·BIBLIOTHECA INDICA
A COLLECTION OF ORIENTAL WORKS
DANASAGARA
OI
BALLĀLA SENA
EDITED BY
BHABATOSH BIATTACHARYA
SIRWILLAMJONES
Work Number
Issue Number
274
1573
Fasciculus 4
MDCCXLVI-MDCCXCM
The Asiatic Society,
CALCUTTA,

·BIBLIOTHECA INDICA
A COLLECTION OF ORIENTAL WORKS
श्रीमल्लालसेनदेवविरचितः
दानसागरः
DĀNASAGARA
ΟΥ"
BALLĀLA SENA
CRITICALLY EDITED WITH INTRODUCTION AND INDEX
BY
BHABATOSH BHATTACHARYA, M.A., B.L., Kāvgatīrtha
Sir William Jones Research Fellow
SIRWILLAMJONES
Work Number
Issue Number
274
1573
Fasciculus 4
MDCCXLVI-MDCCXCM
The Asiatic Society,
1 Park Street, Calcutta-16

·Published by the Asiatic Society
Calcutta
September, 1956
Price Rs. 6!-
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i afa
16001
शिक्ष
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Printed by The Calcutta Oriental Press Private Ltd
9, Panchanan Ghose Lane, Calcutta-9

·PREFACE It is almost a decade ago when in August, 1947, Dr. Suniti Kumar Chatterji, M.A., D. Litt., former President of the Asiatic Society, suggested to me the idea of preparing a critical edition of the Dānasāgara of Ballāla Sena. It was also at his instance that the Council of the Society entrusted me in the next month with the preparation of the edition and lent me the MS. of the work in their collections. I then began my work on the basis of that solitary Society MS. but I soon found out that it would be extremely risky to do so with the help of that single MS., which was not only highly corrupt but also full of omissions. So I requisitioned through the Council of the Society the India Office MS. of the same work and collated it for my edition. During the interval of almost a year between the completion of my press copy and the beginning of printing I identified the copious quotations in the Dānasāgara from numerous original sources, so far as the latter were accessible in printed form. The text, covering 722 pages, has since been published in three fascicles between 1953 and of the Bibliotheca Indica and the concluding fascicle, embodying the contents, bibliography, abbreviations, introduction, errata and index, is now presented to the public. This work is almost the earliest and most comprehensive digest on Dāna, as the Dānakānda of the Krtyakalpataru, its only predecessor by several decades, is decidedly shorter than and has not possibly been utilised by the present work. It is, moreover, one of the six digests, pronounced authoritative by MM. Dr. P.V. Kane in his History of Dharmaśāstra vol. II (chapter on Dāna) but never utilised by him in that chapter, as it then existed in MSS. only. So a complete and critical edition of this work was a desideratum, which has been fulfilled, I think, to a large extent by its preparation in collation of two MSS. of different descent, as their respective omissions and misreadings clearly indicate and also by the exhaustive identification of the quotations, helping the correction and completion of the text in many places. The short English introduction misses, I hope, nothing important; and also, instead of being a repetition of. Dr. Kane's otherwise 1955 as work no. 274 ·iy DĀNASĀGARA comprehensive chapter on Dāna, it aims at supplying its minor deficiencies owing to its non-utilisation of the Dānasāgara. My sincerest thanks are due to Dr. B. C. Law, Mr. Justice R. P. Mookerji and Dr. Sunitı Kumar Chatterji, former Presidents of the Asiatic Society to Dr. N. Dutt, Dr. Sukumar Sen and Dr. S. K. De, to MM. Dr. P. V. Kane, and Pandit Nārāyanachandra Smộticīrtha of Bhatpara, for advice and encouragement, offered to me in the various stages of this work from the preparation of its press copy, to its final publication. Bhatpara (West Bengal) 15th June, 1956 Bhabatosh Bliattacharya ·CONTENTS Page Preface III ... Contents ... ... ... •.. VII ... U. Bibliography Abbreviations IX ... Contents of the Text XI .. ... Introduction ... XV ... Errata LXIX The Text .. ... 1-722 .. 723 Index of vedic mantras with identification „ non-vedic quarter-verses and part prose quotations 731

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·BIBLIOGRAPHY (A) English A Vedic Concordance, by Maurice Bloomfield, Harvard Oriental Series, vol. X. 1906. History of Bengal, vol. I., edited by Dr. R.C. Majumdar and published by the Dacca University, 1943. History of Dharmaśāstra, vol. II., by MM. Dr. P.V. Kane, published by the Bhandarkar Oriental Research Institute, Poona, 1941. History of Smrti in Bengal and Mithila, by Rai Bahadur M.M. Chakravarti, Journal of the Asiatic Society of Bengal, Calcutta vol. XI (1915), pp-311-406. Studies in the Purāņıc records on Hindu rites and customs, by Dr. R.C. Hazra, Dacca University, 1940. (B) Bengali Bānglā-desera itihāsa (2nd edition), by Di. R.C. Majumdar, published by the General Printers and Publishers Ltd., Calcutta, 1949. (C) Sanskrit Apastamba-dharmasūtra, edited by Buhler, Bombay Sanskrit Series Baudhāyana-dharmasūtra, Mysore G. O. L. (=Government Oriental Library) Series, 1907 Dakşa, edited by Bhavānīcharana Banerji, Calcutta in 'Atryādiūnavımśatisaṁhitāh' (Bengali script). Dānakriyākaumudi of Govindānanda, edited by MM, Kamalakršņa Smrtitirtha, B. I. (=Bibliotheca Indica), 1903. Dānasāgara of Ballāla Sena, partly printed edition with a Bengalı introduction and translation, by Pandit Syāmācaraņa Kaviratna, Sāhitya Sabhā, Calcutta, 1914-1919. Gautama-dharmasūtra, Mysore G.O.L. Series. Hāralatā of Aniruddha Bhaſta, edited by MM. Kamalakrsna Smrtitirtha, B. I., 1909. Kāryāyana, edited by Bhavānīcharaña Banerji, Calcutta in ‘Atryādi etc'. Kętyakalpataru of Lakşmidhara, Brahmacārikānda, edited by K.V. Rangaswami Aiyangar, vol. CVI, G.O.S. (=Gaekwad's Oriental ·Vill DANASAGARA Series), Baroda, 1948, Dánakānda, edited by the same, vol. XCII, G.O.S., 1941. Kịcyatarcvārņava of Srinātha Ācāryacüdāmaņi, Asiatic Society's MS. I.F. 45 Krtyarucnākara of Candeśvara, edited by MM. Kamalakrsna Smộtıtīrcha, B. I., 1925. Likhita, edited by Bhavānīcharana Banerje, Calcutta in 'Atryādı etc. Mahābhārata, Bombay oblong edition. Manusmrti wich the bhāsya of Medhātıthi, edited by MM. Dr. Ganganath Jha, B. I., No. 256 (vols. I-III), 1936-39. Nirukta of Yāska, edited by Lakshman Sarup, Lahore, 1927. Pāņını, as recast in the Siddhānta-kaumudī of Bhattoji Dikṣita, Sri Bālamanorama Press, Madras, 1927. Rāmāyana, North-western recension, edited by Visvabandhu Shastri and published from Lahore, 1931-47. Smſticateva of Raghunandana (incorporating Āhnikatateva, Divya", Dīksa', Malamāsaº, Sańskāra', Suddhi' and Srāddha among tattvas), vols. I and II, edited by Jīvānanda Vidyāsāgara, Calcutta, 1895. Vaśıştha-dharmasūtra, edited by A.A. Fuhrer, Poona, 1930. Vyāsa, edited by Bhavānicharana Banerji, Calcutta in 'Atryādi etc'. Yājñavalkyasmộti, published with the Aparāka, a commentary on the above, Ānandśarama Press, Poona, 1903-4. Yogi-yājñavalkya-smộti, edited as Brhat-yogi-yājñavalkya-smſti by Swāmī Kuvalayānanda and Pandit Raghunāthaśāstri Kokaje, Lonavla (Poona), 1951. 6 28 The Purānas (published by the Venkateśvara Press, Bombay) Agnipurāna Padmapurāņa Bhavisyapurāna Varāhapurāņa Kālıkāpurāna Vāmanapurāņa Kūrmapurāna Vāyupurāņa Lingapurāņa Vişnudharmottara-(purāņa) Matsyapurāņa Vişnupurāņa Mārkandeyapurana ·ABBREVIATIONS A.P. A.V. A.T. Āps. - www b.p. Baudh. Bh.P. Con. D.K. D.S. Div.T. Dik.T. Gautama K.P. K.R. Kaus. Agnipurāņa Atharvaveda Āhnikatatova Āpastamba-Śrauta-Sūtra, edited by Dr. Richard Garbe B. I., 1882-1892 bracketed portion Baudhāyana-dharmasūtra Bhavisyapurāņa conjectural Dānakānda of Kętyakalpataru Dānasāgara Divyatattva Diksātativa Gautamadharmasūtra Kūrmapurāņa Krtyaratnākara Kausika-sūtra of the Atharvaveda, edited Maurice Bloomfield in vol. XIV of the Journal of the American Oriental Society, New Haven, 1890. Lingapurāna Manusmſti Mahābhārata Matsyapurāņa Māıkandeyapurāna = North-western recension (of the Rāmāyana) Padmapuiāna Raghunandana Rgveda Khilas of the Rgveda, taken from Aufrecht's edition of the Rgveda, vol. II, pp. 672 ff. Sāma-Mantra-Brāhmaṇa, 1. Prapāțhaka, Halle, 1901 Samiskāratattva Varāhapurāņa Vāmanapurāņa L.P. Manu M.bh. M.P. Mārkendeya P N.W. Padma P. Raghu R.V. R.V.Kh. ws SMB Sm.T. Varāha P. Vāmana P.

·DĀNASÄGARA
m
Vayu P.
Visnu P.
V.D.
Yaj.
अथर्व
Vāyupurāna
Vişnupurāna
Vişnudharmottara
Yājñavalkyasmc
अथर्ववेदः
अनुशासनपर्व ( महाभारतस्य )
স্মন্তু
-
-
बन
%
3D
बनप्रर्व
"
वि.ध.
-
विष्णधर्मात्तरम्
शान्तिपर्व ( महाभारतस्य )
शान्ति

·CONTENTS OF THE TEXT पृः पृः उपक्रमणिका ... ६४ ६५ ... -० " . " २ ... ... . ... " ३ ... मङ्गलाचरणम् ग्रन्थकृत्परिचयः ग्रन्थकृतप्रार्थना संगृहीतग्रन्थनामानि दाननामानि अनुक्तदानानि असंगृहीतग्रन्थनामानि मुखबन्धः ब्राह्मणप्रशंसा दानप्रशंसा पानप्रशंसा ६ ... " ६ १२ १५ ... २४ ७० पातापवादः दानखरूपम् कर्ता ... द्रव्यगणपरिभाषा ओषधिगणः अष्टादशधान्यानि सर्वोषधिगणः सर्वगन्धः 'सर्वरत्नगणो रत्नाचलोक्तः सर्वरसगणः सर्वधातुगणः मुख्यद्रव्यालामे तत्- प्रतिनिधिपरिभाषा ६७ मानपरिभाषा ६८ विष्णुदैवतमहादानावर्तः(१) ७०-१८४ महादानप्रशंसा दानानुष्ठानम् तुलापुरुषमहादानम् ७२-६४ प्रथमदिनकृत्यम् द्वितीयदिनकृत्यम् ८२ तृतीयदिनकृत्यम् हिरण्यगर्भमहादानम् ६५ ब्रह्माण्ड १०३ कल्पपादप १०६ गोसहस्त्र ११५ कामधेनु १२४ हिरण्याश्च १३० हिरण्याश्वरथ १३५ हेमहस्तिरथ १४० २८ ... ३२ ... . ३४ ... : ३५ ४० ... ४२ " ४७ ... " ४८ ... दानकालाः पुण्यदेशाः देयस्वरूपम् दानापवादः असद्दानम् दानविधिः प्रतिग्रह विधिः परिभाषा प्रमादकर्तृधर्माः अशक्तकर्तृधर्माः उपवासग्रहणपरिभाषा नक्लपरिभाषा होमपरिभाषा जपपरिभाषा ५१ " ... ... ... पञ्चलागलक १४५ ... ... ५६ १५२ " धरा विश्वचक्र ६० १५८ ६२ महाकल्पलता १६४ ·xii DĀNASAGARA ... " ... ... .. ... " पृः प्रः सप्तसागरमहादानम् अनलतबहुगवीदानावर्तः (७) २६७ रचधेनु १७८ विष्णुदैवतवृपभदानावर्तः ८-९) महाभूतघट ३०० ३११ विष्णुदैवताचलदानावर्तः(२) १८५-२१६ अल इतवृषदानावर्तः (८) ३०० अचलदानप्रशंसा अनलतपदानावर्तः(8) गवा बिकटानावर्तः (१०) धान्याचलदानम् १८६ ३१२ लवरणाचलदानम् २०२ विष्णुदैवतभूमिदानावर्तः(११)३१६-३३८ गुडाचलदानम् भूमिदान प्रशंमा ३१६ ... सुवर्णाचलदानम् देयभूमिपरिमाणे तिलाचलदानम् फलपरिमाणपरिभाषा ३२० कासाचलदानम् दानायोग्यभूमिः ३२१ घृताचलदानम् दानम् रत्नाचलदानम् प्रजापतिदैवतासनदानावर्त (१२) रौप्याचलदानम् वरुणदेवतवारिदानावर्तः(१३) ३४१ ३४६ २१५ शर्कराचलदानम् २१७ वारिदानप्रशंसा ३४१ रुद्रदैवतखरूपधेनुसहित- दानम् शौचनानान्यजलदानम् विष्णुदैवतधेनुदानावर्तः (३) २२०-२५५ विष्णुदैवततेजसपात्रदानावर्तः (१४) तिलऽनुदानम् २३१ बरुणदेवतजलपानदानावर्तः(१५) ३५४ घृतधेनुदानम् २३४ प्रजापतिदैवतान्नदानावर्तः(१६)३५७-३७५ विष्णुधर्मोक्तधेनुदानानि २३८-२४६ अन्नदानस्तुतिः जलधेनुदानम् २३८ अन्नदानधर्माः तिलधेनुदानम् अन्नदानविशेषे फल विशेषपरिभाषा धृतधेनुदानम् सामान्यान्नदानम् विष्णुधर्मोत्तरोक्तधेनुदानानि २४७-२५५ विशेषान्नदानम् ३६४ घृतधेनुदानम् विष्णुदैवतभक्ष्यदानावर्तः(१७) ३७६ जलधेनुदानम् २५.० सोमदैवतलवणदानावर्तः(१८) ३७७ २५३ विष्णुदैवतघृतदानावर्तः(१६) ३७६-३८१ रुद्रदैवतगवीदानावर्तः(४-७) २५६-२६६ धृतदानप्रशंसा ३७६ परिभाषा २५८ दानम् अदेया गौः विष्णुदैवतदधिदानावर्तः (२०) ३८२ अलङ्कतगवीदानावर्तः (४) २६० २८ ६ विष्णुदैवतक्षीरदानावर्तः (२१) ३८४ अलङ्कृतवहुगवीदानावर्तः (५) २६० सोमदैवतेक्षुरसदानावर्तः (२२) ३८६ अनलङ्कतगवीदानावतः (६) २६२ विष्णुदैवतपानकदानावर्तः (२३) ३८८ ३४५ २४१ " तिलधेनुदानम् ·CONTENTS OF THE TEXT X111 पृः पृः " " " " ४८० ४०७ . ४८४ ४८५ वनस्पतिदेवतफलदानावर्तः (२४) विद्यादानपात्राणि विष्णुदैवतमधुदानावर्तः (२५) पुस्तकलिखनारम्भः विष्णुदैवताभ्यगदानावर्तः (२६) ३६५ सरयन्त्रविधिः गन्धर्वदैवतगन्धदानावर्तः (२५) ३६७ पञ्चसञ्चयविधिः गन्धर्वदैवतधूपदानावर्त. (२८) मसीनिर्माणम् ४७६ गन्धर्वदैवतानुलेपनदानावर्तः (२६) ४०२ लेखनीयष्टिका निर्माणम् नानादेवतपुष्पदानावर्तः (३०) आदर्शपुन्तकारोपणम् वृहस्पतिदैवतवस्त्रदानावर्तः(३१) ४०७ लेखकस्यालङ्कारा दिदानपूर्वक- ४१३ लिखनारम्भः वस्त्रदानप्रशंसा शोधनविधिः दानम् देवायतननिवेदनविधि. विष्णुदैवतयज्ञोपवीतदानावर्तः (३२) ४१४ श्रोतृपाठकगुरुगणसहितव्याख्यान- अग्निदैवतसुवर्णदानावर्तः (३३) ' ४१५-४३४ विधिः ४८२ सुवर्णदानपरिभापा व्याख्याया विधिनिषेधविधिः अनियतसुवर्णदानम् ४१७ पाठक्रमः अग्निदैवतरूप्यदानावर्तः (३४) चिन्ताविधिः विष्णुदेवतालङ्कारदानावर्तः (३५) ४३७ शास्त्रव्याख्यासमाप्तिकृत्यम् ४८६ विष्णुदैवतरत्नदानावर्तः (३६) ४३६ ब्राह्मणाय दानम् विष्णुदैवतगृहदानावर्तः(३७) ४४१-४४८ शास्त्रानुष्ठानम् विद्यादानफलम् सोपकरणगृहदानानि ४४१ विष्णुदैवतकल्पदानावर्तः (४४) ४६२ अनुपकरणग्रहदानम् प्रजापतिदैवतप्रैष्यदानावर्तः (४५) प्रतिश्रयदानावर्तः (३८) प्रजापतिदैवतशय्यादानावर्तः(३६) प्रजापतिदैवतशस्यदानावर्तः (४६) ४५३ विष्णुदैवतेन्धनदानावर्तः (४०) प्रजापतिदैवततिलदानावर्त (४७) ५०५-५.०८ ४५.६ तिलदानप्रशंसा विष्णुदैवतदीपदानावर्तः (४१) ४५८-४६२ दानम् दीपदानस्तुतिः वनस्पतिदैवतारामदानावर्तः (४८) दीपदानपरिभाषा वनस्पतिदैवतवृक्षदानावर्त. (४६) दानम् विष्णुदैवतसम्भारदानावर्तः (५०) सरखतीदैवतपुराणदानावर्तः(४२) ४६३ नानादैवतपशुदानावर्तः (५१) ब्रह्मदैवतविद्यादानावर्तः(४३) ४७२-४६१ प्रजापतिदैवतकृष्णाजिनदानावर्तः (५२) ५१६ विद्यादानप्रशंसा प्रजापतिदैवतच्छत्रदानावर्तः(५३) ५३३-५३८ विद्यादानस्वरूप तत्फलञ्च छत्रदानप्रशंसा गुरुप्रशंसा दानम् " ४८७ ४४७ ४६५ ४४६ ४६६ " ५०६ ४५६ ५११ " ५१५ ५१७ ४७२ ४७६ ·XIV DANASĀGARA पृ पृः ५५० उत्तरानाझिरोदैवतोपानद्दानावर्तः (५४) ५३६ नानार्दैवत-नक्षत्रनियत- नानादेवतयानदानावर्तः (५५) तिथिदानावर्तः (६५) ६२२ प्रजापतिदैवतगजदानावर्तः (५६) नानादैवतनक्षत्रदानावर्तः(६६) यमदैवताश्वदानावर्तः (५७) नानादेवत-मासव्यापि- यमदैवतमहिपदानावर्तः(५८) दानावर्तः (६७) आरोग्यदानावर्तः(५९) नानादैवत-संक्रान्तिदानावर्तः(६८) अभयदानावर्तः (६०) ५६२ नानादैवत-ऋतुदानावर्तः (६६) बारदानावर्तः (६१) नानादैवत-वत्सरदानावर्तः(७०) नानादैवत-मासोपलक्षित- नानादैवत-विप्रकीर्ण- नियतदिनदानावर्तः (६२) दानावर्तः (७१) नानादैवतानियतमासिक- सामान्यदेवतासम्प्रदानकदानावर्तः (७२)६७२ तिथिदानावर्तः (६३) ५८३ सूर्यसम्प्रदानकदानावतः(७३) ६७८ नानादैवत-मासनियत- महेश्वरसम्प्रदानकदामावर्तः (७४) तिथिदानावर्तः (६४) भगवद्वासुदेवदानावर्तः (७५) ६५७ ६८७ ·INTRODUCTION Ms. MATERIALS Three MSS. of the Dānasāgara have been collated for the present edition, viz. (1) (A)siatic Society MS., No. I.A. 73 of the Society's Collection (2) MS. of (B)enoy Krishna Deva Bahadur of Calcutta and (3) (I)ndia (O)ffice (of London) MSS. Nos. 719-20) 1704-5, (the two MSS., being the two parts, have been considered as one). References to these three MSS. have been abbreviated into A, B and I.O. respectively. on. 1S a (1) MS. A Of these A consists of 237 folios, those up to 160 being numbered in ink by the scribe himself and the rest with a few exceptions being numbered in pencil by some other person later As the folio 188 has been wrongly numbered as 189, so the numbers of all the subsequent folios up to the last but one have been incorrectly increased by one, while the last folio has been left without a number. The size of this MS. is 161/2 in. by 5 in. and its condition excellent, It contains 10 lines on a page and 45 to 60 letters in line. Its script is Bengalı of the early 19th. century and the numbers 21-3-05, added just at the end of the work, probably indicate that its copying was completed on March 21, 1805. It is, however, a very corrupt MS., being full of omissions, repetitions, wrong punctuations, spelling mistakes, misreadings and readings torn out of their proper contexts and placed elsewhere. It is an incomplete MS., ending abruptly with the word dundubhiḥ (which it reads as dundubhım) in l. 11, p. 715 of the present edition. Though it contains no colophon owing to its incompleteness, yet it records the date of composition of the work on folio 221 (a and b) in almost similar words as those printed in thick letters on p. 657 of the present edition, ·XVI DĀNASĀGARA (2) MS. B in (As collated from the readings in a in a partly printed edition) About one-fifth portion of the present work, corresponding to pp. 1-151 of the present edition, was published in Devanāgarī characters with a Bengalı introduction and translation (pp. 1-16, 1-316) by the late Pandit Syāmācarana Kaviratna from the Sāhitya Sabhā, Calcutta, between 1914-19. This edition was based upon the collation of three MSS., viz. our A and B MSS. and a third MS., belonging to Prācyavidyāmahārņava Nagendranāth Vasu. The editor mentions his Bengali introduction about the almost simularity of the readings of Vasu's MS. with those of MS. A and we have also not been able to secure MS, B but have satisfied ourselves with the readings of this MS., as recorded in Syāmācarana's edition, for purposes of collacion up to 151 pages in our edition and have consequently marked these readings as from MS. B. It may be added here that its script is also Bengalı. [It may by mentioned in this connection that another shorter edıtion of the present work (pp. 1-2, 1-80 up to portion of dānāpavāda, thus corresponding to pp. 1-44 of the present edition) was published in Bengali characters with a Bengalı translation in the Sāhitya-samhıtā, a Bengalı journal of Calcutta. We learn from its preface that it utilised our B MS. and another MS., belonging to the collection of Prāņakrsna Biswās of Khardah but we can get no information about its editor and the year of its publication, as the title page of this edition is missing in our copy. It may be added here that the above-mentioned Khardah MS., which is also in Bengalı script and now deposited in the collection (no. 1374) of the Vangīya Sāhitya Parışat of Calcutta, is not only extremely corrupt but its folios are in a very tottering condition.] a certain (3.) 1. O. MS. It consists of two parts, the folios of the respective parts being 1-154 and 155-309 (wrongly described as 709 in the India Office Catalogue). Its size is 1534 in. by 5 in, and its condition is also excellent. Its ·THE AUTHOR XV11 sciipt is modern Bengali handwriting and it contains 8 lines on a page and 55 letters on the average in a line. It is almost complete and its readings are on the whole correct, but there are in several places omissions and mistakes, though not of a serious character. The five concluding folios (305-9) contain a table of contents of the whole work. > THE AUTHOR Of the eight topics, described in the 72 intioductory verses of the present work (pp. 1-8), the following six are more important, dealing as they do with the author's own account of himself. of hus two immediate ancestors and of his teacher, Aniruddha and with the sources and contents of his work : (b) The author's own account of himself and of his father, grandfather and teacher (d) List of works consulted (e) List of dānas, specified in this wok (1) not specified in this work (g) List of works not consulted (1) List of fifteen preliminaries to making gifts, described in the just following introductory chapter (pp. 9-69). The (a) and (c) topics deal respectively with 'obeisance to the Brāhmaṇas' and 'the author's request to the Brāhmaṇas of successive ages to follow his present work. The topic (6) is now described below. *Tlie Sena dynasty sprung out of the Moon, the only friend of the whole world—the dynasty which is great owing to its strict observance of the Vedic rites, the boundary mountain, as it were, of the conduct of the Ksatriyas and the veritable limit of the prevalence of the good customs, got afraid of the advent of che and which possesses the beauty of pearl necklace, the good acts of its members standing for the transparent gems and its line of succession, ever filled with manly qualities, effulgent with those gem-like good acts, serving the purpose of the connecting thread of the necklace. In that very dynasty, Kalı age 3 ·xviii DANASĀGARA was born HEMANTA SLNI, who was, as it were, the hemanta (i.e. late autumn) season incarnate, having beautified the good 10ads (or good ways of living, in case of the king), being attractive for big and steady shades (or patronage, in case of the king ) and hence easily accessible by the good for pleasant and unrestricted enjoyment (or utilisation, in case of the king), serving as a moving wish-fulfilling tree (kalpadrumo? jangamaḥ), being naturally produced by the I Mr. Rangaswani Alyangat says on p. 59 of his inti oduction to the edition of the Danakanda of the Katyakalpatara (GOS., vol. XCII, 1941), *The Dānasāgaia of Ballāla Sena (composed in sakı 1091), i.c. AD. 1161-69 [sic, 1169-70)) nefers to the Kalpataru' Though the learned editor quotes in Appendıx B of the above edition the 72 introductory veises in full and the five concluding veises of the Dānāsāgaia and simply prints with a way waving line the above Sanshut word (14. Kalpadruno), occurring in antio v. 3, yet hc nowheic pioves his above asscı tion. The Sanskrit phiase in question (1 e. Kalpadrumo jangamah) is an cpithet only to hemantah, just following it and placed as it is in a verse of double entedre, admits of a two-fold intci pictation, vix, the hemanta (1 e. late autumn) season and the king Hemanta Suna, grandfather of our autho, Ballāla Sena. Our authoi, however, nowhere mentions any commentary or digest, not to speak of the Kịtyakalpatall, in his long list of works consulted and also nowhere quotes a single word from the above-mentioned digest. Moreover, the word “Kalpadıuma' means 'a wishifulfulling tree' only and though its synonym “Kalpataru' may also be used as an abbreviation of the name of the digest in question, yet t'iele is no wariant here for introducing this far-fetched interpretation of the innocent word *Kalpadı uma', simply because the composition of the Krtyakalpataru preceded! that of the Dānasāgara by several decades (the two works being produced in the first and second halves iespectively of the 12th century). The late M.M. Chaklavartı also says on p. 361 of his "History of Smiti in Bengal and Mithila' (J.A.S B., vol XI, 1915, PP. 311-406), 'Fustly in the Bengal School, Anıuddha was the earliest to quote the work (1 e. Krtyakalpataru) as authority and Ballāla Sena's Ācārasāgaia, Pratisthāsāgata and Dānasāgaia seem to have felt its influence' Two wolks of Anuuddha have so far been published, viz. Hāı alatā (B. I., 1909) and Pitrdayıtā (Sanskrit Sāhitya Parisat, 1924). So it is likely that Chaklavarti might have at least, consulted the piinted edition of the former work, viz. Hālalatā before making the above remaik about Aniluddha's indebtedness to the Krtyakalpataru, as the former had been published six years before the publication of his above paper. But curiously enough, thc index ·THE AUTHOR iv destruction of the antagonistic lotus-breeding lakes (or being raised by his inherent good qualities as manifested in excavating lotusbreeding lakes even for lus enemies, in case of the king) and thus being of serene greatness. He was succeeded by the king VIJAYA SENA, bowing down to whom and carıyıng whose behests like garlands in their crests the members of other great royal dynasties served like the banners of victory in all possible duections. From this king was born the king BALLALA, the premier source of the rise of merits and the best of all kings--BALLALA, who, having attained royal fortunes (or looking beautiful, in case of the cloud), drenched the entire would with his spotless fame (or paddy crops of the fields, looking white lıke spotless fame owing to the effects of heat, in case of the cloud) and also all the directions with the torrential flow of the waters, attending his gifts (or flowing as exuberance from the bodies of the maddened elephants, presiding over the cardınal directions, in case of the cloud) and thus served as an untimely cloud, allaying the heat (1.e. torments) of poverty of those, stricken with the same. Just as the slayer of the demon Vợtra (1.e. Indra, the king of gods) has got the Lord of speech (1. e. Brhaspati) spiritual preceptor, so this Ballāla possesses ANIRUDDHA as his teacher- ANIRUDDHA, the most revered man in the Varendri land (1.e. North Bengal) and the best one to expound the Vedas and interpret the Smộtıs, having ever active eyes, showing manifestations, produced as his of the edition of the Hátalatā contains the names of Asahāya, Kāmadhenukāra (1.e. the author of the Kāmadhenu), Govindarāja, Bhojadeva, Viśvarūpa and Sankhadhara only and not that of the Krtyakalpataru or of its author Laksmidhara in the list of commentators and digestwiiters and we have also failed to find out any quotation from the last named work and author in the Hāralatā even by a thorough examination. The same remaik also applies to the Pıtı dayıtā No Mss, of the Acārasāgara and Pratisthāsāgara of Ballāla Sena have so far come to light and the just published Dānasāgara of the same author contains, however, no quotation from the Kutyakalpataru, as stated above. So the above remark of Chakravartı about Amiruddha's and Ballāla Sena's indebtedness to the last-named digest is totally unfounded, ·XX DĀNASAGARA by a brilliant intellect, bent upon the slasttic lore (Sarasvata-hrabm.zni)", himself following the six piescubed avocations of a Brālımana and being the veritable store-house of the good and universally acknowledged as a truthful person. Having devoutly learnt the essence of all the Purāſas and Smộtis from this very teacher and being desirous of producing a digest on gifts to digest on gifts to remove the accumulated sins of the Kali age but being at the same time doubtful of the success of his risky endeavour of ascertaining dharma, difficult to be ascertained, this king began honouring the lotus-like feet of the Brāhmaṇas. The Brāhmans ( lit. 'lords of the earth'), propitiated as they were with thus incessant service of this king Ballāla) assembled together and conferred upon the latter an efficacious boon, which clarified and resolved the doubts of the mind of the king who is hereby composing this work Dānasāgara as a result of the training, received by hum from his teacher and as far as his own learning enables him to do so, for the welfare of those, who have goc faith (in the subject of gifes).' As the two verses, nos. 55 and 56, of the introductory porcion containing the list of dānas, not specified in this work (topic 1), incidentally refer to the names of the author's two other already composed works, viz. Pratisthāsāgara and Ācārasāgara, so the purport of those verses is now reproduced below:- The gifts relating to the dedication of reservoirs and temples have not been described in the present treatise as they have been fully 2 It is rather strange that Dr. R. C Majumdar has read the above Sansk.it word as sārasvata-brāhmanah and made a remark on p. 183 in his Binglādesera itzbāsa (which is an abridged Bengalı translation of his History of Bengal vol. I), the pui port of which is given below. 'It is inferred from Ballāla Sena's description of his teacher Aniruddha Bhatta that the latter was a Biābmana of the Sārasvata clan.' Not only is the above readıng, not found in any Ms of the Dānasāgara, collated by us, including that of the India Office collection which reads Sārasvatam brahmanı but also the above statement is in direct conflict with the colophon of Aniruddha's Hālalatā, wherein he describes himself as a Campālattiya, which is one of the subsects of the Vārendia Brāhmanas of Bengal.

·THE AUTHOR xxi treated in the Pratisthāsāgara and those, made in different parts of the year and described in the Adipurāna, ale also not exlıaustively dealt with here, as they have been so treated in the Ācārasāgara. A hitherto-unknown work of our author, viz. Vratasāgara has also been mentioned twice in the present work on pp. 52 and 59 of the present edition. The last work of our author, viz. Adbhutasāgara*, left incomplete by him and finished by his son, the king Lakşmaņa Sena, bungs up the number of hus works to five, which are the following: - Pratışthāsāgara, Ācāra', Vrata", Dānaº and Adbhutaº. The topics (d) and (g) enumerate the lists of works consulted and not consulted respectively by our author. The purport of these two topics is set cut below one after another. Topic (d)-List of works consulted The following 13 Purānas were consulted by our author for the composition of his Dānasāgara: - The Brahma”, Varāla', Āgneyaº (1.e. Agniº) Bhavisya', Mitsya', Vāmana°, Vāyu', Mārkandeyaº, Vişnuº. Sıvaº, Skanda", Padma', and Kurma The following 8 Upapurāņas 'containing as they do chapters on dāna, as stated in the Kūrma and Adi Purānas', were consulted by him: The Adiº, śāmba', Kālıkā', Nandı', Āditya’, Narasimha', Vışņudharmottara" (by Mārkandeya) and Vişnudharmaº. 3 शताशक्तस्त्रोपुंसाधारणञ्च दक्षिणगोशृङ्गप्रक्षालनजलनानं हरिवंशोक्तं व्रतसागरीय- स्त्रीव्रतचय्यायामनुसन्धेयम् (p. 52 ); व्रतसागरीय -मुखवन्धस्थ-स्त्रीव्रतचर्यायामञ्जनदन्त- 1991feffania (p. 59). Vide also the present writei's papei, vix. Candeśvai a's indebtedness to Ballāla Sena (Indian Culture, vol. XI, pp. 141-144 at p. 144, 1945) for the discovery of the existence of this work by the piesent writer. 4 Edited by Muralidhar Jhā, Piabhākari and Co., Banaras, 1905. The opening veise tells us that it was begun in śaka 1089 (1167-68 A.D.) but was left unfinished and completed after his death by his son Laksmana Sena, whom he had raised to the throne and fiom wliom he had exti acted a promise to finish the wiok, ·xxii DANASĀGARA The following 28 Smtis were consulted :- Manu, Vaśistha, Samvarta, Yājñavalkya, Gotama, Kāryāyana, Jabila, Vyasa, Dãnaerlaspati, Bìnad-vasistla, Hiita, Pulastya, Visnu, Šītātapa, Yama, Yogi-yājñavalkya, Devala, Baudhāyana, Angirasa, Dānavyāsa, Bșhaspati, Sankha-likhita, Āpastamba, Sathyāyana, Alabāvyāsa, Laghuvyāsa, Laghuhārīta and Chandogaparıśısta of Kāryāyana. The following three works were also consulted: - The Rāmāyana, Mahābhārata and Gopatha-brāhmana. We thus see from the above list that 52 works have been utilised by oui outhor. If we compare this list with that given in the colophon (p. 721), we find that the latter list contains the names of 46 works only, the Adiº and Vişnudharmaº of the Upapurāna list and Samavaita, Gotama, Dānabìliaspati, Brhadl-vaśıştha, Vişnu, Yogi-yājñavalkya, Sankha-lıkluita and Vyāsa of the Smrti list and also Gopachabrālımaņa being omitted, Lingaº, Paighinasi and Dakşa, which have been really utilised, being added and Deviº and Stīblāgavata, wluch liave nowhere been utilised by our author, being wiongly added in the colophon list. The real number of works consulted thus comes up to 55 only. A comparison of the names of works in the exhaustive index with the above consolidated list of the same shows that Chāgaleya, Marīci and VỊddha-śātātapa have been quot twice and once respectively over and above these 55 works, besides the four Vedas, Nirukta, Pāņını and many other miscellaneous works, wlule Mahāvyāsa has never been quoted. Reasons for non-utilisation of the Devī° and Bhāgavataº have been offered by our author in topic (g), below. Topic (g) - List of works not consulted 'The three Putānas, viz. Bhāgavata, Brahmānda and Nāradiya, containing as they do no chapters on gifts, have not been consulted. The big Lingapurāņa, with its chapters on mahādānas, borrowed from the Matsya', being thus similar with the latter, has not been drawn upon in this digest. The Bhavisya' has been carefully utilised up ·THE AUTHOR xxiii verses, to the seventh Kalpa, leaving aside the eighth and minth ones, tampered by the Buddhists. The two popular treatises, Vışmutahasya and Sivarahasya, being mere compilations, have also not been accepted as authorities here. Though the Bhavisyottara is followed in practice and is not iepugnant to orthodox doctrines, yet it has been excluded from this work owing to the absence of its authoritativeness. All the following works have also been ignored :- (1) The three additional parts of the prevalent Skanda', dealing with the stories of Paundra, Revā and Avanti (2) The Tārkşya', i.e. Garudaº (3) Another Brahma? (4) Another Agneyaº(1.e. Agniº) (5) Vişnu, consisting of 23000 vet ses (6) Another Linga', consisting of 6000 These Puānas are filled with such chapters as initiation, consecration, arguments of the Buddhists, testing of jewels, false genealogies, dictionary and grammar, ale themselves inconsistent and self-contradictory and ate litetary forgeties of the Buddhists, heretics and similar other persons and so all these have been rejected, (7) Besides the above list of Purāņas and Upaputānas, the Devīpulāna, owing to its description of impure acts, sympatlıy with the Buddhistic Scriptures and so it has also not been diawn upon in this work,' In the above description of works, not consulted, we first find the name of the Lingaº and then find that of another Lingaº, consisting of 6000 verses. The latter mention of another Linga° etc.' seems to suggest that the foriner Lingaº is not among the rejected works. As a matter of fact, the Linga' has not been excluded but twice quoted by our author on pp. 37 and 72 in the topics of punyadesāḥ and tulāpuruṣamabādānam. What our author means to say by the first statement about the Lingaº is that its mahādāna chapters, being borowings from the Matsya', have not been drawn upon and that the former Linga! is not one of his rejected works. So the statement of Dr. R.C. Hazra that the verses quoted from it (1.e. the Lingaº) in the Dānasāgara seens ·XXIV DANASÄGARA may have been interpolated seems to be wrong and the words a Lingapurāna’ should be added after a Vasnupunāna' in the following statement of the same author : It is to be noted that though Ballāla Scna expressly says that lie rejected the "Tārāsya', 'Buahma’, "Āgneya’, «Vaişnava' and 'Linga' as spurious and deceptive, lie draws considerably upon a Brahma-, an Agn-and a Visnuputāna in his Dānasāgara and includes them in the list of the Purānas used in writing the digest.” So the further statement of the same author that 'the curupe veise bịhad api...avadhārya... nbaddham' (intro. v 58) given on fol.3b (1.O.MS.) in connection with the names of the rejected Purāṇas or paits thereof also tends to show that Ballāla Sena did not use the Linga in his Dānasāgara. (The word 'api' after bıhat seems to suggest that ‘avadhirya' should be iead in place of 'avadbār yar")?? loscs any force whatsoevel. For a correct reading of the verse in question the printed edition (p:7) should be consulted. Leaving aside the topics (e) and (h) containing the list of dānas, specified in this work and that of fifteen preliminaries to making gifts respectively, for treatment in the section on the 'synopsis of the work', just below, we shall now discuss the date of our author from internal and external evidence. We have learnt from the topic (b) above not only the names of our author's father, grandfather and teache, viz. Hemanta Sena, Vijaya Sena and Aniruddha but also the significant fact that oui author learnt the essence of all the Purānas and Smộtis from this venerable teacher. But curiously enough, Raglıunandana, the 16th centuiy digest-writer of Bengal, who has made only eleven quotations from the Dānasāgaia in six of his works, has intioduced his Ekādasītattva quotation (p:44, Jīvānanda's edition) with the words visnurahasyānārşatvasya dānasāgare aniruddhabhattenābırhıtatvāccii, the quotation itself being the introductory vet se 60 of the Dānasāgaia. 5 Studies the Puranic records on Hindu rites and customs by Di. R. C. Hazıa, p. 94, footnote 40 6 Ibid., p. 138, footnote 131. 7 lbid., p. 94, footnote 40, ·THE AUTHOR XXV It is thus evident that Raghunandana believed the Dānasāgara to be the composition not of Ballāla Sena but of his teacher, Aniruddha himself. The date of composition of the Dānasāgara is got not only from the post-colophon statement, recorded in the 1.0.MS., the A MS. being incomplete at the end, but also from the almost similar and extremely relevant statement on p.657 in section 70, containing the chapter on 'gifts to be made in several kinds of years' (nānādaivatavatsaradānāvarta), recorded in both I.O. and A MSS. In this section, consisting of two pages only (pp.. 657-8), our author quotes only two verses from the Vışņudharmottara (III.317. 2 3), prescribing the gifts of sesame, barley, food and clothes, paddy and silver in sam-vatsara, parı-vatsara, idā-vatsara, anu-vatsala and ud-vatsara respectively. But before going to describe in his usual manner the relevant procedure attending the above-mentioned five kinds of gifts, our author introduces a prose paragraph with an astronomical verse with the name of the Dānasāgara thrust within it, the first part of the prose paragraph being the same as the second pait of the post-colophon statement and the second pait of the prose paragraph explaining and substantiating the cryptic statement of the verse itself. An English rendering of the prose paragraph with the verse is given below:- Now, to describe the characteristics of the sam-vatsara and similar other years, the very year of composition of the Dānasāgara itself is (first) recorded here for the illustration of a sam-vatsara. The Dāpasāgara has been composed by the king Ballāla Sena, the best of all kings, on the completion of the Saka year 1091 (recorded both in numerals and words.) The numbers of solar positions among the stars (1.e. signs of Verse the zodiac), which have passed off before the composition of) the Dānasāgara and which, when divided by five, leave remainders beginning from one and ending in zero, are successively designated in a group of five years as the sam-vatsara, pari-vatsara, idā-vatsara, anu-vatsara and ud-vatsara respectively. 8 Tle Krtyatattvāınava (A, S. Ms. I. F. 45, p. 4) of Siinātha (guiu of 4 ·xxvi DĀNASAGARA So the sak a year 1091 (the very year of composition of the Dānasāgara), calculated from the veinal equinox, is a sam-vatsata. Thus pari-vatsara, idā-vatsata, anu-vatsara and ud-vatsara follow ic in order. These years accur alter one cycle of five yeats.' The first part of the post-coloplion statement is nothing but the repetition of the names of the author's father, grandfather and teacher. We have seen before (footnote 4) that the opening verse of the Adbhutasõgara contains the date of the beginning of composition of that very work, viz. śaka 1089. As our author's chree other extinct works, viz. Pratışthāsāgara, Acāraº and Vrata are stated by the author himself to have been already composed (vide supra) and as the dates of completion of the Dānasāgara and beginning of composition of the Adbhutasāgara are saka years 1091 and 1089 respectively, corresponding to 1169-70 and 1167-68 A.D., so it will not be improper to place the period of literary activity of our author and 1175 A. D. Our above finding of the approximate period of the literary activity of Ballāla Sena from internal evidence is corroborated by the external evidence of the duration of his reign, viz. 1158-1179 A.D., as arrived at by Dr. R. C. Majumdar in his chapter on the Senas Appendix I The Chronology of the Sena kings (History of Bengal, vol. 1), p. 231. But curiously enough, Dr. Majumdar inadvertently puts the figure 1 I instead of 21 as the number of years of Ballāla Sena's reign just against the above dates and repeats this mistake in the Bengali translation (p. 104) also. between 1150 Raghunandana and Aoulishing between 1470 and 1540 AD.), while refciring to the Dānasāgara under the head ‘Yeais', says that it was composed by Ballāla Senadeva in śaka 1091, the relevant portion being almost the same as the first part of the prose patagraph and verse on p. 657 of the D.S, referred to above. 9 Edited by Dr. R. C. Majundal and published by the Dacca University, 1943 ·XXV11 . (3) The SYNOPSIS OF THE WORK The fifteen preliminaries to making gifts, which have been enumerated by our author in the introductory topic (h) in four verses (69-72) and described at length in the length in the just following 61 pages (pp. 9- 69) of the introductory chapter, are now given below:-- (1) The eulogy of Brāhmaṇas (2) of making gifts praise of fit donees (4) The blame of unfit donees (5) The nature and classification) of gifts and requisites of a valid gift) (6) The fit donor 6) The charitable attitude (8) The proper times of making gifts (9) The proper places of (10) The (seven) modes of acquisition of wealth (and its threefold division into black, mixed and white) (11) Thc blame of making several classes of gifts (12) The positively bad gifts (13) The procedure of making gifts (14) of receiving gifts (15) The technique of making gilts As the topics (5), (7), (10), (12), (13), (14) and (15) are more important and interesting, so we shall deal with them one after another. The nature and classification of gifts (35 Devalasmộti verses and 1 Devalasmộti piose extract) Definition That is described as a gift when wealth is given with a charitable attitude so as to reach a as to reach a receiver who is a fit recepient as defined in the Sāstra. Divisions-Gift is said to have two causes, six motives, six constituent elements, six effects, four kınds, three classes and three vitiating factors. Neither paucity nor multiplicity of the articles of gift) detracts from or adds to the merit of a gift; presence or absence of the charitable attitude increases or decreases the same. Piety, ·xxviii DANASAGARA material interest, lust, shame, delight and fear are the six motives of gifts. What is given to a worthy person without an eye to any particular objeet (to be achieved by such gift) but solely with the idea of giving away something, is called a 'gift of piety. What is incidentally gifted away with an end in view is said to be a 'gift of material interest', as its meric is mundane and as it has got a tangible result for its motive. What is given out of lust to unworthy persons in connection with wine, women, hunting or diceplaying is classed as a gift through lust.' What is made over to supplıcants (by persons), when they have been asked and have promised to make the gift in an assembly out of shame is known as a ‘gift through shame.' Persons, conversant with the motives of gifts, label as a 'gift through delight' what one gives away out of cheerful disposition after having seen pleasant scenes ou heard pleasant sounds. What is gifted away out of fright to the generators of fear for suppressing malice or averting injury or death is said to be a “gift through fear.' The donor, tlie donee, a charitable attitude, the subject of gift which must have been acquired by the donor in a proper way, a proper time and a proper place are known as the six constituent elements of a gift. The donor should be free from incurable or disgusting diseases, be pious, charitably inclined, free from vices, pure and should be following a blameless profession for his livelihood. [Prose passage-Insanity, skin diseases, phthisis, asthma, diabetes, fistula, dropsy and stone are the eight incurable or disgusting diseases, arising out of sin.] A Brahmana, who is possessed of learning and good conduct, good famıly descent and insufficient means of livelihood, is charitably disposed, possessed of all the organs of the body and free from sexual vices, is said to be the (wortlıy) don ee. When on seeing a needy person, the donor feels pleasure and indicates it by a smiling face, when he shows honour and is free from a feeling of ill-will or irritation (towards the supplicants), that is said to be the charitable attitude. That is a proper subject of gift, which has been acquired carefully by the donor without causing pain or loss to another person, or without worry, or trouble to himself, whether it be big or small. The most ·CLASSIFICATION OF GIFTS xxix proper time and place of making gifts are those in which a subject of gift is difficult to be secured and not otherwise. A compartively insignificant subject of gift becomes valuable owing to the good association of circumstances, time, place, donor and donee, while a valuable one becomes otherwise owing to the bad association of the same. Bad result, no result, inferiority, equality, superiority and permanence ate the six effects of a gift. Gifts, made to an athiest, a thief, a ruffian, an adulterer, a person guilty of minor sins, to a wicked person or to a destroyer of an embryo, turn out to be of bad result. Gifts, however great, become productive of no result, if bereft of the charitable attitude of the donor. A good gift, if made after causing pain or loss to another person, becomes inferior in merit. A gift, effected in compliance with all the requisite conditions but with a sinful mind, turns out, owing to the defect in resolve, tainted with the fault of equality, i.e. becomes indifferent. A gift attains superiority in effect, if it is fitted with all its constituent elements, while that, which is given away out of compassion, is hallowed with permanence. The wise have divided the Vedic act of making gifts into four kinds, viz. everlasting (dhruva), profuse (ājasrika), voluntary (kānı ya) and occasional (naimittıka). Dedication of a garden, of a well or of any other reservoir of water is an everlasting gift, as it conduces to all the human desires. Whatever is given every day is said to be a profuse gift. What is given tlırough the desire of securing progeny, victory, prosperity or a wife is called voluntary. What is given at certain specified tunes or on account of doing certain acts or is dependent on money for its performancethese three kinds are described in the Smſtis as occasional gifts and may be accomplished with or without the sacrificial fire. among the various subjects of gift are the best, four middling and the rest are inferior—this is known according to authority as the threefold division of the articles of gift. Food, curds, honey, protection, cow, land, gold, horse and elephant-gifts of these nine best things are said to be the best; learning, house for shelter, domestic paraphernalia (like cots) and medicine—these four are said to be middling; shoes, chariots, carts, umbrellas, vessels, seats, lamps, wood, fruits, and old Nine only ·DĀNASAGARA not mention chowries and all other unspecified objects, which cannot be exactly enumerated owing to their multiplicity, are inferior. A sacuifice, a gift or a lesson in vitiated by its very mention, boasting of repentance and being thus deprived of vigour, tuns to nullity. So one should in vain one's pious acts, as one who boasts of one's actions is called the erstwhile enjoyer' (of the merits of those actions). Thus a gift, endowed with all the merits and devoid of all the above defects, brings about the good result, desired by the donor, owing to its wish-fulfilling capacity, which means reputation for liberality in this world, highly increased pleasures in heaven and an inherent reverence for making gifts even in the third birth in a good family. Father Classification of gifts (V.D. III.299. 1a-4a, 5b-6b) The wise have described the effects of all good actions as being divided into four classes, viz. tāmasa, rājasa, sättvika and gunottara. (1) Those actions which are done without any religious procedure or simply for the purpose of deceiving others by persons, overpowered with anger or greed, are called tāmasa (1.e. low). (2) Those, which are accomplished with an excess of pude, fall into the category of rājasa (i.e. medium). (3) O twice-born persons! those acts, wluch ale practised with excessive devotion, are known in this world as sättvika (1.e. higla). (4) Those, which are done without any definite desire (of personal gain), are called guņottara (i.e. higher than the above three gunas or attributes, viz. sattva, rajas and tamas). A man reaps the fruits of his tāmasa giſts in his future life, being born as a lower animal. O the best of the twice-born persons! the effects of rājasa gifts are experienced (by the donor), being reborn as a man, while the merits of sättvika gifts are undoubtedly enjoyed in one's divine existence in the future life). Salvation is said to be the result of actions, done in the guņottara way. The charitable attitude-effects of its presence or absence on gifts (Two Devala verses) If a man, were to give even the whole earth, acquired by proper means without the charitable attitude (as defined above) or to an ·ACQUISITION OF WEALTH xxxi worthy person, he would secure no prosperity (1. e. religious merit) thereby. On the other hand, by making a gift of even a handful of vegetables with a heart, full of charity and to a very worthy person, he may secure all prosperity. The (seven) modes of acquisition of wealth etc. Manu Smrtı (X, 115) There are seven legal modes of acquiring wealth, viz. inlieritance, gift through favour, purchase, conquest, investment, service and donation of a worthy peison. a lower V. D. (III. 299. 7-20) O the best among the twice-born persons ! the wealth, required for the accomplishment of actions, possible by means of wealth only, is said to be of three kinds, viz, black (kısņa), mixed (sabala) and whice (sukla). The religious merit of actions done with the above three classes of wealth is also of three kinds. Whatever is done with black wealch bears fruit in a man's future existence as animal. O the best of thetwice-born persons! (the results of) actions, done with mixed and white wealth, are enjoyed (by the performers) in (future) human and divine existences respectively. Whatever wealth is acquired by a person by pursuit of the peculiar duties of his own varņa (i.e. caste) is known as white, that, secured by following the duties of his next lower varna, is called mixed, while that, gained by taking up by the members of the highest varna the duties of the lowest one is considered black. O best among the the twice-bora persons! I shall now describe the white variety (of wealth) of all the varņas. Whatever is got as a gift from worthy persons, by priestcrafe and from the disciples-these three classes are known as white wealth for a Brāhmana. The corresponding three classes for a Kşatriya are those which are secured as booty, taxes and from civil suits and criminal cases. The similar varieties for a Vaiśya are obtained from agriculture, trade and tending of the cows. The wealth, secured by a šūdra after serving the three twice-born classes, is his only white variety of wealth. A Brāhmaṇa should never adopt the duties of a ·Xxxii DAWASAGARA Sūtra and vice vers.l, as both the processes cause degradation to both, viz. Brāhmana and Sūdia. No higher set of duties exists for a Sūdra and no lower set for a Brālımana. Níembers of these two varnas should simply lay aside the intermediate duties which are common to the gene al mass outside their vainas. I shall now describe the three kinds of wealth of all the varnas. Whatever is acquired by a person by devices, resulting from royal service and gambling, by theft and hurting others, by manufacture of imitation articles and seizure and by false personation (as a member of a higher varna) all these are said to be black wealth for all the varizas. Whatever is secured by crafts and usury and in teturn of a benefit conferred by another person is known as the mixed wealth. Whatever is got through inheritance, as a gift of affection and secured as a dowry (at cle eime of marriage) is termed without qualification as white wealth of all the varnas. A gift, effected by means of white wealth, produces profusc results. A learned and high-thinking man, after having performed pious acts with wealth, acquired by lawful means, becomes permanently entitled to divine enjoyments in heaven. So wealch should be acquired by lawful means. The positively bad or forbidden gifts These are primarily antelope hide and a cow, just on the point of giving birth to a calf (ubhayatomukhi). Our author has quoted one verse of che Matsyapurāņa (260. 236-24a) and two verses of the Adityapurāņa to prove the untouchability of the donee of the latter. The Agnipurāņa (2 verses) has then been quoted to the following effect: conveyance, the "If a twice-born person, when in distress, receives as gifts out of greed an elephant, a horse, a chariot, any other accompanying bedding and seats of a dead person, the antelope hide and the ubhayatomukhi, the earth with hills and mountains and also makes purchases with false weights, he is then reborn after death as a despicable manufacturer of liquour'. The Padmapurāņa (Srstikhanda, X. 16b-18a) has next been cited in its topic of the gift of ·PROCEDURE OF MAKING GIFTS xxxiii bedding requisites on the eleventh (1. e. śrāddha) day after the death of a person. It purports:- So that impure bed is not to be accepted as gift by the best of the cwice-born persons who are to undergo the fresh performance of the samskāras (like upanayaua etc.), in case they accept it. The bed, gifted away in the śrāddha of a person, is condemned everywhere in the Vedas and Purānas and the donees of the same go to hell.' Our author next quotes a Devala verse which means that 'one should neither give a Sūdra nor receive from him clarified butter, milk, sesamum, honey or the mystic word 'Svastı' (1. e. let good befall you) but should make gifts of other things to hun.' Our author concludes this copic by quoting from Vaśıştha-dharmasūtra (15. 3-5) to the following effect: One should neither give away nor receive (in adoption) one's only son, as he is continue the line of his ancestors. A woman should neither give away nor receive a son (in adoption) without the consent of her husband.' A further quotation from the same work (13.55), is added at the fag end of the topic, purporting that 'weapons, poisonous substances and liquour are not to be accepted as gifts by a Brāhmana.' to The procedure of making gifts This topic consists of quotations from Manu, Vyāsa, Hārīta, Āpastamba, Gotama, V.D. and Pulastya. The purport of all the quotations, except that from Hārīta which is rather a very big one and contains no really useful matter, given below: is Manu(IV. 235) He who gives away an article after having duly sanctified it and he who receives such an article-both of them go to heaven but if the above procedure is not observed, they go to hell. Vyāsa One, being possessed of the charitable attitude, should give away according to one's capacity, any one of the following things, acquired ·xxxiv DANASĀGARA lawfully and fit to be so given, to a poor Brālımana, who is endowed with pity, penance, character and similar other things and is not a benefactor of the donor, after having honoured the latter with garlands etc., uttered the syllables “svasti' (i.e. let good befall you) and poured water (on the hand of the donee), specially on such occasions as the solar or the lunar eclipse : - Cow, land, sesamun, gold, horse, clothes, clarified butter and similar other things. Āpastamba (-dharmasūtra) (II.4.9.8-9) All gifts are to be preceded by (the pouring of) water. But in Vedic sacrifices, the proper procedure is what is laid down in the Vedic texts themselves. Gotamal-dharnasūtra) (1.5.16-17) All almsgivings are to be made after having uttered 'svasti' and poured water (on the hand of the donee). Similar is the procedure in all religious gifts. V.D. (one verse only, the second half being III. 301.102) The donor should utter the name of the article to be gifted, next say dadāni' (1.e. let me give) and then pour water (on the hand of the donee). This is the established procedure of making gifts. Pulastya (on the making of a gift of antelope hide) (The formula is:-) -) •Let me give away an antelope hide, possessed of all the religious merits.' The procedure of receiving gifts (V.D. III. 301. 10b-36b, 39, 40b-41a, 43b-44a) *The donee should utter gāyatrī in the beginning of every gift, then pronounce the name of the article to be donated with that of its presiding deity and complece the act of acceptance by the uttering of kāmastutz verses. After having accepted the gift from a good Brāhmaṇa, the donee should loudly utter the formula of acceptance, if ·PROCEDURE OF RECEIVING GIFTS XXXV from a ksatriya, he should do the same less loudly and if from a Vaiśya or a Sūdra, he should do it inaudibly and mentally respectively. Then follows the uttering of svastı in the following manner :-- If the donor 1s a Brāhmaṇa, the donee should utter the syllable 'om' before uttering svasti; if the donor is a ksatriya, the donee should say 'svasti only; and in cases whether the donor is either a Vaisya or a Sūdra, the donee should inaudibly utter 'svasti' only.' (4 verses) Then follow 14 verses, containing the long list of the presiding deities of the various articles to be donated, which is passed over here, as the names of these deities will be found just prefixed to those of the 75 Āvartas or chapters, enumerated in the detailed table of contents of the text. The concluding verse of this group of 14 verses definitely states that 'where no presiding deity of an article has been specifically mentioned, Vișnu is the presiding deity, or He is so of all articles of gift'. It should be added here that “all the gods are the presiding deities in the gift of abhaya (1.e. protection from fear of death or intimidation)'. The name of the presiding deity of this gift has been omitted by our author from the heading of this topic and hence it is mentioned here from the first of the above 14 verses. The 12 verses, just following the above group of 14 verses, enumerating the proper presiding deities, deal with the mode of acceptance of various articles of gift. Their purport is just given below: One should accept land after circumambulating the same and take a maiden by her hand. O the best members of the twice-born classes ! the mode of accepting men-servants and maidservants is by placing their hands on one's bosom, which is the proper way of their acceptance. The mode of taking an elephant is by riding on its back and that of owning a horse by taking hold of it two ears. This latter procedure holds good without exception to all single-hoofed animals. One should accept cow by its tail and an an antelope hide by it's end. Goats are to be taken by touching their ears and all other animals are to be accepted by the wise by touching their tails. The acceptance of a camel is effected by riding on it, while that of seeds, jewels and clothes is done by taking a handful, the entire quantity and the skirt respec- ·Xxxvi DĀNASĀGARA tively and also by wearing in the last case. Shoes and slippers are to be accepted by wearing them and conveyances (other than a chariot) by riding on them, while a chariot is to be taken by touching the reins (of the drawing beast) and an umbrella by its rod. O twice-boun persons! all trees are to be accepted by placing one's hands ac cheir roots, while weapons, ornaments, armour and banner, and house are to be owned by taking hold of, dressing oneself with, touching and entering respectively. O Brālımanas! all natural reservoirs of water should be accepted by getting down into them, while after accepting all other things either by touching or by taking hold of them, a Brālımana should mutter the necessary formula. The Brāhmaṇa donee, ignorant of the proper procedure of acceptance, is guilty of the theft of the article in question and goes to hell. But such a person, if with the proper procedure, increases not only his own prosperity but also that of his donor. He, who accepts a thing without the knowledge of the proper procedure, gets drowned along with the donor in a dark abyss and never gets up from it. But if the Brālimana donee does so with such a knowledge, he crosses the difficulties along with the donor, just as a person with a boat safely crosses a civer'. conversant The technique of making gifts This topic (no. 15) is rather a very big one, covering 18 pages (pp. 51-69) of the D. S. and so we do not propose to deal with its contents in extenso here but shall give purport of 5 V. D. verses, quoted in its sub-topic “homa-parıbhāṣā' (or the technicalities of homa). Though there is a distinction between yāga, homa and dāna, yet, being an indispensable necessary of several dānas, such as mahādānas like tulāpuruṣa, acaladānas like gift of heaps of paddy and suvarnadāna (or gift of gold), homa is also a relevant topic of the procedure of making gifts. It is “throwing into fire something belonging to self over which one abandons one's ownership and which (thing) is intended for a deity'. As invocation of several deicies has been made along with homa in the above three classes of dānas, so a description of homa of various kinds will not be out of place here, one- ·CONTENTS OF THE CHAPTERS xxxvii 10 The technicalities of Homa (V. D. III. 287. 8-12) "Homa, offered with dūrvà grass, is highly auspicious and brings heaven as its reward to the person who offers it. But one, who offers homa with sacred fuel, secures eight times that religious merit and ten times the merit of the latter is obtained by the person, doing so with food grains, while tivice che merit of the last one is derived by the performer with paddy or white mustard. Four times the above religious merit is got by a person who offers it with barley while ten times by the person doing it with sesamum or fruits. Ten times the above merit is achieved by a person who offers it with bael leaves, lotuses, curds or milk. O you Brāhmaṇas, conversant with dharma! eight times the above merit is secured by one who does it with paramānna (1. e. rice, boiled in milk with sugar) or clarified butter. The contents of the 75 āvartas (or chapters) No. of dānas Chapter I - The mahādānas (16) 11—The acaladānas (10) III—The dhenudānas (39) IV-VII— The gavīdānas (a) Gifts of single bejewelled cows (54) (b) (3) (0) single unadorned (15) (d) 6) VIII-IX-The vrsabhadānas (a) Gifts of bejewelled oxen (8) (b) unadorned (15) X-Gift of grass, boiled rice and salt to cows and administration of medicine to them (10) Dr S. K. De is a bit inaccurate when he says on p. 353 in his chapter on Sanskrit Literature (History of Bengal, vol. I Dacca University) that 'the work is...... an extensive digest in seventy sections, of matters relating to gifts, the author himself informing us (v. 53) that he has dealt with 1375 kinds of gift. The v. 52 contains the mention of 75 (and not 70) avartas or chapters, 27 numerous numerous > 2) 77 IO ·DANASĀGARA No. of dānas Chapter LXXII-Gift of sundry things on specified days or in specified places (34) LXXIII to the Sungod (39) LXXIV. Mahādeva (1. e. Siva) (17) LXXV Vāsudeva (i. e. Vișnu) (124) >> 3 >> A summary of the contents of the chaps. L-IX,XI,XIII,XVI,XXXI, XXXVII,XLII-XLIII,LIX-LX only, important as they are, is given below. CHAP. I- THE MAHĀDĀNAS (or GREAT GIFTS) This Chapter consists of texts, quoted principally from the Matsyapurāņa (chap. 274-289), amounting to about 400 verses. The other authorities, quoted in this big chapter of 115 pages (PP.70-184), are the Lingapurăņa (1 half-verse on p.72), Pıtāmaha (1 verse on p.74) and V.D. (12 verses on pp.115-6). But these are all cited by way of explanation or illustration of niceties in connection with the tulā (balance) or vrsa (ox) in the topics of tulāpuruṣamahādāna or gosahasraº. The mahādānas are sixteen in number, viz. Tulāpuruşa (weighing a person against gold or silver which is then distributed among Brāhmaṇas), Hiranyagarbha, Brahmānda, Kalpapādapa, Gosahasra, Kāmadhenu (or Hiranyakāmadhenu), Hiranyāśva, Hiranyāśvaratha, Hemahastıracha, Pañcalāngalaka, Dharā, Viśvacakra, Kalpalatā (or Mahākalpalatā), Saptasāgara, Ratnadhenu and Mahābhūtaghata. The Matsyaº (274. 11-12), corresponding to v. 8-9, p.70 of D.S., states that the mahādānas were performed by such ancient heroes and kings as the Lord Vasudeva, the king?? Ambarīşa, Arjuna called12 Kārtavīrya, 11 D. S. reads fãa:, which means 'the king', whereas M. P. reads it as trofa: and consequently Kane writes Bhārgava after Ambalīşa (p. 870, HD., vol. II). Both D. S. and M. P. read 7777, which means 'called' but Kane seems to have read it as TTH: and so he writes "Rāma' after "Kārtavilya, Aijuna' (loc. cit.) I 2 ·MAHĀDĀNAS xli Prahlāda, Prthu and Bharata. It then gives general directions about the construction of the pandal (mandapa), required in making these mahādānas. As Dr. P.V. Kane has described in his chap. XXV on dana of the History of Dharmaśāstra vol. II. (pp.870-877) not only the preliminary general procedure about the pandal, the time, place, the materials, the punyäha-vācana and the invocation of the lords of. quarters but also the special procedure of the sixteen mahādānas, named above, so they are passed over here. The purport of the quotations from the Lingapurāņa, Picāmaha and V.D., referred to above, is now appended below.13 Lingaquotation with our author's preliminary remark The arch (on the vedī for holding the balance) should be of substantial wood, such as sāla, ingudi etc. (to be enumerated below), consisting of two posts and a cross beam, fit to bear the weight of the balance, as these latter have been described as the arch in the Liigapurāna, which reads the following in its topic of the adjustment of the balance: (The posts and a cross beam) are to be adjusted with ropes in front of the place of the arch with proper procedure. Pitāmaha quotation The balance should be four cubies in height, the two posts also should be of the same height and the relative distance between the two posts should be two or one and a half cubits. V.D. quotation The latter half of the v. 4 of M.P., quoted just above this long V.D. quotation, is to the effect that 'one should lead an ox, with auspicious bodily marks, into the vedī place. The V.D. quotation, 13 It should be noted in this connection that though Dr. Kane has named the D. S. among the six digests, specially devoted to dāna (p. 841, H. D. vol. II), yet he has utilised five digests only and was not in a position to consult the D. S., as it was practically unpublished at the time of his writing the above chapter on dāna of his History of Dharmaśāstra vol. II. 6 ·DANASAGARA enumerating those auspicious bodily marks of the ox, is to the following effect:- One should examine her (1.e, the cow's) son-an ox, possessed of good characteristics, having high shoulders and hump, straight tail and dewlap, wide hip, with eyes resembling lapis lazuli, tips of hoofs and horns like corals, a very long and strong tail, nine or eighteen sharp and beautiful teeth and with white spots on the eyes. He should be let loose and he will confer in return wealth and corn on the house. I am describing again the characteristics of the oxen to be let loose. The horns of these oxen should be shaped like svastika, and their roar should resemble that of masses of clouds. They should be big in size with gait resembling that of infuriated elephants, should have large breasts, great strength and energy. The head, ears, forehead, tail, feet and sides of eyes, if of a black colour, are preferred in the case of a moon-white ox, while these very parts of the body, if of a white colour, add to the auspicious character of a black ox. An ox, with a very long tail, touching the earth, himself high on the front portion but comparatively low on the back, is also preferred. The oxen, whose row shine like banners, having a spear for emblem, are blessed and they confer money, longevity and victory (on the persons who let them loose). Those oxen, who are possessed of a high head and cheeks and who complete the circumambulation being only let loose for that purpose, are not only blessed but they increase their own race. No other ox is more blessed than the one with red eyes and tips of horns but of white complexion and possessing coral-like hoofs. If these oxen, which were either originally beasts of burden or have been captured for this very purpose of being let loose, are so actually done, they increase the wealth and corn (of the persons who liberate them).' CHAP. II_THE ACALADĀNAS The Matsya purāņa (chap. 83_-92)14 speaks of ten kinds of dānas called parvatadānass or merudānas, viz. of dhānya (corn), lavaņa (salt), 14 Kane inadvertently writes 'chap. 83. 92', op. cit., p. 882, 15. D. S. calls these parvatadanas on p. 3 in the intro. list of dānas but M. P., quoted by it on p. 185, calls them meru (v. 2), śaila and acala (v. 4). These were so called because the substances were heaped up lıke lulls.

·ACALADĀNAS xlu guda (jaggery), hema (gold), tila (sesame), kārpāsa (cotton), ghſta (ghee), ratna (precious stones), rajata (silver) and sarkarā (sugar). The procedure in all of them is the same. А square platform, inclined towards the north-east or east, was to be prepared, smeared with cowdung and strewn with kusa grass. In the midst of it a heap was to be made to represent a mountain with smaller heaps to represent hills at the foot of the mountain. In the case of the mountain of dhānya, it is to be made with 1000 or 500 or 300 drona measures of Three trees of gold are to be planted are to be planted on the middle of it and in the four directions lotus-like plants of pearls, gomeda and pusparāga, emeralds and sapphires, lapis lazuli respectively. Gold images26 of four gods such as Brahman, Vişnu, Siva and the Sun and silver images of eight lords of quarters such as Mahendra are to be placed in appropriate places. A guru and four priests are to be chosen for hoina and five"ābutis are to be offered to each of the gods. In the gift of salt, from over 1 to 16 droņas thereof are to be employed, in the gift of jaggery from 19219 to 10 bhāras, in that of gold from over 1 20 corn. 18 16 Verses 15 and 18 of chap. 83 of the M. P. (D S. P. 187) prescribe the construction of 4 gold images of the gods specified above and 8 silver images of Mahendia and seven other lords of quarters only, while Kane says in this connection on p. 882 (op. cit.), 'Many mole picturesque features such as gold and silver images of 81 gods are described in the Matsya.' 17 Verse 26 of the same chap. of M P. (D. S p. 189) prescribes the performance of homa witth 5 āhutis only with sesame, barley, ghee, sacred fuel and kuśa grass respectively to each of the gods. But Kane says (loc. cit.), '13 āhutos are to be offered to each of the gods.' 18 M. P. ch. 84 v. 3a (D.S. p. 202) reads fatietal 2477441 TOTTEET areita, tbe word ETUDE meaning ‘ovel I diona and not simply I dıoņa,. But curiously enough Kane takes it to mean 'I drona' (loc. cit.) 19 M. P. ch. 85 v 26 (D. S, p. 204) reads, farfunft: #fag: 2171629T- ल्पवित्तवान् , but Kane seems to have overlooked the latter half of this line and writes from 3 to ro bhāras' (loc. cit.) M. P. ch. 86 v, 26 (D. S. p. 206) reads caiga TCE 412H2T fahanati, the word 579TTICE meaning over 'I pala' and not simply "I pala”, But Kane has taken it to mean 'I pala' (loc. cit.) 20 ·xliv DANASAGARA to 1000 palas, in that of sesame from 3 to 10 dronas, of cotton from 121 to 20 bhāras, of ghee from 2 to 20 kumbhas, of precious stones from 300*pearls to 1000, with attendant hills of precious stones 14 of the pearls, of silver-3 from over 2024 palas to 10 thousand and of sugar from half a bhāra to 8 bhāras. It is very interesting to nore in this connection that the Dānakriyakaumudi of Govindānanda (ed. MM. Kamalakņşna Smrtıtīrtha, B.I., 1903), which is one of the five digests on dāna, utilised by Kane in his corresponding chapter, contains on p.86 the following significant paragraph: तुलापुरुषादिषोडशमहादानानि धान्याचलादिदशविधाचलदानानि मत्स्यपुराणोक्तानि महाराजेतरासाध्यान्यत्रोपेक्षितानि महादानपद्धतौ द्रष्टव्यानि । अन्यानि च दानानि यथा- यथमाकरेष ह्यानि। That is, “the sixteen mahādānas such as the tulāpuruṣa and the ten acaladānas such as the dhânyācala, which have been described in the Matsyapurāņa but are not possible of being accomplished by persons other than great kings (owing to their highly expensive character), are, cherefore, passed over in this treatise and should be consulted for in manuals on the procedure of mahädānas. Other dānas are also to be looked up to in appropriate source-books (like the Smſtis and Purāṇas).' 2 I M. P. ch. 88 v. 26 (D.S. 210) leads FITOTTEET TIfainafaafsta: which line seems to have been lost sight of by Kane who fixes the lower limit of the bhāras of kārpāsa (cotton) at 5 (loc. cit) which is the number of the next higher quantity as stated in the second half of the line just above 'कनिष्ठः पञ्चभिर्मतः'. 22 M. P.ch. 90 v. 2a (D, S. 213) seads ##: qarfaafetaTA: Fa:, the latter portion of which seems to have been read as faudara: Fa: by Kane (loc. cit.) 23 Kane inadvertently translates itczy by the English word (loc. cit.), after having mentioned kārpāsa (which is cotton) three lines above, 24 M. P. ch. 91 v. 3a (D. S. p. 215) reads a fantasie क्लितः सदा, the word faydee meaning over 20 palas'. But Kane has taken it to mean 20 palas' (loc. cit.) cotton' ·THE DHENUDĀNAS xlv Chap. IIl-The Dhenudānas 'In imitation of the gift of cow gifts of certain articles were made and they are also described as dhenus.' Though the previous chap. on the acaladānas covers 35 pages (pp. 185-219) only, yet this chap. on the dhenudānas of the D. S. is also as much big, covering 36 pages (pp. 220-255). It contains quotations not only from the M. P. (chap. 82. 2-25), A. P. (chap. 210. 11-29) and V, D. (III. 307-309) but also from the Padmapurāņa and Vişnudharma. The M. P. speaks of ten dhenus, viz. of guda (jaggery), ghrta (ghee), tila (sesame) jala (water), Kșīra (milk), madhu (honey), śarkarā (sugar), dadhi (curds), rasa (other liquids) and godhenu (cow itself). After giving a detailed description of gudadhenu, it adds that liquid dhenus should be kept in jars and others should be in heaps, that the same procedure applies to all, and that same add suvarnadhenu (cow made of gold), navanītadhenu (cow of butter) and taila-dhenu25 (cow of 011). Though Kane points out that the Agnipurāņa (210., 11-12) enumerates the same ten dhenus, yet the D. S. quotation from that Purāņa about the list of dhenus is a bit different and to the following effect:- Of guda, ghệta, tila, Kșīra, madhu, sarkarā, lavaņa, pratyakşă (cow itself) and of jala. It will thus be seen that the A, P. simply substitutes a dhenu of salt for one of curds. The D. S. adds after the M. P. quotation that the word 'rasa' means salt and suger-cane juice. The Padmapurāņa quotation of the list of dhenus is almost the same as the M. P. quotation in language and the same as the A. P. quotation in purport. Not only the V. D. and Vişnudharma quotations in three full chapters each describe in detail the procedure of making gifts of dhenus of ghrta, tela and jala, but the D. S. also contains two similar and full chapters from an unidentified Āgneya (1.e. Agni) Purāņa on gbrta and tila dhenus. These several dhenus may be donated on the solstices, on the rasa, 25 Though M. P, reads to set (1.e. made of jewels) here, yet D. S. leads data (ie, made of oil).

·xlvi DĀNASĀGARA cquinoxes, on the vyatīpātaz' days, on eclipses, on the full moon days of Kārttıka and Māgha, on yugādı days or when the 7th tichi of a month falls on a Sunday and the donor should subsist for three days on the substance to be donated. verses to che Chaps. IV-VII The Gavidānas (Gifts of cows) After quoting 18 verses of V. D. on the eulogy of gift of cows, our author quotes two other V. D. verses and two verses from the Mahābhārata on the technique of making such gifts. The V. D. mean that 'a cow is not to be given away either between two or among many persons, that if a cow which has been donated to a person is sold by him, it brings hell as punishment to the donor and that the owners of ten, hundred and one thousand cows should respectively give away one, ten and one hundred out of them, all the three gifts being of the same religious merit.' The Mahābhārata verses are to the effect that 'a cow is not to be given away for purposes of being put to death, to a cultivator, an atheist or to a person eking out his living from (the labour or products of) products of) a cow; and that the great sages have declared that he who makes gifts of cows above-mentioned vicious persons goes to perpetual hell.' Kane says on p. 881 (op. cit.), 'It appears that on account of the high merit associated with the gift of cows, donors sometimes passed old and weak cows on to donees.' He then quotes one passage of the Kathopanişad and two verses of the Mahābhārata (Anušāsanaparvan), containing condemnation of such practices. Our author in his sub-heading of 'adeyā gauß' (i. e. cows, not fit to be given away) quotes two anonymous verses, a couple of V. D. verses and two Adityapurāņa verses to the following effect:- O twice born persons! the man who makes a gift of a and useless cow enters into the darkness of hell and brings miseries upon the donee also. Just as a big serpent, having just got rid of its 26 It is one of the 27 art, beginning with foam and occurs when the moon is in the constellations of Śravaņā, Aśvini, Dhanistha, Ārdrā, Aśleşā (first quarter) and amāvāsyā falls on Sunday. (Vide Kane's History of Dharmaśāstra, vol. II, p. 852, n. 2010) worn-out ·GAVIDANAS xlvii worn-out dead skin, becomes helpless on the earth, so he who gives a cow, partly white and partly black, to a Brāhmaṇa reaches the worst state of existence.' The preliminary topic (11) viz. dānāpavāda (i. e. the blame of making several classes of gifts), which has been passed over for considerations of space, contains on p. 43 the above two anonymous verses with a slightly different reading in the second one, the purport of which is given below:- "Just like a big serpent on the earth, just delivered of its dead skin, the donor to a Brāhmaṇa of Kalāya pulse reaches a bad state of existence, being wholly devoid of fame.' O the best of Brāhmaṇas ! one should never make gifts of cows which are wanting in a limb, which subsist on milk and are old, yield no milk themselves and do not possess strength (to conceive and produce calves), are diseased, unruly, ferocious and truants or which have been bought with ill-gotten money and the donor of such cows goes to hell." One should not give to Brāhmaṇas a cow which is either headstrong or deficient in limbs or the calves of which have died, which is voracious or subsists on hair, rags, stools, bones, carcasses of animals, which is in a menstruating condition or is wicked, which is uncontrollable or in the habit of giving birth to twins or the teats of which are joined together in pairs. The same prohibition holds good in the case of condemned oxen also.' After making these preliminary remarks extending over 3 pages, our author devotes 40 pages to gavidānas proper, distributed 4 chapters viz. (1) Gifts of single bejewelled cows of 54 kinds covering 30 pages (2) Gifts of numerous bejewelled cows of 3 kinds covering 2 pages only (3) Gifts of single unadorned cows of 15 kinds covering 5 pages only (4) Gifts of numerous unadorned cows of 7 kinds covering 3 pages only, which are all passed over here. over ·xlviii DANASAGARA Chaps. VIII-11-The Trsubhadines (Gifts of oren) While Kane has not even taken a passing notice of this kind of gift, our author has devoted 12 pages to this topure, shaling it into two chapters viz. (a) gifts of bejewellel oxen ud (b) gifts of unadorned oxen, which are of 8 and 15 kinds respectively. At the very beginning our author quotes chrce verses of Samyarui, thie purport of which is given below:- *He, who makes a gifc of an 0x wich auspicious characteristics and without any deficiency in lub in accordance with the above procedure (uktena vidbināl, reaps ten imies clic spirul reward, resulting from the gift of a (similar) cow.' [To explain the phrase "skteni vidhini' nur author says that “as the above verse of Samvarca just follows two others of the sunc auctor, describing the characteristics of the guíe of j cow, free from discases, so che ornaments of a cow should be adjusted to such an ax also which is to be given away. The couple of Samvirta vriscs, refcrred co above and already quoted on p. 260 by our author, 120w (vllows. "He who makes a gift of an undiseased mildlı cox of muld disposition and having a calf, having already ornamented it with silver hoofs and golden horns and covered it with Wuthes, gees to heaven anel stays there near Brahman Himself for so many years as there are hairs on the body of the cow wich ics calf.' Our author next quotes Yama to the effece that the giver of a gentle ox becomes the reaper of ten times the religious merit, following the gift of a cow.' Chap. X-Gift of land This chapter of the D. S. is also a pretty big one, covering 23 pages (pp. 316-338) and consisting of 55 kinds. Our author, after culogısıng gift of land by quoting Brhaspaci, Dāna-bphaspati, Sumvarca and Mahābhārata (Anušāsanaparvan, chap. 62. W.2-62), quotes che Nandipurāņa on the minimum extent of land which may be given away and cites the Mahābhārata on the description of che land, not fit to be donated. The former quotation means that 'the donor lives in heaven for as many as ten kalpas by making a gift of thar portion ·GIFT OF LAND alix 230 b which of land, the wealth produced from which is able to sustain a person (with his family); and the donor lives in heaven as a reward of his niaking such a gift of land for a period of time in proportion to the extent of the land so given and to the annual increase or decrease of the produce of that land.' The purport of the latter quotation is, One should never donate a barren or scorched piece of land and also such land which is a crematorium or filled with vices (i.e. infested with vicious persons).' Then coming to the procedure proper of this class of gift, out author quotes many verses of various authorities such as Manu (one half verse) Yāj. (1 verse), Vğddhavaśıştha (3 verses), Brhaspati (3 verses), Vışņudharma (4 verses), Varāha Purāņa, Mahābhārata (7 verses) and V. D. (18 verses). The Manu half-verse means that 'the giver of land gets everything (as the reward of his good act), such as kingdom, sons and wealth.' This half-verse is not found in the extant Manusmộti, its approximately similar half-verse being IV. purports that 'the donor of land gets land in return of his virtuous act) and that of gold gets longevity'. The Yāj. verse (I. 210) is to the effect that 'one who gives land, beasts, food, clothes, water, sesame, ghee or a a halting station or makes a naivesika dana (1.e. spends money for the marriages of Brāhmaṇas and settling them as householders) or makes the gift of a beast of burden, ornamented (in the horns) with gold, Aourishes in heaven.' The VỊddha-vaśıştha verses mean, 'whatever sins a man may have committed just from his very birth, he is purified of them by making a gift of only as much land as ise qual to a gocarma. That land which a hundred cows with one bull occupy without being closely packed together is called gocarma by persons, conversant with the Vedas; or gocarma is that portion of land which is 10 rods square or 10 rods by 15 rods with a rod of ten cubits.' The last of the Brhaspati verses also defines gocarma but in a different way. It is to the following effect:- Gocarma is equal to ten nivartanas and a nivartana is that portion of land which is 30 rods (square) with a rod of ten cubits; Our author says by way of explanation that 'the length and breadth of a gocarma are 3000 and 300 cubits respectively,' which comes to the same measurement. The last of the Vişnudharma verses lays ·DANASAGARA down that ‘gifts of gold, coivs and land save a person from all sorts of sins'. The V.D. vclses prescribe corresponding spiritual rewards for making giſts of several classes of land, such as land fit for building a house or for the growing of vegetables, park land, land fit for excavating a tank thei ein or for constructing a temple, garden land, land rich with precious stones, gold and other metais, red chalk and similar other deposits, copper sulphate, salt (1. e. sodium chlouide), leguminous grain, fuel and medicinal herbs, land fit for the growing of sūka kind of rice or for sugarcane plantation, a meadow, a piece of land with ripe crops and land, purchased from a previous owner. portion, thus Chap. XIIl-Gift of water This chapter consists of 9 pages (PP, 341-349) and 36 kinds. Aflet quoting scveral authorities including Yāj., Mahābhārata and V.D. on thc eulogy of making gift of water in its first half chapter of D.S. sets out the procedure of the distribution of water, other than required for washing or bathing purposes i. e. of drinking water to thirsty travellers. It quotes a long extract of 11 verses from V. D., a short summary of which is given below:-- One, who sinks a well on the roadside, flourishes in heaven and he, who makes it fitted with other useful things, reaches the permanent abode. The surrounding portions of the well should be besmeared with cowdung and provided with a rope and a water pot (to diaw water from the well), a big pitcher, an attendant, dishes of clay, salt, grass (for cows), fruits, ground barley, cow's milk, many beds, many seats, fuel, other necessaries and cooling apparatus in an adjacent beautıful house, built for the purpose and free from the disturbances of winds." Chap. XVI–Gift of rice (i. e. food) This chapter cousists of 19 pages (pp. 357-375) and 43 kinds. After the usual eulogy of this gift from the well-known authorities, the D.S. quotes a text of the Kūrmapurāņa which states that ‘a person reaps no reward of his making a gift of cooked uice to a householder who should be given uncooked rice and the donor then becomes en- ·GIFT OF RICE 11 titled to the highest spiritual position (after death); In the accompanying prose comment the D.S. says that 'the religious reward, resulting from a gift of cooked rice to a householder, is less than that following a gift of uncooked rice to the same, the obvious reason being that the householder (who can cook the rice in his own house) will be able to perform his five mahayajñas, if supplied with uncooked rice.' The actual procedure of this gift of rice is divided into two classes, viz. that of giving ordinary rice and that of giving it in specially prepared dishes. One of the three Mahābhārata verses and the single Devala verse, quoted in the first subheading (viz. sāmānyānnadāna), are more important and so their purport is given below:- The rewards of a a person who gives unvitiated cooked rice to a fatigued unknown travellei are very great.' [The D.S. adds in the prose comment that 'the donoi should construct a resting place by the side of the road and serve out dislies of rice to travellers under the shade of a tree.'] "A person, who has committed many sins but who makes a gift of one's favourite kind of cooked rice to any person and specially to a Brāhmaṇa, destroys his own sins'. The second sub-leading (viz. višeşānnadana) is rather longer than the first one and contains quotations from many authorities, the most important being those from the Mahābhārata and the V.D. One of the Mahābhārata verses that 'the house of that person, who gives pāyasa (1.e. rice boiled in milk with sugar) by mixing it with ghee to Brāhmaṇas, is never disturbed by the Rākşasas.' Another M. bh. verse is to the effect that “if a Brāhmaṇa who is versed in the Vedas collects rice from many houses by means of begging and afterwards gives it away to another Brāhmaṇa, adept in the Vedic lore, then the former gets happiness.' The purport of some of the V.D. verses is now given below: *The gift of paramānna (i.e. rice boiled in mulk with sugar) brings permanent satiety to the donor, while if it is made to an exhausted traveller, its religious merit becomes very great'. The gift of rice to learned and studious Brāhmaṇas is highly productive'. One who gives away toys, sweetmeats or delicious fruits to children reaps the reward of the performance of an agnistoma sacrifice.'

·lii DANASAGARA Chap. XXXI-Gift of clothes This chaptei covers 7 pages only (pp. 407-413) and consists of 26 kınds. One of the two Agnipurāna verses quoted in this chapter scaces that "fire becomes agreeable to those persons wlio make gifts of blankets which are new, fine and of very large dimensions, to the best of the Brāhmaṇas, suffering from the torments of cold. The Adityapurāņa quotation is to the effect that 'one attains the would of Brahman (after death) by making a gift of fire and clothing to another person'. The V.D. quotations, which are the largest in number in this chapter of all the citations, not only enumerate various kinds of cloth, such as those made of cotton, wool, procured from either goats, deer or sheep, silk, linen, barks of trees and dyed with various colours, such as ied, blue etc. but also lay down the corresponding religious merits, following the gift of those kinds of cloth. Chap. XXXVII_Gift of houses This chapter covers 8 pages only (pp. 441-448), deals with 17 kinds and is divided into two sections, viz. (1) gift of houses, furnished with food and household materials and (2) gift of houses, not so furnished. The first section begins with a long passage from the Kālıkāpurāņa, consisting of 15 verses which have been found not in the printed Kālikāpurāņa but in Aparărka (PP. 377-378) as quoted from the same authority (14 verses) and from Daksa (the last verse). Though our author has quoted Yāj. (1.210) in many chapters of his work, such as that on gift of land (p. 321), on gift of water (p. 341) yet he has nowhere in those chapters explained the word 'narveśıka', occurring in that verse of Yāj. but has done so on p. 516 in connection with a quotation from M. bh. (Anusāsana containing the above word and occurring on the previous page in the chapter 50 on ‘marriage, upanayana and sacrifice requisites'. The word in question means, according to our author, 'requisites of marriage and similar other samskāras'. · The first section of the present chapter, though termed as 'sopakarana-grbadāna' (1.e. gift of houses, furnished with food and household materials), is nothing but the 'naiveſika däna', mentioned in various. quotations of Yāj., M. bh, etc. by our author etc., 57.33), also ·GIFT OF THE PURĀNAS li11 and once explained by him, as referred to above. The brief purport of this Kālıkāpurāņa quotation”I on naiveſeka dana is here quoted from Kane (op.cit. p. 857):-- The donor should choose eleven Brāhmaṇas of śrotriya families (devoted to the study of the Veda) and of good character and conduct, should build eleven houses for them, should get them married at his expense, should furnish the houses with stores of corn, with cattle and servants, beds, seats and slippers, vessels of clay and copper and other utensils for taking food, with iron, gold and garmients; and having thus furnished the houses, should settle the eleven Brāhmaṇas in the eleven houses and for their maintenance bestow upon each one hundred uivartanas of land or a hamlet or half a village; he should induce the Brāhmaṇas to be agnihotrins. By so doing he secures all the merit that is secured by the performance of sacrifices, vratas, various dānas or pilgrimages to sacred places and enjoys in heaven all pleasures. A man who is unable to do as much as above may settle only one Brāhmaṇa according to his means and he secures the same rewards.' The merit of him, that establishes a Brāhmaṇa, who is without father or mother, by performing his sainskāras and by getting him married, is beyond reckoning.' The second section of this chapter, termed as anupakarana-grhadāna, is rather shorter, covering a little over a page and consisting of short quotations from the usual authorities like Manu, Yāj., M. bh, and V.D. Chap. XLII-Gift of the Purāņas Thuis chapter deals with the gift of manuscripts of the Purāņas only, that of the MSS. of the epics, dharmaśāstras and other branches 27. The first two lines of v. 7 of the above Kālıkāpurāna quotation contain lacunæ. So they are reproduced here in full from the same quotation, preserved in Aparāıka (p. 377). योजयेत्सोममूर्ति च चिन्त्य तेषु द्विजेषु वै । एकादशैव तास्तत्र दम्पत्योः प्रतिमात्मकाः ।। The portions, printed in thick letters above, are the only coresponding parts of the above two lines, which could be deciphered in Mss. A and I. O., collated for this edition, the rest having been supplied from Aparārka.

·liy DANASĀGARA of learning being dealt with in the next chapter on the gift of learning. The present chapter contains a long extract from the Matsyaº (53. 3-4, 11-56) and and a short one from thic Kūmaº (2. 46. 122, 124–126) only about the merit secuted by making such gifts, the Matsya' also stating the number of verses in each of the 18 Purāņas. The purport of the Kūrmaputāna verses, which are 4 only in number, is given below:-- *This valuable Pulāņa (1.e. Kūrmaputāna) lias been uttered by the Great Loid Vişnu, the origin of the universe, who had assumed the form of a kirm.2 (1. e. toituise). Just hear about the religious merit of that person who, after having made a good vow, causes a copy this Putāna to be made and then makes 10 over in the month of Vaišākha to a Brāhmaṇa, well-versed in the Vedas. (He lives in heaven), having been freed from (the consequences of) all previous vices and endowed with all kinds of wealth. When he descends from it after having enjoyed plenty of celestial and charming pleasures in heaven, he is reborn in a Brāhmana family and due to the merits of previous good actions becomes a master of Brahmavidyā (1. e. highest spiritual knowledge).' Chap. XLIII- Gift of learnıng This chapter is not only moderately big, covering 20 pages (pp. 472-491) but is also full of highly interesting matter, dwelling upon the following 21 topics:-- (1) Eulogy of gift of learning (i. e. teaching) (2) Nature and effects of the gift (3) Eulogy of a teacher (4) Fit donees of the gift of learning (5) Procedure of beginning to write a book (6) preparing the sarayantra 6) Preparation of the leaves or folios to write upon (8) ink the penrod (10) Procedure of placing the model book to be copied (11) beginning of the actual writing >> ·ly GIFT OF LEARNING (12) Procedure of correcting the text of the model book (13) dedicating the new copy to a temple (14) explaining the contents of the new copy by collaboration of the reader, listener and teacher (15) Rules to be observed when hearing the above explanation (16) Method of reading (17) thinking (18) The concluding procedure of the explanation of Sāstras (19) Procedure of the gift of the new copy to a Brālmana (20) teaching (21) Effects of gift of learnwg The first topic-Eulogy of the gift of learning It consists of 8 verses only, quoted from the following five autholities, viz. Manu (IV. 233), Yāj. (1. 212), Yama, Adityapurāna and V. D. (III. 301. 1-4), the remaining 20 topics having been prepared by our author by quoting as many as 124 verses from the Nandipurāņa only. Then after stating the actual procedure of the gift, our author gives in conclusion an appendix of 4 V.D. verses (III. 303. 5-7, 15) and a single Yogi-yāj, verse (II. 672-68a) only. The Manu verse, quoted at the very beginning of the first topic lays down that 'the gift of Brahman (i.e. learning) is superior to all other gifts such as those of water, food, cow, land, clothes, sesame, gold and clarified butter.' The second topic-Nature and effects of the gift 'A viltuous person should by all means make a gift of the Šāstra (1.e. learning), inasmuch as every wouldly object, good or evil, is contained in it. The branches of learning are spoken of to be the following four teen, viz. the four Vedas, the six auxiliaries of the Vedas, the Dharmaśāstra, the Pulāņa, the Mīmānsā (both Karmamimānsā and Brahmamīmānsā, 1.e. Pūrvamīmānsã and Vedanta) and Tarka (1.c. Logic). Many thousand excellent sub-branches of learning have sprung out of the above foul teen branches by division and subdivision, viz. Ayurveda (Science of Life or Medicine), Sasyaveda (Science of Agricul- ·Ivi DANASAGARA ture), Dhanurveda (Atchery), Atmavidyā (Metaphysics), Kalāvidyā (Fine Arts), Vārtā (Economics) and Silpavidyā (Technology). Of these, Metaphysics is the best as it scares away the fear of tlie world, pues an end to all sorts of miseries and destroys all kinds of vice. Medicine is also a very important one, as it conduces to virtue or vice. Fine arts are a sequel to Technology and are not only various in number but produce great effects. Again, that branch of learning, which, though comparatively unimportant, helps even a single person to earn his livelihood, will sanctify thousand generations [of the giver (1.e. teachel) of that branch of learning). A branch of learning, originally kept secret buc afterwards given away either in conformity with the procedure land down below or without that procedurc, helps the giver to attain permanent worlds, What is not given in this woıld by the person who cures any sort of creature by means of Medicine? What permanent virtue is not acquired by him whose yields of crops are plenty by dint of his knowledge in Aguiculture? What good is not conferred by him who ieconciles the conflicts of the Vedic texts by means of his learning in the Mīmāusā lote and thus paves the way of the performance of sacrifices? The virtue of the performer of a religious accion (such as gift of a treatise on dharmaśāstra) after he has understood the import of that śāstra is ten times that of a simple donor of a Dharmaśāstra woik. This gift of learning is full of all the qualities which can bring about the fruition of all the desires. If it is made to a proper person, it becomes a very great mystery. Who can ascertain the religious merit of that pious man, who gives it away anywhere after dedicating it to a principal god and carefully honouring a teacher, adept in the clucidation of learning, by physical labour, mental devotion, salucation, gift of riches and all other qualities?' The third topic-Eulogy of a teacher Just as the high lustre of the best jewels becomes insignificant when covered within a pot, so do the fourteen branches of learning ·FIT DONEES Ivıı (if not explained by proper teachers). As learning does not attain fruition without the proper teaching, imparted by a learned teacher, so a teacher should be always honoured. He, who always worships his teacher, whether present before him or absent from him, with garlands, cloches and ornaments like the god Pınākın (i.e. Šiva), gets due to his favour all the desired objects and he should, therefore carefully do so. One should daily worship one's teacher with devotion, love and care and with the reverencial idea that the teacher is one's mother, father, friend, relation and a great wishing-stone. This teacher-worship is an antedote to the misery of ignorance and a way of escape from (future) hell. The benefit a teacher confers on a pupil can never be so done by the parents or other worthy relations of the latter. He who, being hunself familiar with the idea of the entire matter and also with various turns of speech, in conformity with good idiom, explains the outer (1.e. superacial) as well as the inner import of the Šāstra by the significance of the words and sentences and also in consistency with the successive ideas, is just like the highly intelligent Lord Sankara (1.e. Sıva). ** Just as the whole world appears to be blind without the sun, so all subjects of study remain obscure without the explanation of teachers, So he, who always looks upon his teacher just like Mahādeva (1.e. Siva), attains the result of the performance of all virtuous acts. The fourth topic_Fit donees of the gift of learning •Learning is the best object of' gift. So a learned person, after having mastered the procedure of its gift from a teacher, should give It away properly with a devoted leart. One should first worship it and then make a gift of it to worthy recipients, specially to the meri- One should only give to another such object of learning as is specially suited to him. Aspirants of virtuous results should carefully give objects of learning in famous temples and with expenditure in proportion to their economic capacity.' 8 torious.

·Iviii DĀNASĀGARA star. The copying The fifth to the eleventh topic-Procedure of beginning to write a book etc. ‘After having worshipped the great gods, Rudra (1.e. Siva), Brahman and Janārdana (1.e. Vişnu), one should cause (a book) to be written on a day, rendered auspicious by the conjunction of a planet with a The scribe who should be an expert in copying (manuscripts) should face the east and have a good sarayantra, made of either gold or silver, of ivory or of good timber. This sarayantra should not only be beautiful, attractive, of light weight and furnished with white leaves or folios buc should also be fitted with expanding and contracting artifices. The scribe should transfer (by means of copying) the knowledge, deposited in the original manuscript, to those leaves or folios. The size of the copy MS. should be twice as broad as that of the writing portion. The body of this MS. should be very white, light and beautiful, bordered by black or red lines, tied with cotton thrcads and perfumed with many good scents. ink should have a sufficient quantity of blackness in it, being a permanent mixture of yellow, red, green and black liquids and should have good scents, applied to it. The penrod should be made excellent with golden pictures. The outside cover of the MS. should be made beautiful, attractive and well-painted with yellowish red colour. The MS. should also be light, very wide, well-bound with spocless wood and fitted with a tying thread. After having made the original MS. the model and placed the copy MS. on the sarayantra in a secret but whitewashed and beautıful house, full of many trees and flowers, perfumed with incense, filled with the images of gods and fitted with a clean canopy, the scribe, who should have already bathed, beautifully dressed himself with white garlands of flowers and white clothes and put on golden ear-rings and finger-caps, should begin writing with a penrod and an inkpot, full of ink, with nail-anointing and penrodcutting materials and to the accompaniment of the sound of trumpets. The learned yajamāna, after having worshipped the Fathers and gods and made the Brāhmaṇas ucter svasts, should cause che scribe write down five or ten verses in the beginning as a sample of the copying. The scribe should go on copying on the second day in an auspicious ·PROCEDURE OF DEDICATION lix asterism in the same manner with che utterance by the Brālınanas of punyāham (Let this be an auspicious day). The completion of copying the MS. should also be marked by the similar utterance of punyäbam and feeding of Brāhmaṇas.' read our. The twelfth topic-Procedure of correction Both the Mss., the model and the copy, should be compared and The omission and repetition of letters and marks should be properly checked and the propriety of affixing anusvāras and visargas should be also be considered in the context of the subject-matter of the work and in view of the avoidance of tautology. The real intention of the author should be found out by means of the following particulars: - The popular acceptation of the words, their appropriateness to the copic in question, consistency in the form of queries and replies among the aphorisms themselves and of che thesis as a whole, when not expressed in an aphoristic form, quotations, made in full or simply referred to, to elucidate the context, consideration of the proper import of a homonymous word, , consistency with all other branches of learning without giving up the significances of the cases, enquiry into the sense of an obscure word like 'carya' and consideration of the metrical requisites (in case of verses). An intelligent scribe should thus fully scrutinise both the Mss. to arrive at the correct text. The thirteenth topic-Procedure of dedication to a temple •One should dedicate such copied Mss. to temples along with a huge treasure and with the clear mention of the particular provincial script of the dedicated Ms. The Nāgara28 (1. e. Devanāgarī) is 28 Though the last quarter of vi. of this topic (p. 481) leads geri नापरमुच्यते, yet it should be 'मुख्यं नागरमुच्यते' as A MS. 1eads • नगर० (नागर?) and also because in the just following actual procedure (pp. 488-489) our author says, 'He (1,e the donor) should then honour the scribe up to his capacity with gold rings and other ornaments and white garlands and garments ·Ix DANASÄGARA said to be the best script (for copying Sanskrit Mss.) The Ms. to be dedicated should then be beautifully adorned, being covered with a cloth and placed on an elephant, horse or chariot (according to one's capacity), which should have been also covered with white clothes, set with various gems and equipped with bells, chowries and banners along with an umbrella with a bejewelled rod. It should thus be carried to a temple to the accompaniment of dance and music, vocal and instrumental, auspicious shouting and chanting of Vedic hymns. After worshipping the gods with various sorts of incense and presents, one should then dedicate the Ms, having an eye to the parmanent spiritual benefit of the Fathers or other intimate relations. The donor should then complete the work of dedication in a Siva temple with proper procedure, honouing with dakşıņā Brāhmana devotees of the god Siva ful che permanence of the above dedication. This should be followed by festivities in a Visnu temple up to one's capacity, by the king in the town, by village headmen in the village and by the householders in their respective louses. Thiese festivities should also be participated in by the donor's own relatiofts who should have assembled together after having bached, garlanded themselves and taken their meals and should have thus become well-dignified.' The fourteenth topic— Procedure of explaining the contents *The learning, deposited in that book, should then be read out before persons, full full of delight and devotion. The discerning donor should first honour the reader of the dedicated Ms. with clothes and simular other things according to his capacity and then show his respect the scribe who has just bathed and is conversant with the rāgara script ( 7777fafus) and if such a scribe is not to be had, he should honour in the above fashion at least one such, familiar with any other script.' This is a direct proof of the assumption of the All-India status of the Devanāgai scuipt even before the 12th century A.D., when the Nandipurāna, containing this verse, must have been composed. 29 TETTIINTATOIE as tead in the ist line of v 2 of this topic (p.481), is wrong and should be cortected as आरोप्य याने रत्नाढ्य ·PROCEDURE OF EXPLAINING Ixi to the teacher with the best possible candour. The listenet should also be honoured with flowers and incense. The reader should be a veteran, learned and intelligent Brāhmana, not only proficient in deciphering scripts but also an adept in metrics and etymology, being at the same time modest, talented and enterprising, conversant with polity and gifted with the power of delivery and an audible voice. The teacher also should not only be a learned, veteran and pious Brāhmana but should, moreover, be free from jealousy, inherently pure, sweçt-smiling and talented. He should be practising vows, being conversant with their procedure, an adept in all the branches of learning, capable of seconciling the usual fallacies, being familiar with them, full of devotion to learning and competent to offer a good explanation of a difficult text, due to his familiarity with the sequence of topics. He should be able to differentiate one chapter from another in a prose work) and one canto from another (in a metrical composition), interpret the true significance of case-endings and know the meanings of individual words and verses and of the work as a whole. Such a talented teacher should also be an adept in the art of reconciling the separate parts of a composition with its main subject-matter and explaining it along with matters, not expressed by the author but merely hinted at by him. He should also be capable to introduce relevant matters and refer to allusions by way of explanation. He should be not only an object of reverence due to his freedom from lethargy but also familiar with the trend of the argument of the Vedas. The teacher, who explains to his pupils Sanskrit works through the medium of Sanskrit and Prakrit works through the Prakrit medium and also carries on teaching works of both the languages by taking resort to popular dialects, is both father and mother to his pupils and is a veritable wishing-stone to them, rescuing them as he does from various future hells by imparting instruction in the Šāstras. What other relation a man has got in this world like a teacher who dispels from his mind, by means of the rays of his speech, the darkness arising out of the night (of ignorance) of this great universe? He is, therefore, a veritable One should neither be perturbed in his rudeness or opposition nor feel his excieta in illness loathsome but should pacify brilliant sun.

·1x11 DĀNASAGARA him when angry, offer consolation to him when dejected and nurse him with and segregation when diseased.' proper care The fifteenth topic-Rules of bearing the explanation *The good person, who has thus listened to the explanation from the lips of the teacher, should carefully ponder over his duties, conducing to his welfare in the next world. While so listening, he should face towards his teacher, reverentially saluce him and be alert and attentive, without allowing any digression to interfere with the lecture. If a doubt arises in his mind about a statement of the teacher, he should respectfully ask him in express words after the latter has finished his speech. He should not openly contradict the exposition of the teacher but act up to his instructions, as the advice of both the physician and the revered teacher should always be followed in learning and treatment of diseases respectively). One should not imitate the actions of one's teacher, as he is like the heat of a blazing fire. One, who introduces digressions in one's teacher's leccure, becomes certamly guilty of Brāhmaṇa-murder. He, who, after having listened to the exposition of a branch of learning or received practical training in a good art from one teacher, spreads the fame of another teacher, is also guilty of the same sin. He, who forgets out of carelessness a good branch of learning, once learnt by him, permanently goes to severe and terrible hell. But the good or bad actions, done by a person, who has realised the import of the Sāstra, are hundred times meritorious than his simple realisation of it, The sixteenth topic--Method of reading A learned reader should thus slowly and after due deliberation read out the contents of treatises on penance and quietude and also spiritual works, leading to heaven and acquisition of religious merit. An angry utterance or the description of the ravages of a battle should be delivered hastily, while an amatory composition should be read out in a sweet, thoughtful and appreciative fashion. There should be stops in the reading at the end of each canto, chapter or story as the case may be, indicated by the loud utterance of words. After the a ·GIFT OF THE NEW COPY laul close of a course of reading, an intelligent reader should do acts, proclaiming the peace of the world and then sprinkle holy water for that purpose on the listeners with the utterance of the following formula: "Let all of you say •We have heard well', The vow has been well discharged'. Let the explanation, just heard, conduce to permanent results. Let all people engage themselves in religious actions. Ler victory ever attend the king. Let the pious teacher be always from diseases.” After listening to the above utcerance, all the assembled persons are to go back to their respective places.' immune The seventeenth and eighteenth topics-Method of thinking and the concluding procedure *The disciplined and intelligent listeners should think from day to day over the subjectmatter of the book, read out to them, in the light of the context, reasoning, diverse possible interpretations and individually selected knotty points.' The mind of the listener of an entire Sastra becomes full of devotion and the Sāstra helps to convert his worldly desires to quietude and entirely correct his faults, if any. One should, neither disrespectfully nor being devoid of religious fervour, listen haphazardly to a Šāstra but should be modestly disposed, while at the close of a reading of the same one should discuss its contents. One should first honour the reader according to one's capacity and revere the teacher just like one's father.' The nineteenth and twentieth topics—The gift of the new copy to a Brāhmaṇa and the procedure of teaching Similar is the procedure to be adopted in the case of a gift of learning to a Brāhmaṇa expositor by leading him to one's house. Such an expositor should not only be possessed of intellect and good behaviour but also be conversant with the Vedas and the Smộtis. This gift is to be made with the desire of attaining great pleasures.' 'One should, after having well propitiated a teacher with wealth ·Ixiv DANASÄGARA or many clothes, should cause instruction to be imparted by him to mumber of good and intelligent pupils, born of high families'. The twenty-first topic~-Effects of gift of learning *This gift of learning is known to be the best of all gifts and is also the best antidote to a person's going to hell (for sins committed by him previously.) The pious and fortunate man who makes a gift of learning in accordance with the above procedure derives the religious merit of the performance of ten horse-sacrifices, a hundred meritorious acts and a thousand Rājasižya sacrifices, properly performed. The religious reward, reaped by a man by a gift of learning, is tantamount to that of a giving away of tracts of land, yielding all sorts of crops and containing underneath all kinds of jewels, to Brāhmaṇas on a solar or lunar eclipse day. The donor of learning dwells in heaven for so many thousands of years as there are syllables in the MS., so gifted and drags up from hell and leads to lieaven so many generations (of his ancestors) as there are lines containing those syllables in that MS, and himself enjoys pleasures in heaven together with lus family for so many thousands of yugas (1.e. cycles of existence) as there are folios in that MS. The sins, committed by a person in hundreds of births, are all washed away by a gift of learning. A really good, blessed and intelligent man is he who is in the habit of making gifts of learning. By making such a gift according to one's ineans and being devoid of pecuniary insincerity, one reaches the holy and permanent worlds, full of all sorts of pleasure. Those persons of virtuous disposition and great intellect, who make gifts to scholars of inkpots, penrods and things to cover MSS. with, in accordance with the above procedure, reach the same auspicious worlds as those attained by donors of learning. He, who listens to this description, also gets rid permanently of the sins, committed by him in seven previous births.' Chap. LXI-Gift of healing (including the founding of hospitals) This chapter is also full of verses quoted from the Nandipurāna, amounting to 13, while V. D. ( 2 verses ), M. bh. (1 verse), ·GIFT OF HEALING IxV Skandapurāņa (1 verse) and Samvarta (1 verse) have also been quoted. The purport of the Nandipurāņa verses is first given below:-- Since the four puruṣārthas (goals of life) viz. dharma, artha, kāma and moksa, depend upon health, he who provides for securing this may be said to have made gifts of everything. One should have a hospital (ārogyaśālā ) founded and have it equipped with highly efficacious drugs, patients' dresses, a competent physician and menials' quarters. The physician should be not only learned and experienced but also familiar with the efficacy of particular drugs, Materia Medica and Pharmaceutical Chemistry, including the knowledge of the potency, and reaction of chemical substances and deciphering of therapeutic plants. Such a physician should be able to enter, as it were, with the help of his intelligence into the body of his patients like mystic sages (yogins). He should also know the different constitutions, diets and vessels of the body of the patients. He should be always active and should know the etiology and diagnosis of diseases. He should be able to adapt his treatment to time and place and find out the particular part of the body to be medically treated. He should be proficient in the Science of Ayurveda with its eightfold divisions and also in the summary procedures of treatment. The religious-minded person, who engages such a good doctor and founds such a fully equipped hospital, is not only pious but also intelligent and successful in life. One, who completely heals out of compassion a single diseased person in a hospital with proper drugs and plasteis, goes along with his seven ancestors to the world of Brahman. A poor man also reaps the reward of healing another person as far as his purse permits, as he has neither a doctor nor a hospital for treatment of patients. One also attains the world, described above, by curing another person, suffering froin the excess or paucity of either wind, bile or phlegm, either with the help of a root or by means of massage. That person, who cures the malady of other persons by some simple means, also reaches the beneficent worlds, unattainable by the performers of sacrifices.' *Tlie high-souled man, who supplies collyrium to a Brāhmaṇa to cure the optic afflictions of the latter, reaches the highly brilliant world 9 permanent ·DĀNASĀGARA . of the Sun and having lived there for a whole juga, that fortunate person comes back happy and successful to chis world and enjoys permanent immunity from diseases of the eyes, just like a celestial being.' Kane devotes a short paragraph only to this topic, referring to Apatā ka's (pp. 365-366) quoting a long passage from the Nandipurāna about the founding of hospitals and to Hemādii's (dāna, pp. 893- 95) quoting the same passage and another from the Skandapurāna to the same effect. The long passage from the Nandipurāſa, quoted both by Aparārka and Hemādrı, is the same, except the last two verses, cited by our author and translated just above. The Skandaputāņa verse, quoted both by our author and Henrādri, as mentioned above, is to the following effect:- you the sage among Buālımanas! he who saves a poor, ignorant or unconscious person, aftlicted with discascs, from his afflictions according to his capacity, frces himself from chic sin of Brāhmana -murder'. The purport of the verses, quored by our author from Samvata, Mahābhārata and V.D., are given below one after another :-- *The person, who administers medicine and lotion and supplies diet to patients for allaying their diseases, becomes not only liale and hearty but also liappy and long-lived.' "O best of kings! nursing a patient of massaging his limbs is caclı superior in religious merit to the gift of a hundied cows'. He wlio nurses or administers medicine to a diseased person, reaps the reward of giving back his life and becomes himself cured of diseases. Gift of money, intended to cure patients, also conduces to immense results.' Chap. LX-Geft of protection (from death and intimidation) This chapter consists of 44 verses only, the majority of them being quoted from the V.D. (22 verses) and Nandipurāņa (9 verses), tlie rest being collected from the Rāmāyaṇa (2 verses), M. bh. (3 verses), Varāhapurāņa (z verses), Manu, Yāj., Vişnu, Samyarta, Yania and Narasınlapurāņa (1 verse each).

·GIFT OF PROTECTION 1xvii The put port of the V.D. verses only is given below, that of quotations from other works being almost similar :- ‘One who affords protection to another person practically gives him everything. On the other hand the cruel wretch, who drives away a refugee, suffers in hell for many thousands of years. There is no doubt about the fact that he who saves another, afraid of losing his eyesight (at the hands of a third person) reaches the woıld of Brahman. Plucking out one's eyes, being a greater vice than kıllıng, should never be resorted to by a king in relation to any subject. It is said that the scoundrel, who plucks out the eyes of others, himself surely remains blind up to the end of the Kalpas (1.e. cycles of existence) and does not regain his vision for thousands of Kalpas. It is also said that he, who saves another, suffering from the fear of mutilation of his limbs, dwells in the world of Rudra up to the very end of the Kalpas and at the beginning of a new Kalpa becomes endowed with spiritual knowledge. The good man, who effects the release of another, afraid of being imprisoned, himself becomes free from all bonds and goes (after death) to the world of the Bhrgus. One who sets free a person, got afraid of being sent to exile or chastised, becomes free from all sorts of miseries and reaches the would of the Sādbyas. The good man, who protects a person, afraid of being robbed of lus wealth, reaps the reward of making a positive gift and the commendable person, who succours another, afraid of being insulted, 1 eaches heaven and is worshipped by the gods. Whatever virtuous acts are performed by a person, after having been protected by another (from the abovementioned causes of fear), are also shared by the protector. The saviour of even beasts, birds, trees, creepers and grass also reaches heaven. The good man, who purchases a beast, gone to the hands of a butcher, (for the purpose setting it free), also it free), also goes to heaven and if ieborn, becomes always happy. There is no gainsaying the fact that the man, who saves the life of even worms and insects, resides in heaven for many thousands of years. He, who effects the release of a person from the hands of the king, a thief or an enemy or from the clutches of a venomous reptile, reaps the religious reward of the performance of a horse-sacrifice. The saviour of a person, fallen of ·Ixviii DĀNASĀGARA into fire or water or in an untoward or insurmountable place, also gets the same reward.' Our author makes the following short comment at the close of this chapter (pp. 566-567) :- The present chapter is very explicit. Unwart anted slaughter of animals is always forbidden. Persons, got afraid of death, imprisonment, exile, mutilation of limes, theft, insult and similar other afflictions at the hands of others, should be first comforted with words and then saved from those dangers as far as that is possible. Beasts and birds at the hands of butchers should be bought and then set free. So this gift of protection is not simply formal. It should, however, be offered, having taken all the gods as its presiding deicies and a great prosperity as its motive cause.'

·ERRATA n.7 1.7 v. 62 P3 P.5 P. 7 P. 25 p.30 P.32 1. 12 1. 12 1. 10 . 0 . " 1. 14 1. 14 1. 23 P.33 P.34 P.55 1.5 1.6 " 1. 15 " P. 65 1. 15 Read तत्रादौ कल्पानां पौण्डरेवा० कारयेदुधः भवेत् गुणोत्तर न्यायाजित श्रद्धायुक्त विशेषाद्वधयुक्तासु यन्त्रलोपो यन्त्रो पूर्व वज्र' कर्तृ अथवजो प्रथमदिनकृत्यम् द्वितीयदिनकृत्यम् तृतीयदिनकृत्यम् बृहस्पतिर्न A A bracketed portion १६॥ A reads the 4 प्रणिपत्य For ततश्दी कन्यानां पौण्डरेरा० कारयेद्वधः भुवेत् गुणोन्तर न्यायर्जित श्रद्धायुक्र विशेषाद्वधयुक्तासु मन्त्रलोपो मन्त्रो पूर्व वज्रभ्रक कत अथविजो प्रथमदिनकृतम् द्वितीयादनकृत्यम् तृतीयदिनकृतम् वृइस्पतिर्न मयातुल ०शनं backeted porrion विष्णोः ।। and the reads I.O. प्रतिपत्य I. दद्याम р. 69 n.5 1. 19 P. 74 p. 81 p. 82 heading 1.4 heading 1. 11 p. 85 p. 87 P. 106 before 3 n. I " p. 136 after n. 16 before n. 4 1.14 I.O. n. 2 P. 140 n.6 p. 142 1.8 p. 146 n. 4 (1. 3) P. 149 p. 151 p. 154 p. 165 n. 3 p. 209 1. 4 1.1 p. 239 heading P. 252 p. 255 1. 14 p. 303 p. 306 1.3 ०वतः p. 220 n. 16 दद्यात् वर्तः जलधेनुदानम् सच्छत्रोपानत्कां धेनुदानावर्तः 3 अनडुद्दः जलधनुदानम् सच्छनपानत्कां धनुदानावर्तः 8 अनडुहः 1. 3 ·DĀNASĀGARA 1. 12 1. 17 1. 10 3 1.13 दानवृहस्पति सम्बत बृहस्पति 8 सजलशीतला प्रजापतिदवत. सुगन्धिा रूपामर्चियां तद्वत्तान्तोद्भवं गुरुमाराधयेद्वधः सर्यधर्मान् पुरायतनवेश्मम नापर. आरोग्ययानरत्नाट्ये केयूराङ्गुरीयक चतुविशतिमः प्रीक्तः प्रेष्य. स्माम्रादीनां n. I2 " p. 316 1.3 दानबृहस्पति. P.317 सम्वतः वृहस्पतिः P. 405 P.409 सजलशीतलः P.453 heading प्रजापतिदैवत. 1. 13 सुगन्धि 1. 16 रूपामचितां p. 464 1. 16 तद्वृत्तान्तोद्भवं p. 476 1. 20 गुरुमाराधयेद्वधः P. 477 सर्वधर्मान् p. 481 1.7 सुरायतनवेश्मसु -1.8 नागर० 1.9 आरोप्य याने रत्नाव्य p. 489 केयूरागुरीयक p. 493 n. 1 (1. 2) चतुर्विशतिमः प्रोक्त. P.495 heading ध्य० p. 512 n.6 अाम्रादीनां p.517 heading नाना. P.519 1.2 १-२१क 1.4 after P. 520 heading दानसागरः p. 537 1.5 यश्चार्थिने p.544 1.5 प्रयच्छन्ति p. 559 1. 16 ०प्रमुख p. 576 प्रीत्यर्थ 1.7 यदाऽऽयाति p.594 1.6 सप्तरत्नानीति 1. 16 विष्णुः 1.8 पौष्णे heading नानादैवत. 1.7 निखिल सहस्रावच्छिन्ने 662 1. 10 p. 13 p. 667 heading विप्रकोण P. 740 1. 14 (Ist column) 562 P. 744 1. 15 (Ist column) 562 ताना. ११२१क महान् ॥ दानसागर यचाथिने प्रयच्छन्यि ०प्रमुखा० प्रत्यीथ 0 1.14 यदा याति p. 589 p. 619 P. 639 p. 652 p. 657 सप्तरत्नानीति विष्णः पाष्यो नानादवत. निखिल सहस्रावच्छित्रे 18 वप्रकीर्ण 1. II 652 563 ·. 90 Index of Vedic mantras with identification (The figures to the right refer to the pages) ऋग्वेदः अग्निमा (8. 44. 164) 87, 197, 427 अग्नि दूतं वृणीमहे (I. 12 Ia) 88, 198, 426 अग्निः सप्तिम् (10. 80. I a) 90 अग्ने विवष्वदुषस (1. 44. I a) 37, 1977 427 अञ्जन्ति त्वामध्वरे (3. 8. ra) 90 अतो देवा (1. 22. 16a) 89, 199, 425 अव सृजा वनस्पते (I. I3, Ira) 89 असि यमो (1. 163.3a) 88, 198, 426 आ कृष्णेन (1. 35. 2a) 87, 197, 427 आगारो अस्मिन् 199 आ तु न (8. 2 I. I0c) 89 आ ते पितर (2. 33. ra) आदित्यानामवसा (7.51. ra) 89 आ नो भद्राः (1.89. Ia) 90 आपो हि ष्ठा (10. 9. Ia) 89 श्रा प्यायस्व (.. 91. 16a) (also 17a) 87, 197, 427 श्रा विद्युन्मद्भिर (1. 88. ra) 89 इछन्ति त्वा सोम्यासः (3. 30. Ia) इन्द्रमिद्गाथिनो (1. 7. ra) 90 इमा गिर आदित्येभ्यो (2. 27. ra) इमा रुद्राय (I. II4. ra) 89, 199, 425 ईशाना वाऱ्याणाम् (10. 9.5a) 88, 198, 427 89 उद् बुध्यध्वम् (10. TO I, Ia) 90 ऋजुरिच्छंसो (2. 26. ra)) कया नश्चित्र (4. 31. Ia) 87, 89, 198, 427 काडिको नाम सर्प (R.V.Kh. 7. 55.4a) 427 कामस्तदग्रे समवर्तत (10. 129. 4a) ६ १(क) 4.6 89, 90 88, 199, 426 ·७२४ Index 37, 19, 427 S8, 90, 199, 427 87 89, 90, 199 १० 88 89 87, 19, 426 90 87, 197, 427 89, 199,425 88, 427 425 426 केतुं कृण्वन् (9. 64. Sa) कुविदग नगसा ये (7. 9I. Ia) गणानां त्वा (2. 23. 14) चित्रं देवानाम् (I. 115. I a) जगृभमा ते (10. 47. Ia) ज्मया अत्र वसवो (7. 39. 31) त्वं सोम प्रचिकितो (1. 9I. Ia) नातारमिन्द्रम् (6. 47. ITa) परेयिवांसम् (10. 14. Ia) बृहस्पते परि दीय (10. 103.4a) ब्रह्म जज्ञानम् ब्रह्मा देवानाम् (9. 96. 6.) मदभ्युक्षेति गादन मनसः कामम् आकूतिम (R. V. Kh. 5.87. ION) मरुतो यस्य हि क्षये (1. 86. Ia) मो षु वरुण (7. 89. Ia) यद् गायत्र्ये अधि गायत्रम् (I. 164. 234) यस्तस्तम्भ (4.50. Ia) यस्यामितानि (8. 24. 211) युञ्जन्ति ब्रनम् (1. 6. Ia) वरुणं वो रिशादसम् (5.64. Ia) वात आ वातु (10. 186. Ia) वेत्था हि नितीनाम् (8. 24. 24a) शं न इन्द्राग्नी भवतामबोभिः (7. 35. Ia) शन्नो देवीर (10. 9. 4a) शुक्रन्ते अन्यद् (6.58. Ia) सहस्रशीर्षा पुरुषः (10. 90. Ia) खप्न. वनाधिकरणे (R. V. Kh.7.55. Ia) हंसाः सुपर्णाः (Cf. A. V. 11. 2. 24b) . 90 90 426 89 १० १० 88, 198, 426 88, 90, 198, 426 88, 198,426 85 87, 198, 427 87, 89, 197, 427 90 90 199 ·Vedic mantras यजुर्वेदः 87, 197, 4-7 37, 197.4-7 425 89 426 90 88, 198, 426 90 87, 197, 427 88, 198, 426 88,89, 427 अग्निमूर्धा (3. 12a) अन्नात् परिश्रुतो (19. 751) अम्बे अम्बिके (23. 18a) अयं हि त्वा स्वधितिः (5. 43a) अयं पुरोभुवस्तस्य (13.54) अपाढम् (34. 20a) असुन्वन्तमयजमानम् (12. 62a) अस्याजरासो (10. 46. 7a) आ कृष्णेन (33. 43a) आ नो नियुद्भिः (27. 28a) श्रा ब्रह्मन् (22. 22) अाशुः शिशानो (17. 331) इदं विष्णुर (5. 15a) इमा गिर आदित्येभ्यो (34. 54a) इमं देवा (9.40) इह रतिः (8. 51) ईदृक्षास (17. 84a) उद् वुध्यख (15. 54a) ऋचं वाचम् (36. 1) काण्डात् काण्डात् (13. 201) केतुं कृण्वन् (29. 37a) कोऽदात् (7. 48) गणानां त्वा (23. 19) चित्रं देवानाम् (7. 42a) तत्त्वा यामि (18. 491=21. 2a) तमीशानम् (25. 18a) त्रातारमिन्द्रम् (20. 501) त्वं नो अग्ने तव देव (34. 13a) १० 89, 199, 426 89 87, 197, 427 426 89 87, 197, 427 85 87, 198, 427 87, 198, 427 199, 426 87 89, 199 88, 198, 426 88, 198, 427 87, 198, 426 88, 148, 426

·Index
88,427
87, 197,427
Sy, 299, 425
426
नमोऽस्तु सर्पेभ्यः (13.6a)
वृहस्पते अतियदों (26. 31)
ब्रह्म जज्ञानम् (13. 3a)
मनमः कामम् आकूतिम् (39. 4a)
मा नस्तोके (16. 16a)
मावत परितावताम्
वयं सोम (3.56a)
वसन्तेन ऋतुना (21. 23a)
शन्नो देवीर् (36. I 2a)
सहस्रशीर्षा (31. Ia)
सुगं नु पन्थाम्
हमः शुचिषद् (10. 241)
83, 199, 425
199
88, 196, 199, 427
88
87, 198,427
90
SS, 198, 426
,
199
mmemomen

·Vedic mantras ७२७ सामवेदः अनिमूर्द्धा (1. 27a) अग्नि दूतं वृणीमहे (1. 3a) अग्ने विवष्वदुपम (1. 401) आ तू न (1 1671) आ त्वा सोमस्य (r. 307a) 87, 197, 427 88, 198,426 S7. 197,4-7 87 83, 198, 127 87, 1977 +7 89, 199, 425 89, 199, 426 आ प्यायव 198 85, 37, 198, 427 199, 426 87, 198, 427 199 88 आ वो राजानम् (1. 69a) इदं विष्णुर् (1. 22 2a) इन्द्रायेन्दो मरुत्वते (1. 472a) कया नचित्र (1.16ga) वाम वेद ते नाम (SMB. I. I. 2) केतुं कृण्वन् (2. 309a) गवां वृतं साम गावश्चिद् घा समन्यवः (I. 404a) घृतवती भुवनानाम् (1. 3782) तत्त्वा यामि नाके सुपर्णम् (1. 3201) नित्यस्तोत्रो वनस्पतिः (2. 552a) परि प्रिया दिवस्कविः (1. 476a) प्र हंसासः (2.467a) वरामह। असि (1. 276a) वृहस्पते परि दीय (2. 1 2021) ब्रह्म जज्ञानम् (r. 32 ra) मदभ्युक्षेति सादन यां सन्ध्यां समधत्त युञ्ज वाचं शतपदीम् (2. 1178c=2. I 179a) लोकद्वारम् वात आ वातु (I. 1840 =2. II9oa) 88, 193, 426 89 88, 198, 426 89 426 199 87, 197, 427 87, 197, 427 88, 89, 199, 425, 427 425 88,427 426 88 88, 198, 427

·७२८
Index
वेत्था हि नितीनाम् (1. 396a)
शन्नो देवीर् (1.33a)
शुक्रन्ते अन्यद् (1.754)
श्रीरसि मयि रमस्व (SMB. I. 7. II)
सोमं राजानं वरुणम्
SS, 198, 427
57, 195. 4-7
67, 147, 127
126
88, 195, 199, 427

·Vedic mantras अथर्ववेदः 88, 91, 426 88, 91, 426 अग्नेमन्वे (4. 23. Id) अपेत एतु (Cf. Kaus 97. 7.8a) अस्मिन्वसु दमवो (1. g. ra) आदित्य नावम् (17. I. 251) 91 87, 197, 427 आ प्यायव 91 आयं गौः 91 87, 198, 426 इन्द्रस्य वाहू (19. 13. Ia) इन्द्रो जयति (6. 98. ra) उदुत्तमं वरुण (7.83. 3a) 91 88, 91, 198, 426 . उरू विष्णो 91 199, 426 87, 91, 198, 427 88 87 426 87, 91, 197, 427 87, 91, 197, 427 91 91 कामस्तदा (19. 52. Ia) केतुं कृण्वन् (20. 26. 6a) गणपते गणपति गणानां त्वा गणपतिम् गायत्री छन्दसामन्यक्षा त्वया मन्यो (4. 31. Ia) दर्शाऽसि (7. 81.4a) ध्रुव स्तिष्ठ (19. 45. 4) नमोऽस्तु सर्पभ्यः परि धर्मेव सूर्यम् (Cf. R. V. 8. 6. 20c) प्रजापतिश्च परमेष्ठी च शृङ्गे (9.7. 1) प्राणाय नमः (II. 4. 1) बृहस्पतिर्नः (7. 51. a) ब्रह्मजज्ञानम् ब्रह्मज्येष्ठा (19. 22. 21a = 19. 23. 30a) भवाशमन्वे वाम् (4. 28. ra) महतां मन्ये (4. 28. ra) मूर्धानं दिवो अरनिम् (Cf. R. V. 6. 7. Ia) 199 199 87, 198, 427 87, 197, 427 91 91 91 91 426 ·Index 91 146 य एवं विदुषेऽदत्त्वा (12. 4. 23a) 125 यद्राजानम् (6. 128. Ib) 87, 91, 197, 427 यमस्य लोकाद् (10. 56. Ia) 9I यमो नो गातुम् (18. I. 501) 88, 128, 426 यस्येदमा रजो (6. 33. Ia) या द्विपक्षा चतुष्पक्षा पटपक्षा या निमीयते (9. 3. 21 ab) यामाहुतिम् (19. 4. Ia) 91 येनावपत् (6. 68. 3a) 87, 91, 197, 198 427 यो अग्नौ रुद्रो (7.87. Ia) 91 राहू राजानम् (CF Kaus. I00. 2a) 87, 91, 198, 427 वायोः सवितुर (4. 25. Ia) 88, I, I98. 427 शं न इन्द्राग्नी (19. I0. ra) 85 शं नो देवी (2. 25. Ia) शान्ता दौः (19. 9. Ia) श्रियं धातर् (Cf. ApS. 6. 20. 2) सम्मावात 85 सहस्रबाहुः (19. 6. Ia) 91 सोदकामत् सा वनस्पतीन् 88, 198, 199, 427 85 85 426 ·. 496 536 358 अलङ्कतं परैर्वस्तैः Index of Non-vedic quarter-verses and part prose quotations (N. B. Big chapters quoted from the Agnipurāna, Matsya, Nandio, Devala and Visnudharma and all the quotations from the Vişnudhar mottaia, which lattel abundantly occue in almost every chapter, have been omitted from this index. The figures iefer to the pages.) अग्निपुराणम् or आग्नेयपुराणम् गन्धवाप्सरसाकीर्ण 304 अथोमयमुखी लोभात् 46 गृहकर्मकरी दद्यात् अनेन विधिना दत्त्वा गोसहस्रन्तु यो दद्यात् 555 290 अनेन विधिना धेनुं 269 ग्रहणे अयने चैव 525 अन्तरीक्ष स्थितो वसो धर्मवतपला 271 अन्नदानात् परदानं घासमुष्टि परगने 312 अर्चयित्वा पुरा गां वै 268 चतुःपूर्वान् पराश्चव 290 303 तत् सर्व विलयं याति 304 अशक्तों हि भवेत् स्नानम् 52 526 अश्वमेधसहस्रस्य 269 तथैवान्यै महीपालैर् 270 असामर्थ्याच्छरीरस्य 52 तस्मादन सदा देहि 357 इक्षाकुणैषा राजेन्द्र 270 तस्मानरेण दातव्या 555 इमां त्वं प्रतिगृह्रीव 269 तान् स्थाप्याहवनं कृत्वा इयं दासी मया तुभ्यं 496 तिला नित्य प्रदातव्या एतद्विचार्य हृदये 495 दत्त्वा क्षमापयेत् पश्चात् एवं कृष्णाजिनं दत्त्वा 526 दद्यात् सुदक्षिणां तत्र 555 एवं दत्त्वा द्विजेभ्यस्तु दद्यादनन्तफलद 451 एवं दत्त्वा महाराज दद्यान्मन्त्रेण राजेन्द्र 555 एवं दत्वा विधानेन 555 दशधेनुसमा राजन् 555 कारयित्वा दृढस्तम्भ 450 दह्यमानाय विप्राय 541 कालादिह यदा याति 589 दानकाल प्रशंसन्ति कृतोपवासः संप्राश्य 268 दासी समीक्ष्य बहुशो गृहकर्मदक्षा 497 कृष्णतिलैस्तु संछन्न 525 दिव्याजनाभिराकीर्ण 589 कृष्णोऽसि कर्मणा कृष्ण 526 द्विजानां योगिनां ये तु 409 गन्धमाल्यैरलङ्कारैः 358 धर्मज्ञाः सत्यशीलाच 358 तत्र भोगांविर भुक्ता 526 508 496 526 496 496 ·Index 46 653 358 - 456 554 बहुभ्यो न प्रदेयानि धर्मराजस्य साहाय्ये 555 सर्वकामप्रदास्ताथ 270 धर्मस्त्वं वृषरूपेण 304 सर्वेपामेव पापानां 270 धेनुं दत्त्वा सुव्रतां सुप्रधानां 293 संलिप्य गोमयेनाथ 525 न तत्य मनसो दाहो 589 सा निकामफला देवी 269 नवं सूक्ष्म सु विपुलं 409 सुपयोधरा सुनो 554 पिण्याकपिटकोपेता 554 सुपुच्छ पट्टवस्त्रेण 304 पुराणपाटके तद्वत् 554 सुवर्णशृङ्गतिलका 554 पुष्ये वा जन्मनक्षले 308, 435, 439, सुवर्ण प्रक्षिपेत्तत्र 525 507, 544, 552 सुवर्ण वाचवित्वाने 269 प्रत्यक्ष पदानस्य 303 सुसंस्कृतञ्च यो दद्याद् 370 प्रीयतां धर्मराजो मे 304 सूर्यचन्द्रग्रहे पुण्ये 551 भक्ष्यभोज्यमयाः शैला 358 नानानामथ सर्वेषा 51 भुनक्ति विविधान् भोगान् 303 हस्त्यश्वरथयानानि मठ कमठपृष्ठाभ 451 हेमन्ते शिशिरे चैव महाकाञ्चनचित्राणि महिपीदानमाहात्म्यं अङ्गिराः- 554,556 थ इन्धनानि काष्टानि एका एकस्य दातव्या 45 यदा वा जीवितं वित्तं 45 यादृशश्च वृषो देयो विना दर्भश्च यत् स्नानं 303 यानमश्वमनडाह 308, 435, 459, अभिधानकोपादिः- 507, 544, 552 तुला पलशतं ज्ञेयं यावद्वत्सस्य पादो द्वौ 69 271 यावन्ति तस्य रोमाणि आदित्यपुराणम्- 304 यावन्ति तस्या रोमाणि 271 अथ वत्मस्य चरणो 294 या स्त्री ददाति महिपी 555 अश्व वा यदि वा युग्मं 542, 545, 551 युवा भद्रः सुशीलच 303 उन्मत्तामगहीनाच 259 यो ददाति द्विजेभ्यस्तु 589 किं करिष्यत्यसो मूढो 46 रथञ्चाश्वतरीयुक्त 542 कृष्णार्चिषि सुदुर्गन्धे бо वस्त्राभरणसम्बीता 268 चुटको धत्वरायुक्तो 60 विमानेन च दिव्येन 539 कौमज वापि कार्पास 414 सगरेण ककुत्स्थेन 555 गन्धवैश्वाप्सरोभिश्च 421 सप्तावरान् सप्तपूर्वान् 269 गवां शतं पश्चैको 330 समभ्यर्च्य च गोविन्द 268 चतुष्पथश्मशानेषु 616 समानवत्सां कपिलां सचेला 271 छतं ये तु प्रयच्छन्ति समुपोष्य समभ्यर्थ्य 525 ज्येष्ठे मासि तिलान् दत्त्वा सम्यगुच्चार्य तं विष 269 तस्य वर्षशते पूर्ण 64 .- 537, 674 ·Non-vedic quarter-rrerses 283 282 278 276 . . 283 286 283 309 285 280 285 285 61 284 282 286 282, 284 309 278 282 281 दुगा तीर्थतडागकूपादि 661 कुतरन्यस्तपादाच तीर्थे तडागकूपादि 544 कृष्णां गां ददते यस्तु तेषां दिव्यानि यानानि 542, 545, 551 गवा पुच्छ गृहीत्वा तु लीणि तुल्यप्रदानानि 472 गां दद्याद्वेदपूर्णाय नवं लक्षणं सविपुल 661 गां ददानीह इत्येव नित्यन्तु यजते यज्ञ 421 गोभिः समृद्धे च कुले पक्कान् ददाति केदारान् 330 गौरीच्छ व प्रयच्छेत पुटधेनुं यमजसू 259 दत्त्वा तस्य अनडाह प्रदोषसमये लक्ष्मी 616 दधिक्षीरवहा नद्यो यवमर्च येतेन 421 देवलोके वसेनित्य यं देवमर्चयेत्तेन 673 नीलवर्णा च गां दद्याच यस्तु गोचर्ममात्रन्तु 329 यष्टि ये तु प्रयच्छन्ति 662 पटच्छना शुभा' सौम्या पलाशाश्वत्थन्यग्रोध ये च शय्यां प्रयच्छन्ति 454, 673 पापञ्च तस्य तत् सर्व ये प्रयच्छन्ति 294 पिता पितामहश्चैव ये ददन्ति घटीपालं 354 रत्नोपकीर्णा व सुवा पुत्रपौतः परिवृतः 330 लवणञ्च यथाशक्ति पुत्रपौत्रैः परिवृता 377 वह्निवस्नप्रदानेन प्रदेयो लक्षणात्यो वा 40 षष्टिकोटिसहस्राणि भोग्यसौख्यप्रदा श्वेता 344,511, 544, 662 मुक्नावैदूर्यसम्पन्नर सर्वेश्च भाण्डै रुपशोभिताझं 444 मुखे घूपः प्रदातव्यो सुसन्धि चित्राभरणोपशोभितं 339 यस्तु दद्याच्च गा श्वेता सुवर्णदानाद्दारिद्य 421 यावन्ति रोमकूपानि सवर्ण ये प्रयच्छन्ति 421 या ददाति अनड्डाह स्कन्धेन तारयेद् यस्तु 344, 51 रक्ता रूपप्रदा या स्वल्पे रुक्षे सस्फुलिने 60 रजतच्छन्नचरणां आदिपुराणम्- रजोवृत्तस्य दुष्टस्य अथ कोटिसहस्रण 284 रुद्रस्य प्रमुखे देया अथ मानुष्यमायाति 284 वर्षकोटिसहस्राणि अरोगश्चैव जायेत 284 शीलवेदाङ्गसम्पन्न आयुरारोग्यमैश्वयं 283 श्वेतां गां ददते यस्तु ऐश्वर्यबलसम्पन्नो 281 सहस्र यो गवां दद्यात् कपिला सर्वपापघ्नो 278 स्वर्ण शृङ्गी रूप्यखुरां कपिलां ये प्रयच्छन्ति 280 हस्त्यश्वरथयानेन वै 281 281 309 278 277 281 285 285 309 281 280 283 285 ·Index - 442 528 528 418 418 418 441 418 418 418 442 442 441 418 528 जुहुषश्च हुते चव 61 61 दद्याद् गवाहिकञ्चैव 313 आपस्तम्ब: अदुष्टजल जानाच नाप्रोक्षितमिन्धनम् 62 अनेनैव विधानेन भूतिकर्मस्वेतदादीन्येव वाक्यानि स्युर 191 अयने विषुवे चव यथाश्रुति विहारे 48 उपवीतञ्च यष्टिञ्च सर्वाणयुदकपूर्वाणि दानानि 48 एवमायेरनेकैश्च काञ्चनं रोदसी दृष्टा आयुर्वेदः- कारयित्वा तथोद्वाह अप्रशस्तं कठोराङ्ग 66 कारयित्वा सुपद्मानि वज्र भेकवपुः 66 गवां चन्द्रमवर्णाना कात्यायन:- ग्रहाणां देवतानाच अङ्गुष्टाङ्गुलिमानन्तु 68 ग्राहयेदग्निहोत्राणि प्राज्यं गव्यमनादेशे 60 ज्ञात्वा व स्वसामर्थ्यम् आपत्काले तु कर्तव्य 42 ततो गृहाणि रम्याणि पासीनः ऊद्ध प्रहो वा 53 तन्मयाभरणैः प्लक्ष तेऽपि ततपदमासाद्य तस्मात् समिद्धे होतव्यम् नाङ्गुष्ठादधिका ग्राह्या 61 दास गोमहिषांथापि पित्र्यमन्त्रानुहरणे 56 पलार्द्धमथवा दुष्ट प्रधानस्याक्रियायान्तु 56 पश्चैव पताकाश्च प्रवृत्तमन्यथा कुर्य्याद् 56 पात्राणि भोजनार्थे च प्रादेशानाधिका नोना 61 पूतमेतत् पर नित्यं मानक्रियायामुक्तायाम् 68 पृथक् पृथगिमांश्चैव मार्जारमूषिकस्पर्श 56 भानसोपस्कर कृत्स्नम् यत्र दिड् नियमो नास्ति 53 भूय एव तुलान्तेन यनोपदिश्यते कर्म 53 भूयोऽपि तन्मयान्येव यथोक्तवस्तु सम्पत्ती 67 मातापितृविहीनन्तु यस्ताध्यायामिमाशास्य 26 यज्ञदानवताद्यश्च योऽनर्चिषि जुहोत्यग्नो 61 यश्च प्रेष्यान् द्विजान् मूढो विक्रयञ्च व दानश्च 42 येऽपि रूक्मादिपानेषु व्रीहयः शालयो मुद्दा 65 रज्जा कम्बलमाक्रम्य समाप्ते यदि जानीयान् श्रयतां येन रामेण सर्वस्वं गृहवर्जन्तु 42 समासाद्यार्कसङ्काशं हरिता यज्ञिया दर्भाः सर्व हेममयं यज्ञम् कालिकापुराणम्- संपूज्यतं सुसम्भार अतः पापानि सर्वाणि 417 सोदश्चापर रुक्म 441 528 418 441 417 441 418 417 4.8 442 442 56 442 527 418 417 442 417 441 64 528 ·७३५ Non-vedic quarter-verses 442 द्रोणप्रमाणं विज्ञयं द्वात्रिंशत्रपलिकं प्रस्थम् माषकं पञ्चकृष्णलकम् 68 68 68 586 - 55 603 603 292 - 67 विमानैश्चापरद्रव्यैः कूर्मपुराणम्- अमावस्यामनुप्राप्तां इक्षुभिः सन्ततां भूमि एतत् पुराणं परम कृष्णाष्टम्यां विशेषण गुह्यका राक्षसाः सिद्धा गृहस्थायान्नदानेन जपकाले न भाषत ततः खर्गात परिभ्रष्टो दद्यादहरहस्त्वन पूजयित्वा तिलैः कृष्णै प्रदद्याद् ब्राह्मणेभ्यस्तु प्रीयतामीश्वरः सोमो प्रीयतां धर्मराजेति प्रीयतां मे महादेवो माघमासे तमिस्र तु यत्किश्चिद्देवमीशानम् यद् यदिष्टतम किञ्चिद् यस्तु कृष्णचतुर्दश्यां लिखित्वा चैव यो दद्याद् विना दर्भेण यत्कर्म वैशाख्यां पौर्णमास्याञ्च शृतान्नमुदकुम्भश्च सर्वपापविनिर्मक्तः स्वर्गप्रमृतिकागेन हिरण्यगोप्रदानेन - 42 51 671 329 छागलेयः 471 पूर्व व्रतं गृहीत्वा वै 585 जावाल:--- 64 359 शृतान्नमुदकुम्भच्च 64 सुवर्णतिलयुक्तैस्तु 471 होमार्थमग्निहोत्रस्य 370 ताण्डिब्राह्मणम्- 607 श्लेष्म वा एतद् यज्ञस्य 593 587 दक्षः- 608 आपत्खपि न देयानि 586 ऊष.काले तु सम्प्राप्ते 593 देवकार्याणि पूर्वाह 671 धुर्ते वन्दिनि मल्ले च विधिहीने तथा पाने 586 सामान्यं याचितं न्यास 471 दानबृहस्पतिः- 53 607 आदित्यो वरुणो विष्णुः दशवाजिसमा कन्या 471 बहुभिर्वसुधा दत्ता भूमि यः प्रतिगृह्णाति 419 यत् किञ्चित् कुरुते पापं यथाप्सु पतितः शक 66 विप्राय दद्यात् सुगणान्विताय शङ्खं भद्रासनं छत्र षडशीतिसहस्राणि सहस्रमेव धेनूना सुवर्णदानं गोदानं सुवर्ण रजतं वस्त्र 69 सौवर्णा यत्र प्रासादा 52 27 24 42 316 607 317 316 22 317 - 316 316 316 316 - गन्धशास्त्रम्- कस्तूरिकाया द्वौ भागौ गोतमः- ददाति चैवं धर्येषु खस्ति बाच्य भिक्षादानमप्पूर्वम् गोपथब्राह्मणम्- घृतद्रोणेन परिमितं कुम्भम् 317 317 317 48 - 316 316 ·Index 18 21 दानव्यास:- किञ्चिद् वेदमयं पात्र गर्भाधानादिभिर्युक्त ब्रह्मवीजात् समुत्पन्नो यत् सिद्धं वेदविद् भुक्ते शील संवसता ज्ञेय देवल:- 20 560 320 331 360 360 360 437, 672 अधीत्य विस्मृतो वेदं अनूचानगुणोपेतो अपि न्यायागतां दत्त्वा 536 अभुक्ता प्रातराहार . सूर्य्यः सोमो यमः कालो 59 स्त्री तु पुंगावमास्थाय 44 नन्दिपुराणम्- अञ्जनं यो नरो दद्याद् 15 अनेन क्रमयोगेण 15 अनूषरामनाबाधा अन्न विना कृशाङ्गस्य अन्नाद्भूतानि जातानि 27 अपि कीटपतज्ञानां 19 अलङ्कारन्तु यो दद्याद् 33 आतपतन्तु यो दद्याद् 59 इक्षुभिः सन्ततां भूमि 331 उपानही च यो दद्याद् 542 18 उष्णीपदायी यो मा 663 27 एतच्छतगुणं पुण्यं 279 59 कृष्णलाः पश्चमाषास्तु 419 19 क्रीडारामन्तु यो दद्यादू 509 18 ग्रासमान नरो दत्त्वा 18 मासे ग्रासे फल' ह्येतद् 19 चक्रवाकप्रयुक्तैस्तु 381, 383, 385, 363 43 तत्रासौ युगसृष्ट्यन्ते 44 तस्मात् सर्वात्मना पाले 46 तस्मादभयमेवादौ 19 ते यान्ति काञ्चनैर्दिव्यैर् 367 19 दत्त्वा भूमिन्तु पुरुषः 331 33 दत्त्वा वारि सुखस्पर्श 344 44 दशकल्पानि वसति 331 18 दान कामफला वृक्षा 13 18 दान पर प्रशंसन्ति 13 19 दीप ददाति यो मर्त्यः 460, 673 19 दुर्भगान् मलिनान् करान 14 43 धावतो देहि देहीति 13 44 धूपदः सुरभिनित्यम् 400, 405 न तपोभिर्महाघोरैर 563 360 360 386, 393 560 असिल्लोऽथ पण्डः स्यात् इत्येतेऽष्टौ समुद्दिष्टा उदक्यन्नादनं येषां उपवासो विनश्येत ऊर्द्धरेतास्तपस्युग्रो एकाच शाखासकला एकोद्देशमतिक्रम्य एवमन्वयविद्याभ्या कृत्वापि पातकं कर्म तेषा स्त्रीतुल्यवाक्लिष्टः द्रव्येणान्यायलब्वेन न शुद्राय हविर्दद्यात् निवृतः सर्वतत्त्वज्ञः प्रतिग्रहमसद्भयोऽपि प्रदाय शाकमुष्टि वा प्रश्नपूर्वन्तु यो दद्याद् ब्राह्मणानां कुले जातो मात्रश्च ब्राह्मणश्चैव वेदवेदाङ्गतत्त्वज्ञः वैदिक लौकिकञ्चव शन्ढको वातजः पराड: स कोलक इति प्रोक्लो सर्वभूतभयं व्याधिः 416 563 58 ·Non-vedic quartet-veises 693 न दान तादृशं लोके 563 नरसिंहपुराणम्- न दानेने .िना किञ्चित् 13 अलामे दन्तकाष्ठाना 51 निविगर्भा ददद् भूमि 331 कपिलागोप्रदानेन 295, 310 पादाभ्यजन्तु यो दद्यात् 396 कपिला लक्षणोपेता 295 प्रमादाद्वस्तु यनष्ट' 417 त्रिविधो जपयज्ञः स्यात् 62 फलवृक्षन्तु यो दद्याद 512 द्विजेभ्यस्तर्पणं कृत्वा 410 वाणावृतपताकोंघ 13 विया यदक्षरश्रेण्या 63 बान्धवेभ्योऽतिथिभ्योऽन्न 360 ध्वजञ्च विष्णवे यस्तु भक्ष येद्विविधैर्भक्ष्यैर् 376 निर्मल स्वर्गमाप्नोति 564 महना सूक्ष्मदेहानां 563 भूमिदानेन शुद्धेन 329 यज्ञोपवीतदानेन 414 यदुच्चनीचस्वरितैः 62 यश्च वेश्म शुभ दद्यात् 445 यो गापयस्विनी विष्णोः 693 यश्चोभयमुखी दद्याद् 230, 672 रथोपानद्दाता च 540 यष्टि वृद्धाय यो दद्यात् 662 रूप्यदानेन स्वर्गन्तु 435 यस्मादभ्युदयावाप्तिर् 564 शनैरुच्चारयेन्मन्त्रम् 63 याम्यं तमोमयं घोर 459 शीतकाले महावह्नि 653 यावन्ती गवीरोमागि 279 मुवर्णदायी सौभाग्यं 422 ये च क्षीर प्रयच्छन्ति 381, 382, 384,386, 393 अश्ववाचित्वेनात्यशब्दस्योक्तः (4.2.5) 131 ये च भक्तया प्रयच्छन्ति येनैकः पुरुपो जीवेद् पद्मपुराणम्- 320 यो गवां रुद्रदत्ताना प्रापर्वतनदीवापी यो गा सुपरिपूर्णाङ्गों क्षीरधेनुश्च विख्याता 279 योऽन्यासामपि गवा दद्यात् क्षुधिते यः प्रयच्छेत 313 चन्द्रवारुणलोकश्च योऽपि कश्चित्तषार्ताय 345 योऽश्च गज रथञ्चापि 545,548, 551 तेन दुष्टा तु सा शय्या वरमेकस्य सत्त्वस्य 563 ददत् क्न्यामलङ्कृत्य प्रथमा गुडधेनुः स्यात् वस्त्र यश्चार्थिने दद्यात् 410, 537 662 वह्निवनप्रदानेन यः पालपूरणी भिक्षा 371 280, 672 रसधेनुं तथा दत्त्वा वेदेषु च पुराणेषु 367 सम्भोजयेत यो भक्तं सम्वाह्य तु पथि श्रान्तं 564 पाणिनिसूत्रम्- सलौहपात्रा कुतपे 279 अभिरभागे 95 हारनूपुरनिर्घोष 14 पुलस्त्यः- यात्मानं दुखितं दृष्टा 563 अथातः कृष्णाजिन विधि 529 निरुक्तम्- 366 358 312 222 358 358 46 358 222 578 समुद्धृत्य नरस्तिष्टेन् 46 ·Index सर्वगुण विशिष्ट 48 - पेठीनसि:- काण्डमूलपर्णपुष्प दानप्रतिग्रहेष्विति विकल्पो 357 369 357 बृहस्पतिः- - 367 454, 536, 541 368 340,541 308 448, 451 685 354 369 308 455, 536, 541 397, 400, 405 ब्रह्मपुराणम्- अन्नमूर्जम्वलं लोके अन ये तु प्रयच्छन्ति 67 अन्नस्य हि प्रदानेन 34 अन्न प्रतिष्ठिता लोका अवाप्य प्राणसन्देहं उपानदयुगलं छवं 415 औरसेन वलेनानम् 364 काष्ठपादुकयानानि 323 गोदानानि पवित्राणि 539 गृहावसथदातारो 317 छलं ध्वज वितानं वा 324 जलभाजनदातार: 324 तरुणी भिवरस्त्रीभिः 42 ते यान्ति दीप्तवर्णाभैर 415 ते यान्त्यश्व रथ चैव 364 ते सुगन्धाः सुवेशाच 323 दीपदा यान्ति यानैस्तु 13 न्यायेनावाप्तमन्नन्तु 364 पादाभ्यङ्गं शिरोऽभ्य 323 पानीयं ये प्रयच्छन्ति 415 ब्राह्मणस्याभिलषितं 324 यश्च वाकिञ्चन विष 445 यस्य ह्यनमुपानाति यावल्लब्ध प्रदातव्यं 324 ये तिलांस्तिलधेनुच्च ये प्रयच्छन्ति वस्त्राणि ये फलानि प्रयच्छन्ति 364 261 व्रतमध्ये च रोगा? व्रतस्थः प्राणरक्षार्थ सुगन्धागुरुकर्पूर 55 सुवर्णमणिपीठेषु 53 सुवर्ण राजतं वापि 54 सोममण्डलसङ्काशैर् अग्नेरपत्य प्रथितं सुवर्ण अन्नदानं गुणकर अपि गोचर्ममातेण असिपत्नवनं मार्ग श्रास्फोटयन्ति पितरः इक्षुभिः सन्तता भूमि ईदृशाय शुभा शुद्धा कुटुम्बमक्लवसनाद् गृहादिके पुण्यफलं तस्मात् प्रदद्याद्विप्रेभ्यः दशहस्तेन दण्डेन द्वावेवाप्सु प्रवेष्टव्यौ प्राणाप्यायनमातन्तु फालकृष्टां महीं दत्त्वा यथा सान्तानिकादीनां यस्तु दद्यान्महीं राजन् रसानोपस्करयुतं शूद्रे समगुणं दानं श्रोत्रियाय कुलीनाय श्रोलिये चैव साहस्रम् सर्वत्र गुणवद्दानं हेमरत्नाम्बरधरो हेमशृङ्गी रौप्यखुरा बौधायनः- 458 368 343,395 342 58 368 369 20 20 " 507 408 3901404 58 57 - 397, 400,405 अस मौनयुक्तस्तै विद्यवृद्धैर् कर्मयुक्तो नाभेरधः स्पर्श वर्जयेत् काषायवासाः कुरुते 340,541 420, 436, 439 507 ·Non-vedic quaiter verses 653 - 683 58 679 683 68 60 - . 38 " 39 भविष्यपुराणम्- अमावस्यां न भुञ्जीत प्राचारयुक्तः श्रद्धावान् आरामान् ये प्रयच्छन्ति उपवासात् परं भैक्ष्यं उपावृत्तस्य दोषेभ्यो कात्तिके तु विशेषण कार्वर मणिमुक्लाढ्य गावो वाथ महिष्यो वा गोयुक्तमश्वयुक्तं वा गोशतं भानवे दत्त्वा गोशरीरे तु रोमाणि छत्र ध्वजं वितानं वा जातिस्मरत्वं प्रजाञ्च तत्रोष्य सुचिरकालं दत्त्वा वासांसि सूर्याय दिने दिने जपनाम दीप' प्रयच्छति यो हि धनं धान्यं हिरण्यं वा नक्षत्रदर्शनानक्तं पुस्तकं भानवे दद्याद् ब्रह्मावर्तः परो देश भविष्यं शाम्बसंज्ञञ्च भेर्यादीनि च वाद्यानि मही ददाति योऽर्काय यदा तु प्रतिपद्यन्ते यद् यदिष्टतमं द्रव्यं यस्तु दारुमयं कुर्याद यस्तु संवत्सरं पूर्ण यां तिथि नियम कतु रामायणञ्च दत्त्वा तु वाद्यकदम्बकं यस्तु विधुनोत्य तिवातेन विमानमतिविद्योति विमानेन स दिव्येन शोते काठ्येन्धनं दद्यान् पष्ठी वा सप्तमी वापि स यानेनार्कवणेन 32 सूर्याय तपर्णी धेनु 682 स्नाने पलशतं ज्ञेयम् 59 हविष्यभोजन स्नान 58 685 मत्स्यपुराणम्- 684 अङ्गभूतञ्च विख्यातम् 678 अङ्गारवाहिका तद्वन् अट्टहास तया तीर्थ 684 इन्द्रकीलं महानाद 683 उर.पृष्ठ शिरःकु जी 680 एतेषु सर्वदेवानां 644 ओङ्कार पितृतीर्थव 681 कों नेत्र ललाटच 680 कायावरोहणं नाम 644 घरटेश्वर' विल्वकच्च 685 घृतक्षीरवहाः कुल्या 682 चत्वारश्च स्तना राजन् 60 जयन्तमुज्जयन्तञ्च 679 जामदग्नयकृतं तीर्थ 36 तथा पापहरनाम 680 तथैव पितृतीर्थन्तु 681 तथैव शारद तीर्थ तस्मात् कृतोपवासेन 58 तालकं सशिलावत्रम् 686 तीर्थ तद्धव्यकव्यानाम् 679 न स्पृश्यः स द्विजो राज 684 न्यायेनार्जनमर्थस्य 58 679 प्रसूयमानां यो दद्याद् 681 ब्रह्मावत कुशावर्त भद्रतीर्थश्च विख्यातम् 685 भैरवं भृगुतुझञ्च 681 महाबोधिः पाटला च 277 39 37. 277 38 39 272 277 40 39 38, 39 40 59 66 682 39 45, 522 13 272 पितॄन् पितामहांश्चैव 39 684 38 " ·Index 38 24 9 यः 33 9 " 38 " यथा लरेनोपलेन 272 यान् समाश्रित्य तिष्ठन्ति येन येन तु भावेन : कृतः सर्वभक्षोऽग्नि योऽचितं प्रतिगृहाति रूप्यदो रूपमुत्तमम् 272 लोकानन्यान् सृजेयुर्ये वासोदश्चन्द्रमालोक्यम् वारिदस्तृप्तिमामोति 25 शक्त परजने दाना श्मशानेष्वपि तेजस्वी श्रद्धयेष्टच पूर्तञ्च सञ्चयं कुरुते यथ 9 652 सममत्राह्मणे दानं सर्वपामेव दानाना 292 मरोचिः- 447 प्रागना. समिबो देया 34 विशीण विदला हवा 47 435 9 407 345 42 9 32 24 306 550 20 20 36 472 महारुद्र महालि यावद्वत्सो योनिगतो यावन्ति धेनो रोमाणि रूप्यशृङ्गी रूप्यखुरां श्रीपः च नदी पुण्या सहस्राक्षं हिरण्यात स्त्रियश्च तं चन्द्रसमानवताः मनु:- अधोदृष्टिने कृतिकः अनडद्दः श्रियं पुष्टाम् अश्विसालोक्यमश्वदः एतेभ्यो हि द्विजाग्रेन्यो एवं यद्यायनिष्टषु ऐश्वर्यमभयप्रदः कृष्णसारस्तु चरति गोदो बध्नस्य विष्टपम् गृहदोऽग्रय णि वेश्मानि जाते कुमारे तदहः त्रिष्वप्येतेषु दत्त हि दानधर्म निषेवेत दान हि बहुमानाद् यो दीर्घमायुर्हिरण्यदः धर्मध्वजी सदा लुब्ध धान्यदः शाश्वत सौख्यम् न वार्यपि प्रयच्छेत्तु नवैतान् स्नातकान विद्यात् पञ्चकृष्णलको माष परामप्यापदं प्राप्तो पालभूतोऽपि यो विप्रः पात्रस्य हि विशेषण प्रणीतश्चाप्रणीतश्च ब्राह्मणो जायमानो हि भूमिदः सर्वमाप्नोति भृत्यानामुपरोधेन याकिञ्चिदपि दातव्यं 61 24 560 341 298 416 507 20 416 महाभारतम्- 33 अकल्पप्रतिचर्या च 430 अक्षयं सलिलं तल 24 अक्षयान् लभते लोकान् 499 अग्निहि देवताः सर्वाः 24 अग्निष्टोमञ्च यो यज्ञ अजरं पावनञ्चव 68 अतिदानःनि सर्वाणि 9 अत्यल्प प्रददुः सर्वे अथ पूर्वावाषाढासु 15 अद्भिर्गात्रान्मलमिव 9 अद्यप्रभृति चैवैतल अनड्राहश्च यो दद्याद 321 अनडाह ब्राह्मणाय प्रदाय 42 अनुराधासु प्रावार' 33 अन्नदः पशुमान् पुनी 24 317 318 635 14 533 307 306 634 357 ·Non-vedic quartel-veises ७१ 429 449 22 318 262 23 320 533 507 345 307 634 428 458 318 258 429 456 298 415 540 14 अन्नदस्य मनुष्यस्य अन्नपानप्रदानेन अपि पापकृतां राज्ञा अपि पापसमाचार अपां फेनसवर्णान्तु अल्पानुरमिद शश्वत् अश्लेषासूत्तमो रूप्य आदित्योदयसम्प्राप्तौ आर्द्रायां कृशर दत्त्वा आलोकदानाच्चक्षुष्मान् इत्येतत् क्षत्रवन्धूनां उदसङ्घ ससर्गिक उपर्युपरि शत्रूणां ऋषभं ये प्रयच्छन्ति एतत् सुदुर्लभतर औरभ्रमुत्तरायोगे कपिलायाः प्रदानेन क्ल्यमुत्थाय यो मर्त्यः कालशाकश्च विप्रेभ्यो कांस्योपदोहनां धेनु कृतसर्वखहरणा कृत्तिकासु महाभागे कोमुदे शुक्लपक्षे तु क्षेत्रभूमि ददद्विप्रे गन्धान् शतभिषायोगे गवां सहनद. प्रेत्य गोप्रयुह धनिष्ठासु घृतक्षीरसमायुक्तं चतुर्थभक्तक्षपणम् चतु सागरपर्यन्तां चित्रायां वृषभ दत्त्वा छत्रदाने सुखच्छायां छत्रं हि भरतश्रेष्ठ छनोपानहमेतत्तु ज्ञानं तत्त्वार्थसम्बोधः 357 ततः सम्पाद्यतेऽन्येषु 371, 388 तथा गवार्थे शरणम् 319 तद्भक्तास्तद्धना राज तपस्विनस्तपोनिष्टा तपो यज्ञः श्रुतं शीलम् 319 तस्मात् प्रयच्छ विपु 630 तिनपाने फलं प्राह तोयदो मनुजव्याघ्र 629 दत्त्वानडाहं दत्त्वा यथोक्तं विप्रेभ्यो ददत् स तादृशानां वै 635 ददाति पश्चिमा सन्ध्या ददात्युदितमाने यः 302 दशगोसहस्रदो हि 34I दश पूर्वान् दश परां 637 दह्यमानाय विप्राय 267 दानकृद्भिः :: कृतः पन्था 507 दीपहर्ता भवेदन्ध दीपालोकप्रदानेन 637 दुग्धं त्वभिजितो योगे 22 दृतिकण्ठमनडाह 628 देवास्तेजस्विनो यस्मात् दोरिध वासांसि रत्नानि 326 दोग्धी दत्त्वा सवत्सान्तु 636 द्योतते च यथादित्यः 298 द्रव्यागमो नृणां सूक्ष्मः 636 द्वादश्यां पौर्णमास्याञ्च 632 धने खिद्यन्ति पुरुषा 604 धनेन कि यन्न ददाति चार्थिने 562 धान्यं श्रमेणार्जितवित्तसश्चितं 633 न च क्षरति तेभ्यश्च 535 न चोषरांन निर्दग्धां 534 न तं त्यजन्ति पशवः 533 न याति नरकं घोर 17 न वधार्थ प्रदातव्या 458 634 461 636 301 458 578 318 629. 458 33 587 14 499 429 321 534 373 258 ·Index नामास्याः प्रियदत्तेति 319 बृहस्पतेर्म गवतः 379 नास्ति भूमिसमं दानं 320 ब्राह्मगानां सहस्त्राणि 372 नित्य मिष्टान्नदायी च 374 भक्कानपानी गरमप्रदाना 342, 372 निदाघकाले पानीयं 316 भक्ष्यानपानीयर मप्रदाता 376, 663 निदाघकाले वर्षे वा 535 भरणीपु द्विजातिभ्य 638 निवेशनाना क्षेत्राणां 327, 447, 664 भर्तुनिःश्रेयसे युक्ता नैवेशिक सर्वगुणोपपन्न 320 515 भिक्षवे बहुपुताय पङ्गन्धवविरा मूका 28 297 भुमिन्तु दत्त्वा साधुभ्यो परमं भेषज ह्येतद् 3101 325 373 भक्षणान समाहृत्य पलालधूम्रवर्णान्तु 26. 373 पाण्डुकम्बलवर्णाभां भोजयित्वा दशशत 263 पादोदकं पादघृतं मघासु निल यानि 631 342,419 मध्याह ददते रुक्म पानीयस्य गुणादित्या 429 311 पायसं सर्पिषा मिश्र महर्षे शिरमस्त्रागणं 533 371 महः कश्यपस्यैते पितृदेवाश्च प्रीणाति 634 505 मही स्फोता ददद राजन् पितृश्च पितृलोकस्थान् 325 320 माघे मागि तिलान् यस्तु पिपासया न म्रियते 663 578 मूले मूलफल दत्त्वा पुरयां मृदुरसा भुमि 635 पुनरेव जनि प्राप्य मूल्यस्तथाप्यमंशुद्धैः 259 319 पुष्पोपगं वाथ फलोपगं वा मृत्यु किङ्करो दगड 320 511 पुष्ये तु कनकं दत्त्वा य एतां दक्षिणां दद्याद 630 318 पूपान् पुनर्वसौ दत्त्वा य एतां विदुषे दद्याद् 319 पूर्वभाद्रपदायोगे यथा जनित्री तीरेण 637 पृथिवीनाश्च दत्त्वेह यथा दानं तथा भोग 415 पाष्टिका रूपदाश्चैव यथा वेदाः स्वधीताश्च 505 14 प्रतापनार्थ राजेन्द्र यथाशक्ति च यो दद्याद् 371 प्रतिश्रयाच्छादनसंप्रदाता यथा हि स्वकृते क्षेत्र 18 450 प्रदीपस्य प्रदानेन यदयत् प्रदीयते 632 प्राश्च कार्याः पानार्थ यस्मादू गमेतत्तु 458 प्रभाश्चास्य प्रयच्छन्ति यस्य विप्रास्तु शंसन्ति 319 प्रयच्छेत यः कपिर्ला सचेला 267, 268 यस्य ह्यन्नमुपाश्नन्ति 372 प्राणिनं वध्यमानं हि 562 यानं रथोपानसम्प्रदानात् 540 प्रीयतां धर्मराजेति 605 यानि यान्युत्तमानीह 14 फलकामो यशस्कामः 380 यावद्भमिस्थितो वायु फाल्गुनीपूर्वसमये 631 यावन्ति रोमाणि भवन्ति धेन्वा 267, 268 बी रुपेतं शयनैरुपेतं 445 यावन्ति रोमाणि हये 326 " 320 318 456 458 346 458 318 -550 ·Non-vedic-quarter-verses 265 341 416 266 534 18 453 236 429 562 416 290 319 429 540 587 397, 663 401, 402, युवान मिन्द्रियोपेतं ये च धर्मादपेतेभ्यः ये तु सङ्कीर्णकमाणो यो दद्यादपरिक्लिष्टम् रथमश्वसमायुक्तं रसानामथ बीजानां रोहिणी तुल्यवत्मान्तु रोहिण्यां प्रथितैमासैर लभते च शिवं स्थान लोभाद्देषाद्भयाद्वापि वयोपपन्नां नीलानी वर्षीसु दोपदानेन वसुन्धराश्च यो दद्याद् बालधेनुसवर्णान्तु वाससां सम्प्रदानेन विशाखापामनडाहं विहारावसथोद्यान वैराटपृष्ठमुक्षाणं वैवाहिकानां द्रव्याणा वैशाख्या पौर्णमास्याश्च शतमप्सरसश्चैव शीतवातातपसहां श्रवणे कम्बल दत्त्वा श्रान्ताय क्षुधितायान्न श्रूयतां वायवो धर्मः श्रोत्रियाय दरिद्राय सत्य भूतहितं प्रोक्त सदैव याचमानेषु सद्भयो ददाति यश्चान्न सन्तोषो विषयत्यागो समानवत्सां कपिलां कृष्णान्तु गौरीन्तु धूम्रान्तु शवलां 302 समानवतसा श्वेताच 28 सर्वदानैर्गुरुतर 319 सर्वान् कामान् प्रयच्छन्ति 362 सवत्सां पीवरी दत्त्वा 637 स शकलोके वसति 499 साझास्तु चतुरो वेदान् 265 सुगन्धिचिनास्तरणोपवानं 628 सुदक्षिणा काञ्चनचारुशी 391,405 सुवर्णमक्षयं दत्त्वा सुवर्णमेव सर्वासु 264 सुवर्णशृङ्गस्तु विराजितानां 653 सुवर्ण रजतं वस्त्र 325 सेन्षु चव लोकेषु 263 सोऽपि लोकानवाप्नोति 408 सोमश्च वर्धते तेन 633 स्रग गन्धधुपान्यनुलेपनानि 449, 509 स्नग धूपगन्ध न्यनुलेपनानि 302 403, 495, 515 खको पिजीवन्ति 602, 605 वर्गो वै मूर्तिमानेष 320 खात्यामथ धनं दत्त्वा 326 हविषा प्रथमः कल्पो 636 हस्ते हस्तिरथं दद्याच 36. हिरण्यवर्णा पिझाक्षी हीनाझी क्षीरपा वृद्धा 267 हुतेन शाम्यते पाप 17 मार्कण्डेयपुराणम्- 28 शीतं जयन्तीन्धनदाः सूर्योदयं विना नैव 17 265 यमः अपविद्धाग्निहोत्रस्य 266 अयुतायुतञ्च तिष्ठेत अवतानाममन्त्राणां अहिंसानिरतो नित्य 406, 437 318 306 633 459 632 264 259 14 507 362 457 52 " 26 604 26 16 " ·७४४ Index " 16 15 20 506 449, 563 2.62, 301 श्रादरेण च भक्तया च आदित्यवारे विप्राय आशिषोऽन्वर्थपूजाया ॐकारपूर्विका स्तिस्रः कार्तिकस्य तमिस्र तु गन्धोपधमथाभ्या गवा घासप्रदानेन गृहदो नगर तथा गृहस्थस्यानदानेन गौरान् वा यदि वा कृष्णान् तथा घृतप्रदानेन तथा दत्त्वा क्षितिं विप्रे तपो धर्मो दया दानं तिलप्रदः प्रजामिष्टा दत्त्वा प्रतिश्रयं लोके दत्त्वा द्विजेन्द्राय नरः दशधेनुप्रदानेन दान्तं धुरन्धर दत्त्वा दुर्लभस्तु मुदा दाता द्विपदचतुष्पदधान्य हिरण्य नगरञ्च तथा दत्त्वा न प्रतिग्रहमर्हन्ति परिभुक्तमवज्ञातम् प्रतिमाष्ठान लो दातुः प्रीतितोऽन्नश्च यो दद्याद् प्रीयता धर्मराजेति मन्त्राज्यदोषाद्धोमे तु माघान्धकारद्वादश्या य इमापृथिवीं दद्यात् यमिना परमो धर्भः यथाविभवविस्तार यश्च लिगुपचिता वृत्तिम् यस्तु सम्भृत्य सम्भार यस्य धर्मध्वजो नित्य यो दद्याद्विप्रियेणान' 359 योऽन्न बहुमतं भुडक्ले 359 568 रुक्मदः सर्वमानोति 439 16 रुक्मशमी रूप्यखुरा 301 15 राप्यखुरा 262 591 राजोपकरणां दत्त्वा 439 393, 395 विद्यायुक्तो धर्मशीलः प्रशान्तः 312 विद्यावन्तश्च ये विप्राः 17 447 वेदेन्धनसमिद्धेषु 43 वैशाख्यामेव विविवद् 603 603 शुक्लैः कृष्णैः समः निग्धेर 506 380 शूदे समगुणं दान 322 श्रुतं प्रज्ञानुग' यस्य 16 17 सर्वपातकसंघातः 505 सुवर्ण रजत ताम्र 43 याज्ञवल्करः गोभूतिलहिरण्यादि 262 23 गृहधान्यतोयोपानच 447 301 गृहधान्याभयोपानच 404,533, 359 539,562 34 तपस्तप्वास्जद ब्रह्मा 9 323 दातव्यं प्रत्यहं पाते 33 27 दातास्याः स्वर्गमाप्नोति 261 43 न विद्यया केवलया 16 भूदोपाश्वानवस्त्राम्भ 379, 459, 359 505,550 604 भूमिपश्वनवस्त्राम्भ 321, 341 33 यथाकथञ्चिद्दत्त्वा गा 292 594 यानं वृक्षं प्रिया शय्या 453 472 यावद्वत्सस्य पादौ द्वौ 261 13 सर्वदानमयं ब्रह्म 472 506 सवत्सारोमतुल्यानि 261 सर्वस्य प्रभवो विप्राः 27 हेमशृङ्गः शफैरौप्यैः 260 515 योगियाज्ञवल्क्यः- 24 359 अज्ञानाद् यदि वा मोहात् 57 506 2I mina- ·" अभावे त्वक्षमालायाः उपांशुजपयुक्तस्य कोट्यधिका भवेद वृद्धिर तूष्णीमासीत तु जप न कुर्यात् कस्यचित् पीडां न चंक्रमन्न च हसन् न पदा पादमाक्रम्य परिधानाद्वहःकक्षा प्राक्क लेषु कुशेष्वेवम् यदि वाग यमलोपः स्याउ विधिदृष्टन्तु यत् कर्म विधिहीन भवेद्दुष्ट श्रद्धाविधिसमायुक्त स्त्रीशूद्रपतिताश्चैव स्फाटिकेन्द्राक्षरुद्राः हैरण्यगर्भः कपिलर . 56 276 " " : रताचल:- - Non-vedic-quarter-veises ७४५ 63 लिङ्गपुराणम्- अर्धकोश शिवक्षेत्र 37 रश्मिभिस्तोरणातु 72 55 शिवक्षेत्रसमीपस्था 37 52 स्नात्वा तेषु नरो भक्तया 63 खायम्भुवस्य मानं हि वराहपुराणम्- 53 63 अभयस्य प्रदानेन 564 अस्य लेख्यं मया दृष्ट उपानही महच्छत्र 55 535,540 तितिप्रदो द्विजातिभ्यो 327 तत्र दत्त्वा च पीत्वा च 380, 382, 384 ततैव वसतां वीरो 63 तरुणी क्षीरसम्पना 276 तिलान् गाश्च हिरण्यञ्च 294, 3277 421 491 दधि क्षीर घृतम्चव 380, 382, 384 दीपप्रदानेन द्युति लभन्ते 459 66 धुर्यप्रदानेन तथा गवाश्च 307 नीयता नीयतां शीघ्र 380,382, 384 फलैस्तु लभते पुतम् 391, 405 भूतानुकम्पको ह्यष 564 राज्यन्तथा गोवृषभप्रदाने 307 563 वस्त्रप्रदानेन सुरूपता च 409 वशिष्ठः- उपरुन्धन्ति दातार 26 25 किञ्चिद् वेदमय पातं 17 कृष्णजिने तिलान् दत्त्वा 606 26 जपकाले न भाषेत 54 25 जपहोमोपवासेषु न त्वेकं पुत्र दद्यात् ब्राह्मणातिक्रमो नास्ति 25 यथा काष्ठमयो हस्ती ये क्षान्तदान्ताः श्रुतपूर्णकर्णा 17 53 य (यो ?) न सन्तं न चासन्तं 21 स च मुक्काहीरक m II रामायणम्- देवाः पुत्रभवार्थाय ब्राह्मणा हि महात्मानः विनष्टः पश्यतो यस्य सुपर्याप्त विसृष्टस्य लघुव्यास:- अधीत्य यत् किञ्चिदपि न वेदपाठमात्रेण पाठमावरतान् नित्य यथा पशुर्भारवाही योऽधीत्य विधिवद्विप्रो बेदस्याध्ययन सर्व श्रुतहीनमधीत यन् लघुहारीतः- जपे होमे तथा दाने " 46 " " ·Index 643 625 " चैत्री चित्रायुक्ता 624 " 643 II 576 53 36 II शस्त्र विप सुरा 46 आश्विनं सकलं मास ससमुद्रगुहा तेन 607 आपाट्यामाषाढायुतायाम् सुवर्णनाभं कृत्वा तु इन्धनप्रदानेन दीप्ताग्निर 456 उपानत्प्रदानेनाश्वतरोयुतरथम् वामनपुराणम्- 539 कार्तिकी चेत् कृत्तिकायुता 626 उदकुम्भश्च धेनुश्च 573 चातुर्वर्ण्यव्यवस्थानं 36 उपानयुगल छत्र 574 खरोष्ट्राश्वतरानागाञ् 577 ज्येष्ठी ज्येष्टायुक्ता गन्धानि माल्यानि तथा 573 तस्मिन्नेव मासि प्रत्यह धृतश्च धृतकुम्भाश्च 574 चैत्र चित्राणि वस्त्राणि 661 तालवृन्तचामरदानेनादु.खित्वम् 572 तेजसाना प्रदानेन 350 तानर्चयेनरो भक्तया दशधेनुप्रदो गोलोकम् 297 तिलांस्तुरझं वृषभ दृश्येते सहितौ यस्या 619 दत्त्वारामान् पुष्पफलाभ्युपेतान् 694 गतिर्भवति धूपदानेनोव दान प्रतिग्रहो होमो 400 पुष्करेष्वक्षयं श्राद्ध दासी दासमलकारम् 366, 437, 496 पुष्पदानेन श्रीमान् भवति 404 पूजितेषु द्विजेन्द्रेषु पौषी चेत् पुष्यायुक्ता 622 प्रासादनगरादीनि 577 पौष्यासमतीताया कृष्णपक्षद्वादश्या 592 फाल्गुने व्रीहयो मुद्दा 572 प्रौष्ठपद्या 625 ब्राह्मणो नावमन्तव्यो फाल्गुनी फल्गुनीयुक्ता 623 माघे मासि तिलाः शस्ता 571 वैशाखे मासि तृतीयायाम् 590 मासि भाद्रपदे दद्यात् 575 वैशाख्या पौर्णमास्या 6:4 रजत कनक दोप मधुघृततिलदानेनारोग्यम् 379 वायुपुराणम्- मधुघृततैलदानेनारोग्यम् 393, 600 अन्नदानात् पर दान 361 माघी मघायुक्ता 623 क्षिामत्युष्णमक्लिन्न माघे मास्यनि प्रत्यह जीवदानात् पर दानं मार्गशीर्षशुक्लपञ्चदश्या 622 तरुणादित्यसङ्काश शतप्रदश्च ब्रह्मलोकम् 297 प्रतिश्रयन्तु यो दद्याद् 451 शय्यादानेन भार्याम् 453 माषा मुद्गा मसूराश्च 65 श्रावण्या श्रवणायुक्ताया 625 बीहयश्च यवाश्चैव सर्वदानाधिकमभयप्रदान विष्णुः- स्नातोऽधिकारी भवति 51 अथ वैशाख्या पार्णमा या अनुलेपनदानात् कीर्तिमान् भवति 402 अन्तःशुद्धि वहिःशुद्धि 57 आश्वयुज्यामश्विनीगते चन्द्रमसि 626 प्रादित्या इव दीप्यन्ते 332 तयुक्ताया 576 644 " . " " 562 605 विष्णुधर्म:- ·Non-vedic-quarter-verses 322 - 59 " - " " 54 24 377, 381 12 47 12 इक्षुभिः सन्ततां भूमि 332 वृद्धवशिष्ठः एतत् सम्भाष्य जप्तव्य 57 गवां शतं वृपश्चैको क्षीरप्रपाभिर्दिव्याभिर् 296 दशहस्तेन वंशेन गन्धमाल्यप्रदानेन 398 यत् किश्चित् कुरुते पाप धृतमग्निवृत सोमो 379 वृद्धशातातपः- ज्येष्ठ मासि सिते पक्ष 597 तथैव माघद्वादश्यां गन्धालङ्कारवस्त्राणि ताम्रायसानां भाण्डानां व्यासः 351 दश पूर्वान् दश परान् 431 अदाता पुरुषत्यागी पानीयं सर्वलोकेषु 346 अहन्यहनि याचन्तम् पाषण्डिनो विकर्मस्थान् 57 प्रायासशतलब्धस्य पौषशुक्ल तु तद्वच 597 आर्द्रवासास्तु यः कुर्यात् युवानं बलिन श्याम 304 ऊपरे पतित बीज लवणस्य प्रदातार कि कायेन सुपुष्टेन वाह्योपघातमनघो 57 कि धनेन करिष्यन्ति विमानेनार्कवर्णन 431 गोभूतिलहिरण्याश्ववासोघृतादि वृषभ ये प्रयच्छन्ति 305 ग्रासादर्द्धमपि ग्रासम् शरीरमन्तःकरणं तथाद्यो 57 जीविते यस्य जीवन्ति श्रावणे शुक्लपक्षे तु 597 नष्टशौचे व्रतभ्रष्ट सुवर्णदः स्वर्गलोके 431 यदि नाम न धर्माय सुवर्णदान गोदान 295, 333,430 यद्ददाति यदनाति सुवर्ण परम दान 430 यद्ददासि विशिष्ट भ्यो सुवर्ण ये प्रयच्छन्ति 416 शौचहीनाश्च ये विप्रा हलकृष्टां महीं दत्त्वा सर्वे सूर्याश्रमाः पुण्याः हंससारसयुक्तेन 431 सूर्यायतनसंस्थान हिरण्यदाः सुखं यान्ति 430 शङ्खलिखितौ- विष्णुपुराणम्- कुमारप्रसवे नाड्यामच्छिन्नायां अत्र जन्मसहस्राणां 35 शाट्यायन:- उत्तर यत् समुद्र स्य आसनारूढपाश्च गायन्ति देवाः किल गीतकानि दानमाचमन होम ग्रामारण्याः स्मृता एते 65 व्रीहयः सयवा माषा शातातपः- श्यामाका अथ नीवारा अनादित्यान्तु यः पूर्वा होमदेवार्चनाद्यासु 54 अब्राह्मणास्तु ते प्रोक्ता " 27 12 28 332 36 " - 34 - 54 36 " 27 ·Index 22 26 22 26 390, 659 260, 300 22 260, 408 अयनादी सदा देयं 34 स्वर्गादान यो दद्याद् 420 अयनेषु च यद्दत सम्वतः- तस्मानातिकमेत् प्राज्ञो अमरपन्य प्रथित सूवर्ण तृतीयो बहुयाज्यः स्याच 27 317 इन्धनानि च यो दद्याद् दर्भाः कृष्णाजिन मन्त्रा 652 23 यापधने हमाहार भागिनेयं विशेषेण 559 मन्त्रपूर्वन्तु यद्दानम् गुड मिक्षुरसच्चे व 377, 386, 388, 660 यस्त्वायनमतिकम्य गृहृदाता सुखो प्राज्ञा 447 ताम्बुलव यो दद्याद् वेदपूर्णमुख वित्र 659 तैलमामलकं यच्छन् वेदविकय निर्दिष्ट 395, 660 43 वेद विद्याव्रतनाते फलमूलानि पानानि भुताभयादानेन शतमिन्दुक्षये दत्तं 562 34 यावन्ति तस्य रोमाणि सन्निकृष्टमधीयान यो ददाति बलीवर्दम् 300 सव्यादसात् परिभ्रष्ट 54 संकान्त्री यानि दत्तानि यो ददाति शफैरूप्यैर् 3०० 34 वस्त्रदाता सवेशः स्यात् शाम्बपुराणम्- सर्वेषामेव दानानाम् 415 उपानही च यो दद्याच 542 हिरण्यदो महावृद्धि 430 क्रियां यः कुरुते मोहाद् 52 छतं द्विजाय यो दद्याद् 537 स्कन्दपुराणम्- दीप ददाति यो नित्य 461, 673 अद्भिस्तु पूर्ण यो भाण्ड 355 शिवपुराणम्- अनुष्टुभऋग यजुश्चैव 274 अन्न यस्तु प्रयच्छेत 370 अन्न यस्तु ससंस्कृत्य 365 एतान्येव च सर्वाणि 32 आप्तावासं पुण्डरीके 450 कपिलाप्रदान यो दद्याद 293 आसनं यः प्रयरछेच 339 गोसहस्रप्रदातारो 299, 328, 420 एवं दत्त्वा स तां गान्तु 275 तावद्वर्षसहस्राणि 293 श्रोषधीयः प्रयच्छेत 500 ते तत्र गत्वा हृष्टाश्च 299, 329, 420 कदाचिदपि यो दद्याद् 365 दीपप्रदान यो दद्याद् 460, 674 कमण्डलुन्तु यो दद्याद् 355 यश्च गावो हिरण्यं वा боо काष्ठानि यः प्रयच्छेत 652 यस्तु छत्रं प्रयच्छेत गृह यस्तु प्रयच्छेत 444 यस्तु वस्त्र प्रयच्छेत 409 तन वर्षसहस्राणि 500 विधीयन्ते न सन्देह 32 तथा कामदुधा चैव 275 विचरित्वा पुरवर 299 329, 420 तस्या विषाणयोर्मध्ये 274 वृषभ सम्प्रयच्छेत 691 ताम्र यो भाजन दद्याद् 351 शय्याप्रदान यो दद्याद् 454 दानकाले ततस्तस्याः 273 ·Non-vedic-quarter-verses ७४६ 350 274 " धर्मो नारायणश्चैव नक्षत्राणि ग्रहाश्चैव पादयोर्लोकपालाः स्युः प्रजापतिरुपस्थञ्च 444 274 560 273 328 275 m 419 274 राजतं यः प्रयच्छेच वत्सं समाश्रिताः मर्य 273 वर्षकोटी: स तवाष्य 274 विप्रेभ्यो मन्त्रमुच्चार्य 276 व्याधित यस्तु विप्रर्ष 390 शय्यास्तरणसम्पन्न स तदा मानुषे लोके 419 सर्वदेवमयी दोग्ध्रीं 350 सर्वलोकांस्तथा गत्वा 355 सवर्ण यः प्रयच्छेत्तु 365 हारीतः- 273 असद्दव्यप्रदानमखऱ्या 274 इन्द्रियदोषोपनिवृत्तिविनयः 365 देवता पितरश्चैव द्विपदचतुष्पदधान्यहिरण्य 328 नाशुचिक्लिन्नपूतिभिर् 293 प्रतिग्रहमान येन ब्रह्मण्यता देवपितृभक्तता 454 मध्य प्रायः 450 वेदा वेदाङ्गानि 273 शूद्रप्रेष्यो भृतो राज्ञो 495, 550 स्थाणुरेष भारहारो 44 प्रसूयमानां यो गान्तु फलानि यः प्रयच्छेत बहून्यब्दसहस्राणि ब्राह्मणस्य विशुद्धस्य भाजनं य प्रयच्छेत्तु भाजनानि च यो दद्याद मयूरहंसयुक्तञ्च मुखं तस्याः श्रितो वह्नि यक्षाश्च राक्षसाचैव यथाशक्तथा तु तद्दद्याद् यदि मानुषतां याति यस्तु क्षेत्र प्रद्यच्छेत यस्तु गां संप्रयच्छेत यस्तु भूमि प्रयच्छेत यस्तु शय्यां प्रयच्छेत योगिभ्यो ब्रह्मचारिभ्यो यो नरो गां प्रयच्छेत रथमवगज दास 17 47 " 34 62 51 328 16 51 16 2I 26 77 .. 1600 ...