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History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v5.c75: Appendix—of long Sanskrit Passages

History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v5.c75

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Appendix—of long Sanskrit Passages

v5.c75.1

**Page 118 Note 267.** On pp. 117-118 above reference has been made to the re-admission into the Hindu fold of those that had been converted to Christianity or Islam by force or fraud or even voluntarily. Not only was there re-admission of those that were converted, but non-Hindus, such as Yavanas, Kirātas, Śakas, were absorbed into the Hindu fold and were induced to adopt the practices of Hindus (such as śrāddhas and gifts to brāhmanas) Vide Śāntiparva chap. 65. 13-21 quoted above in note 830 (p. 364). A Greek ambassador of king Antalikita (Antialkidas) named Heliodora, son of Diya (Dion), was accredited to the court of king Bhāgabhadra, called himself Bhāgavata and raised a column in honour of Vāsudeva in the 2nd century B. C. (JRAS 1909, pp. 1053 and 1087 and JBBRAS vol. 23 p 104). Usavadāta, son of Dīnīka and son-in-law of Ksatrapa Nahapāna, is described in one of the Nasik inscriptions (No. 14a in E. I vol. VIII at p. 85) as a śaka, but made very extensive donations to brāhmanas at Broach, Prabhāsa and other places. Part of one of his inscriptions is cited on p. 710 note 1618 above. Though the name Usavadāta (Rṣabhadatta) is a Sanskritized one the two names Dinīka and Nahapāna of the Kṣaharāta race appear to be non-Indian. Ābhīras, Hūnas and Gurjaras became absorbed into the Hindu community. People, after being made Moslems, returned to their original communities and gods. Moslem writers make this clear. Vide Elliot and Dowsons' 'History of India' vol. I. p. 126 ('the people of India had returned to idolatry, excepting those of Kasa') and Alberuni's India (tr. by Sachau) vol. II. pp. 162-163 where he refers to the return of Hindu slaves in Moslem countries to their country and religion. Prof. D. R. Bhandarkar in 'Some aspects of Ancient Indian Culture' (1940) pp. 59-65 presents a very lucid and informing summary of the evidence on this point of the re-admission of those that were converted and of the absorption of non-Hindus. But it is not known what procedure was followed for this purpose. Therefore, a model rite for the return of a convert is set out here.

v5.c75.2

परावर्तिष्णुः (एकः अनेके वा पुरुषा स्त्रियो वा) स्नात्वा धौतं शुभ्रं वास परिधाय (स्त्रियस्तु यथायोग्यं यथाचारं वा परिधाय) चन्दनादिभिस्तिलकं कृत्वा (स्त्रियस्तु कुङ्कुमादिद्रव्येण तिलक कृत्वा) शिष्टसभा प्रार्थयेत्। सर्वे धर्मविवेक्तारो ज्ञानशीलसमन्विता । विधिनाहं परावर्त्य समाह्यः स्यां मनीषिभिः। इति। अथ शिष्टाः परावर्तिष्णोः (परावर्तिष्णूनां वा)

v5.c75.3

देशकाल-कामाकामशक्त्यादि विचार्य अत्यल्प-अल्प-गुरुणां संयतंम प्रायश्चित्तं निश्चित्य 'ओं तथा। अमुकप्रायश्चित्तं कृत्वा परावर्तर्तावधिना भवान् संघेहितो भविष्यति' इति ब्रूयुः। परावर्तिष्यते नूतनं वासश्च दद्यु । स च तत्परिदध्यात्। ततः परावर्तितापुरासने पूर्वाभिमुख उपविश्य आचम्य प्राणानायम्य 'इह पृथिव्यां जम्बूद्वीपे भरतवर्षे दक्षिणायने ('आर्यावर्ते' इति नर्मंदाया उत्तरे) अमुकगोत्रे अद्य अमुकनामानं संवत्सरे अमुकनाम्ने अमुकपक्षे अमुकतिथौ अमुकवासरे अमुकनक्षत्रे हिन्दूधर्म परावर्तिणुकर्तुं शिष्टैरुद्दिष्टं प्रायश्चित्तं करिष्ये' इति सङ्कल्प्य प्रायश्चित्तं कुर्यात्। सङ्कल्पोत्तरमाचार्य आसने प्राङ्मुख उपविश्य स्वदक्षिणतः परा-

v5.c75.4

वर्तिणुकुमुपवेश्य आचमनं कारयित्वा स्वयं द्विराचम्य पवित्रेपाणि० प्राणानायम्य गणपतिं ध्यायेत्। 'ओं गणानां त्वा गणपतिं हवामहे कविं कवीनामुपमश्रवस्तमम् । ज्येष्ठराजं ब्रह्मणां ब्रह्मणस्पत आ न शृण्वन्नूतिभिः सीद सादनम्॥' इति प्रार्थयेत्। 'ओं महागणपतये नमो नम । निर्विघ्नं कुरु' इति नमेत्। ततो देशकालौ संकीर्त्य 'इह पृथिव्या ००० नक्षत्रे अस्य परावर्तनवेद्धो० परावर्तनविधिं करिष्ये, इति सङ्कल्प्य पुण्याहवाचनं कुर्यात्। 'अस्य परावर्तनेच्छो परावर्तनाख्यस्य कर्मणः पुण्याहं भवन्तो ब्रुवन्तु' इति प्रार्थयेत्। शिष्टाः 'ओं पुण्याहम्' इति ब्रुयु । आचार्यः 'अस्य परावर्तिष्णो. करिव्यमाणपरावर्तनाख्याय कर्मणे स्वस्ति भवन्तो ब्रुवन्तु' इति ब्रूयात्। शिष्टास्तु 'ओं स्वस्ति' इति प्रत्यूचुः । आचार्य 'अस्य परावर्तिष्णोः करिष्यमाणपरावर्तनाख्यस्य कर्मण ऋद्धिं भवन्तो ब्रुवन्तु' इति ब्रूयात् । शिष्टा. 'ओं कर्म ऋध्यताम्' इति प्रत्यूवुः । ततः शिष्टानाम्स्कृत्य प्रणम्य च विसर्जयेत् । तत आचार्यों गोमयोहिते शुद्धे सुस्थलौ चतुरङ्गुलोन्मानं समचतुरश्र चतुरङ्गुलोन्नतं स्थण्डिलं कृत्वा अस्मदूप तत्र, ओं भूर्भुव स्व० प्रवेक्षनामानमग्निं प्रतिष्ठापयामीत्याग्निं प्रतिष्ठापयेत् । प्रोक्षितधनादिना धमन्यादिना प्रज्वाल्य 'अग्ने वैश्वानर शाण्डिल्यगोत्र मेषध्वज मम सङ्मुखो वरदो भव' इति प्रार्थयेत् । अग्निं परिसमुह्य परिस्तीर्य पर्युक्ष्य मदिशामान पञ्च-दशमिस प्रोक्षामान् बर्हिष संनह्यग्निस्तरतो निदध्यात्। तत आसन्नोंद्गतो भूमिं प्रोक्ष्य तत्र बर्हिरास्तीर्य तत्राज्यस्थालोमाज्यस्य पूर्णां निदधाति। दक्षिणेन हस्तेन दर्वीमग्री निष्टप्य वामहस्तेन गृहीत्वा दक्षिणेन हस्तेन दर्भामेद्विर्वात्रः संमार्ष्ट दर्भमूलैश्च दर्वीमूलम् । पुनर्निष्टप्य प्रोक्ष्य आज्यस्थालीया उत्तरतो बर्हिषि निदधाति। समांगदर्भानग्नौ प्रहरेत् । इध्मबन्धनरज्जुं भूमौ निधाय तत्रेध्मं संस्थाप्य दर्भान्येन मूलमग्रग्रागेणाभिधार्य दक्षिणेन हस्तेन गृहीत्वा 'ओं, अय त इध्म आत्मा जातवेदस्तेनेध्र्यस्व वर्धस्व चोन्धि वर्धय चास्मान्प्रजया पशुभिर्ब्रह्मवर्च-सेनान्नाद्येन समेधय स्वाहा' इति मन्त्रेणाग्नावभ्याधाय 'जातवेदसेऽग्नय इदं न मम' इति त्यजेत् । दूर्वाज्यमादाय स्थण्डिलस्य वायव्यकोणादारभ्याग्नेयकोणपर्यन्तम्खण्डधारयाऽग्नौ जुहोति। पुनर्द्धाज्यमादाय नैऋर्तेकोणमारभ्य ऐशानकोणपर्यन्तं तथैव जुहोति । तूष्णीमेतावाघारावुह्येते । पुनर्पूव्वाज्येन 'ओं अग्नये स्वाहा' इत्याहुतत्रयं जुहोति । अग्नय इदं न ममेति त्याग । पुनर्पूव्वाज्येन 'ओं सोमाय स्वाहा' इत्यसौ दक्षिणामने जुहोति । 'सोमायेदं न मम' इति त्याग । अस्मिन्काले परावर्तिणुरार्चायस्य दक्षिणतः प्रह कृताञ्जलि-स्तिष्ठन् आचार्य प्रार्थयते । 'हिन्दूत्वमागमाय । हिन्दुस्तानाम्नाति' इति । आचार्य 'ओं तथास्तु' इति ब्रूयात् । तत आचार्य. अभ्यग्नि कृताञ्जली तिष्ठति प्रविशिष्टो (अथवा कृताञ्जलिषु प्रविशिष्टेषु) दर्या आज्येन चतुभिर्मन्त्रैर्व्यस्तया प्रधानाहुतीर्जुहोति । 'ओं भू. स्वाहा । अग्नय इदं न मम । ओं सुवः स्वाहा । वायव इद न मम । ओं स्वः स्वाहा । सूर्यायेदं न मम । ओं प्रजापतये स्वाहा । प्रजापतय इदं न मम' । अथासीनं प्रविशिष्टु अग्री समिधमाधाय प्रदीप्ताया तस्या दर्व्या आज्येन पश्च महाव्याहृतीर्जुहोति। ओं उद्द्वयं तमसस्परि पश्यन्तो ज्योतिरुत्तरम् । देवं देवत्रा सूर्यमन्म ज्योतिरुत्तमं स्वाहा । सूर्य्यीय ज्योतिषे इदं न मम ॥ ओं उदुत्यञ्च चित्रमहू आरोहन्नुत्तरा दिवम् । दृशेगं मम सूर्य हरिमाण च नाशय स्वाहा । सूर्य्ययेदं न मम । ओं असतो मा सद्गमय स्वाहा । परमात्मन इद न मम । ओं तमसो मा ज्योतिर्गमय स्वाहा । परमात्मन इदं न मम । ओं मृत्योर्माऽमृतं गमय स्वाहा। परमात्मन इदं न मम इति।

v5.c75.5

अथाचार्य. प्रविशिष्टं स्वदक्षिणत उपवेश्य होमशेषं समापयेत् । ओं यदस्य कर्मणोऽत्यरीरिचं यद्वा न्यूनमिहाकरम् । अग्निष्टत् स्विष्टकृद्विद्वान् सर्व स्विष्ट सुहुतं करोति मे ॥ अग्नये स्विष्टकृते जुहुयाते सर्वहुत आहुतीनां कामाना समर्धयित्रे स्वाहा इति स्विष्टकृतं जुहोति । 'अग्नये

v5.c75.6

स्विष्टकृत इदं न मम' इति त्यागः । इध्मबन्धनरज्जुमग्नावभ्याधाय सप्तान्न जुहोति। 'ओं विश्वेभ्यो देवेभ्यः स्वाहा' इति। 'विश्वेभ्यो देवेभ्य इदं न मम' इति त्यागः ।

v5.c75.7

तत आचार्यः प्रविशिक्षुणा ( अथवा प्रविशिक्षुभिः ) सह कृताञ्जलिरुत्तिष्ठपति । 'ओं च मे स्वरश्च मे यज्ञोप च ते नमश्च । यत्ते न्यूनं तस्मै त उपयत्तेऽतिरिक्तं तस्मै ते नम । श्रद्धां मेधां यशः प्रज्ञां विद्यां बुद्धिं श्रियं बलम् । आयुष्यं तेज आरोग्यं देहि मे हव्यवाहन।' इति ।

v5.c75.8

ततो होमावशिष्टं गोघृतं पात्रान्तरेण प्रविशिक्षवे (अथवा प्रविशिक्षुभ्यः प्रत्येक ) दद्यात् । प्रविशिक्षुश्च 'ओं मित्राय स्वाहा' इति मन्त्रेण प्राश्रीयात् । ततः स्थण्डिलस्थां विभूतिमाचार्यः प्रविशिक्षुश्च ललाटे धारयेताम् ।

v5.c75.9

तत आचार्यस्तिष्ठन् दर्त्या तीर्थोदकं गृहीत्वा 'ओम्' इत्यभिमन्त्र्य तेन आसीनप्रवि-विक्षुशिरसि 'ओं आप उन्दन्तु जीवसे दीर्घायुत्वाय वर्चसे' 'ओं' इति मन्त्राभ्यां सकृत् प्रोक्षेत् ।

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ततः शिष्टैः प्रविशिक्षोर्व्यावहारिकं किञ्चित्कामं कार्यम् । तत प्रविशिक्षुहस्ते भगवद्गीता-पुस्तकं दत्त्वा साधारणधर्मः, दैवासुरसम्पत्तिः, अध्यात्मं चोपदेष्टव्यानि । तत प्रविशिक्षुः कृताञ्जलिरिस्तष्ठन् वदेत् । 'भवद्भिरनुगृहीतोऽहं धर्मे मनो निधाय प्रवर्तिष्ये । ओ ओ ऑ' । ततो भगवन्तं सूर्य दृष्ट्वा नमस्कृत्य प्रार्थयेत् । 'ओं सा मा सत्योक्ति परिपातु विश्वतो द्यावा च यत्र ततनन्नहानि च । विश्वमन्यद्विशते यदेजति विश्वाहापो विश्वाहोदेति सूर्यः ॥' इति ।

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तत आचार्योऽग्नेः पश्चात् प्रविशिक्षुणा (प्रविशिक्षुभि वा) सहोपविश्य 'अनेन विधिना सर्वोद्धारकः श्रीसूर्यनारायणः प्रीयताम्' इति कर्मसमाप्तिं सोदकं ब्रूयात् । 'ओं तत्सत्' इत्युक्त्वा द्विराम्यामेत् । ततः सर्वेभ्य' प्रसादं दत्त्वा सभा विसर्जयेत् ।

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This procedure is based on the हिन्दूकरणविधि prepared by the Dharmanirnayamandala, Lonavla The late Lala Lajpat Rai in his work on the Aryasamaj gives (on pp. 221-222) a much briefer rite adopted by that body.

v5.c75.13

### *N. B.—These hymns are translated and annotated above at pp 191–201.*

v5.c75.14

Note 441. ऋ १० १४. परेयिवांसं प्रवतो महीरनु बहुभ्यः पन्थामनुपस्पशानम्। वैवस्वतं सङ्गमनं जनाना यम राजानं हविषा दुवस्य ॥ १ यमो नो गातु प्रथमो विवेद नैषा गव्यूतिरप- भर्त्तवा उ । यत्रा नः पूर्वे पितरः परेयुरेना जज्ञानाः पथ्या ३ अनु स्वा ॥ २ मातली कव्यैर्यमो अङ्गिरोभिर्बृहस्पतिर्कक्वाभिर्वावृधान । यांश्च देवा वावृधुर्य च देवान्त्स्वाहान्ये स्वधयान्ये मदन्ति ॥ ३ इम यम प्रस्तरमा हि सीदाङ्गिरोभिः पितृभिः संविदान । आ त्वा मन्त्राः कविरशस्ता वहन्त्वेना राजन् हविषा मादयस्व ॥ ४ अङ्गिरोभिराध गहि यज्ञियेभिर्यम वैरूपैरिह मादयस्व ! विवस्वन्तं हुवे य पिता तेऽस्मिन्यज्ञे बर्हिष्या निषद्य ॥ ५ अङ्गिरसो न पितरो नवग्वा अथर्वाणो भृगव सोम्यासः । तेषा वयं सुमतौ यज्ञियानामपि भद्रे सौमनसे स्याम ॥ ६ प्रेहि प्रेहि पथिभिः पूर्व्येभिर्यत्रा नः पूर्वे पितरः परेयुः। उभा राजाना स्वधया मदन्ता यम पश्यासि वरुणं च देवम् ॥ ७ सं गच्छस्व पितृभि स यमेनेष्टापूर्तेन परमे व्योमन् । हित्वायावद्य पुनरस्तमेहि सं गच्छस्व तन्वा सुवर्चाः ॥ ८ अपेत वीत वि च सर्पतातॊऽस्मा एतं पितरो लोकमक्रन् । अहोभिरद्भिरक्तुभिर्व्यक्तं यमो ददात्यवसानमस्मै ॥ ९ अति द्रव सारमेयौ श्वानौ चतुरक्षौ शबलौ साधुना पथा । अथा पितॄन्त्सुविदत्राँ उपेहि यमेन ये सधमादं मदन्ति ॥ १० यौ ते श्वानौ यम रक्षितारौ चतुरक्षौ पथिरक्षी नृचक्षसौ । ताभ्यामेनं परि देहि राजन्त्स्वस्ति चास्मा अनमीव च धेहि ॥ ११ उरूणसावसुतृपा उदुम्बलौ यमस्य दूतौ चरतो जनाँ अनु । तावस्मभ्यं दृशये सूर्याय पुनर्दातमसुमद्येह भद्रम् ॥ १२ यमाय सोमं सुवृत यमाय जुहुता हवि यमं ह यज्ञो गच्छत्यग्निदूतो अरंकृतः ॥ १३ यमाय घृतवद्धविर्जुहोत प्र च तिष्ठत । स नो देवेष्वा यमद्दर्घिमायु प्रजीवसे ॥ १४ यमाय मधुमत्तम राज्ञे हव्यं जुहोतन । इदं नम ऋषिभ्य पूर्वजेभ्य पूर्वेभ्यः पथिकृद्भ्य ॥ १५ त्रिकद्रुकेभिः पतति षळुर्वीरकमिद्बृहत् । त्रिष्टुब्गायत्री छन्दासि सर्वा ता यम आहिता ॥ १६

v5.c75.15

ऋग्वेद १०. १५. उदीरतामवर उत्परास उन्मध्यमाः पितरः सोम्यासः। असुं य ईयुरवृका ऋतज्ञास्ते नोऽवन्तु पितरो हवेषु॥ १ इदं पितृभ्यो नमो अस्त्वद्य ये पूर्वासो य उपरास ईयुः। ये पार्थिवे रजस्या निषत्ता ये वा नूनं सुवृजनासु विक्षु॥ २ आहं पितॄन्त्सुविदत्राँ अवित्सि नपातं च विक्रमणं च विष्णोः। बर्हिषदो ये स्वधया सुतस्य भजन्त पित्वस्त इहागमिष्ठाः॥ ३ बर्हिषदः पितर ऊत्यर्वागिमा वो हव्या चकृमा जुषध्वम्। त आ गतावतसा शंतमेनाथा नः शं योररपो दधात॥ ४ उपहूताः पितरः सोम्यासो बर्हिष्येषु निधिषु प्रियेषु। त आ गमन्तु त इह श्रुवन्त्वधि ब्रुवन्तु तेऽवन्त्वस्मान्॥ ५ आच्या जानु दक्षिणतो निषद्येमं यज्ञमभिगृणीत विश्वे। मा हिंसिष्ट पितरः केनचिन्नो यद्व आगः पुरुषता कराम॥ ६ आसीनासो अरुणीनामुपस्थे रयिं धत्त दाशुषे मर्त्याय। पुत्रेभ्यः पितरस्तस्य वस्वः प्र यच्छत त इहोर्जं दधात॥ ७ ये नः पूर्वे पितरः सोम्यासोऽनूहिरे सोमपीथं वसिष्ठाः। तेभिर्यमः संराराणो हवींष्युशन्नुशद्भिः प्रतिकाममत्तु॥ ८ ये तातृषुर्देवत्रा जेहमाना होत्राविदः स्तोमतष्टासो अर्कैः। आग्ने याहि सुविद्वेभिरर्वाङ् सत्यैः कव्यैः पितृभिर्घर्मसद्भिः॥ ९ ये सत्यासो हविरदो हविष्पा इन्द्रेण देवैः सरथं दधानाः। आग्ने याहि सहस्रं देववन्दैः परैः पूर्वैः पितृभिर्घर्मसद्भिः॥ १० अग्निष्वात्ताः पितर एह गच्छत सदः सदः सदत सुप्रणीतयः। अत्ता हवींषि प्रयतानि बर्हिष्यथा रयिं सर्ववीरं दधातन॥ ११ त्वमग्न ईळितो जातवेदोऽवाड्ढव्यानि सुरभीणि कृत्वा। प्रादाः पितृभ्यः स्वधया ते अक्षन्नद्धि त्वं देव प्रयता हवींषि॥ १२ ये चेह पितरो ये च नेह याँश्च विद्म याँ उ च न प्रविद्म। त्वं वेत्थ यति ते जातवेदः स्वधाभिर्यज्ञं सुकृतं जुषस्व॥ १३ ये अग्निदग्धा ये अनग्निदग्धा मध्ये दिवः स्वधया मादयन्ते। तेभिः स्वराळसुनीतिमेतां यथावशं तन्वं कल्पयस्व॥ १४

v5.c75.16

ऋ. १० १६. मैनमग्ने वि दहो माभि शोचो मास्य त्वचं चिक्षिपो मा शरीरम्। यदा शृतं कृणवो जातवेदोऽथेमेनं प्रहिणुतात्पितृभ्यः॥ १ शृतं यदा करसि जातवेदोऽथेमेनं परि दत्तात्पितृभ्यः। यदा गच्छात्यसुनीतिमेतामथा देवानां वशनीर्भवाति॥ २ सूर्य चक्षुर्गच्छतु वातमात्मा द्यां च गच्छ पृथिवीं च धर्मणा। अपो वा गच्छ यदि तत्र ते हितमोषधीषु प्रति तिष्ठा शरीरैः॥ ३ अजो भागस्तपसा तं तपस्व तं ते शोचिस्तपतु तं ते अर्चिः। यास्ते शिवास्तन्वो जातवेदस्ताभिर्वहैनं सुकृतामु लोकम्॥ ४ अव सृज पुनरग्ने पितृभ्यो यस्त आहुतश्चरति स्वधाभिः। आयुर्वसान उप वेतु शेषः सं गच्छतां तन्वा जातवेदः॥ ५ यत्ते कृष्णः शकुन आततोद पिपीलः सर्प उत वा श्वापदः। अग्निष्टद्विश्वादगदं कृणोतु सोमश्च यो ब्राह्मणाँ आविवेश॥ ६ अग्नेर्वर्म परि गोभिर्व्ययस्व सं प्रोर्णुष्व पीवसा मेदसा च। नेत्ता धृष्णुर्हरसा जर्हृषाणो दधग्विधक्ष्यन्पर्यङ्खयाते॥ ७ इममग्ने चमसं मा वि जिह्वरः प्रियो देवानामुत सोम्यानाम्। एष यश्चमसो देवपानस्तस्मिन्देवा अमृता मादयन्ते॥ ८ क्रव्यादमग्निं प्र हिणोमि दूरं यमराज्यो गच्छतु रिप्रवाहः। इहैवायमितरो जातवेदा देवेभ्यो हव्यं वहतु प्रजानन्॥ ९ यो अग्निः क्रव्यात्प्रविवेश वो गृहमिमं पश्यन्नितरं जातवेदसम्। तं हरामि पितृयज्ञाय देवं स घर्ममिन्वात्परमे सधस्थे॥ १० यो अग्निः क्रव्यवाहनः पितॄन्यक्षदृतावृधः। प्रेदु हव्यान वोचति देवेभ्यश्च पितृभ्य आ॥ ११ उशन्तस्त्वा नि धीमह्युशन्तः समिधीमहि। उशन्नुशत आ वह पितॄन्हविषे अत्तवे॥ १२ यं त्वमग्ने समदहस्तमु निर्वापया पुनः। कियाम्ब्वत्र रोहतु पाकदूर्वा व्यल्कशा॥ १३ शीतिके शीतिकावति ह्लादिके ह्लादिकावति। मण्डूक्य१ सं सु सं गम इमं स्व१ग्निं हर्षय १४

v5.c75.17

ऋ. १०. १७. त्वष्टा दुहित्रे वहतुं कृणोतीतीदं विश्वं भुवनं समेति। यमस्य माता पर्युह्यमाना महो जा या विवस्वतो ननाश॥ १ अपागूहन्नमृतां मर्त्येभ्यः कृत्वी सवर्णामदधुर्विवस्वते। उताश्विनावभरद्यत्तदासीदजहादु द्वा मिथुना सरण्यूः॥ २ पूषा त्वेतश्च्यावयतु प्र विद्वाननष्टपशुर्भुवनस्य गोपाः। स एतेभ्यः परि ददत्पितृभ्योऽग्निर्देवेभ्यः सुविदथियेभ्यः॥ ३ आयुर्विश्वायुः परि पासति त्वा पूषा त्वा पातु प्रपथे पुरस्तात्। यत्रासते सुकृतो यत्र ते ययुस्तत्र त्वा देवः सविता दधातु॥ ४ पूषेमा आशा अनु वेद सर्वाः सो अस्माँ अभयतमेन नेषत्। स्वस्तिदा आघृणिः सर्ववीरोऽप्रमृच्छन्पुर एतु प्रजानन्॥ ५ प्रपथे पथामजनिष्ट पूषा प्रपथे दिवः प्रपथे पृथिव्याः। उभे अभि प्रियतमे सधस्थे आ च परा च चरति प्रजानन्॥ ६ सरस्वतीं देवयन्तो हवन्ते सरस्वतीमध्वरे तायमाने। सरस्वतीं सुकृतो अह्वयन्त सरस्वती दाशुषे वार्यं दात्॥ ७ सरस्वति या सरथं ययाथ स्वधाभिर्देवि पितृभिर्मदन्ती। आसद्यास्मिन्बर्हिषि मादयस्वानमीवा इष आ धेह्यस्मे॥ ८ सरस्वतीं यां पितरो हवन्ते दक्षिणा यज्ञमभिनक्षमाणाः। सहस्रार्घमिळो अत्र भागं रायस्पोषं

v5.c75.18

यजमानेषु धेहि ॥ ९ आपो अस्मान्मातरः शुन्धयन्तु घृतेन नो घृतप्वः पुनन्तु । विश्वं हि रिप्रं प्रवहन्ति देवीरुदिदाभ्यः शुचिरा पूत एमि ॥ १० शुन्द्धध्वन्दैव्याय कर्मणेऽनु शुन्धिने च योनिर्ऋग् यश्च पूर्वः । समानं योनिमन्वनु संचरन्तं दूर्शे गृहेणन्तु सम होनाः ॥ ११ यस्मै वृक्ष उत्सृजते यस्ते अंशुर्बाहुच्युतो विपणाया उपस्यात् । अच्छोच्छों परि वा च. पवित्रमर्त्त ते जुषोणि मनसा संषदकृतम् ॥ १२ यस्ते वृक्षः स्कंभो यस्ते अंशुश्चम्वोश्च परः स्रुचा । अयं देवो वृहस्पतिः सं वं सिञ्चतु रायसे ॥ १३ पयस्वतीरोषधयः पयस्वन्मामक्रं वचः । अपां पयस्वदित्पयस्तेन मा सह शुन्वत ॥ १४

v5.c75.19

ऋ. १०. १८ परं मृत्यो अनु परेहि पन्थां यस्ते स्व इतरो देवयानात् । चक्षुष्मते शृण्वते ते ब्रवीमि मा नः प्रजां रीरिषो मोत वीरान् ॥ १ मृत्योः पदं योपयन्तो यदैत द्राघीय आयुः प्रतरं दधानाः । आप्यायमानाः प्रजया धनेन शुद्धाः पूता भवत यज्ञियासः ॥ २ इमे जीवा वि मृतैरा ववृत्रन्नभूद्भद्रा देवहूतिर्नो अद्य । प्राञ्चो अगाम नृतये हसाय द्राघीय आयुः प्रतरं दधानाः ॥ ३ इयं जीवैभ्यः परिधिं दधामि नैषां नु गादपरो अर्थमेतम् । शतं जीवन्तु शरदः पुरूचीरन्तर्मृत्युं दधतां पर्वतेन ॥ ४ यथाहान्यनुपूर्वं भवन्ति यथ ऋतवः ऋतृभिर्यन्ति साधु । यथा न पूर्वमपरो जहात्येवा धातरायूंषि कल्पयैषाम् ॥ ५ आ रोहतायुर्जरसं वृणाना अनुपूर्वं यतमाना यति ष्ठ । इह त्वष्टा सुजनिमा सजोषा दीर्घमायुः करति जीवसे वः ॥ ६ इमा नारीरविधवाः सुपत्नीराञ्जनेन सर्पिषा सं विशन्तु । अनश्रवोऽनमीवाः सुरत्ना आ रोहन्तु जनयो योनिमग्रे ॥ ७ उदीर्ष्व नार्यभि जीवलोकं गतासुमेतमुप शेष एहि । हस्तग्राभस्य दिधिषोस्तवेदं पत्युर्जनित्वमभि सं बभूथ ॥ ८ धनुर्हस्तादाददानो मृतस्यास्मे क्षत्राय वर्चसे बलाय । अत्रैव त्वमिह वयं सुवीरा विश्वाः स्पृधो अभिमातीर्जयेम ॥ ९ उप सर्प मातरं भूमिमेतामुरुव्यचसं पृथिवीं सुशेवाम् । ऊर्णम्रदा युवतिर्दक्षिणावत एषा त्वा पातु निर्ऋतेरुपस्थात् ॥ १० उच्छ्वञ्चस्व पृथिवि मा नि बाधथाः सूपायनास्मै भव सूपवञ्चना । माता पुत्रं यथा सिचाभ्येनं भूम ऊर्णुहि ॥ ११ उच्छ्वञ्चमाना पृथिवी सु तिष्ठतु सहस्रं मित उप हि श्रयन्ताम् । ते गृहासो घृतश्चुतो भवन्तु विश्वाहास्मै शरणाः सन्त्वत्र ॥ १२ उत्ते स्तभ्नामि पृथिवीं त्वत्परीमं लोगं निदधन्मो अहं रिषम् । एतां स्थूणां पितरो धारयन्तु तेऽत्रा यमः सादना ते मिनोतु ॥ १३ प्रतीचीने मामहनीष्वाः पर्णमिवा दधुः । प्रतीचीं जग्रभा वाचमश्वं रशनया यथा ॥ १४

v5.c75.20

Note 693a आषोडशाच्च विज्ञानेश्वर

v5.c75.21

चतुर्थोऽप्यस्त्वयं विधिरिव्यसे नास्त्यवेक्षतो यथा
मासाहं त्रिपु दात्रेकांविंशत स्नानं पितृ सर्वदा ।
ज्ञातीनां पतनादि जातन्तरो पिण्डोदशाहं सदा
नाम्नः माक् तदपीति मृतकशाहाद् भ्रातृद्वेशाहे परम् ॥ १

v5.c75.22

ज्ञातीनां दशमाहादूद् प्रताविप्रे भागास्थो दूह्यहं
चोटाद् प्राग्दहनाश्रये परमह्नोर्नात्र दुन्तात् त्र्यहम् ।
त्यागे चैवन्च व्रतादूदर्ध्वमं जन्मम्योपंत्वं महा
मासं पुंसस्ते तु मातूपरन्तेऽदूदशाहमाधिकम् ॥ २

v5.c75.23

कन्यायास्त्विशरादूधवं दिने द्वयहे चोभयो-
र्जोण्यूकृण्वसम्भवे पितृकुठदूषोडशाहं भवेन्मृतेव ।
सूताच्छ्वाहु वा पितृगृहे तत्प चित्ताचं दिनं
तत्पस्य पराश्रयात्त्वपि तथा भर्त्राश्च तत्सयोः ॥ ३

v5.c75.24

दाहाद्याहिनवाद्धिकेषु मरणाद्यन्येपु तेषां पुन:-
संस्कारे ऽप्यहमाहित्वाग्निविषये तस्मिन्यादाहं लभम् ।
सिद्धाहे विदितेन्तरा दशादिनेवीते ऽपहं व्याह्योऽ
त्पब्दे स्याद्वितिकालजं न जनने नैवादुपत्यत्यये ॥ ४

v5.c75.25

शुद्धिः पूर्वसमाप्तितः सहशयोर्योगेग्निदं सूतिकां
हित्त्वैवं मृतजन्मनोर्मृतवशादूर्ध्वल्पयोर्दीर्घतः ।
अल्पात्यल्पदिनाधिकादशदिनीं गच्छेद्रवद्दशाहागमः
पूर्वस्याल्पदिने यदि द्विदिवसाच्छुद्ध्येत्प्रभाते त्र्यहात् ॥ ५

v5.c75.26

उत्पन्ने त्रिदिनं मृतेप्युपनयादूर्ध्वं समानोदके
पुत्रे चैवमनौरसेऽन्यपितृजे प्रेते तथा सोदरे ।
मातृभ्रातृपितृस्वसृश्वशुरतत्पत्न्यार्त्विगाचार्यतद्—
भार्या-तत्सुतराज्यशिष्यगृहसमाप्तेषु वा ज्ञातिषु ॥ ६

v5.c75.27

पित्रोस्तत्सहजेषु तत्सुतपतिष्वन्योन्यतः पक्षिणी
स्यादेकाध्ययनेपि सा गुरुसुहृन्नृपस्त्वसूर्यंव्यहः ।
स्पृष्ट्वास्थिन त्रिदिनं दिनं तु विरसेऽम्बुध्या प्लुवाचामकौ
शिष्टं भोक्तरवेक्षशुद्धयवधिक मोहाद्दिनं चापदि ॥ ७

v5.c75.28

सद्यः स्यान्नृपकार्यदासभिषजां कृत्येऽवमात्यस्य वा
कष्टापत्सु च पूर्वसम्भृतमखोद्वाहोत्सवादिष्वपि ।
कृच्छ्रादिष्वगृह्याश्रमेषु वसतां प्रेते यतौ निन्दिते
गोब्राप्यादिभिरिच्छता च मरणे तत्रापि वैधे त्र्यहम् ॥ ८

v5.c75.29

निर्हारे मृतवन्मृतान्नरहते जीर्ण्यन्यवासे दिनं
सज्ज्योतिस्तु बहिर्गंतो द्विगुणितं धर्मं सचैलाप्लवः ।
रोदे स्नानमनस्थि वाचमनकं हीनेषु रात्र्याह्वरौ
शूद्रे तु त्रिदिनं निशाप्यनुगतौ वह्न्यादियुक्तं च तत् ॥ ९

v5.c75.30

क्षत्रे द्वादश विंशतिर्विशि निशा- त्रिंशच्च शूद्रे क्रमाद्—
विप्राद्वित्रिचतुर्गुणा वयसि सचूड़े तु पञ्चाक्षरे ।
मत्तास्त्रीसुतशिष्यदासभृतका भत्र्रादिवद् बान्धवे
हीने स्वं लघु वा तदीयमधिक्के शुद्धैः समाः सङ्कराः ॥ १०

v5.c75.31

The text of the आशौचदशक here printed is based on three mss. from the Deccan College collection (now at the Bhandarkar Oriental Institute, Poona), viz. No. 216 of 1879-80 copied in *samvat* 1539 (1482 A D.), No. 196 of 1884-1887 copied in *samvat* 1578 (1521 A D.) and No 85 of 1895-1902 copied in *samvat* 1780. All these mss. contain the *bhāsya* of Harihara, which ascribes the work to विज्ञानेश्वर In the first ms the commentary on the first three verses is wanting. I intended at first to give explanations in Sanskrit of these verses (as p 308 will indicate) but owing to considerations of space I omitted the Sanskrit explanations.

v5.c75.32

OF Vol. IV ( of the History of Dharmaśāstra )

v5.c75.33

(N. B. This Index deals with pages 1-727 only. As the list of tīrthas from p 730 onwards is arranged alphabetically, no entries from these pages are included in this Index, except in very rare cases for special reasons. When the name of a person or work occurs both in the body of the book as well as in the foot-notes on the same page, only the page is entered and nothing else ).

v5.c75.34

Abhijit, a Vedic sacrifice, as prāyaścitta, 91, 92n Abhilaṣitārthacintāmaṇi 566n Abhistut, a Vedic sacrifice deemed to remove even intentional sins 62n, 91 Abhyudayika-śrāddha 359n, 525-529; see under Mātṛs and Nāndīśrāddha, Āśv gr. mentions only four śrāddhas by name of which this is one 525, darbhas to be employed are straight 526, even number of brāhmaṇas to be fed 526, followers of Sāmaveda do not perform mātṛśrāddha in this rite 527, homa is made on the hand of the brāhmaṇa 526, is a modification of pārvanaśrāddha 526, is made of three parts, viz mātṛśrāddha, pitṛśrāddha and mātāmahaśrāddha 528, is to be performed in the morning 526 (except on birth of a son when it is to be performed at once), is treated as synonymous with Vṛddhiśrāddha, but has wider import 528, performed when there is a lucky event such as the birth of a son, or the latter's upanayana or there is a marriage or the commencement of *pūrta* acts such as the dedication of a tank or park to the public 525, piṇḍas are offered to the mātṛs, the paternal ancestors and the three maternal ancestors, while some do not offer piṇḍas in this śrāddha 527, 529, pitṛs called Nāndīmukha are invoked 526, 528; procedure of 526-527, sacred thread is worn by the performer in the usual form 526, *saṅkalpa* of 526n; while brāhmaṇas are dining holy texts may be recited (except the mantras addressed to pitṛs, viz. Ṛg. X. 15. 1-13) 527, word ‘svadhā’ not to be used 526, yavas are to be used instead of sesame 526 Ācamana, has to be performed after one sneezes 454 Actions, are of three kinds, *nitya*, *naimittika* and *kāmya* 60n Adābhya, cup, used in Jyotiṣṭoma 157 Adam's Fall 8n Āḍhaka, see under 'droṇa' Ādiparva, 51, 161, 223, 614, 615, 687 Ādipurāṇa, 215, 234, 288, 291n, 296, 299, 303n, 306, 604, 652n, 685. Ādityapurāṇa, 574n Ādityas, are twelve 490 Adopted son, conflict between Nirṇayasindhu and Dharmasindhu as to his priority in being an *adhikārin* for Antyeṣṭi rites, in opposition to grandson of the deceased 258n; is supposed by the High Courts and by the Privy Council, relying on Manu IX.

v5.c75.35

142, to become totally severed from the family of birth, but this is not quite accurate, since Nirnayasindhu, Dharmasindhu and the Dattakacandrikā state that the adopted son can perform the śrāddha of his natural father if the latter has no son at the time of his death 538-539, to whom should he offer piṇḍas 538

v5.c75.36

Adultery, prāyaścitta for a. by men and women 105, prāyaścitta for a was only half when the lapse was due to mistake 105

v5.c75.37

Afsad stone Inscription of Ādityasena 605n

v5.c75.38

Aghamarsana, hymn (Rg. X. 190) as purifier from sins 45, 46n, 126, 130, 578

v5.c75.39

Aghamarsana-vrata, 130

v5.c75.40

Aghoramantra, set out 699n

v5.c75.41

Agnes, Saint, was canonized primarily for her refusal to bathe 311

v5.c75.42

Āgneya-krcchra, means subsisting on sesame alone for 12 days 131

v5.c75.43

Agnicayana, 115, 249n

v5.c75.44

Agnihotrins, even in modern times perform their *nitya-śrautahoma* during āśauca 240

v5.c75.45

Agnipurāṇa, 17, 18n, 19, 25, 30, 32, 35, 42, 53n, 54, 74, 75, 76n, 80, 81, 88, 104, 107, 109, 150-51, 160, 162-63, 168, 174-75, 265n, 266, 282n, 287, 290, 293n, 300, 301n, 310, 334, 335, 370, 371n, 374-75, 389n, 445n, 448, 449n, 512-13, 531n, 562n, 566, 467n, 574n, 579, 585, 588n, 595, 597n, 599n, 600n, 601, 606n, 609, 614, 615, 617, 623, 625n, 626n, 628, 649, 651, 654n, 655n, 656n, 657n, 660, 661n, 663n, 665, 666, 667, 669, 670n, 677, 689, 705n, 710

v5.c75.46

Agniṣṭut, a vedic sacrifice 62n, 91, 92n

v5.c75.47

Āhāva, meaning of 503n

v5.c75.48

Ain-i-Akbari, 605n, 627, 642

v5.c75.49

Aitareya Āraṇyaka, 46n

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Aitareya Brāhmaṇa, 8, 57-58, 63, 100n, 146, 160, 196n, 224, 269, 274, 275n, 310, 344n 345, 464n, 502n, 546, 550n, 558, 585, 643, 680, 681

v5.c75.51

Aiyangar, Prof K V Rangaswami 705

v5.c75.52

Aiyangar, Dr. S. Krishnaswami 712

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Ājyabhāgas, 357

v5.c75.54

Alberuni on India 641

v5.c75.55

Allan, James, author of 'Catalogue of the coins of Ancient India' 688

v5.c75.56

Altekar, Prof A S., author of 'History of Benares' 618 n, 622 n, 632 n, 633, 636n, 639n, 642

v5.c75.57

Āmantraṇa, distinguished from, 'nimantraṇa' in some ancient works 408

v5.c75.58

Amarakaṇṭaka, mountain, whence Narmadā rises 703, 704

v5.c75.59

Amarakośa, 11n, 217n, 278n, 387, 394n, 590n, 703n,

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Āmaśrāddha (Śrāddha with uncooked grains) 514-515; can be offered by him alone who is eligible for offering pārvaṇa-śrāddha 514, is always prescribed for śūdras 514, is performed in the forenoon 515, to be performed when a brāhmaṇa or materials are not available or when one is on a journey or one's wife is in her monthly illness or on the birth of a son 514

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Amāvāsyā, is of two kinds, sinīvālī (on which an āhitāgni should perform śrāddha) and kuhū, on which those who have not kept śrauta fires and śūdras should offer śrāddha 369, derivation of 369n

v5.c75.62

Ānanda, favourite disciple of Buddha arranged for elaborate funeral rites for his master through the Mallas o Kusinārā 234-235

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Anākulā, commentary of Haradatta on Āp. Gṛ. 354n, 357n, 426n, 433.

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Ancestor, only three rites for departed a. in very ancient times, viz. piṇḍapitṛyajña, the mahāpitṛyajña and Aṣṭakās 349-350, 353

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Ānarta, country through which Narmadā flowed acc to Vanaparva and in which Dvārakā was situated 704

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Aṅgiras, smṛti of 41, 47, 59, 75, 781, 83, 84, 85, 86n, 90, 95n, 9 105, 109, 123, 146n, 148, 150, 223, 262n, 263, 270n, 271, 291n, 292n, 293n, 294n, 296n, 301, 326, 331, 321n, 464n, 478, 562n, 575.

v5.c75.67

procedure of other śrāddhas is based while others say that Aṣṭakā and Anvaṣṭakā are modelled on the monthly śrāddha 358

v5.c75.68

Angirases, vide Navagvas and Daśagvas, are a class of pitṛs in the Ṛgveda, associated with Yama 341, Vairūpas are a sub-division of 192, 192n

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Apāmārga, a plant used for cleaning the performer of religious rites 250

v5.c75.70

Apāṅkteya, 391-392

v5.c75.71

Aparāhna, three views about what is 376

v5.c75.72

Aṅguttara-nikāya 659, 668n, 677, 697

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Aparārka, 11n, 25n, 34n, 41n, 50n, 53n, 54, 55n, 65n, 66n, 83n, 87n, 88, 89, 93, 94, 96, 97, 99n, 104n, 105n, 108, 114n, 121, 124n, 125n, 127n, 128n, 131n, 133, 139, 142, 147n, 161n, 199n, 210n, 215, 216n, 218, 220n, 221, 222n, 224-26, 227n, 237, 238n, 255n, 256n, 261n, 262n, 274n, 285n, 289n, 294, 297n, 301n, 304n, 305n, 309, 310, 312-14, 317, 322n, 323n, 324, 351n, 364, 369n, 371n, 376, 377n, 378n, 394n, 395n, 397, 399n, 400, 413n, 417n, 418n, 422n, 424, 440n, 443n, 444n, 445, 447n, 448n, 449n, 450n, 453, 455n, 456n, 457n, 471, 476n, 478, 479n, 480, 483n, 514n, 515n, 517, 518, 519n, 521, 526, 528n, 529, 530, 531n, 547n, 548n, 604, 669

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*Annals*, of Bhandarkar Oriental Research Institute 182n.

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Annasūktas (Ṛg I 187 and others) 494

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Antyakarmadīpaka, 183, 184n, 185n, 217n, 262

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Antyeṣṭi, see 'funeral rites', is one of the 16 saṁskāras performed for dvijas with vedic mantras 189-190

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Antyeṣṭipaddhati, of Nārāyaṇabhaṭṭa 183, 184n, 185n, 217n, 262

v5.c75.79

Anupātakas, enumerated by Viṣṇu Dh. S are treated by Manu and Yāj. as equal to or like those that are mahāpātakas 106, persons guilty of, were purified by Aśvamedha or by pilgrimages 106

v5.c75.80

Apasavyam, meaning of, 487n

v5.c75.81

Anuśāsanaparva, 54, 164, 166, 180, 185n, 223, 311, 347n, 348, 364, 371, 372-74, 380,385, 390,392, 400n, 411, 419, 423, 434n, 466, 480, 481, 535, 539n, 545, 555, 585, 586, 588n, 594n, 597, 604n, 617, 620, 649, 651, 707

v5.c75.82

Āpastamba-dharmasūtra, 10-14, 17-19, 21-23, 37n, 40, 41, 50, 54, 64, 65, 70, 71, 73, 74, 82, 88, 89, 91, 94-96, 101, 103, 104, 107, 110-112, 120, 132, 162, 175, 211, 217, 218n, 238, 282, 312, 315, 322, 329, 331, 335n, 349, 365, 370, 372, 375, 379, 384, 387, 388, 392, 394n, 401, 404, 406, 412, 422, 468, 459, 604

v5.c75.83

Anustaraṇī, cow or goat 206, 209n

v5.c75.84

Āpastamba-gṛhyasūtra 353, 358, 384, 438, 469, 471, 472

v5.c75.85

Āpastambamantrapāṭha, 353, 357n, 438, 439, 444n, 461n, 469, 474, 476, 496n, 498

v5.c75.86

Āpastamba-smṛti (in verse) 28, 79n, 98, 114, 117, 123, 126, 131, 143, 263, 288, 314n, 323, 324n, 575

v5.c75.87

Anvaṣṭakā or Anvaṣṭakya 358, acc. to Āp. gṛ. and Sāṅ. gṛ, procedure of A. is the same as that of piṇḍapitṛyajña 358, explanation of the word 359n, most notable characteristic of A is that female ancestors are invoked and liquor, scum of boiled rice, collyrium and garlands are offered 358, 474, performed after each Aṣṭakā 360, procedure of, from Āśv gṛ. 359-360; some say that Aṣṭakā is the model on which the

v5.c75.88

Āpastamba-śrautasūtra, 45, 184n, 312, 426n, 462n, 468n, 479, 499n, 537n, 558

v5.c75.89

Apātrīkaraṇa sins, 15, 35, expiation for 118-119

v5.c75.90

Apōnaptṛīya hymn (Ṛg X. 30) 558

v5.c75.91

Apratiratha hymn, 439, 507

v5.c75.92

Archaeological Survey of Western India, reports of 678n

v5.c75.93

Archaeological Survey Reports of Mysore 716n, 717

v5.c75.94

Archeological Survey of India, reports of 683, 685, 686

v5.c75.95

Ardhakṛcchra, 131

v5.c75.96

Arghya, respectful offering of water or water with unhusked rice grains, flowers etc to gods or venerable persons 435n, 441n

v5.c75.97

Arthavāda (laudatory passage), may in some cases be construed as a vidhi (injunction) 62

v5.c75.98

Āryasamāja, objects to the institution of śrāddha 339

v5.c75.99.1

Aśauca, vide under 'adopted son', 'death,' 'food', 'kāyasthas', 'men,' 'pratiloma', 'sapiṇḍas', 'śuddhi' 'sūtaka', 'wife', 'women', 'yati'; agha is used often as a synonym for ā. 267-268, atīkrāntāśauca 282-284, birth and death are causes of ā only when they become known to the person to be affected 276. brāhmaṇa who has studied the vedas and kept vedic fires becomes free from impurity in one day, one who has only mastered the veda in three days, one devoid of both in ten days 270, defined by Mitākṣarā 268, derivation from the word 'śuci' 267, differing views in ancient times as to explanation of the origin of ā for ten days on birth and death 309;

v5.c75.99.2

explanation of varying provisions on ā 288, impurity on birth 275, exceptions to rules about atīkrāntāśauca 284, five classes of cases in which rules about ā do not operate 296, for adopted son in case natural father or adoptive father dies or for natural father and adoptive father when the adopted son dies and for sapiṇḍas 280-281, for carrying a dead body for money 289, for father and sapiṇḍas on abortion, still-birth or after the birth of a child 275, for mother when there is abortion in the first four months of pregnancy or in later months of pregnancy or on still-birth or after birth 275, for slaves when masters die 292, form 'āśucya' is found in Devala and other smṛtis 267, general rules about ā 276-277, great divergence of views on question about the periods of ā, if a sapiṇḍa's death comes to one's ears more than ten days after death 283, Haradatta's definition of ā 268, in the case of an āhitāgni or non-āhitāgni dying in a different country whose bones even are not found and whose effigy is cremated 286, intensity of impurity was arranged on a descending scale in the following order viz asūtīkā (a freshly delivered woman), rajasvalā (a woman in monthly illness), death and birth 274, king's death required the residents of the country to observe ā up till the advent of the day or night next after the king's death 281-282, Manu and others mention several optional periods of impurity 270-271, 307, Manu and others urge men not to increase through laziness the number of days for which ā is to be observed 271, meaning of āśaucasannipāta 292 ff, meaning of life-long impurity 274;

v5.c75.99.3

medieval brāhmaṇas attached exaggerated importance to ceremonial purity after ā 273, Mitākṣarā says that dictum Parāśara on periods of impurity should be discarded as opposed to several smṛtis and popular usage 272, most important subject under the head of suddhi is ā 267, atīkrāntāśauca for expiration birth 283, no periods of ā prescrib for pratiloma castes, but some say that they are like śūdras 288, no unanimity among smṛtis as to periods of ā on death 277ff, on birth ā lasted ten days even in the Vedic period 274, on death of a child for parents and sapiṇḍas before ten days from birth or before the striking of teeth, before *cūḍā* or *upanayana* or after upanayana 277-278, on death of a person after upanayana all sapiṇḍas had to undergo ā for ten days and all samānodakas for three days 277, on death of a girl after three years of age and before betrothal or after betrothal but before marriage and after marriage 278, period of ā. depended on several circumstances, such as the varṇa or on whether deceased was an infant or a male or a female or whether death was before or after upanayana or on the vicinity or otherwise of the deceased, the degree of relationship, the time that elapsed after birth or death 271-273, 286-287, periods of ā.

v5.c75.99.4

for relatives in the case of *anuloma* or *pratiloma* marriages 488, periods of ā for four varṇas were respectively fixed at 10, 12, 15 days and a month 271, periods of 10 days of ā were fixed for men of all varṇas by some smṛtikāras such as Aṅgiras and Śātātapa and the reason for such fixation 271, 307, period of ā, for less than ten days on the ground of vedic learning was included among Kalivarjya 271, rules about ā on death of *bāndhus* such as maternal grand-father, grand-mother or maternal uncle, daughter's son and father-in-law, mother-in-law, son-in-law, wife's brother 279-280, rules about ā on the death of an ācārya, his wife or son or of a guru or pupil 281, rules about ā. apply only when times are easy and peaceful 306, rules about the period of ā when the knowledge of birth or death comes to a man after the periods fixed 282-284; sannipāta or sampāta of ā (another āśauca supervening while one is being undergone), rules of 292-294; several printed works and mss on ā are in verse 272-273, ten varieties of impurity, according to Dakṣa' 274, things that could be taken without taint from the house of one undergoing ā though not from his hand 291-92, two characteristics of ā.

v5.c75.99.5

viz taking away the privilege of performing religious acts and rendering a person untouchable to others for some time, 268-269, two kinds of ā viz jananāśauca or sūtaka (arising on birth) and śāvāśauca or mṛtakāśauca (arising on death) 269, two varieties in each kind of ā viz for a short period and for a long period 269, two views as to the day from which period of ā is to be calculated, if a man died at night or news reached at night 287-288, usage of the country the most important in matters of ā 306, when calculating the period of ā, the day of cremation in the case of an āhitāgni and the day of death in the case of a non-āhitāgni is the first day 276, when a solemn sacrifice (like Somayāga) is begun or a marriage rite or festival in honour of mātṛs has started or the foundation or dedication of a temple or image is begun, supervening cause of ā does not matter 291, why birth and death should cause impurity to relations has not been discussed by most writers 269-270; woman's delivery or death at her father's or brother's house and at her husband's makes a difference as to ā 276, 278, women of all varṇas become touchable after ten days from delivery but they are not fit to take part in religious rites 30 or 40 days from birth according as a son or daughter is born 276; words like 'ahah' and 'rātriḥ' mean day and night in texts on ā. 276

v5.c75.100

Āśaucadaśaka, attributed to Vijñāneśvara, deals with āśauca in ten Śārdūlavikrīḍita verses, 273,; text of 276, 277, 290

v5.c75.101

Āśaucaśataka, attributed to Vararuci, deals with āśauca in eight Sragdharā verses 272-273.

v5.c75.102

Ascetics, see under 'Nārāyaṇabali', 'yati'; general rule for, is that for eight months they must move from place to place and may spend four months of rainy season in one place, but this rule was abrogated when a entered Kāśī 611, great emphasis laid in some works on inviting them at a śrāddha dinner 388, 399; had to tonsure the whole head when undergoing prāyaścitta 123, have not to undergo the condition of *preta* and no ekoddiṣṭa nor sapiṇḍīkaraṇa is to be performed for them, but only pārvaṇa on 11th day after death 519, is not affected by āśauca 298, mahālayāśrāddha for, is to be performed on 12th day of Bhādrapada dark half 533, Vasiṣṭha and others insist that an a. must partake of flesh served at a śrāddha 423

v5.c75.103

Aśoka, in times of, a branch of the *bodhi* tree was transplanted to Ceylon 667; tradition that Aśoka dug up seven out of the eight mounds of the relics of Buddha and distributed the contents in 84000 boxes throughout India and built stūpas over them 236 n.

v5.c75.104

Āśramavāsikaparva, 223, 451n, 534

v5.c75.105

Association, see under 'samsarga', even 4th or 5th in a series of persons guilty of a with one guilty of mahāpātaka is liable to some expiation 27

v5.c75.106

Asthisañcayana, see under 'sañcayana'

v5.c75.107

Aṣṭakāśrāddhas, see Anvaṣṭakā; 353-360, cow is sacrificed acc. to Khādira-gṛhya 355, days of A. were four or three or one only 354; derivation of Aṣṭakā from aṣṭan 354n; first among seven pākayajñas, acc. to Gautama and one of the 40 saṁskāras 353, five A. acc. to Bhaṭṭoji 361; flesh to be offered in all acc to some writers 354; great variations on almost all points connected with A. such as the number of days and the months in which they were to be performed, the deities to be worshipped, the offerings to be made and the procedure 353, many options are given as to offerings acc. to several gṛhya-sūtras 355, meaning of A. was 8th *tithi* in any month after full-moon day 353, not performed now 361, offerings made on the three Aṣṭakās differed in different sūtras 355, pitṛs are the deities of A according to Vārtika on Pāṇini and Kāṭhakagṛhya, but great divergence on the devatās, acc. to others, 355-56, procedure of, comprises three parts viz. *homa*, inviting brāhmaṇas for dinner and the rite called Anvaṣṭakya or Anvaṣṭakā 356; procedure of A. in several gṛhyasūtras, but the shortest is that of Āp. gṛ. which is set out 356-358, A śrāddhas known to early Vedic literature 194n, 350n, twelve A in a year 383n, were modifications (vikṛtis) of monthly śrāddha on Amāvāsyā 361-362, 434

v5.c75.108

Astrology, a brāhmaṇa subsisting by the practice of, is unfit to be invited at a śrāddha 393, Yama states that if brāhmaṇas that do not declare (or advise on) the auspicious nakṣatra, *tithi* or day or *muhūrta* and other auspicious matters eat śrāddha food, the reward is inexhaustible 400

v5.c75.109

Aśucikara, sins so called 12, 14

v5.c75.110

Asuras, like Prahlāda, Bāṇa and Bali, though good and decent, are described as fighting with gods 659, usage of, about burial of dead bodies 232

v5.c75.111

Aśvaghoṣa, author of Buddhacarita 621 Āśvalāyana (ın verse) 381n Āśvalāyana-gṛhya-pariśiṣṭa 219, 262 n, 524, 526, 527, Āśvalāyanagṛhyasūtra, 46n, 58, 98, 111, 112n, 149n, 190, 194n, 199n, 200n, 203n, 204, 205, 209, 218, 238, 240, 241, 244, 245n, 262, 353, 354, 355, 356, 357n, 358, 359, 360, 384, 389, 402, 412 n, 417, 433, 460, 463, 470, 491, 493n, 496n, 506n, 525, 527n Āśvalāyana-śrauta-sūtra, 45, 57, 58, 62n, 92n, 127, 184n, 200n, 202, 203 n, 346 n, 436 n, 463, 472, 477 n, 480, 494, 498, 499, 500 n, 511, 558, 681 Aśvamedha, as a prāyaścitta 91, 92, deemed to have freed even gods from all sins, even including brāhmaṇa murder 37, 62, even a murderer of a brāhmaṇa becomes free from that sin by a bath at end of A along with the king and priests after announcing his sin and after permission 94, 131, to be performed only by a king 91, 131, verses recited at time of making crowned queen get up from dead horse 200n. Aśvamedhikaparva 535 Aśvapati Kekaya, a king, boasts that no drinker of *madya* dwelt in his kingdom 20 Atharvans, a class of pitṛs 192 Atharvaśiras, purifies from sins 45, 46n Atharvaveda, 5, 11n, 57, 155, 157, 159, 174n, 182n, 184n, 192n, 194n, 198, 204, 205n, 206n, 207n, 211, 232, 233, 242, 252n, 254, 321, 342, 345, 346, 347n, 351, 353, 433n, 462n, 555, 556, 645, 680 Atheists, touch of 115 Atikṛcchra, an expiation 130, how constituted 130, purifies a man of all sins except mahāpātakas 15, 88 Atipātakas, no prāyaścitta for these except entering fire acc to Viṣṇu Dh. S but Manu and Yāj. differ 88 Atirudra, for reversal of a disease 178 Atisāntapana, defined variously by smṛtis 130-131 Atithi, who is, at a śrāddha 396 Atri, smṛti of, 42, 48, 67n, 75, 94, 97, 124, 128, 138, 139, 141, 142, 145, 147, 149, 152, 173, 270, 271, 277, 287, 295, 298, 302, 310, 313, 324n, 392, 401n, 420, 421, 471, 545, 577, 604, 611n, 653 Audgāhamāni, 354 Aulāna, son of Śantanu 189n Aurṇavābha, 645 Auśanasasmṛti 222n, 301n, 339, 340, 386, 399, 400n, 411, 422 Avadānaśataka, 176 Avakīrṇin, see under 'brahmacārin', has to offer to Nirṛti an ass according to procedure of pākayajñas 212 Avantī, is name of country and Avantī was its capital 619 Avidhavānavamīśrāddha, 533-534, performed for one's mother or other woman of one's family who died during her husband's lifetime, on the 9th day of Bhādrapada dark half 533 Avimukta-nirukti sāra, a work in 15 verses with commentary thereon, explaining the purport of a Jābālopaniṣad passage 610n

v5.c75.112

Bahiṣpavamāna, sāman 46n Bahvṛca gṛhya-pariśiṣṭa 443n Baijavāpa, 238 Bālācārya Khuperkar, Pandit of Kolhapur 717 n Bālakṛcchra, see under Śiśukṛcchra Bālambhaṭṭī, 59, 60n, 140n, 142n, 391, 398, 574n Bali, grandson of Prahlāda and a devotee of Viṣṇu 144, 659 Bāṇa, 371n, 625n (Vāmanapurāṇa exhibits similar style) Bāṇa, an asura, son of Bali, fought with Kṛṣṇa with the help of Śiva 659

v5.c75.113

Bandhus, are of three kinds 280; rules about aśauca on death of 280

v5.c75.114

Banerji, R. D. on 'History of Orissa' 693, 694n, 698n

v5.c75.115

Barbour, author of 'Sin and the new Psychology' 1n

v5.c75.116

Bārhaspatya-sūtra 560n, 679, 712

v5.c75.117

Barley, see under 'yava'

v5.c75.118

Barua, Dr. Benimādhava, author of 'Gayā and Buddha-Gayā' 643, 644, 647, 649, 650, 651, 653n, 659, 664n

v5.c75.119

Bath, as an easy substitute for some expiations 127, daily bath for all insisted upon by ancient and medieval Indians 311, prescribed after sexual intercourse with one's wife, for vomiting after sunrise, after shaving, after a bad dream or foul touch 311, prescribed on touching certain persons and substances such as a seller of Veda, a sacrificial post, a *patita*, a dog, a cāṇḍāla 331-332

v5.c75.120

Bauddhas, touch of, required expiation 115

v5.c75.121

Baudhāyana-dharma-sūtra, 13, 14, 25n, 32, 40n, 42, 43, 45, 46n, 48, 54, 71, 75, 82, 96, 103, 106, 113, 120, 122, 123, 130, 132, 134-138, 142-145, 147, 149, 150, 229n, 231, 275, 292, 310, 312, 313n, 316, 317, 322, 325-328, 331, 339, 350, 354, 355, 358, 365, 368, 384, 385, 387, 403, 418, 443n, 448n, 450n, 463, 464n, 467, 538, 560

v5.c75.122

Baudhāyana-gṛhya-sūtra, 111, 474, 525

v5.c75.123

Baudhāyana-gṛhya śeṣasūtra, 229n, 304n, 305, 319n, 516, 542.

v5.c75.124

Baudhāyanagṛhya-paribhāṣāsūtra, 399n

v5.c75.125

Baudhāyana-pitṛmedhasūtra, 182, 189, 190, 191n, 199n, 200n, 204, 205n, 207n, 208n, 209n, 223, 229, 238, 240, 244, 246n, 251, 253, 254n, 255, 263, 467n, 520, 521

v5.c75.126

Baudhāyana-smṛti, 64, 217n, 261, 280n, 312, 316

v5.c75.127

Baudhāyana-śrautasūtra, 346

v5.c75.128

Beal's 'Buddhist Records of the western world' 608, 612, 629, 631, 650, 683, 688, 711

v5.c75.129

Beginning, of certain acts such as a sacrifice or marriage how settled 291.

v5.c75.130

Belvalkar, Dr. S. K 648n

v5.c75.131

Bhagavad-gītā, 9, 46n, 68, 83n, 158, 186, 188, 236n, 265n, 335, 373, 496, 587, 611, 614, 683, some verses of, occur in V ṣṇudharmasūtra 236n

v5.c75.132

Bhāgavatapurāṇa, 163, 168, 349, 560, 690, 691n, 704n, 707

v5.c75.133

Bhaktiupādhyāya, 59n

v5.c75.134

Bhaṇḍarkar, Prof D R 271

v5.c75.135

Bhandarkar, Dr. R. G. 713n, 716

v5.c75.136

Bhāradvāja, 387

v5.c75.137

Bhāradvāja gṛhya sūtra, 58, 355, 476, 520, 522n

v5.c75.138

Bhāraśivas, an imperial dynasty in ancient India that performed Aśvamedha sacrifices 634

v5.c75.139

Bharata, author of Nāṭyaśāstra 217n

v5.c75.140

Bharata Daussanti 585

v5.c75.141

Bhārgava, 79n

v5.c75.142

Bhārhut stūpa, 709

v5.c75.143

Bhāskarakṣetra, is Prayāga, according to some and Koṇārka according to others 217n, 574n

v5.c75.144

Bhaṭṭācārya, (explanation of what are mantras) 61, 268 (definition of śuddhi).

v5.c75.145

Bhaṭṭoji, 262n, 361, 372n, 519n, 520n, 521, 568n, 573, 609n

v5.c75.146

Bhavadeva, author of Prāyaścittaprakaraṇa 24

v5.c75.147

Bhaviṣyapurāṇa, 15, 19, 21, 39, 40, 50, 53, 54, 56, 88, 90, 91, 93, 94, 96n, 124, 129, 131, 163, 225, 361, 375, 380n, 381n, 382n, 391, 396, 402, 413n, 468n, 478, 528, 529, 530, 531, 532n, 536, 541, 586, 587

v5.c75.148

Bhaviṣyottara-purāṇa, 540n

v5.c75.149

Bhīṣma, story of, who waited for Uttarāyaṇa as the proper time for death, is eulogistic of arcirādi path and not to be taken literally 188, 189, popular belief that death in Uttarāyaṇa is best still persists 189

v5.c75.150

Bhṛgu, smṛti of, 290n, 409, 546

v5.c75.151

Bhṛgus, a class of pitṛs 192

v5.c75.152

Birth, good or evil future b depends on good or evil conduct in this life 158

v5.c75.153

Bloch, T in Z D M. G vol 60, for excavations at Lauriya 234n

v5.c75.154

Bloomfield, author of 'Religion of the Veda' 2n, 171

v5.c75.155

Body, importance of, for dharma 127

v5.c75.156

Bombay Act 35 of 1947, 320

v5.c75.157

Bombay Gazetteer volumes 303n, 571n, 686, 705n, 709, 710, 713, 714, 715, 721

v5.c75.158

Boy, whose upanayana has not been performed and who drinks madya through foolishness may undergo expiation through a *pratinidhi* (brother, father, friend), when he is himself unable to do so or is between the ages of 5 to 11, 98, whose upanayana was not performed was not to repeat Vedic mantras except the mantras that are required for the funeral rites and śrāddha of his father or mother 258

v5.c75.159

Brahmā, is said to have created in the beginning four classes, viz. gods, asuras, pitrs and men 342

v5.c75.160

Brahmabandhu, six kinds of 400

v5.c75.161

Brahmacārin, had to observe āśauca for three days after he returned from his *guru* for all relatives that died during the period of his studenthood 298; prāyaścitta for having sexual intercourse 112–113, is styled avakīrṇin, if he has sexual intercourse 112, may carry the corpse of his parents, maternal grandfather, upādhyāya and ācārya and perform funeral rites for them, but if another adhikārin is available he should not do so 260, 298; on death of, sapiṇḍas had to observe āśauca 305, should not give up vedic studies and vratas even on death of parents 298

v5.c75.162

Brahmamedha, procedure of, employed only for an ācārya or śrotriya and the mantras called caturhotāraḥ were recited therein 254

v5.c75.163

Brahmāvarta, country between Sarasvatī and Dṛṣadvatī 557n

v5.c75.164

Brāhmaṇa, āhitāgni may, if his wife dies, marry again and establish fresh sacred fires or remain a widower and perform his Agnihotra with an effigy of the dead wife made of gold or kuśa grass 225-226, all deities reside in b who knows the veda 488; becomes unfit for invitation at śrāddha by practising medicine, by teaching dancing or by going on the stage 14n, carrying the dead body of a person who is not a sapiṇḍa or carrying dead body of his mother's sapiṇḍas became pure after three days 289, could be liable to death as prāyaścitta for a heinous sin, though not as punishment 73; could perform as *pratinidhi* of women and śūdras *homa* in ordinary fire 78, one drinking surā intentionally had to undergo an expiation viz drinking boiling milk, cow-urine, water, which ended in death 96, expiation for threatening to beat or strike a b 96, fighting for saving a brāhmaṇa's life or for saving twelve cows as expiation for murder of b. 93, following the funeral procession of a brāhmaṇa, kṣatriya or vaiśya or śūdra had to undergo a bath and also āśauca and expiation in the last three cases 290, general rule that prāyaścitta for intentional murder of b. was to end in death 88, guilty of grave sins committed intentionally was to be banished but was allowed to take his wealth with him and if guilty of the same unintentionally to be punished with middle amercement 72; guilty of theft was to go to a king with an iron club and ask him to smash his head as punishment 73; invited for śrāddha should not refuse and after accepting invitation if he breaks the promise incurs sin 410, killing a b. woman is upapātaka except in two cases acc to Manu and Yāj 18, one killing one's own parent, brother, teacher of veda, or a brāhmaṇa who has studied the veda or kept vedic fires had to undergo expiation till death 94, Manu speaks of 13 prāyaścittas for murder of b. 88-93, Manu first prescribes twelve years of begging alms, carrying a bone in hand and on a staff 88, murder of, gravest of sins 10, not to be punished with death for any crime or sin but may be banished 31, prāyaścitta, extent of, when taken once for all for several murders of b 90, prāyaścitta for murder of a person who is a brāhmaṇa without vedic learning 93, rules about a b staying in the house of one dying or partaking of food there 289, should not violate, even when a knower of brahmavidyā, the injunction against eating unclean food when there is no distress or danger to life 100, three causes of a person being called a brāhmaṇa are *tapas*, vedic learning and birth from brāhmaṇa parents according to the Mahābhāṣya 400, twelve years *vrata* as prāyaścitta for unintentional brāhmaṇa murder 90, twenty-four years vrata for intentional b murder 90, vedic sacrifices of Aśvamedha, Gosava, Abhijit, Viśvajit or Agniṣṭut as expiation for murder of b. 91, weeping with the family of a deceased person who is not a sapiṇḍa or who belonged to another varṇa had to undergo varying periods of āśauca and purifications which depended on the fact whether he went before or after the collection of bones 290; b. whether could be killed in self-defence 19-20; who drinks surā prepared from raw sugar, flour and honey should undergo Taptakṛccha, Parāka and Cāndrāyaṇa respectively, acc to Bṛhaspati 97; who drinks any intoxicant (except surā prepared from flour) had to undergo light expiation 97, who has studied the veda and is affected with bodily defects (which ordinarily exclude him from a row of diners) is acc to Yama a *paṅktipāvana* 401, who remembers the Ṛgveda studied by him is not tainted by any guilt 47

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Brahmakṛcchra, an expiation 147

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Brahmakūrca, an expiation, 146-147, is same as pañcagavya acc to some smṛtis 147

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Brāhmaṇasarvasva, of Halāyudha 346n, 434n, 504, 506n

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Brahmāṇḍapurāṇa, 114n, 168, 311, 342, 344, 347n, 348, 349, 351, 372, 374, 375, 378n, 388n, 389, 390, 391n, 392, 395n, 399n, 414, 415n, 417n, 420, 421n, 443n, 448, 457n, 458n, 460, 463, 471, 473n, 479n, 481, 484n, 531n, 539n, 540, 560, 578, 587, 590n, 593n, 600, 623, 685n, 689n, 708n, 712

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Brahmāṇḍa-dāna, one of the 16 mahādānas 166

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Brahmapurāṇa, 41n, 50, 51, 84n, 109, 127, 133, 139, 146, 152, 163, 164, 165, 170, 174, 176, 180, 214, 217, 222n, 223-225, 227, 255, 257n, 265n, 266, 271, 277, 296n, 299, 301, 331, 337n, 340, 348, 371n, 372, 374, 378-379, 381n, 385, 388n, 392, 411, 414-416, 421, 423, 440n, 441n, 443n, 450n, 471, 473, 478, 479n, 481, 483, 518, 520, 528, 531n, 539n, 560n, 562n, 564, 567, 568, 570, 582, 573n, 582. 587, 592n, 595, 598, 603, 620, 622, 659, 686, 696 699, 700, 702, 707, 708, 711; contains hymn to Viṣṇu which when repeated was deemed to free a man from all sins 81, states that even when a person remembers Viṣṇu through roguery, he goes to Viṣṇuloka after death 81

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Brahmarṣi, defined 593n

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Brāhmaṇas, dinner to be given to, in all religious rites and at end of expiations 120-121, distinction has to be made between brāhmaṇas who should not be invited at a śrāddha because they are sagotras, bandhus, friends and those that are apāṅkteya or paṅktidūṣaka 391-392; hailing from the countries of Aṅga, Vaṅga, Kaliṅga, Saurāṣṭra, Gurjara, Koṅkaṇa, Draviḍa, Avanti, Magadha were declared in some purāṇas to be unfit to be invited at śrāddha 395-396, high ideal as to receiving gifts kept before, viz that by frequent acceptance of gifts spiritual power acquired by learning is lost 116, 548-49, expiation prescribed by some texts for b. accepting gifts from kṣatriyas and men of other castes except in the case of distress 116, feeding of, as a substitute for expiation 128 list of apāṅkteya brāhmaṇas in Manusmṛti 392-394; not to accept gifts from kings that are parsimonious or act against śāstra dictates 116, in distress allowed by Manu and Yāj to take food from anyone, to accept a gift from anyone or teach anyone whatever 116, scrutiny of the learning and character of, recommended in case of rites to Gods and Manes, but not in making gifts 390, were not to sell certain things and animals such as sesame and oil of sesame, curds, salts, grapes, wine, cooked food &c. horses, bulls, elephants 116-117, who are apāṅkteya brāhmaṇas 391-392

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