History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c99: Index (to vol. V)

History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v7.c99

Language: English

v7.c99.284 — 4 parts
v7.c99.1355 — 3 parts
v7.c99.1814 — 11 parts
v7.c99.1837 — 5 parts

Index (to vol. V)

v7.c99.1

*a.* = *author*, *Acc.* = *According*; *M* = *mentioned by or in*; *Q* = *quoted by or in*

v7.c99.2

( *Important and rare words are put in Italics* )

Abbreviations, *su di* and *va di* or *ba di* explained, 670. Abhayagaṇa, mantras so called 796n Abhaya, mantras in Atharvaveda, 769n. Abhayamudrā, defined and illustrated, 1131n. Abhaya-śānti, described, 761. Abhihitānvayavādinaḥ, followers of Kumārila were so called, 1297. Abhijit, m as 28th nakṣatra after Uttarāṣādhā and before Śravaṇa, 497-98, m in Tai. Br., Mai. S and Atharvaveda, though not m in Tai S and Kāṭhaka S 520, myth about its disappearance, 497n, said to be younger sister of Rohiṇī, 497n Abhinaya-darpaṇa, contains certain postures of hands such as Śaṅkha, Cakra, Pāśa, which are names of Tāntrik mudrās 1129n. 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 Īśvarasena in Nasik cave 968n; Matsyapurāṇa speaks of ten Ā kings, 969n 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, 520n Abhyudaya, meaning of 1037n Abhyuditeṣṭi, 66, 1340 Ācāradarśa of Śrīdatta, 640n. Achelis, Miss Elizabeth, 718n. 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, saṅkhyā, prakaraṇa (context), sañjñā (names as in Jyotiḥ, Viśvajyotiḥ etc. which are names of different acts), 1306-7.

v7.c99.4

Acton: *vide* under 'conjecture'.

v7.c99.5

Acts, religious, are of three classes, *nitya*, *naimittika* and *kāmya*, 53.

v7.c99.6

Acyutarāya Modak of Nasik, a. of 'Avaidika-dhikkṛti', severely handled the cult of Makāras 1080; a. of Prārabdha-dhvānta-saṃhṛti, 1600-1604.

v7.c99.7

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.

v7.c99.8

Adbhuta-brāhmaṇa, is part of Ṣaḍ-viṃśa-brāhmaṇa (i. e. V 1-10), contains Śāntis for utpātas, 734-741 and partly agrees with Āśv. Gṛ. pariśiṣṭa.

v7.c99.9

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.

v7.c99.10

*Addhātayaḥ*, (in Ṛg. X. 85 16), meaning of 1600n.

v7.c99.11

Adhikamāsa or Adhimāsa. (*vide* Intercalary month): 257, 489, 671.

v7.c99.12

Adhikāra and Adhikārin (qualifications or title of a person to do a certain act): (vide pratinidhi): Adhikārīn 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.

v7.c99.13

Adhikaraṇa (often called *nyāya*, i. e. conclusion on topics for discussion): has five constituents acc to most, some make them six 1182.

v7.c99.14

Adhikaraṇakaumudī of Rāmakṛṣṇa, 1182n

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Adhikaraṇakaumudī of Devānātha, 1283n.

v7.c99.16

Adhīṣima (or -*sema*) Kṛṣṇa, 6th (or 5th) in descent from Arjuna, during whose reign Purāṇas were narrated to sages Adhrīgu-praiṣa, 724 recited by Hotṛ priest in Paśubandha 1326; twelve adhikaraṇas on A. in P M S and some of the unfamiliar words therein are explained by PMS and ūha of certain words therein 1326

v7.c99.17

Adhvara-mīmāṁsā-kutūhalavṛtti of Vāsudeva Dīkṣita, 1163n

v7.c99.18

Ādiparva, 90n, 126, 130, 466, 488n, 539, 622n, 687n, 819n, 821, 840, 854n (has the verse 'gurorapyavaliptasya'), 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

v7.c99.19

Ādipurāṇa · 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.

v7.c99.20

Aditi, no agreement among scholars as to nature of 7; was born of Dakṣa and was also his mother in Ṛgveda 1488.

v7.c99.21

Ādityapurāṇa, 51n; Aparārka and Sm C (as printed) quote verses from both Ādi and Āditya 887-889; note on 887-88, m. by Matsya as Upapurāṇa 887

v7.c99.22

Advayasiddhi of Lakṣmiṅkara, (729 AD) proposes that one should offer worship to one's own body wherein all gods reside, 1071.

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Advayavajrasaṅgraha · 1066n (Śūnyatā is Vajra).

v7.c99.24

Āgamasāra, 1080n.

v7.c99.25

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

v7.c99.26

Agastyasaṁhitā, 84, 1135n; on Rāmanavamī 84-5, 88

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Aghamamarṣaṇa hymn (Ṛg X 190. 1-3) highly praised as remover of consequences of sins 1592n

v7.c99.28

Agni · Prognostications derived from flames of sacred A. in rites, 797; styled 'Vratapā' and 'Vratapati' in the Veda 22-3

v7.c99.29

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 Śāntis), 745 (examples of three kinds of utpātas), 747 (three best śāntis are Amṛta, Abhaya and Saumya), 753 (on Grahayajña, copies Yāj.), 754, 774, 801 and 803 (Gajaśānti), 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 hundred verses that are identical with Yāj Smṛti, 815, note on 887; one Agnipurāṇa discarded by Ballālasena 869; present Agni (in Ānan ed ) is not the original Purāṇa) 887. Āgnimāruta, a *śastra* 721. Agnyādhāna, laid down by Taı Br and Śat Br 1301, proper nakṣatras and seasons for, 506-507, 523 Agravala, Dr. V. S. 1527n. Āgrayaṇa or Navasasyestı 206-207; Divalı festival cannot be traced to, 206-207. Ahalyākāmadhenu, 30n, 108n, 144, 149, 168, 190n. Ahan — vide under 'day'. Ahı, means in the Ṛgveda 'serpent' and also 'a demon' 126. Ahıṁsā, (vide under Buddhists, Buddhism, Purāṇas, sacrifices); 944-47; Devala quoted by Kalpataru says *hiṁsā* is of ten kınds, 1420; Dharmaśāstras and Purāṇas put great emphasıs on A. 1028; emphasized in Upaniṣads lıke the Chāndogya, Dharmasūtras, Mahābhārata, 944-45; emphasized in the Purānas and sometimes unqualıfied a. 945-47; examples of Vedic sacrifices (including animal sacrifices) performed during some centuries before and after Christian era 1028-29, hıṁsā in fighting was allowed to Kṣatriyas by Manu and Yāj., but if one wanted to be a yogın 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, Yogasūtra and Yāj. 946n; Kūrmapurāṇa and others stated that kılııng sanctioned by Veda is not hıṁsā 948; some purānas sanction the killing of a person (such as a tyrant or desperado) by whose death many will lıve in peace, 947; stated to be sanātanadharma by Matsya and Brahmāṇḍa 946; Upaniṣads commended qualified A. 947 Ahirbudhnya-saṁhıtā, 996 (mentions 39 *avatāras*), 1110n (for places fit for puraścarana), 1114 (full of mantra lore), 1119 (procedure of Mahābhiṣeka as one remedy for all dıseases; for destroyıng all enemıes and for attainıng all desired objects; 1135n, 1359n, 1367n (on dıvısions of Kapıla's tantra), 1391 (on two Yogasaṁhıtās). Ahmedabad, horoscope of the foundation of, 555-56n. Āhnıka-cıntāmanī, 34n. Aıhole, inscription, 649. Aıtareya-āraṇyaka, 731. Aıtareyabrāhmaṇa, 25, 26, 63n, 65, 126, 235, 489, 492, 498n, 507, 510, 511n, 671, 691n, 721, 724n, 725-27, 789n, 860n, 915, 934 (food ıs life), 957 (Vısnu as hıghest), 968 (story of Śunahśepa and Vıśvāmitra's curse on hıs own sons), 992, 1097 (on *rūpasamṛddha*). 1116 (mentions the main items in Vedıc śiksā), 1255n, 1276n (thirteen verses are repeated at the time of producing fire by attritıon and are rūpasamṛddha), 1296n (on *nıṣādas*, selagas as robbıng a rıch man); 1276n (paper on 'justification of rūpasamrddha verses in Aıt, Br. in 'Our Heritage' Vol. V part 2, 1386n, 1493, 1497-98, 1525n, 1631n.

v7.c99.30

Aitareya Upaniṣad, 918, 1362, 1471, 1499, 1501-2, 1541 (quotes Ṛg. IV. 27. 1), 1586-87.

v7.c99.31

Aiyangar, Prof. K. V. Rangaswami, 30, 42n, 870, 885; several verses from Purāṇas and other works that eluded him, identified, 905n, 906n, 908n, 929n, 947n, 1448n, 1458n.

v7.c99.32

Aiyangar, Presentation Volume, 1016n.

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Ajāmila, a sinner who had abandoned 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

v7.c99.34

Ajapā-japa, 1416n

v7.c99.35

Ajātaśatru and Gārgya Bālāki, dialogue of 1579-80.

v7.c99.36

Ajavīthī, meaning of, in Yāj., Viṣṇupurāṇa, Matsya and Vāyu Purāṇas 826 and n.

v7.c99.37

Ajñāna (same as *avidyā*), explained in Brahmāṇḍapurāṇa 1417n.

v7.c99.38

Ājyabhāga (oblations), 733.

v7.c99.39

Ākhyāna, distinguished from upākhyāna 858n

v7.c99.40

Akṣayya-tṛtīyā, details of vrata on, 88-89, one of the most auspicious tithis in the year, 89, referred to in Viṣṇudharmasūtra, 88; third tithi of Vaiśākha bright half is so called 88

v7.c99.41

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 materials).

v7.c99.42

Ālekhana, 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

v7.c99.43

Alexander, Prof. S, a of 'Space, Time and Deity' 475

v7.c99.44

Algebra, Hindu knowledge of, superior to that of Greeks, acc. to Colebrooke 518

v7.c99.45

Allen, D C, a of 'Star-crossed Renaissance' 543n, 550n.

v7.c99.46

Allen, a of Catalogue of Gupta coins, 186, 901.

v7.c99.47

Allen, on Sāvitrīvrata, 94.

v7.c99.48

Altekar, Dr A S., on Gupta gold coins of Bayana hoard, 186, 651n, 845; paper of, on 'Śrāmaṇeratīkā' on Ācārasāra, 1023n; paper of, on 'Sanskrit Literature in Tibet' 1041.

v7.c99.49

Alwar literature, mentions fivefold nature of God, 954a.

v7.c99.50

Amānta reckoning, 659.

v7.c99.51

Amarakośa, 29, 84, 117, 477, 668n, 742 (nipāta and upasarga are synonyms), 743, 803n (names of dig-gajas), 838 (defines Purāṇa), date of, acc. to MaxMuller, Hoernle and Mr Oak, 840n; commentary of Kṣīrasvāmin on, 840n, 850n; 869n, 948 (defines 'iṣṭa and pūrta'), 1113n, 1132, 1210 (Buddha is sarvajña), 1293n, 1378, 1422 (defines Yama and Niyama), 1514.

v7.c99.52

Amāvāsyā, addres ed 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.

v7.c99.53

Ambedkar, Dr. B. R, a. of 'the Buddha and his Dhamma' 942n.

v7.c99.54

Ambikā, sister of Śiva in Tai. S. but wife of Śiva in Tai Ā. 185, why called Kauśikī 185n.

v7.c99.55

Ambuvācī 260.

v7.c99.56

Aṁhaspati or Aṁhasaspati, 13th additional month was so called 671, 672.

v7.c99.57

Āmikṣā, offered to Viśve-devas, is got by putting curds in heated milk 1307

v7.c99.58

Amoghavarṣa, *vide* under Chīna 1040.

v7.c99.59

Amṛtasiddhiyoga (fortunate conjunction), defined 707.

v7.c99.60

Anadhyāya (not to study Veda at certain times or on certain days), applicable only to actual study but not to the employment of Vedic mantras in sacrifices, 1154.

v7.c99.61

*Anājñāta*, meaning of, 739n.

v7.c99.62

Ānandagiri, a of Śaṅkaravijaya, 1136n; a of com. on Bṛhadāraṇyakopaniṣad-bhāṣya-vārtika 1183n.

v7.c99.63

Ānandatīrtha, *see* under Madhva.

v7.c99.64

Anantacaturdaśī-vrata, 151-153, Ananta is one of the forms of Kṛṣṇa 152; brief description of, from Agnipurāṇa 150, celebrated 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; description of, in Hemādri 152, description of, in Vratārka 153, *doraka* dyed with saffron and 14 knots 151; not mentioned in K. K. V. (on 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 another tithi.

v7.c99.65

*Anaphā*, an astrological Yoga, meaning of, 584.

v7.c99.66

Anaximander, a Greek, believed the earth to be cylindrical 512

v7.c99.67

Andhra kings in Matsya and Vāyu Purāṇas, 842.

v7.c99.68

Andhūkabhaṭṭa, m by Malamāsatattva and flourished about 1035 A D, 58

v7.c99.69

Anga and Aṅgin: *vide* under Śeṣa Śeṣin, Proksana, an anga of rice grains that are aṅgin 1208, other examples of, 1308ff

v7.c99.70

Aṅganyāsa (nyāsa on parts of the body) illustrated as 'om hṛdayāya namaḥ', 1120-22.

v7.c99.71

Angas, sıx of Veda, 478.

v7.c99.72

Aṅgahāras (movements of limbs depended on *karanas* which depended upon different postures of hands and feet) 1128-29; it is likely that Mudrās are based on them; illustrations of 108 a are given in G. O. S ed of Nāṭyaśāstra, 1128n

v7.c99.73

Angavidyā (palmistry and *śakuna* from throbbing of limbs, dreams etc ), 801n, mentioned by Kāśikā and Manu, 527n, 801n.

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Angavijjā (Angavidyā), a prakrit work, 801n

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Aṅgiras, 48, 51n, 106n, 775 (about dreams), 810n.

v7.c99.76

Animal Sacrifice Manu (V 41-44) allows the killing of animals in Madhuparka, sacrifices 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 Āit 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.

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Aniruddhabhaṭṭa, a of Hāralatā and Pitṛdayitā and guru of Ballālasena, 870n

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Annakūṭa, *vide* under Govardhanapūjā

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Anniversary of birth, see Vardhāpanavidhi.

v7.c99.80

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 (present author's paper 'Pūrva-mīmāṁsā'), 1301n, 1404n, 1406, 1408n, 1590 (Śāṅkha-dharmasūtra).

v7.c99.81

Antarābhavadeha, 1600.

v7.c99.82

Ant-hill, made in a house is evil omen and house is to be abandoned acc to Gṛhya-sūtras 730.

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Anthony, H D, a of 'Science and its background' (on who introduced the date of creation in Anglican Church) 1506n

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Antiquity, journal so called, 482n.

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Antyajas (lowest in Hindu social grade), seven in some smṛtis, 810n

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Anubandhas (indispensable elements), in each śāstra are four 1179.

v7.c99.87

*Anudeyī* meaning of, in Ṛg. 1542n.

v7.c99.88

Anukramaṇī of the Ṛgveda 129, 692, 728n.

v7.c99.89

Anumati (Paurnamāsī mixed with 14th tithi) treated as a deity in Ṛgveda, spoken in the same breath with Varuṇa, Soma, Bṛhaspati 63

v7.c99.90

Anuṣaṅga, 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.

v7.c99.91

*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 Dharmaśāstra), 1385, 1416, 1528, 1570, 1628, 1630, 1634, 1636.

v7.c99.92

*Anuśaya*, meaning of, 1563n.

v7.c99.93

*Anusmṛti*, a new aṅga of Yoga, acc. to Guhyasamāja-tantra 1068n.

v7.c99.94

*Anuvāda*, explained as a text which contains something which has already been ascertained by other means 1240; examples discussed 1240-41; the word occurs in Nirukta 1239n; strict definition of, 1241n.

v7.c99.95

*Anuvādya*, same as Uddeśya or Uddiśyamāna, 1286 and n.

v7.c99.96

Anvitābhidhānavādinaḥ 1297.

v7.c99.97

Apāmārga, a plant used in incantations and medicine 196n.

v7.c99.98

Aparājitagaṇa (mantras) 796n.

v7.c99.99

Aparājitādevī: procedure of the worship of, on Vijayādaśamī 188, 190; procedure of worship of, by a king 191-192.

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Aparārka, 41n, 53n, 75, 183n, 223n, 606n-609n, 639n, 640n, 699, 706n, 749n, 813n, 820n, 824, 833n, 837 (sparingly quotes only nine Upapurāṇas), 875-76n, 897, 920n, 922 (says Narasiṁha-purāṇa to be followed in Devapūjā etc.), 923n, 948n, 949n, 954n, 955, 973n, 974n, 993n, 1024, 1032, 1076, 1093 (quotes Devīpurāṇa), 1096n, 1121n (quotes Narasiṁha-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.

v7.c99.101

Aparigraha, not accepting from another anything beyond what is necessary for preserving the body 1420 and n.

v7.c99.102

Āpastamba, 220.

v7.c99.103

Āpastamba-dharma-sūtra, 24, 27, 29, 36, 46, 100n, 108, 244, 478, 607, 701 (mentions Chando'viciti as Vedāṅga), 799, 817 (names Bhaviṣyatpurāṇa and has verses from a Purāṇa), 853, 935, 937, 1017 (forbids gambling halls and samājas to house-holders), 1154 (employs Mīmāṁsā terms and principles), 1230, 1232n, 1246n (forbids eating of Kalañja), 1250, 1251 (example of *Vyavasthita-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 doctrine), 1592, 1628.

v7.c99.104

Āpastamba-gṛhyasūtra, 497n, 524n, 534-35, 605 (time for *caula*), 610, 733 (śānti for unusual appearances), 802n (view of com Tātparyadarśana), 1257 (P. M. S. VI 8. 23 contains the very words that Ā employs)

v7.c99.105

Āpastamba-śrautasūtra, 26n, 53n, 1032, 1037, 1114n, 1174 and n, 1183n, 1290, 1322n, 1326, 1330n, 1332n, 1471

v7.c99.106

Āpastambīya mantrapāṭha, 633

v7.c99.107

Apavarga (meaning 'liberation'), occurs in Y S, Raghuvaṁśa, Maitrī Up and Nyāyasūtra 1515

v7.c99.108

Appayya Dīkṣita, a of Kalpataruparimala 1150, a of Vidhirasāyana, 1199 (conflict about his date), 1219n, a of Madhvatantramukhamardana, 1519n

v7.c99.109

Appolonius of Tyana, life of, by Philostratus, states that A received seven rings from Iarchus, an Indian king, which A. was to wear on each week day, 600, 688.

v7.c99.110

Apratiratha anuvāka 786n

v7.c99.111

Apsaras, wife of Gandharva, 495n

v7.c99.112

Apte, Prof. V. M, on derivation and meaning of vrata, 2, 4, 6, 8, 9n, 10-19

v7.c99.113

*Apūrva* (invisible, mysterious or subtle potency), idea of, explained, being one of the fundamental 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.

v7.c99.114

Arabs, admit that they borrowed astronomy from the Siddhānta 508

v7.c99.115

Ārādupakāraka, are acts or rites prescribed without being meant to do something about substances and are directly the aṅgas of the principal rite, for example Prayājas, Āghāras and Ājyabhāgas in Darśapūrnamāsa, 1354

v7.c99.116

Arberry, a of 'Asiatic Jones' 1594

v7.c99.117

Archaeological survey of India, 174n, 485, 993n

v7.c99.118

Archaeological survey of Western India, 131, 997n.

v7.c99.119

Archaeological survey of India, Memoirs, 1131n (Memoir 66 for illustrations of Abhayamudrā).

v7.c99.120

Ardhodaya-yoga, 261, 706

v7.c99.121

Argument from silence, not very strong ordinarily, 1157n.

v7.c99.122

Aristotle, believed stars to be divine and endowed with independent volition, 546n

v7.c99.123

Arjuna, 1502n, came to country of Nāgas and made Ulūpī, a Nāga princess, his wife 126-127, fight with Babhruvāhana at Maṇipura, in which he was killed but was restored to life with Sañjīvanī jewel 127

v7.c99.124

Arjunamiśra, commentator of Mahābhārata 1367n

v7.c99.125

Arnold, Edwin, a of 'Light of Asia', pays a very eloquent tribute to Buddha, 1021.

v7.c99.126

Arnold, Matthew, 1615 (on culture)

v7.c99.127

*Arthakarma*, the giving of the staff to the Maitrā-varuṇa priest after Soma is purchased is A. 1231-32.

v7.c99.128

*Arthapañcaka*, of Nārāyaṇa, on the five heads of Rāmānuja's doctrines, 964n.

v7.c99.129

*Arthasaṅgraha*, 1228, 1241n, 1309n.

v7.c99.130

*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.

v7.c99.131

*Arthavādādhikaraṇa*, 927n

v7.c99.132

*Arthavādas* (*vide* Anuvāda, Guṇavāda) 1238-1244; all A. are not commendatory, some remove doubts also as about *śarkarā* 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 *śeṣa* (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 viz *nindā*, *praśaṁsā*, *parakṛti* *purākalpa*, according to Mīmāṁsā paribhāṣā, Vāyupurāṇa, Nyāyasūtra and examples, 1241-42, Smṛtis abound in A. illustrated, 1242-43, some Vedic passages contain words like 'hi' (meaning 'because'), the conclusion being that such passages (called 'hetuvan nigadas') are also commendatory 1239-1240, three kinds of A. viz. guṇavāda, anuvāda, bhūtārthavāda, exemplified 1240-41.

v7.c99.133

*Aruṇaketukacayana*, 24

v7.c99.134

*Aruṇānyāya*, 1294-95 (explained), 1340

v7.c99.135

*Aruṇodaya*, (last half quarter of night), 260.

v7.c99.136

*Āryabhaṭa*, 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.

v7.c99.137

*Āryabhaṭīya*, work of Āryabhaṭa, 649n, 676n, 679, 80 (mentions Thursday), 684, 696n, 1477, edited by W. E Clark, 1477.

v7.c99.138

*Āryamañjuśrīmūlakalpa*, 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.

v7.c99.139

*Āryāsaptaśatī* of Utpala, 602 (deals with predictions based on time of question asked).

v7.c99.140

*Āṣāḍha*, most important tithi in, is Ekādaśī, 95.

v7.c99.141

*Āsana* or *Āsanas* (*vide* under Gheraṇḍasaṁhitā, Haṭhayoga, Inscriptions, Śivasaṁhitā) 1424-1431, an aṅga 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, as first aṅga in Haṭhayoga, of which there are 84, most important being Siddhāsana 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, 1391 sixteen figures of Ā in Dr Behanan's work and more figures in other works 1425-26, ten Ā. named by Yogabhāṣya 1425-26, Yāj Smṛti (III. 198) seems to have Padmāsana in view 1425 and n.

v7.c99.142

Asaṅga, a of Mahāyānasūtrālaṅkāra, ed 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 1050n

v7.c99.143

*Aśānta*, meaning of, in Tai S 723n.

v7.c99.144

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

v7.c99.145

*Aśauca* (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.

v7.c99.146

Asceticism, not prescribed for all by śāstras 1628

v7.c99.147

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 m. in Bṛhaj-jātaka 1645

v7.c99.148

*Asiatic Researches*, volumes of 253, 498

v7.c99.149

Āśleṣā, vide Gomukhaprasavaśānti; Śānti for birth of a son or daughter on certain parts of Ā 771-72; serpent, presiding deity of Ā. 771n.

v7.c99.150

Āśmarathya, 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.

v7.c99.151

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

v7.c99.152

Aśoka, 493; *Ahiṁsā* of A. was qualified 1015, appointed officers called Mahāmātras to look after Buddhist Saṅgha, Brāhmaṇas, 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 Yavanas (Yona) 1634n; emphasized moral endeavour, disliked sacrifices, believed in gods and desired that people should strive for heaven 1016n; employs regnal 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 Jambudvīpa had been rendered false 1015-17; Revenue settlement officers called Lājukas were given by A. powers of life and death 1015, Rock edicts 4 and 5 mention ‘Kalpa’ 686; Rupnath Rock Inscription 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 1016n.

v7.c99.153

Aśokāvadāna, charges Puṣyamitra (called Maurya by it) with persecution of Buddhists, but Rhys Davids reserves judgement on this point 1008n, 1010

v7.c99.154

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.

v7.c99.155

Āśramavāsika-parva, 616.

v7.c99.156

Aṣṭakā (8th tithi after full Moon in any month, particularly in Māgha) 65.

v7.c99.157

Aṣṭakavarga, astrological theory about seven planets and Lagna 591.

v7.c99.158

*Astobha*, meaning of, 1182 and n.

v7.c99.159

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 Brāhmaṇa till about 500 B. C. 543.

v7.c99.160

Astrology (vide under Ātharvaṇa Jyotiṣa, auspicious days, Babylonians, bhāvas i. e. houses in horoscopes, Greeks, Mahābhārata, planets, predictions, Ptolemy, Rāmāyaṇa, Utpala, Varāhamihira); among Assyrians A was concerned with the interpretation of celestial phenomena 521, 548, Ātharvaṇa 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 marriage 639; birth of a boy on Jyeṣṭhā or Vicṛt (Mūla) held in Atharvaveda to be evil for the boy or parents 524; criticism 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 Babylonian 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 546-48, horoscopic A is later than natural A. 521, in Varāhamihira is not borrowed 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, knowledge 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 ancient India against astrologers and star-gazers 527; Ptolemy's arguments in support of, 553-54, serious consequences of belief that planets caused persons to do certain things, 631, 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 scientific than hepatoscopy 522n, was cultivated by the side of astronomy in European Universities 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 nakṣatra or on *gaṇḍānta* should be abandoned 632-33, world wars provided a powerful fillip in modern times for spread of A 531

v7.c99.161

Astronomers, Indian, of medieval times believed that all planets including the Sun and Moon were together at sunrise on Sunday of Caitra Śukla pratipad 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

v7.c99.162

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. Neugebauer and Mr. Doig hold that there is no evidence for this 483; discussion of Greek influence on Indian a. is of little interest, since most of the Greek material was well-known in Mesopotamia in the middle of the 2nd Millenium B C, 518n, extensive Sanskrit Literature on Hindu A. perished 521, 531; in China, assumptions 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 discrepancies in essential matters and no direct evidence of being based on Hipparchus or other Greek writers 520-21, knowledge 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 condemned by him 527; works on Hindu A recommended for reading 484-85

v7.c99.163

Āsuri, acc to Sāṅkhya-kārikā, Yogasūtrabhāṣya and Śāntiparva received Sāṅkhya system from Kapílamuni and expounded it to Pañcaśikha, 1356, 1372-73; an Ā. occurs in Vaṁśas in Br. Up. as pupil of Bhāradvāja 1373; no quotation from him cited by any Sāṅkhya writer 1374.

v7.c99.164

Asutosh Mukerji (Sir), Silver Jubilee Volume 843.

v7.c99.165

Aśvaghosa, a. of Saundarananda 941, a of Buddhacarita 1378.

v7.c99.166

Āśvalāyana-gṛhya-pariśiṣta 734.

v7.c99.167

Āsvalāyana-gṛhya-sūtra 26, 35n, 36, 126, 224n, 526n, 534, 536, 605, 609, 729n, 780n, 787n, 790, 802, 1161, 1228n, 1317n; com. of Gārgya Nārāyaṇa on, 1317n.

v7.c99.168

Āśvalāyana-śrauta-sūtra, 18n, 26n, 123n, 724n, 731n, 816.

v7.c99.169

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 Pusyamitra, Bhavanāga, Pravarasena I, Samudragupta and other kings 1028-29, supposed to remove the consequences of all sins, 1589n.

v7.c99.170

Āśvamedhikaparva, 127, 467, 683, 744, 945 (on *ahiṁsā*), 994, 1371, 1401, 1446, 1519, 1537n, 1571

v7.c99.171

Aśvapati Kaikeya, boast of, in Chān. Up 943, 1584n; expounds Vaiśvānara vidyā to Uddālaka Āruṇi, 1578-79.

v7.c99.172

Aśvattha, name of Śravana nak satra in Kāthaka and Pānini, 500.

v7.c99.173

Aśvattha tree, is called Bodhisattva in Padmapurāṇa 893

v7.c99.174

Āśvayujī, one of the seven Pākayajnas m by Gaut performed on full Moon of Āśvina, 206.

v7.c99.175

Aśvins, different views as to what they stand for in Ṛgveda, 7, spoken of as wearing blue lotuses in Ṛgveda 35.

v7.c99.176

Ātatāyin, killing an Ā brāhmaṇa is not brahma-hatyā 817n

v7.c99.177

Atharvana-jyotiṣa 80, 532–31, 539, 541, 601, 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.

v7.c99.178

Ātharvana nakṣatra-kalpa, first part of Atharvapariśiṣṭas 499

v7.c99.179

Atharva-pariśiṣṭa, 589n (on graha-yuddha), 731, 735n, 741 (67th pariśiṣṭa), 742 (on Utpāta-lakṣaṇa), 743, 745, 754, 759n, 761, 767, 770, 774, 779n, 780, 792–93, 795n, 796n, 798, 802n.

v7.c99.180

Atharvaśiras, Upaniṣad 786n, 918n.

v7.c99.181

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, 1259n (aṣṭakāmantra 'Yāṁ janāḥ' 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 Pitṛyāna), 1622, 1625–26 (relied upon in V. S), 1633, five Kalpas of A. are Nakṣatra, Vaitāna, Saṁhitā, Āṅgirasa and Śānti 735n

v7.c99.182

Atheists, Bhagavadgītā describes their destiny 979–80

v7.c99.183

Atideśa (process or method by which the details prescribed in connection with one sacrifice are tranferred 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 Aindrāgna 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

v7.c99.184

Atirudra, eleven times of Mahārudra 814

v7.c99.185

Atithi (guest), flesh of an ox or goat, offered to king or brāhmaṇa coming as an A, according to Śat Br, Vasiṣṭha, Yāj. 1267.

v7.c99.186

Ātivāhika (intermediate body between dead body and the future body for soul), 1600 and n.

v7.c99.187

Ātman (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 Bṛ Up. 1499.

v7.c99.188

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 Tarkadīpikā, 1486.

v7.c99.189

Ātreya, on astrology, q. by Madanaratna, 736n, 789.

v7.c99.190

Ātreya, Dr, thesis, on 'Philosophy of Yogavāsiṣṭha' 1408n

v7.c99.191

Ātreya, views of, quoted in P M. S. and V. S. and called Muni by Śabara 1173-74

v7.c99.192

Atri, writer of a work on Utpātas and pupil of Garga, 591, 766

v7.c99.193

Atri, author of a Smṛti, 29n, 250, 810n, 918n, 949, 979, 1023n, 1419, 1442n, 1634n (mentions foreign tribes)

v7.c99.194

Atris, performed Saptadaśastoma three days before Viṣuvat and smote svarbhānu, 242; found out the sun afflicted with darkness by Svarbhānu (i.e totally eclipsed) 982n.

v7.c99.195

ugustine, 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.

v7.c99.196

Aurangzeb, issued firmans for the destruction of famous temples at Somnāth, Mathurā, Benaras, 1019.

v7.c99.197

Aurobindo, vide (Vedic Interpretation), 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 consciousness' 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 resorted to double meanings, criticized 986-89, 991, he concedes that there are some keywords in the Ṛgveda such as *ṛtṇ*, kratu, śravas, 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 sādhānā 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 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.

History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c99: Index (to vol. V)

Contents

Index (to vol. V)