veda and the Vedāntasūtra holds same view 1202; necessity of knowing four matters about every mantra viz the ṛṣi, the metre, the deity and application, em- phasized by Ait Br., Chāṇ Up. and Smṛtis and evil conse- quences of not knowing these 859–860; passages in Smṛtis and Purāṇas stating that Brahmā or Prajāpati created the Veda are laudatory and not to be taken literally 1202; promulgated for Yajña 1184; proposition of some smṛtis that wealth is for Yajña, which is strenuously opposed by the Mitākṣarā 1184; Śabara lays down that one that wants to perform a vedic sacrifice must have memorized the portion of Veda relating to the sacrifice and must also understand its meaning 1181; Schools of Veda interpretation, such as Aitihāsikas refer to Devāpi and his brother Śantanu ( Ṛg. X. 98. 5 and 7 ), Yama and Yami ( in Ṛg.X.10 ) and Viśvāmitra and the rivers, Ṛg. X.33 ) as historical personages, but the Nairuktas explained them differently 1203; six aṅgas ( auxiliary lores ) of, enumerated in Muṇḍakopa- niṣad and Āp.Dh.S., 478; Smṛ- tis sometimes say that there is no author of Veda, that Bra- hmā remembers it 1203; some Mantras like ‘ catvāri śṛṅgā ’ are laudatory of Yāga 1255– 56; smṛtis like those of Gautama, Manu, Yaj., lay down the periods for which one should study ( i.e. memo- rice ) V.1180; study of V. has five aspects viz. memorizing it, reflection over it, constant repetition of it, japa of it and imparting to pupils 1181–82; substantial contribution to exegesis of Veda by P. M. S., Śabara and Kumārila, 1218; Svādhyāya and pravacana of V. constitute Tapas, 1180; teaching Veda, demanding fee for, was and is condemned even now but teacher could accept fees paid at end of studenthood by pupil or some- body else for him, 1638; that many Veda texts are lost or are unavailable is stated so early as Āp. Dh. S. 1259; theory that Veda is eternal and of absolute authority haṣ led to some undesirable tenden- cies, viz. propounders of new- fangled doctrines claim they have Vedic authority, examples cited 1218–19; that words of the Veda have the same mea- kings that words in popular Sanskrit have is the. view of P. M. S., Śabara and other mīmāṁsā writers 1276; words like Babara Prāvāhaṇī, Prāma- ganda which the opponents of eternality of the Veda put for- ward as showing that they refer to ancient human beings are explained away as having other meanings 1203, 1224n, 1256 ; words like 'jarbharī turpharītu' ( Rg. X. 106. 6 ), Kāṇuka ( Rg. VIII. 77. 4 ), that are argued by some as having no sense are explicable with the help of Nirukta and grammar 1256. Vedāngas ( six ) are declared by Kumārila to be useful as Kra- tvartha and Puruṣārtha 1261, 1274-76. Vedānga Jyotiṣa 498, 499n, 505n, 519, 538, 559 ( Yajuṣa ), 591, 646, 657, 659, 662 ( Yajnaṣa ), 663, 681 ( Ātharvaṇa ), 1181, 1184; date of 505ṇ Vedānta : ( vide under ‘ Brah- man, Deussen, Mokṣa, soul, Upaniṣads) ; Deussen's theory that kṣatriyas were the origi- nal cheirshers of V. thought, not brāhmaṇas, stated and criticized 577-86 ; doctrine of the non-difference of the individual soul and even of the inanimate world from the First Principle or Esse- nce is one of the most characteristic features of Hin- duism and India's greatest contribution to the spiritual development of man 1625, 1631 ; expresses advaita in such sentences as 'aham brah- māsmī' ; 'tat-tvam-asi' 1482; first and foremost aspect of V. was that Ātman is the only reality and that Ātman can be only described in the words 'neti, neti', but it clashed with the popular idea that a real world existed apart from the creator 1498; in its highest form V. is the best support for pure morality for all indivi- deals, the greatest consolation in the sufferings of life and death 1479, 1625; in medie- val and later times by the side of sublime metaphysical tenets, there was lack of solidarity of all common people, lack of efforts to reduce poverty and dominance of brutal and alien invaders 1479; persons im- bued with the true spirit of advaita Vedānta like Ramaṇa- maharṣi are found in India even in these days 1479n; ten- dency to appeal to the past, to believe that what has been is the best has been very strong in India throughout several centuries, 1479, 1707n ( Advaita V. has influenced great modern minds in the West ). Vedāntasāra 1450. Vedāntasūtra, 24n, 731n, 732n, 775, 779n, 780, 824-5, 860n, 866, 906, 921n, 914n, 953-56, 959, 1032-33n, 1045, 1063n, 1155n, 1158-9, 1167-8, 1202, 1211, 1218, 1255, 1273n, 1352, 1257n, 1359n, 1362-63, 1365, 1388, 1309, 1400n, 1403n, 1434n, 1446(n), 1466, 1468, 1469n, 1471, 1484-5, 1488n, 1499n, 1500, 1503, 1505, 1507-10, 1518n, 1541, 1542n, 1550, 1554, 1558-60, 1562-4, 1566-67, 1579 ( on Vaiśvānara ), 1580n, 1583, 1588, 1600n, 1602n, 1625 ( refers to Atharvaveda Brahmasūktä ), 1642 ; authors mentioned by V. S. alone and not by PMS are Audulomī, and Kāśakṛtsna 1173 ; author of, knew Yoga doctrines, same as some sāṅkhya doctrine, Samādhi but did not know the present Yoga- sūtra 1390-91 ; Bhāskara, Pañcapādikā, Śaṅkarācārya and Yāmunācārya hold that Bāda- rāyaṇa is the a. of V. S., while Rāmānuja appears to mention both Vyāsa Pārāśarya and Bādarāyaṇa as authors 1165- 66 ; declares that saṁsāra is anādi 1567 ; mentions Jai- minī's views eleven times, in six of which there is no corre- sponding sūtra or view in P. M. S. and Jaimini probably wrote a work on Vedānta also, 1167 ; mentions Bādarāyaṇa nine times, most of the views of B. being opposed to Jai- minī's or at least slightly diffe- rent 1167-68 ; problem of the authorship of V. S. is complica- ted but there were two Bāda- rāyaṇas, 1165-1169 ; problem of the eight sūtras in which the words, ' taduktaṁ ' occur, discussed, 1176 ; Śāntiparva verses quoted as Smṛti by Śaṅkarācārya for supporting the views of V. S 1166n ;

Smṛti mentioned in many sūtras of V. S. is the Gītā acc. to Śaṅkarācārya and almost all ācāryas 1172 ; some sūtras of, differentiate between Jīva and Paramātman, while some others speak of non-difference bet- ween the two 1567 ; V.S. very much presupposes the P. M. S., which does not appear to have been influenced by V. S. 1176.

Vedārtha-saṅgraha of Rāmānuja, 880.

Vedha : of tithis, explained 72- 73 ; V. in eclipses 250.

Vedic Age, chronology of, un- certain 513.

Vedic Interpretation : ( vide under ‘ Aurobindo ’, ‘ Kapali sastry’ ) ; by Sri Aurobindo of 230 verses in all from Maṇḍalas I, II and VI and of 60 hymns in another work briefly examined, criticized and mistaken notions pointed out, 985-991 ; Nirukta men- tions seventeen individual pre- decessors on V. I, who differ from it and also among them- selves 984 ; several schools of, such as Aitihāsikas, Naidānas, Nairuktas, Parivrājakas exi- step even before the Nirukta 984, 1203-4 ; some examples on which Aitihāsika school would rely are Nāsatyan, Vṛtra, Purūravas and Urvaśī, Saramā and Paṇis, which would show that the Aitihāsikas did not believe in the self-existence and eternality of the Veda 1204 ; the most sublime and fundamental thought of the Ṛgveda (I. 164. 46 and X.129.2, VIII. 58. 2) that there is only one Spirit behind the various gods, that originally there was only that one which became all this, is embodied in words, about which there is no secrecy and which can be understood by any one who knows a little Sanskrit⁹⁸⁷; about word 'Samvatsara' in regard to the Sattra called ‘Viśvasr̥jāmayana’ said to last for a thousand years Jaimini (P. M. S. VI. 7. 31-40) boldly asserts that here it means a day, relying on Rg. I. 89. 9 and Tai. Br. I.7.6.2 (śatāyuḥ puruṣaḥ)¹³²¹. Vedic Texts, the repetition of which or homa offered with which was deemed to purify a person are set out in Vasiṣṭha Dh. S. (28. 10-15)⁷³³ⁿ, Velankar Prof. H. D. : explanation of Rg. X. 72 (aditer dakṣo ajāyata) by, demurred to¹⁴⁸⁸ⁿ. Vena, called Gandharva in Ṛgveda and may be Venus⁴⁹⁴ⁿ. Vendidad : Parsi scripture mentions ‘Hapta Hindu’(Sa-pta-Sindhu)¹⁶¹³ⁿ. Veṇīsaṁhāra⁷⁷⁵ⁿ,⁷⁷⁹ⁿ. Veṅkaṭanātha or Veṅkaṭadeśika (1269-1369 A. D.) a. of Setvaramīmāṁsā¹²⁰⁹; vide under Devatā. Veṅkaṭasubbiah, Shri, avers that thirty works cited by Madhva occur nowhere else¹²¹⁹. Verbal forms : two kinds of, the first of which only conveys that the agent only exists (as in ‘asti’), the second of which conveys not only the existence of the agent but also some activity of the agent (as in yajati), that is, in these latter the sense of ‘karoti’ (he does) is also understood¹²³⁷. Vernal Equinox: deemed to have occurred on Aśvinī-nakṣatra about Śaka 444 but now it has receded to Uttarābhādrapadā 712; was in Kr̥ttikās about 2300 B. C,⁴⁹⁷ⁿ 508; was in divisional sign Aries about 200 B. C, 601. Verses : identical in several purāṇas 853,⁹⁴⁵ⁿ identical in Brahma and Viṣṇu Purāṇas, 929,¹⁰⁴⁶ⁿ identical in Matsya and Brahmāṇḍa^945m; identical in Viṣṇu and Padma⁹⁶⁶ⁿ, identical in Viṣṇu and Varāha Purāṇas⁹³¹ⁿ. Veśī : rāśi, when so called⁵⁸⁴. Vidhi (or Vidhis) ; (vide under Bhāvanā, Niyama and Parisaṁkhyā): V. apply to all Āryas¹²⁸¹; (Vidhi) is an exhortation that is meaningful on account of enjoining a matter that has a useful purpose and that prescribes something which does not follow (is not established by) from any other authority 1225-26; is laid down by a verbal form or potential passive participle in ‘ya’ or ‘tavya’¹²²⁵ⁿ; is ordinarily couched in the optative form (vidhilin) and a verb in the present tense can- not ordinarily be taken as laying down a V. 1226; only vidhis so called have absolute authority, while Arthavādas have authority in so far as they praise Vidhis 1263; one classification of vidhis is into four, 1228; sometimes a vidhi may be inferred eveṇ from a verb in the present tense ( illustrated ) 1226-7; the central element in v. is the verb or verbal form expressed as ‘one shall do’, ‘it shall be done’, ‘it ought to be done’ 1226; the employment of words like ‘hi’ or ‘vai’ is not generally allowed in a V. 1227n; the text about rātrisattra, though in the present tense is, construed as a v. 1227; three-fold classification of v. into apūrvavidhi ( as in svargakāmo yajeta ), niyamavidhi ( as in ‘he pounds rice’ ) and Pari-saṅkhyā 1229; two-fold classification of vidhis into Puruṣārtha and Kratvartha 1232–1234; where a rite has already been laid down all that can be said as laid down about it later is to enjoin an accessary (guṇa, a detail ), 1226; where a vidhi is already, established a separate vidhi is required for each of the auxiliary matters relating to it 1295ṇ Vidyādi, such texts as ‘Darśapūrṇamāsābhyām yajeta’ are called V. 1323. Vidyanta, is the whole procedure of Darśapūrṇamāsa except the originative injunction ( Darśayajeta) detailed in the Brāhmaṇa texts about the offering of purodāśa (cake) 1323ṇ Vidura, though a śūdra, possessed brahmajñāna 921; and secured mokṣa 1642. Vidvāmadhaviya, (also called Muhūrtadarśana ) 539. Vidyāpati, a great writer of Mithilā; composed devotional songs of Viṣṇu, Śaivasarvasvasāra, Durgābhaktitaraṅgiṇī and also a tantrik work 1076; the first verse of the Puruṣaparīkṣā of V. invokes Ādi-Śakti 1076. Vidyās: fourteen V. set out in Yaj. and others 820, 926, 1152, 1263; fourteen known to Kālidāsa 1152n; eighteen acc. to some ( including Upavedas ). 820, 926n; Ghurye, Dr. G. S. work of, on 1152n; sources of are 14 but Bauddha works are not included as sources of dharma or vidyās 1152, 1263. Vidyāsthāna, ( branch of knowledge ): the word occurs in Nirukta 1276n; vide under ‘Vidyās’. Vidyāsūkta 1033n, 1461. Vihavya-anuvāka, 786. Vijaya, time and Muhūrta so called, 189, 406. Vijayadaśamī ( vide under ‘Dasarā’ ): chief observances of 190; in place of śamī, another tree called ‘Aptā’ is worshipped in Mahārāṣṭra 192; on 10th of Āśvina bright half, 188; one of the three most auspicious days in the year, 189; Rāma is said to have marched against Laṅkā on this day, 192; time for, when 10th tithi is mixed with 9th or 11th tithi 188; time for celebrating it is afternoon or pradoṣa 188; time for new undertakings even though the moon or some other planets be not favourable 189. Vijñānabhikṣu (about 1550 A. D.): a. of Sāṅkhyaprava-canabhāṣya 976, 1355. Vijñānadīpikā, of Padmapāda, (in 71 verses): 1574n (on three kinds of Karma), 1588, 1599. Vikalpa (option) or Vikalpas: 1249-1252: (vide under śāstra, smṛtis); defined by Gautama, Jai., Śabara and Manu 1154; eight faults of V. apply only to V. based on reasoning, 1252: is liable to eight faults and should be avoided and resort should be had to paryudāsa or arthavāda 1250, 1252; may be a vyavasthita (i. e. restricted to a certain state of circumstances) or avyavasthita (not so restricted) and examples 1251-52; V. are grouped under three heads with examples, 1250-51; where two texts are irreconcilable there is V. as in the two sentences about Atirātra 1249-50. Vikrama: became lord of the world in Kaliyuga by vratas 55; whose daughter Vasund-harā of Daśārṇa country attai-ned mokṣa by vratas 56. Vikramāditya VI, of Cālukya dynasty; Inscription in 1098 A. D. about school for teach-ing Prabhākara’s Mīmāṁsā doctrines 1192. Vikramāditya: doubts about the existence of a king called V. about 57 B. C. 650-51; Emperor Chandragupta II was styled V. on his coins 901; era of 650-53; papers on 650n, 651. Vikramāditya commemoration volume 650ṇ Vikramorvaśīya, a drama by Kālidāsa 46, 900-901 (close agreement between Matsya-purāṇa and V. on the incidents in the story). Vinaya Texts 1070. Vināyakaśānti, also called Gaṇa-patipūjā 748; performed at the beginning of all Saṁskāras, such as Upanayana and marriage and for averting or mitigating effects of portents or on a Sapinḍa’s death 748-749; performed also on Thursday or on certain auspicious nakṣa-tras 748; Saṅkalpa for, 748n; to be performed in ordinary fire 757. Vindhyavāsa or-vāsin; identi-fied with Īśvarakṛṣṇa by Taka-kusu and Keith but Abhinava-gupta distinguished between the two 1376-77; also called Rudrila 1376. Viniyogavidhi: conveys the rela-tion between the principal act (aṅgin or śeṣin) and its subsi-diaries (aṅgas or śeṣa) 1307; is the concern of 3rd chap. of P. M. S. 1307, 1309; six means of determining what is princi pal and what are subsidiaries and the relative strength of the latter when there is a doubt or a conflict, each succeeding one being weaker than each preceding one, and there being 15 probable cases of conflict among these six and a few illustrations 1309–1311. Vinoba Bhave and Bhūmidāna targets 1683. Vipāś (river in Punjab, modern Beas), 537ṇ Viramitrodaya of Mitramiśra, 835n, 1192 (on Vyavahāra); on āhnika 42ṇ Virāsana, a posture in Kṛcchra and Aghamarṣaṇa vratas 415; a yogic āsana 1425–26ṇ Virāṭaparva 179, 185n, 192n, 506n, 663, 743, 821, 1570n, 1636. Viṣa-ghaṭī or Viṣanāḍī, 736n; birth of a child on V. is portent of death of father or mother or loss of wealth or of the child 736n; a particular ghaṭī of each nakṣatra is so called acc. to Madanaratna 736ṇ Viṣṇu: (vide under Avatāras, Śāstras): appears to be a name of the Sun in the Ṛgveda and came to be regarded as Highest God in Brāhmaṇa times 957; Bhaviṣyapurāṇa says that V. begins to sleep in the first quarter of Anurādhā nakṣatra, turns on another side in the middle of Śrāvaṇa and wakes up in the last quarter of Revati 110n; day of, is equal to whole life of Brahmā 691; different tithis (11th, 12th, 15th) for Viṣṇu's going to sleep in different authorities 110–1; deluded people and asuras by producing Māyāmoha from his body that led them away from the Vedic path 974–975; how śayana (sleeping) and prabodha (awakening) of V. are to be celebrated, 112; identified with sacrifice (yajña) 957; Meghadūta and Vanaparva mention the sleeping of Viṣṇu on the snake Śeṣa and waking up 110, 127; one thousand eight names of V. set out in Anuśāsana parva, chap. 149 and Garuḍapurāṇa I. 15. 1–160, 977n, 780n; possible explanations of sleep of Viṣṇu for four months 109; steps called V. in sacrifices 191; was supposed to go to sleep on night of 11th of Āṣāḍha bright half and to awake in the day on 11th of Kārtika bright half 109–10, 414; was supposed to turn from one side to the other in his sleep on Bhādrapada bright half 11th tithi (which was therefore called Parivartinī 109; worship of V. in three different ways, Vaidika, Tantrika or Miśra 924; worship of, in six mediums 1131n, 1649; worship of, may be performed on Śālāgrāma stone, on a jewel, yantra, maṇḍala, image, or in a temple, acc. to Padmapurāṇa 1136. Viṣṇucandra, writer on Astrology q. by Utpala 587ṇ Viṣṇucitti, coṃ on Viṣṇupurāṇa, 832, 907. Viṣṇudharma, an Upapurāṇa; 873-876, 909-10; Hazra relies chiefly upon a single mṣ in Bengal 873; Hazra dates it between 200-300 A. D. 872; Hazra's interpretation of two verses from Viṣṇudharmottara is wrong, 874 and ṇ Viṣṇudharmasūtra: 48, 51, 58, 89, 116, 218, 221, 249, 527, 681, 687, 691, 757, 782n, 817n, 825, 863, 931n, 934, 1024, 1027, 1243, 1248n, 1270n ( similar to Yaj. I. 156 ), 1326, 1413n, 1416n, 1422n, 1441, 1448, 1533-34, 1590, 1596, 1648 ( same as Manu ), 1709ṇ Viṣṇudharmottara, an Upapurāṇa: 57, 68n, 69n, 73, 90n, 91, 104n, 113n, 115n, 120, 129n, 135n, 137n, 169, 201n, 204n, 219-20, 250, 473 ( on Kāla ), 476, 477n, 529-31, 534, 541, 544, 624, 677, 659- 60, 663, 682, 734 ( chapters on Śāntis ), 748, 751-52, 754, 768n ( has ve.ses common to Matsya anḍBr. S. ), 774, 776n, 778 ( same verse as in Matsya ), 779n, 793, 798-99, 801, 803-5, 857n, 874n, 920, 923 ( king's coronation with Vedic and Paurāṇika mantras ), 973n, 1033, 1099n, ( Gāyatrī verse used in black magic ), 1128 ( in chap. 32 it speaks of mudrāhastas and in chap. 33 of over 100 Sāmānyamudrās called nṛttāśramudrās ), 1129, 1243, 1422, 1438, 1439n- 1443n, 1455, 1649, 1653; Aparārka quotes only 7 times and about 25 verses only, 881; borrows from works of Varāhamihira 878; date of, acc. to Hazra, 400-500 A. D. 876; date of, after 600 A.D. and before 1000 A.D. 910; has Tāntrik elements 876n, Kālikāpurāṇa refers to it 910, 1033; note on 876-78, 910; questions whether the Mudrās in religious worship were derived from the postures ( karaṇas ), recakas ( gestures ) and 32 aṅgahāras ( movements of limbs ) in Bharata's Nāṭyaśāstra ( chap. 4, 8, 9 ) cannot at present be finally decided 1128-29. Viṣṇugupta, a. on astrology 593-4.- Viṣṇupadi-Saṅkrāntis 213, 413; puṇyakāla is 32 ghaṭis 215. Viṣṇupañcaka, last five days of Kārtika are so called, 412-13. Viṣṇupurāṇa: 79n, 112, 118n, 129, 147, 150n, 197, 205n, 221, 473n, 474n, 511n, 520n, 571n, 649, 651n, 678, 687, 689-92, 694, 698, 735n, 743n, ( mentions Garga ), 817n, 820, 824n, 825 ( a verse of V. quoted as Smṛti by Śaṅkarabhāṣya ), 845n ( period of time between Parīkṣit and coronation of Nanda ), 852, 853n; 857, 861, 907-909, 915 ( story of Purūravas and Urvaśī ), 916, 921 ( adopts Upaniṣad passages ), 926n ( 18 vidyāsthānas ), 928- 29, 949, 957n-59, 961 ( on Prahlāda ), 962-63, 969n, 974, 996, 1046-47, 1152n, 1222n, ( confused account of the śākhāṣ of Sāmaveda ), 1270n ( on discarding even Vedic practices ), 1312ṇ ( defines 'svarga' as manaḥprīti ), 1362n, 1382, 1391 ( quotes two verses of Hiraṇyagarbha ), 1399, 1404 ( on propounders of Yogaśāstra ), 1417n, 1421, 1440, 1444 on pratyāhāra ), 1446, 1448 ( agrees with Y. Bhāṣya closely ), 1450, 1455, 1457 ( on Yogi-caryā ), 1522, 1526n, 1528, 1596n ; closely agrees with definition as Pañcalakṣaṇa, 907 ; coṃ called Vaiṣpavakūṭacandrikā of Ratnagarbha and another called Viṣṇucitti deal with a V. of 6000 verses only 832–33, 868n ; Dānasāgara knew a V. of 23000 verses which it discards 868n–69, 909 ; extant Viṣṇu P. composed between 300 to 500 A.D. 909 ; is full of characteristic qualities of Vaiṣṇavas 874n ; narrates how and why Vyāsa declared how Kaliyuga, Śūdra and women were blessed 928–929 ; on Sāṅkhya 1382 ; present text divided into six aṁśas, 126 chapters and has about 6000 verses 907 ; Rāmānuja in his Vedārthasaṅgraha quotes more than 100 verses from V, regards V. as of supreme authority over other Purāṇas 880, 957n ; Śākya, Śuddhodana ( as 23rd in descent from Bṛhadbala and Rāhula men tioned by V. ) 909 ; several works state the number of ślokas in V. to be different from 6000 to 24000, 832–33 ; some verses identical with Bra hmāṇḍa and Brahma and other Purāṇas 908, 965n, 1516n ; teaches doctrine of complete advaita and of niṣkāma-karma 908 ; translated by H. H. Wilson 883, 909 ; Vācaspati names it in coṃ on Yoga- bhāṣya 909 ; Vyāsa does not play a prominent part in V. and Sūta does not appear as narrator at all 909. Viṣṇurahasya 49n, 115n, 869 ( a mere compilatioṇ acc. to Dānasāgara ). Viṣṇusamhitā ; elaborate treat ment of dīkṣā in, 1117, 1123, 1125 and n ( on Mudrās appro priate to several gods and names about 30 ). Viṣṇuśṛṅkhalā-yoga 414–15. Viṣṭi, 7th mobile Karaṇa, 411–12, 709–710 ; appears to have in spired great terror among medieval Dharmaśāstra writers 709–10 ; astrologers raised it to the status of an ill-omened Demoness, 411 ; euphemisti cally called Bhadrā or Kalyāṇī 412, 700 ; diagram showing how Viṣṭi occurs eight times in a month 709 ; fast on it, 411 ; inauspicious, except in its tail, last three ghaṭikās 710 ; supposed to have the form of a snake divided into mouth, neck, chest, navel, waist and tail, all being inauspicious except tail and each being assigned 'diffe ring ghaṭikās 710. Viśuva Saṅkrāntis 413. Viṣuvat day (when day and night were of equal length, known in the Brāhmaṇa period and was in the middle of the sacrificial year, 511; Divākirtya-sāma, to be sung on 511ṇ Viśvabhārati, quarterly, Vol. II paper on 'China's debt to India' 1618ṇ Viśvadarśa 102. Viśvāmitra: and the rivers 537, 1203; and Śunaḥśepa 968n; famished V. wanted to eat dog's tail 1470; priest of Triśaṅku who had become a cāṇḍāla 1280. Viśvāmitrasmṛti 218. Viśvajit (sacrifice) 1312–13; in V. the sacrificer had to donate everything he owned at the time of giving dakṣiṇā in, 1312–1313; Jaimini devotes fourteen adhikaraṇas to, 1313; some of the important propositions are that the sacrificer cannot donate his relatives, that even the emperor cannot donate the whole kingdom, 1313; śūdra who serves a man of the three higher castes because it is his duty to do so acc. to Dharmaśāstra, cannot be donated 1257; Svarga is the reward of V. though the Veda does not expressly mention any reward 1312. Viśvakarman: fashioned the two worlds (Ṛg. X. 81 and 82) 1488. Viśvarūpa: coṃ Bālakrīḍā on Yāj. by 224, 825–26, 1155n, 1181 (explains Yāj. I. 51), 1259 (quotes Tantravārtika verse without name), 1270n, 1273n, 1281n, 1294 (śrāddha primarily means 'piṇḍadāna' and not feeding brāhmaṇas, 1309, 1425n; not identical with Maṇḍana 1194; quotes a half verse from Yogi-Yājñavalkya 1407; same as Sureśvara, the latter being his name on resorting to Sannyāsa 1194. Viṭhobā of Pandharpur; Dāmāji, his devotee 951. Vivāda-cintāmaṇi 1303. Vivādaratnākara 1303, 1320. Vivāhapatala of Varāhamihira 479ṇ Vivekānanda, Swami; criticized by Shri Kuvalayānanda about his lectures on rājayoga, 1444; criticism of later Buddhism by 1030; on Rājayoga 1393–94; warns that Yoga can be practised with safety by direct contact with teacher 1441–42; 1709 (angrily says modern Hinduism is 'don't touchism'; works of, 1622ṇ Vodhu, a Sāṅkhya philosopher 1372 and ṇ Vogel J. Ph., author of 'Indian serpent lore' 127, 275. Vogt, V. O. a. of 'cult and culture'; condemns the unbending arrogance of Moslems and Christian missionaries 1012ṇ Vows: five great, among Jainas 28; found in all religions 28. Vrata: (see under Dīkṣita, homa, fast, morning, snātaka, tithi, pāraṇā, udyāpana); actions to be given up during vrata such as chewing tâmbūla, anointing with oil 49; adhi- kārin for V. 51-55; another vrata should not be begun till the first is finished 121; V. called Kşurapavi 25; circum- stances that do not break a vrata 48-49; classification of, into three (bodily, mental, vocal) or based on the period taken 56; comprehends many items such as bath, sandhyā, saṅkalpa, homa, pūjā, fast, feeding of brāhmaṇas, maidens and the poor, gifts and obser- vances of rules of conduct 31; death in the midst of perform- ing V. does not deprive perfor- mer of merit 48; derivation and meaning of, according to St. Petersburg dictionary from root Vṛ. 'to choose' 1; deriva- tion of and meaning of acc. to Max-Muller from Vṛ. to protect, 1 acc. to Whitney from 'vṛt' to proceed, 1; v. acc. to Prof. Apte from 'vṛt' 2, 4; v. acc. to author from vṛ (to choose) 2, 4; described in purāṇas but did not occupy a high place in ancient smṛtis 43; difference between Vedic sacri- fices and V. 45; difficult to demarcate v. and utsava 57; different definitions of, in Sanskrit works, such as Sābara- bhāṣya, Medhātithi, mitākṣarā, Raghunandana 28-31; emplo- yed with verbs of motion like 'i' and 'car' 6-7; exact determination as to the day on which a tithivrata is to be per- formed when tithi extends over 32 two days occupies much space in Dharmaśāstra works 62; extravagant praise of the effi- cacy of v. for weaning away common people from Buddhism 46; flesh to be excluded in 41; flowers, fragrant substances, incense, the food to be offered to deities in, 37-38; food to be given not only to brāhmaṇas but also to the blind, the poor and helpless 39-40; food pro- per or improper for subsistence in 41-42; for completion of vrata, performer should donate gold and cows, but if one has nothing, the words of a brāh- maņa that vrata is completed are enough 121; general rule that Saṅkalpa of a vrata to be made in the morning 32; giving up vrata through care- lessness or other cause except death, entails dire consequen- ces 47-48; gods, sages, sid- dhas attained highest perfec- tion by V. 56; how to set about a vrata 81; if no saṅ- kalpa made about v. performer loses half the merit 82; im- sense literature on 57-58; in all vratas the pāraņā is in the morning 121; in the medieval sense existed from before Āp. Dh. S. and the dramas of Kāli- dāsa 46; V. in the Ṛgveda pp. 1-21; in Vedic literature, sūtras and Smṛtis 22-29; is the one supreme observance for man and other observances do not come up even to one- sixteenth part of what vrata yields, 56; largest number of; are tithivratas 56; lavish ex- penditure recommended by Purāṇas in, 40; matters that do not affect a vrata, particu- larly where performer is a woman, child or one in ex- tree pain, 49; mlecchas authorised to perform 54; meaning in which it is used in this section of H. of Dh, 28; meaning of, in yajña- valkya Smṛti 123; meanings of, in all passages of Ṛgveda are command or ordinance, religious or moral practices or worship, or vows 8, 11; mean- ing of 'command' or 'law' quite appropriate in more than half the Ṛgveda passages where the word occurs, 11; meaning of 'mode of worship or ethical practices' in words like 'avrata, apavrata', 'anyavrata', 11-12, 22; meaning of 'sacred vow or observance' 18; mean- ing of, came to be restricted to 'sacred vows' and 'rules of conduct,' 116; meaning of, as compared with ṛta and dharma 20-2; meanings of, two, generally in Saṁhitās other than Ṛgveda, in Brāh- maṇas and Upaniṣads 23; meanings of, two, secondary in Brāhmaṇa times viz. 'a proper pattern of conduct' and 'Upavāsa' 25; meaning of in Mahābhārata 27; meaning of, from first centuries of Chri- stian era is 'a religious under- taking or vow observed on a certain tithi or day for securing some object by the worship of a deity accompanied by restric- tions as to food and behaviour' 28; not to be undertaken in the midst of aśauca 48; number of vratas was small in the first centuries A. D. 46; V. word occurs about 220 times in Ṛg- veda, 4; objects to be secured by vrata are numerous such as puṇya, progeny, wealth, health, pleasures, heaven and even mokṣa 55; observances for one undergoing a vrata acc. to Tai. S. 23 and acc. to Tai. Ā. 25n; observances for a king who has performed 'Brah- maṇaḥ Parimaraḥ' 25; obser- vances for newly married pair 27; of brahmacārin 45; offer- ing in, to be clarified butter in the absence of specific pro- vision, 49-50; persons of all castes (including śūdras) en- titled to perform V. 51; pre- liminaries before undertaking vrata acc. to some, such as Vṛddhi-śrāddha 31-32; Pra- tinidhi (representative) such as son or wife may perform V. for one unable personally to perform owing to disease, accident etc. 53, 54; Raja- mārtaṇḍa, the earliest extant nibandha so far known, is work on V. 58; rite that con- cludes a vrata is called Udyā- pana, pāraṇa or pāraṇā 120; rule of Hārīta, that in every v. in which worship enters midday is the proper time 151; Saṅkalpa in V. to be made in the morning 81; Saṅkalpa of v., formula of 81; some rules about times when to begin V 61-62; some vratas not to be begun when Jupiter and Venus are invisible or during some days before and after their sett- ing 61, this volume speaks only of such Vratas as are mentioned in works on Dharmaśāstra and does not attempt to include all vratas performed by usage 59-60; to be performed in the evening or night have to be performed on the tithi exist- ing in the evening or night even though it may be mixed with another tithi 72; Udyā- pana, absence of, renders vrata fruitless 121; verbal forms of root ‘mi’ or ‘mi’ often used in Ṛgveda in relation to, 10; virtues to be cultivated by one undergoing V. 41; what acts to be avoided by one observing V. 43-43; women are entitled to perform V. but women per- forming vrata without consent of husband, father or son, reap no benefits 51; woman or maiden who is impure ( in monthly illness or the like ) should get her vrata performed or finished through another, but may perform bodily acts ( like fast ) herself 49, 53; words ‘dhṛtavrata’ (18 times), mahivrata (5 times), sucivrata (five times), vivrata (7 times) occur in Ṛg. and help in settl- ing meaning of ‘vrata’ 13-17; word ‘vrata’ explained 18-19; word ‘vratani’ expla- fined 17-18; word ‘vratapa’, meaning of 18, 22; w rks on, relied on in this volume arrang- ed chronologically as far as possible 59. Vratas : exhaustive list of 255- 462; kinds of, viz. expiatory or voluntary 28; most of, are Kāmya (for securing some object in this life or next life or both 55; most v. are for both men and women 51; V. of gods, violated by human beings that are punished by gods for this 9; passages where the words ‘tava vrate’ occur 12-15; regarded as tapas or niyama also 28; several V. prescribed for women alone 61; spoken of, not only in relation to Agni, Indra, Mitra, Soma, Savitr, Uṣas and Ādityas, but also in relation to Varuṇa, brāhmaṇa- spati, Aditi, Aśvins, Parjanya, 7-8; some V. performed at fixed times or tithis 60; some seasonal v. and some festivals like Rāmānavami and some like Sāvitrivrata and Yama- dvitīya should be kept up even in these days 54-55; spoken of as dhruva (immutably fixed) and adabdha (unassailable) in Ṛgveda, 8; spoken of as not violated by other gods 8-9; supposed to have been declared by divinities like Śiva, Kṛṣṇa or by great sages 254; topic of, inextricably mixed up with Kāla and tithi; two meanings of, in Brāhmaṇas, Upaniṣads, Nirukta, viz. religious obser- vances or vows and special food prescribed for one engaged in a religious rite, 23; vratas of the type described in Purāṇas had attained no prominence in times of Yājñavalkya-smṛti 133; V. which Vedic students had to undergo 27. Vratakālaviveka 30n-33n, 47n-49n, 51n, 66n, 75-77n, 85n, 92, 126, 214ṇ Vratakośa, edited by M. M. Gopinath Kaviraja, lists 622 entries but lists unduly swollen as pointed out 47. Vrataprakāśa 30, 55n, 92, 106n, 111, 112n, 122. Vratarāja 34, 38n; 53n, 61n, 62, 82, 86, 89, 91, 95, 131, 144-6, 150, 179, 183n, 188, 195n, 208, 231-5. Vratatattva 31n, 32n, 47n-49ṇ Vratārka 30n, 34, 43, 51, 54, 61n, 86, 88, 93, 122, 127, 144, 150, 153. Vrātyas in Atharvaveda 1387. Vṛddha-Atri 914. Vṛddha-Gargya 77n, 607ṇ Vṛddha-Gautama 250ṇ Vṛddha-Garga, 520; different from Garga 592 (25 verses quoted by Utpala), 741n, 742n, 765 (on comets and eclipses), 793 (on Puṣyasnāna). Vṛddha-Hārīta 817n, 855n, 924n, 963n, 965n, 976n, 1046, 1096ṇ Vṛddha-Manu 196n, 706ṇ Vṛddha-Śātātapa 79n, 116ṇ Vṛddha-Vasiṣṭha 213n, 215n, 220ṇ Vṛddha-Vasiṣṭha Siddhānta 478-79ṇ Vṛddha-Yājñavalkya 73ṇ Vṛddha-Yavanajāṭaka of Mina-rāja 563, 576 (why two svargahs for each of five planets), 584, 589n (countries of birth of planets). Vries, paper of, on 'Purāṇa studies' in Pavry Commemoration Vol. 843. Vṛtsarga (letting loose a bull); on 11th day after a person's death or on Full Moon of Kārtika or Caitra once in three years on Revati 416. Vṛt, root, meaning of, without Upasargas or with 2-3. Vṛtta, meaning of, 19. Vṛttikāra, commentator of PMS, often mentioned by Śabara and styled 'bhagavān', from whom S. sometimes differs 1186-87, 1221; enumeration of characteristics of Mantras by V. 1222; enumeration of the characteristics of Brāhmaṇa texts 1334; held to be identical with Upavarga by Prof. Kuppuswami and Pandit V. A. Ramswami and not so by Dr. S. K. Iyengar and the present author 1186n, 1187n, 1197. Vyādi, ṃ by Kātyāyana Vārtikakāra 1157. Vyāghra, Smṛti of 78ṇ Vyāhṛtis (three or seven mystic syllables such as bhūḥ, bhuvaḥ etc.) 787, 1099n; denote Lokas acc. to Tai. Br. and Tai. Up. 1528ṇ Vyāhṛti-homa, described 33ṇ Vyāsa, K. B. 651. Vyāsa 116-117, 126n, 243, 606, 1421ṇ Vyāsa, son of Parāśara and called Kṛṣṇa Dvaipāyana also 857, as he was born on an island and was dark in comple- tion 1161; compiled and arranged the one Veda into four parts and imparted them to four disciples acc. to Ādi- parva and Purāṇas 857; 1161; composed Mahābhārata from tales, episodes, gāthās etc. 858; composed Mahābhārata for education of women and śūdras 1642; deemed to be incarna- tion of Viṣṇu by Manu, Purā- ṇas, but of Brahmā in Vāyu and of Śiva in Kūrma 857 and n; fifth disciple of V. was Sūta Romaharṣaṇa to whom V. imparted Itihāsa-Purāṇa, whose son Saūti narrated Mahābhārata to Śaunaka and others in Naimiṣa forest 857; legends about 857; names of 27 Vyāsas in Kūrma and Vāyu, while Viṣṇu and Brahmāṇḍa cite 28 names of 28 Vyāsas of Dvāpara in Vaivasvata Man- vantara 857-58; not a gotra name, while Jaimini, Bāḍari and Bādarāyaṇā are gotra names 1174; Parāśarya is only one of the three pravaras of the group of Parāśaras 1174; son of V. was called Vaiyāsaki, acc. to Vārtika and means Śuka, acc. to Mahābhāṣya 1169; Sumantu, Jaimini, Vaiśampā- yana and Paila are mentioned in Āśv. Gr. along with ‘Bhār- atamahābhāratadharmācāryas’, 1161n; Vedic literature is silent about Vyāsa Parāśarya except in Sāmavidhāna Br. and Tai. Ār. 859; Vyāsa or Vyāsa Parāśarya is not menti- oned by name either in P. M. S. or V. S. 1173; Vyāsas were born whenever Dharma and Veda declined 857. Vyātipāta, a Yoga, variously defined 419, 706; name occurs in Yāj. and Harṣacarita 705; thirteen V. in a year on which Śrāddha may be performed 705. Vyavahāramayūkha. 51n, 52, 162n, 1002, 1192, 1224 (on ‘pāntarikṣe na divi’), 1242 (Devala explained ), 1286-87, 1293 (brother in Yāj. III. 135 should mean only full brother), 1301-3, 1313n (on Viśvajit sacrifice ), 1317n, 1323 (ex- ample of atideśa in Pitāmaha- smṛti); on killing an atatāyin brāhmaṇa, another practice prevailed in a former yuga 1272n; on Prāṇapratiṣṭhāman- tra 1106; on Nārada saying that father can give less or more to sons at partition de- clares that that was the case in a former yuga 1272n; says that in Purāṇas one often finds usages opposed to smṛti 1278; text with notes eḍ by the present author 1305; transla- tion of V. by the present author 1301n-3ṇ Vyavahāraprakāśa (part of Vira- mitrodaya ), 1303, 1316n, 1320 ( Māsāmudganyāya ), 1331 ( rule of equal division ), 1333 (holds rājan, a king, may be even a vaiśya ). Vyūha meaning of, in Arthasās- tra 647ṇ Vyutthāna, meaning of 1414ṇ Waddell L. H., a. of 'Buddhism of Tibet or Lamaism' 1129 ( describes nine mudrās practised by Lamas ). Wadia, Ardesar Sorabji N., a. of 'Fate and Free will' 1604. W. Waerden Prof. B. L. Van Der 543, 582n ( on Babylonian Astronomy ), 595ṇ Wales H. G. Quaritch, a. of 'Towards Angkor'' and 'Making of Greater India' 1618n, 1657. Walker, E. D., a. of 're-incarnation' 1530n, 1604. Walker Kenneth, a. of 'the Circle of Life' ( en metempsy chosis ) 1531, 1605. Wallis, H. W. a. of 'Cosmology of the Ṛgveda' 1485ṇ Warren, a. of 'Kālasankalita' 642n, 644, 661. Water Clocks used in India as early as the Vedānga Jyotiṣa 542. Watkins, Harold, a. of 'Time counts : the story of the calendar' 718ṇ Watson, Prof. J. B. a. of 'Behaviourism' 1414ṇ Watters, on 'Yuan Chwang's Travels in India' 1006n, 1040. Wealth : Gautama and Manu lay down that the three higher varṇas should respectively acquire w. by gifts, conquest and agriculture, which became niyamas and must be held to be puruṣārtha and not kratvartha, 1192, 1233. Webb E. J., a. of 'The names of the stars' 550, 565n, 566, 582n, 595ṇ Weber. A. a. of 'Der Vedischen Nachrichten von Der Nakṣatras'; regarded Pauliśa-siddhānta as borrowed from Paulus Alexandrinus, but was rebuked by Kern for this 515n; thought the religion of bhakti for Kṛṣṇa was due to Christian influence but Barth disagrees 952ṇ Week : ( vide under 'day') : number of days in w. differed among different ancient people 676; w. of seven days practised among Jews, Babylonians and Incas 676. Week Days : ( vide under 'horā, sabbath, calendar') : actions proper to be done on different w. according to Bṛhatsamhitā, Garga and Atharvaṇa Jyotiṣa 680-81; arrangement of Hindu W. not based on Greek division of day into horās, but on ghaṭikās 571n; auspicious for all uudertakings are Monday, Wednesday; Thursday and Friday 62, 604, 682; combinations of certain tithis and W. yield all rewards 70; combinations of certain W. tithis and nakṣatras bad for certain matters, 71; derived by Indians from Chaldæans acc. to S. B. Dixit 679n; derived in Europe ultimately from Babylonian gods, 683; Dio ( 200-220 A. D. ) says W. originated in Egypt and were of recent introduction in his day 677; for Upanayana Tuesday and Saturday in- auspicious 604; have no force at night in marriages 611; known in Italy before 79 A.D.; literary evidence in Sanskrit on W. 680–82; no evidence that the Indian names of W. and the method of arriving at the order of the days is not indigenous 685; not named in Bible 677; not mentioned in Mahābhārata 682; not borrowed en bloc by India from outside 685; oldest reference to W. in Indian Inscriptions is of the Gupta year 165 ( 484 A.D. ) 680; one of the five aṅgas of a pañcāṅga 675; order of W. takes no account of the distances of planets 678; origin and development of, 677–685; probable that W. were known to Indians between 100 B.C. to 100 A.D. 681; probably suggested to Indians from worship in Babylonian temples of planets on different week days 683; Ptolemy makes no astrological use of W. 678; Sanskrit literature concerning W. 681– 2; Sarton’s view that Greeks had nothing to do with W. but Egyptians and Babylonians developed W. 678; section on, in Atharvaṇa Jyotiṣa 681. Welfare State implied by Art. 38 in Constitution 1679 : ( vide under socialistic pattern of society ) ; theoretical aims of 1695. Wells, H. G., ṣ a. of ‘You can’t be too careful’ 1483ṇ Westcott G. H., ṣ a. of ‘Kabir and Kabir path’ 969ṇ Westermarck, a. of ‘Origin and development of moral ideas’ 1647n ( on slavery ). Western Writers : ( vide under ‘conjecture’ ) : on Sanskrit Literature and Indology draw positive conclusions from mere silence 858; prejudices about matters Indian 542; request to, to follow Mallinātha’s rule 1531; severe strictures of W. against privileges and feeding of brāhmaṇas laid down more than a thousand years ago should not rely on 19th and 20th century notions but should compare the position of brāhmaṇas with what was done by Popes, Inquisitions, monastic orders in centuries from 10th to 15th century A.D. 932; similarities in institutions, usages and other matters are often attributed to Indians borrowing by W. W, without hardly any cogent or positive evidence, but merely by conjecture and prejudice, 481–82. Westaway F. W. : ṣ a. of ‘Obsessions and convictions of the human intellect’ ( 1933 ), 1483n; holds that argument from design for God’s existence carries a high degree of probability 1483ṇ Whitney: 1, 5, 6, 12, 510, 512, 1491; W’s derivation of vrata, from ‘vṛt’ to proceed 1–5; had doubts about his theory of the derivation and meaning of ‘vrata’ owing to the verb 'mi' used with it ¹²⁵; holds that the praises bestowed on Nasadiya hymn were nauseating ¹²⁶; makes very disparaging remarks about Indian achievements in astronomy and generally ¹²⁷; suggested without any positive evidence that it was pre-Ptolemaic astronomy that was transmitted to India ¹²⁸. Widow: ( see Hindu Adoption and Maintenance Act. ) : could adopt in Bengal provided husband's permission was proved ¹²⁹; could not adopt a son at all acc. to Dattakamimāṁsā and Vācaspati ¹³⁰; in Madras she could adopt with husband's permission given before his death or with the consent of the husband's agnates ¹³¹; remarriage of, allowed by Parāśarasmṛti but Parāśaramādhavīya adds that that practice belonged to an- other yuga ¹³²; widow re- quires, no consent of husband nor of anyone else, provided the husband has not prohibited adoption by her, acc. to Nir- nayasindhu, Vyavahāramayū- kha ¹³³. Wife: ( vide under 'sacrifices' ) : exaggerated praise of chaste wife's power is a mere artha- vāda ¹³⁴; Jaimini provides that W. not being equal to the husband in the knowledge of mantras and ignorant, is restricted to the performance of those acts only that are ex- pressly enjoined on her such as looking at the clarified butter, observing brahmacarya and repeat a few mantras which she should learn from her father or her husband ¹³⁵; W. gradually lost all importance in Vedic sacri- fices and came to be a mere silent spectator of weary details ¹³⁶; many Smṛti rules apply to W. also although the texts may employ a word in the masculine gender e. g. Manu XI. 93 prohibiting men of three varṇas from drinking surā was held to apply to wives also ¹³⁷. Wilson, Prof., translator of Viṣṇupurāṇa ¹³⁸, ¹³⁹ ( gives differing lists of Upapurāṇas ), ¹⁴⁰; a. of 'Religion of the Hindus' ¹⁴¹. Wilson J. A., author of 'Burden of Egypt' ¹⁴². Wine: drinker of, was regarded as one of five grave sinners in Chāṇ Up. ¹⁴³; high praise of W. as Tārā, as Saviour of souls in Tantras ¹¹⁵; not offered to gods in Vedic age, was differentiated from Soma and was deemed to lead to sin ¹¹⁶. Winlock, H. E. ¹¹⁷. Winter Solstice: occurred on Māgha amāvāsyā in the time of the Kauṣītakī Brāhmaṇa, ¹¹⁸. Winternitz, author of 'History of Indian Literature' ( English tr. 1927 ), ¹¹⁹, ¹²⁰, ¹²¹ ( Hindu Tantras not bor- rowed ), ¹²²; Vol. I. ¹²³, ¹²⁴ ( on authenticity of seo- tions and verges of Mahābhā- rata), 844; a. of 'Some pro- blems of Indian Literature' 1650. Wolfe, Bertram De. a. of 'Khrushchev and Stalin's Ghost' (1957), 1474ṇ Women: advantages enjoyed by w. in contrast to men 929; could secure brahmajñāna and mokṣa by listening to the Mahābhārata and Purāṇas, acc. to Śaṅkarācārya 921n; diffe- rent views as to whether homa could be performed by W. 52; extravagant praise of women in several Tantrik works, 1056; in Gujarat and other places tie silken amulets round the wrists of their brothers 128; no capa- city to recite Vedic mantras 53; women had no votes in England till the first World War and in Switzerland even now they have none, 1664 and ṇ; 1674 (drastic changes in the legal status of Hindu women by Acts of 1954 to 1956). Wood, Ernest, a of 'Yoga'; states that he once saw 'levita- tion' (laghimā) of an old Yogin 1452-3ṇ Woodroffe (Sir John): (vide under 'Arthur Avalon'): a of 'Śakti and Śākta': 1048n, 1080n, 1089, 1136n; a. of 'Principles of Tantra' 1137; criticized 1078-1080, 1084-85; explains in an esoteric way the meaning of verse 'pitṛvā etc.' by referring it to the awakening of Kuṇḍalinī) 1088n, 1093 and n, 1123; 33 wrote a foreword to Dr. Rele's work in which he dissented from Dr. Rele about Kuṇḍalinī being the Vagus Nerve 1443. Woods, Prof. James H.: trans- later of Yogasūtra, bhāṣya etc. 1394. Woolf, Leonarḍ a. of 'Barbarians at the gate' 1619; a. of 'Quack, quack' 1617. Woolley, Sir Leonard, a. of 'Sumerians' 482. World, various views about ori- gin of, from Upaniṣad times 1573-74. World Calendar Association 714n; in New York founded by Miss Elisabeth Achelis 714n; recommendations of 714ṇ Word, has creative power and is one with God (acc. to Ṛg. X. 121.8), 1490. Words: are divided by P. M. S. into Nāmāni and Karmābdaś, also called ākhyāta 1237; connection between words and senses is eternal 1203-4; import of, whether Jāti (class) or Vyaki (individual) dis- cussed in Vārtikas on Pāṇini 1157; import of, is śakti, acc. to Jaiminī 1158; mīmāṁsakas hold that the word, denota- tion and the relation of these two are eternal 1205; Pāṇini made use of both Jāti and Vyaki as import of words in different sūtras acc. to Mahā- bhāṣya 1157-8; three senses of W. viz. primary (abhidhā), secondary,and suggested,owing to the three vṛttis of abhidhā, lakṣaṇā and vyañjanā¹²⁵ ; Upavarṣa held that it is the letters that constitute the word¹²⁶. four Mahāyajñas viz. Agnihotra, Darśapūrṇamāsa, Jyotiṣṭoma Piṇḍapitṛyajña¹²⁷; Skandapurāṇa runs down not only animal sacrifices but even offerings of fuel sticks and flowers¹²⁸ ; Soma sacrifice are seven, acc. to Gaut. Dh. S.¹²⁹ ; Vedic Y. usually divided into three varieties viz. Iṣṭi, Paśu and Soma, this last being divided into Ekāha, Ahina, Sattra¹³⁰. Writers medieval; weakest points of, were lack of exact knowledge of history and chronology and obsession to glorify to the skies their favourite author or work¹³¹. Xerxes ( 486 B. C.-465 B. C. )¹³², Yajeta : analysis of the notions underlying the word y. occurring in sentences like ' Svargakāmo yajeta ' ( one desiring svarga should offer a sacrifice )¹³³ ; Yājñavalkya : three works (apart from the Smṛti and Br. Up. ) connected with the name of Yāj. viz. Vṛddha-Yāj., Yoga-Yājñavalkya and Bṛhad-yoga ( or-gi )-Yājñavalkya and it is shown that none of these can be the Yogaśāstra mentioned in Yāj. Smṛti ( III. 110 )¹³⁴, Yajña : ( vide under Devatā ) : sacrifice is called leaky vessel by Muṇḍaka Up.¹³⁵ ; gṛhyasūtras prescribe rites to be offered in gṛhya fire, seven of which are called pākayajñas¹³⁶ ; Jaimini's position is that in a y. the havis (offering) is the principal matter and devatā is a subordinate detail ( guṇa )¹³⁷ ; Kratu and Yajña, difference between¹³⁸ ; both words occur hundreds of times in Ṛg.¹³⁹ ; Y. means( acc. to Śābara ) 'giving up of a substance ( dravya ) intending it for a deity in words'¹⁴⁰ ; notion grew that nothing great can be accomplished except by tapas or Y.¹⁴¹ ; Ṛgveda in a few places asserts that offerings of ghee and fuel sticks in Y. would yield great rewards¹⁴² ; Śābara speaks of Yājñavalkyasmṛti¹⁴³ 1457-9, 1482, 1507, 1555n (follows Br. Up.), 1557-58, 1565 (uses word Saṁsāra), 1573 (five views ṃ as to what causes desirable or undesirable results), 1590-91, 1608, 1611, 1628, 1632 (allows intermarriages between three varṇas), 1645 (on sannyāsin), 1669, 1672, 1697 (truth and non-violence basic), 1704; declares that rise and fall of kings depends on planets 544: employs word ‘vrata’ in three senses 123; hardly ever refers to vratas in the sense in which Purāṇas use the word 123; mentions some Sāṅkhya tenets such as guṇas 1379; Viśvarūpa’s coṃ on, is called Bālakrīḍā 825n, 826n, 1155ṇ Yaksha, word occurs in Ṛg. and Atharvaveda 1360ṇ Yakṣakardama (unguent with five fragrant substances) 384. Yale, John, edited ‘What Vedānta means to me’—a symposium 1707-8ṇ Yama: smṛti of, 112n, 80n, 949n, 1257 (gāthās from Yama’s dharmaśāstra quoted by Anuśāsanaparva), 1381-82 (verses on Sāṅkhya quoted from), y. while mentioning 25 tattvas adds Puruṣottama as 26th tattva, 1382ṇ Yama and Yamī 209, 915, 1203 (dialogue) Yama, god of death, called Vaivasvata 692; seven or 14 names of, in tarpaṇa on 14th

in Divālī 196 and n; ten names of, in Bhartṛdvitīyā 208n; wrong conclusions, of western scholars from Yama and Yamī hymn 209. Yamadvitīyā, see Bhartṛdvitīyā. Yamas: (vide ‘niyama’): are obligatory or paramount duties for all, acc. to Manu 29; are in the nature of prohibitions 1422; five ṃ by Yogasūtra, Kūrma, Liṅga 29n, 946n, 1419, 1420n; ten mentioned by Yāj. and Vaikhānasa 29, 946n; the observance of Yamas by all men may be called !Vrata but there are exceptions for them, but in the case of Yogins rigorous observance without exceptions is called Mahāvrata 1420-21. Yamas are based upon passages like Chāṇ Up. III. 17. 4 and Br. Up. V. 2. 3, which asks all men to cultivate dama, dāna and dayā 1422. Yāmalas, works of Tantra class, 736 and n; number of, varied but often given as eight 736ṇ Yamunācārya: preceptor of Rāmānuja’s teacher 1165; ascribes Brahmasūtra to Bādarāyaṇa 1166. Yantra (geometrical diagram) or yantras (vide under cakra) 1135-1139; a characteristic in Tantra worship, sometimes called cakra 1135; bindus in the diagram of Śrīcakra represents Śakti or mūlaprakṛti solidified 1137; derivation of the word ‘Yantra’ 1135; described in many tantra works anḍ some Purāṇas 1135n; differe- nce between Maṇḍala and Y. 1136; differently enumerated in different works 1137; distinction between Y. and devatā is like that between body and soul, 1136; is engraved, drawn or painted on metal, stone, cloth, paper, birch leaf or other material with paste of sandal- wood, camphor, musk, saffron and should be worn on head 1135, 1139; Kulārṇavatantra and others say that the devatā is not pleased if it be worshipped without Y. 1135; most noted Y.. is Śrīcakra 1136; Prapañcasāra tantra states that by the worship of a certain Y. a sādhaka can make a woman smitten with passion for him and draw her to him 1105, 1139; prescribed by even Śāra- dātilaka for destruction of one’s enemies 1138–39; Śrīca- kra, described 1137; special ‘Yantragāyatri’ evolved by some works 1135; used for making holy the bed of a woman in labour 1047; was supposed to restrain restless- ness of mind due to anger, love etc. and to induce concentration 1136; worship of Yantra is bahiraṅga-pūjā ( external worship of Śakti ), while antaryāga consists in taking awakened Kuṇḍalini from Mū- lādhāra through all Cakras 1137–38; Zimmer on Y. in ‘Myths and symbols in Indian Art’ 1135. Yāskara, king of Kashmir ( 939–948 A. D. ) in whose reign Tāntricism declined 1075. Yāśastilaka Campū ( composed in 959 A.D. ); 897n ( on several ancient Sanskrit grammars ), 1074 ( refers to Dakṣiṇa and Vāma mārgas of Tantra ). Yāska: ( see under Nirukta ) 23, 720, 855, 1102, 1203 ( Aiti- hāsika school of Vedic interpre- tation ), 1256n ; derives nak- ṣatra from root ‘nakṣ’ 510; flourished several centuries before Christ 984; holds that Ṛgveda mantras have a mean- ing as they employ the same words as in ordinary Sanskrit 961–992. Yati : ( vide Sannyāsa and San- nyāsin ) : in the Ṛgveda and relation to Indra 1386 ; y. in the Upaniṣads 1387 ; was highly honoured and hence many persons quite unfit to lead life as Y. entered the order 1644–45. Yatindramata-dipikā 960n, 961ṇ Yātudhāna ( one who employs black magic ) 1035–36. Yavanajātaka of Sphujidhvaja 563, 573n, 576, 577n, 580n, 581, 583n ( vide vṛddha- yavanajātaka and Varāhami- hira ) : had traditions about dreṣkāṇas different from Bṛhaj-jātaka and Sārāvali 583n ; styled as Yāvaneś- vara by Utpala 577n, 584n, 586ṇ Yātrā : ( vide under ‘ Prasthāna ’, ‘ Yoga ’ ) ; auspicious lagna ( at question time ) and auspicious position of planets 619; commanded on nine nakṣatras 619; if lagna at birth not known, lagna at question time to be taken as basis 618-619; inauspicious objects and persons on starting 622; starting on Yātrā facing Venus inauspicious 620; subjects included under 616-7; tithis commended for Y. 619; three works of Varāhamihira on Y. 617; two meanings of word ‘Yātrā,' viz. (1) starting on a pilgrimage or for earning wealth, (2) march of king for victory, 616; week days not astrologically important in Y. 619; works on Yātrā 616-617; Yātrās of Gods 385-86.

Yavananarendra or Yavanendra, work of, mentioned by Bādarāyaņa, predecessor of Varāha, (Varāha and Sārāvalī) 563n, 591.

Yavanas, composed in Sanskrit works on astrology 563, 600; described in Karṇaparva as all-knowing, valiant and different from mlecchas 829n; generously praised by Varāhamihira for proficiency in astrology but he says hardly anything about their astronomy 516-517, 600; generally quoted in the plural by Varāhamihira who calls them mlecchas 594, 600; y. in the Yugapurāņa 594; provided auspicious times for caula of a child in their astrological work 606; two large works in Sanskrit composed by Sphujidhvaja and Minarāja, who describe themselves as lords of Yavanas 516, 563; views of, on astrology, differed from Varāhamihira's on substantial matters, 516, 563, 601n; word Yavanna is the Sanskrit reproduction of the word Ionia, 516ṇ

Yavanāni, meaning of word Y. changed 516ṇ

Yavanīśvara q. by Utpala, 574, 588 (on moon's bala), 591 (on daśās); differences of, with Varāhamihira (vide under Varāhamihira).

Year: (vide Bārhaspatya cycle; Samvatsara): beginning of Indian Y. now in either Caitra or Kārtika but in different months in ancient times 659-60; Bārhaspatya year 658; Bārhaspatya year names adopted at the beginning of a year in N. India and Deccan 661; Cāndra year (pure) of 354 days 657; Egyptian year, 646; extent of, in Vedic times 488-491; four beginnings of Indian year, ṃ by Alberuni 659; is said in the brāhmaṇa texts to have 360 days and 720 days and nights together 489; length of Bārhaspatya year 661; length of y. acc. to Sūryasiddhānta and modern sidereal year 711; lunar y. is less than solar year by a little over 11 days 646; most ancient peoples including Indians followed Luni-solar Y. 646; one human year supposed to be equal to a day of gods in Tai. Br. 656n; origin and information of cycle of Barhaspatya year 661; sam-vatsara and varṣa used in same sense by Asoka 493; Saura year defined 657; Sāvana y. of 360 days 491, 658; several synonyms for, in the Veda 656; sidereal year, length of 645; thirteenth month recog-nized in the Ṛgveda, other Vedas and Brāhmaṇa texts 489; tropical year, length of 645. Yeats W. B. 1393. Yeats Brown F, a. a. of ‘Bengal Lancer’ 1088, 1111n, 1427. Yeṣṭihas, names of certain muhū-rtas 538. Yevtis, Paul, a. a. of ‘Karma and Re-incarnation’ 1605. Yoga (astrological conjunction) 819; for successful march against an enemy 919. Yoga : (vide Amr̥tasiddhi, Vṛtyu-yoga, Dagdha-yoga); 4th aṅga in a pañcāṅga 704-7; yogas are 27 in number and make to-gether 360 degree S, i. e. each yoga corresponds to 13 degrees and 20 minutes-being the sum of the longitudes of the Sun and Moon, 704 and n; in all auspicious rites the first few ghaṭikās as specified should be avoided in the case of Viṣkam-bha, Vajra, Vyāghāta and Ati-gaṇḍa 105; names of 27 Yogas beginning with Viṣkambha that are ever recurring 704; no direct astronomical phenomena correspond to it, 704; names of nine of the 27 yogas that are condemned astrologically 705; other yogas than 27 are ṃ in pañcāṅgas 707; rules as to observance of fasts, vratas and religious gifts and śrāddhas when a yoga extends over two days 705; special yogas when there is conjunction of certain tithis, nakṣatras and week days and of planets with rāśis and nakṣatras 706; system of Y. ancient 705; Vyatipāta 705; Y. called Vyatipāta and Vai-dhṛti and the first half of Pari-gha and the first quarter of those the names of which are odious are inauspicious 705. Yoga and Dharmaśāstra 1385-1467 : (vide under āsanas, avidyā, Buddhist, īśvara, Jai-giṣavya, Levitation, prāṇāyāma, Yoga-sūtras, Yogin) : Y. and Sāṅkhya often mentioned toge-ther in Śv. Up., Mahābhārata, Gitā, Padmapurāṇa 1385; aṅgas of Y. are eight, first five called bahiraṅga and last three antar-aṅga to Yoga 1418n, 1419n, 1445; āsanas of two types one helpful in prāṇāyāma and medi-tation, the other helpful for physical culture and eradication of diseases 1430; āsanas, references to figures of, 1393; concentration of mind effected by Trāṭaka 1428n; definition of 'Yoga' in 'Yogasūtra', De-vala, Dakṣa and Viṣṇupurāṇa 1409n; derivation of the word Y. and of Yogin, 1385, 1389n; difference of views about the number of the aṅgas of yoga, 1419 and n; discipline of the mind known to Āp. Dh. S. 1390; doctrine of Y. dilated upon in Śānti and Aśvamedhika parvan 1399-1405; eightfold Y. acc. to Śāntiparva 1400; first signs of the effectiveness of Y. practice acc. to Śv. Up. 1111; five bhūmis (conditions or stages) of citta (mind) 1409; five vṛttis of citta and the means for their suppression, viz. Abhyāsa and Vairāgya 1409-10; fourfold axioms of, described as resembling Buddha's four Noble Truths 939n; fully developed at time of Kathopaniṣad 1387n; fundamental and peculiar characteristic of India and no other country has had a similar system of psychical and moral discipline 1651; fundamental idea of Y. is that individual soul is real, eternal and pure, but is immersed in the objective world and pursues transient ends and prescribes a rigorous discipline to secure the soul's isolation from avidyā 1414; germs of Y. can be traced back to Ṛgveda 1385; goal of, is Kaivalya, that is, in that state the individual soul abides isolated in its own form and is free from prakṛti and birth and death, the functions of the mind being mastered 1462; Hiraṇyagarbha said to be the ancient propounder of Yoga in Śāntiparva 1390-91; ideal of Y., is to be Jīvanmukta 1455 (to reject life, and Personality and to die to this world); Kleśas (hindrances) are five, avidyā, asmitā, rāga dveṣa and abhiniveśa; they are minimised by tapas and the other two, 1415n, 1416; Kleśas are also called tamas, moha, mahāmoha, tāmisra and andhatāmisra 1409, 1415-17, 1572; meanings of the word Y. in Ṛgveda 1385-86; mentioned in some Upaniṣads 1387-88; Muni and Yati mean the same thing in Upaniṣads 1388; niyamas in Y. S. are five 1421; no spiritual power equal to Y. acc. to Śāntiparva 1400; obstacles (antarāya) that cause distraction of the mind when a person is practising yoga, their companions and the means of preventing them, 1411-12; path of, difficult for even wise brāhmaṇas but a person of low varṇa or a woman can practise it 1400, 1461-62; proper places for practice of yoga acc. to Śāntiparva 1400; practices that are preliminaries to attainment of Yoga are tapas, svādhyāya and devotion to Īśvara 1415; Purāṇas like Kūrma and Viṣṇu give varying accounts about the propounding of Yogaśāstra by Yaj. 1404; refuted in Y. S. only as to its Sāṁkhya tenets acc. to Śaṅkarācārya, but part of it is acceptable, 1352, 1361, 1388; results of continuous practice of yamas and niyamas are set out in Y. S. II. 35-45 as e. g. when the aspirant is established in ahiṁsā, all men and animals give up enmity in his presence 1423-24; Samādhi, samprajñāta (or sālambana or sabīja) and asamprajñāta (or nirālambana and nirbīja) and their subdivisions) 1411 and n; Sanatkumāra connected with Yoga by Anusāsanapa- rva 1391; several Purāṇas deal with the eight aṅgas of, 1455; signs that a person engaged in Yoga is succeeding in reaching higher and higher spiritual levels mentioned in Śv. Up., Vāyu and Mārkaṇḍeya 1456-57; system enjoyed and enjoys greater esteem in India than Sāṅkhya 1385; system inculcates the doctrine that by control of prāṇa in the body it is possible to obtain control over deep-seated forces in human consciousness as well as in the world 1435; y. system, like medicine, has four aspects, viz. saṁsāra, cause of it, release from it and means of release (samyag-darśana, insight into Reality) 1418; systems of yoga are only two, viz. Pātañjala- yoga and the other dealt with in Hathayogapradīpikā, the former concentrating on mind discipline and the latter on health of body and freedom from diseases 1427-28; Vāyu- purāṇa provides remedies for curing such results as deafness, blindness, dumbness, due to ignorant men indulging in prāṇāyāma and yogic practices without proper guidance 1061n; warning by Aldous Huxley against plethora of books on Yoga 1651; word Yoga is used in an extended sense in the Gītā, in Yogatattvopaniṣad and by some modern writers 1426-27; works and papers on Yoga in general 1393-94; Yāj. Smṛti states that realisa- tion of the self by means of Y. is the highest dharma 1459; Yāj. Smṛti says that for at- taining Yoga one must learn the Āraṇyaka (that is Bṛ. Up.) and the Yogaśāstra, both proclaimed by him, but, it is a very debatable point which was the yogaśāstra composed by him, 1403-8; Yamas and Niyamas constitute a prelimi- nary ethical code to be observed by an aspirant for yoga 1423. Yogabhāṣya of Vyāsa who is different from Vyāsa, a. of Mahābhārata 1397-1399; date of, discussed, not later than 4th century A.D., 1398-99; men- tioned on pp. 471 (on Kāla), 939n, 1068n, 1111n, 1113, 1356, 1373, 1374n, 1392 (prefers Jaigīṣavya’s view), 1398, 1402n, 1408-9, 1416– 1418n, 1421, 1424n, 1437, 1439, 1443, 1449n, 1450n, 1452n, 1528-9, 1572 (four questions raised about Karma). Yogacūḍāmaṇi, a Yoga Upaniṣad 1389n Yogakṣema, meaning of, 543; used in Ṛgveda as one word or as separate words 1385-86. Yogamīmāṁsā, Journal, eḍ by Śrī Kuvalayānanda 1407, 1409, 1428n, 1439ṇ Yogaśāstra, ṃ by Śaṅkarācārya on V. S. II. 1. 3. 1388. Yogāśāstra of Jaina ācārya Hemacandra, 1441ṇ Yogasūtra (vide āsanas, food, God, Patañjali, place, siddhis, Yoga, Yogabhāṣya, Yogin, 471, 907, 939n, 946n, 1068n, 1111n, 1113n, 1364n, (kleśas), 1392, 1395 and n, 1401-3, 1409 (and on most pages up to 1455), 1572, 1601n, 1611; abhyāsa and Vairāgya defined and explained 1410-11; accepts and presupposes some of the sāñkhya doctrines, such as Pradhāna, guṇas, individual souls, Kaivalya 1401-2; are difficult and do not give complete explanations but are in the nature of brief notes or hints that rouse curiosity, examples 1459-60; ( Dr. ) Behanan's appraisal of Y. practices based on experiments 1456; commentary Rājamārtaṇḍa of Bhoja on 1377, 1394, 1395n, 1420n, 1424n; commentary Tattvavaiśāradī of Vācaspati on Sūtra and bhāṣya (vide Vācaspati also), 1394; commentary Yogasudhākara 1420n, 1449n; commits breach of grammar 1397; date of, discussed by various scholars with varying conclusions, but it is not later than 3rd century A. D. 1395-1399; definition of Y. does not require the japa of om or any mantra like Gāyatri, though Yāj. smṛti, Atri, Vasiṣṭha prescribe it, 1408-9n, 1442; Dhāraṇā, Dhyāna and Samādhi are direct auxiliaries of Y. and are three successive stages (vide those words) 1446; Dharmameghasamādhi in Y. S. IV. 29, 1411; Dhyāna (vide under that word) 1447-1449; editions of Yogasūtra, Bhāṣya etc. 1394; emphasis in Dhāraṇā, Dhyāna and Samādhi is mental, external conditions like cleanliness, tapas, sexual purity, āsanas, restrictions as to quality and quantity of food do help but are subsidiary in Y. 1451; fourth Pāda deals with Kaivalya which means isolation of the soul from the guṇas or as mere consciousness abiding by itself 1454-55; mentions by name no āsana, thereby indicating that no particular āsana is necessary for practice of Patañjala-Yoga, though Yogabhāṣya mention ten āsanas by name 1425; outline of the teachings of the Y. S. 408-455; Prāṇāyāma-vide under that word pp. 1432-1444; Pratyāhāra-the fifth anga of Yoga (vide that word) pp. 1444-5; Samādhi (vide under that word) 1449-1451; Saṃyama is a technical term and stands for the three angas dhāraṇā, dhyāna and samādhi 1445; second pāda of Y. S. most important for Dharmaśāstra and modern students 1414, some results of the Saṃyamas such as knowledge of seven worlds from Saṃyama on the sun specified 1452; statement of Geraldine Coster about Y. S., that it contains information that some present day psychotherapists are seeking 1455; striking similarities between Y. S. and Gītā 1401; third pāda is called vibhūti-pāda and deals with supernormal powers (vibhūti) and with Dhāraṇā, Dhyāna and Samādhi 1445; three means of proof (pramāṇa) 1409-10; view of Prof. P. A. Sorokin that the methods and techniques of Rājayoga contain nearly all the sound techniques of modern psychoanalysis, psycho-therapy, education of character etc. 1456; tradition that the Patañjali of the Mahābhāṣya and author of Y. S. are the same, discussed 1395ff; translations of Y. S., Yogabhāṣya and of coṃ of Vācaspati etc. 1392-93; two sūtras of Y. S. quoted by Śaṅkarācārya 1390; with six commentaries, published in Kashi S. series 1394. Yogatattvopaniṣad 1427n, 1438ṇ Yoga Upaniṣads: are late works 1389n; twenty of them are published at Adyar 1389. Yogavārtika of Vijñānabhikṣu 1396ṇ Yogavāsiṣṭha: a late eclectic work composed between 11th and 13 centuries A. D., though there are several views on its age, 1408 and ṇ Yogavidhi, as leading to correct knowledge of Reality occurs in Kathopaniṣad VI. 18 and in Raghuvamśa VIII. 22, 1461.

Yoga-Yājñavalkya: vide under Yamas; edited in T. S. S. and by Mr. P. C. Divanji 1404; is not the Yogasūtra ṃ in Yaj. Smṛti III. 110, 1404-1408; no evidence to hold that it was composed before 8th or 9th century A. D. 1406. Yogatārā, meaning of 712ṇ Yogayātrā of Varāhamihira : 526 (deals with Śakunas in Chap. 14), 529 (explains nakṣatras called ādya, karma, saṅgha-ṭikā, samudaya, vaināśika and mānasa) 530n, 531 (Śānti rite when nakṣatra affected), 533n; 545, 574 (on the gods and planets that are lords of the eight directions), 588, 593, 617-9, 621, 622 (inauspicious objects), 627n, 753 (on gra-hayajña), 769n, 778, 792, 797n, 801, 804n; why so call-ed 618ṇ Yoga-Yājñavalkya 18n, 954n, 1122 (q. by Smṛticandrikā on Nyāsa), 1421n, 1426n, 1436ṇ Yogin: (vide under aparigraha, brahmacarya): belief in Śānti-parva and of Śaṅkarācārya that Y. could transfer himself to other bodies 1400; belief that Y. can vanish from people, see distant objects and hear in spite of great distance 1452; duties of Sannyāsin in Manu are applicable to Y. 1457; greatest emphasis laid on chastity in thought, word and deed for the Y. or the seeker after brahman 1423; has to master sleep (nidrā) also, 1410 and n; has to stick to aparigraha 1420; honour and disrespect should be treated by Y. as poison or nectar respectively 1457; if individual Yogin possesses a tolerably sound body he need not devote time to āsanās but may proceed with prāṇāyāma 1431; is said to repeat the Ajapā-japa by breathing in and out 1416n; places to be resorted to for practice of Yoga by Y. and to be avoided 1431-32; proper behaviour for Y. (yogī-caryā) acc. to Mārkaṇḍeya and Viṣṇu-purāṇas 1457; practitioner of Yoga is asked by Gītā (VI. 13) to gaze steadily at the tip of his nose 1431; purity of mind follows on purity of food acc. to Chāṇ Up. (VII. 26. 2) and Hārita 1432; rules about food to be taken or avoided by one aspiring to be yogin in Gītā, Devala etc. 1431 and n, 1432; Śāntiparva on who is a real yogin 1457-58; state of Y. in Samādhi described 1451; three classes of, acc. to Vaikhānasa-smārta-sūtra and their sub-divisions 1418n; while pract-ising dhāraṇā, dhyāna, samādhi, Y. may develop certain supernormal powers, but Y. is advised to ignore them as they are hindrances in the way of his goal (Y. S. III. 36), 1451; Y. and Sannyāsins have been paid highest honours in India through centuries 1458; Yogin, acc. to Gītā (VI. 46), is superior to Tapasvin, Jñānin and Karmin 1458-59; Y. residing in a country makes it holy if he has profound knowledge of Yoga, acc. to Dakṣa 1459. Yogihṛdaya (last three chap-ters of Nityāṣoḍaśikārṇava are so called) 1144. Yoginis, temple of, 1046ṇ Yoginitantra 1080n, 1117 (condemns lunar eclipse for dīkṣā), 1124ṇ Yoh : (vide under Śam); occurs by itself three times in Ṛgveda and is often joined to Śam, 719-20. Yuan Chwang (often written as Hiouen Thsang or Hsuan Thsang) : Chinese traveller, 262, 1006n is silent about Rājyavardhana, 1009 (about Puṣyamitra and Śaśāṅka), 1017 (about Harṣa having prohibited taking of life by threat of heavy penalties), 1018, 1040 (story how the pilgrim was to be sacrificed to Durgā but was saved by a storm). Yudhiṣṭhira, prevaricated and caused the death of his brāh-maṇa guru Droṇa 1281. Yuga : (see Kalpa, Manvan-tara); different goals and motives in different Yugas, 696; duration of four yugas acc. to Manu 688-89; extent of each of four Y. was same acc. to Āryabhaṭa, 696; four y. named 687; four y. are not watertight specific periods of time but the ruler can create conditions of Kṛta age in what Yuga is popularly held to be Kali 596; four years named in Brāhmaṇas are brought in close relation to the four Cāturmāsyas 487; Kauṭilya men-tion yuga of five years 487; length of human life and duties differed in each of four yugas 788n; length of Y. acc. to Sūryasiddhānta, the correct sidereal year ( nākṣatra Y. ) and equinoctial year 711; Mahā-bhārata knows y. of five years 488; yuga, means 'a period of five years' in Vedāńgajyotiṣa 486; names of five years in a cycle of five years 487; y. often denotes 12000 years, 692 and n; Pītāmahasid-dhānta stated that yuga means five years and an intercalary month was added after thirty months 488; some diverge-nces in the theory of yugas, manvantaras etc. 696-697; superiority of Kaliyuga over others in certain respects 928; theory of yugas, manvantaras, kalpas elaborated in Mahā-bhārata, Manusmṛti and Pu-rāṇas and concerns only Bhā-ratavarṣa 687-688; two senses of 'yuga' prominent in the Ṛgveda, a short period and a very long one 486, 686; under-lying idea of theory of Yugas and Kalpas 695-696. Yugāditithis 386; Akṣayya-tṛtīyā is one of them 89; śrā-ddha performed on Y. yields inexhaustible gratification to pitṛs 89. Yugāntyatithis 386. Yugmavākya 480; ascribed to different sources by differ-ent writers 75n; cited and explained 74–75; express texts will govern where Y. not applicable or other considera-tions may apply 75; 77; many exceptions recognised to, 75–77; rites for pitṛs are not governed by Y., 76; various views about its application, 75; rules forbidding the partaking of oil, meat or the like on the fixed tithi govern whole tithi, whether spread over two days or more, 77. Yugapurāṇa ( part of Gārgī-san-hitā ); characteristics of Kali-yuga in Y. closely resemble Vanaparva description, one half verse being same 827; descrip-tion of the contents of, 826-8; date of, acc. to Jayaswal 828; K. H. Dhruva on Y. 826; monograph of Prof. D. K. Mankad on Y. 826-7; purely historical portion of, in 115 lines published by K. P. Jayaswal 826. Yuktidīpikā, Coṃ on Sāṁkhya-kārikā; 1132n, 1354, 1355 ( between 500 A. D. and 700 A. D. ), 1359n, 1377, 1421 ( puts ākalakātā 'absence of crook-edness' in place of aparigraha among yamas ). Yuktikalpataru of Bhoja, 1054. Yuktisnehaprapūraṇī 1283n; coṃ on Śāstradīpikā 1194n; seve-rely criticises Vārtikakāra ( i. e. Kumārila ) 1194ṇ Z. D. M. G. 647, 1132n, 1143ṇ Zero: (vide under Piṅgala); escaped even the greatest Greeks, Pythagoras, Euclid and Archimedes 700; Egyptians had no sign for Zero and therefore no positional notation 700; it is difficult to say when a symbol for zero was first discovered in India but the word Śūnya for Z. occurs in Piṅgala's work 700; Prof. Neugebauer asserts that a peculiar sign was used for Z. in Mesopotamian cuneiform texts but answers are required to certain questions 700n; several Sanskrit words suggestive of zero, such as śūnya, pūrṇa, kha, gagana etc. 702.

Zimmer, Heinrich: 1150 (on 'Philosophies of India'); a. of 'Art of Indian Asia'; allega-tion of, that the epithet 'vāmacara' was applied by the ortho-dox partisans of Yoga is shown to be wrong, 1054, 1088; criticised as making a wrong generalization on very slender evi-dence when he avers that throughout the first millenium A. D. Tāntrio rites were a basic ele-ment of normal Indian experience 1088; on Yantra (dia-gram for worship) in 'Myths and symbols in Indian art') etc. 1135n, 1686.

Zinner: Prof. E, a. of 'Stars above us' 551, 56¹²⁹n, 579, 636, 690.

Zodiac: (see under 'rāśis', horoscope): Babylonian origin of, taken for granted by most scholars 566; Egyptians knew nothing about Z. before Ale-xandrian age 549, 581-82; is belt in the sky about 16 degrees broad divided into two by the ecliptic in which the Sun, Moon, Planets move 594; signs of, all twelve, known in Babylonia at least from about 6th century B. C. 586; signs of, origin unknown 565-6, 595; signs of, appear in Hittite texts of 13th century B. C. and are found on boundary stones 595; signs of have: names in China and Japan different from those in Greece and India 565; signs of, Greek, Latin, French names of, and bhāvas (houses in horoscope) 585; signs of, two meanings of 594-95; some signs of Z. are found drawn on railing pillars of Buddha-Gayā dated about 1st century B. C. closely resembling Babylonian signs, on monuments 598; Webb holds that Zodiac as known to us is a Greek invention 565; the wheel of ṛta spoken of in Ṛg. is construed as referring to Z. but it is most difficult to keep in view twelve divisions of it currently 488-489, 596; word derived from a Greek word 'Zodion' meaning little animals 594.