Essays on the Religion and Philosophy of the Hindus

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XI. ENUMERATION OF INDIAN CLASSES.

[From the Asiatic Researches, vol. v. p. 53-67. Calcutta 1798. 4to.]

The permanent separation of classes, with hereditary professions assigned to each, is among the most remarkable institutions of India; and, though now less rigidly maintained than heretofore, must still engage attention. On the subject of the mixed classes, Sanscrit authorities, in some instances, disagree: classes mentioned by one, are omitted by another; and texts differ on the professions assigned to some tribes. A comparison of several authorities, with a few observations on the subdivisions of classes, may tend to elucidate this subject, in which there is some intricacy.

One of the authorities I shall use, is the Jatimala, or Garland of Classes; an extract from, the Rudra yamala tantra, which in some instances corresponds better with usage, and received opinions, than the ordinances of menu, and the great Dharma purana. [The texts are cited in the Vivadarnava setu, from the Vrihad dharma purdana. This name I therefore retain; although I cannot learn that such a purana exists, or to what treatise the quotation refers under that name [See p. 63 of the present work.]] On more important points its authority could not be compared with the Dharmasastra: but, on the subject of classes, it may be admitted; for the Tantras form a branch of literature highly esteemed, though at present much neglected. [See p. 125.] Their fabulous origin derives them from revelations of Siva to Parvati, confirmed by Vishnu, and therefore called Agama, from the initials of three words in a verse of the Todala tantra.

"Coming from the mouth of Siva, heard by the mountain-born goddess, admitted by the son of Vasudeva, it is thence called Agama."

Thirty-six are mentioned for the number of mixed classes; but, according to some opinions, that number includes the fourth original tribe, or all the original tribes, according to other authorities: yet the text quoted from the great Dharma purdana, in the digest of which a version was translated by Mr. Halhed, names thirty-nine mixed classes; and the Jatimala gives distinct names for a greater number.

On the four original tribes it may suffice, in this place, to quote the Jatimala, where the distinction of Brahmanas, according to the ten countries to which their ancestors belonged, is noticed: that distinction is still maintained.

"In the first creation, by Brahma, Brahmanas proceeded, with the Veda, from the mouth of Brahma. From his arms Cshatriyas sprung; so from his thigh, Vaisyas: from his foot Sudras were produced: all with their females.

"The Lord of creation viewing them, said, 'What shall be your occupations?' They replied, 'We are not our own masters, oh, God! command us what to undertake.'

"Viewing and comparing their labours, he made the first tribe superior over the rest. As the first had great inclination for the divine sciences, (Brahme veda,) therefore he was Brahmana. The protector from ill (cshayate) was Cshatriya. Him whose profession (vesa) consists in commerce, which promotes the success of wars, for the protection of himself and of mankind, and in husbandry, and attendance on cattle, he called Vaisya. The other should voluntarily serve the three tribes, and therefore he became a Sudra: he should humble himself at their feet."

And in another place:

"A chief of the twice-born tribe was brought by Vishnu's eagle from Saca dwipa: thus have Saca dwipa Brahmanas become known in Jambu dwipa.

"In Jambu dwipa, Brahmanas are reckoned tenfold; Sareswata, Canyacubja, Gauda, Mait'hita, Ulcala, Dravida, Maharash'tra, Tailanga, Gujjara, and Casmira, residing in the several countries whence they are named. [These several countries are, Sareswata, probably the region watered by the river Sersutty, as it is marked in maps; unless it be a part of Bengal, named from the branch of the Bhagirat'hi, which is distinguished by this appellation; Canyacubja or Canoj; Gauda, probably the western Gar, and not the Gaur of Bengal; Mit'hita, or Tirabhucli, corrupted into Tirhut; Utcala, said to be situated near the celebrated temple of Jaganndt'ha; Dravida, pronounced Dravira; possibly the country described by that name, as a maritime region south of Carnato, (As. Res. vol. u. p. 117); Maharashtra, or Marhatta; Telinga, or Telingana; Gujjara, or Guzrat; Casmira, or Cashmir.]

"Their sons and grandsons are considered as Canyucubja priests, and so forth. Their posterity, descending from menu, also inhabit the southern regions: others reside in Anga, Banga, and Calinga; some in Camarupa and Odra. Others are inhabitants of Sumbhadesa: and twice-born men, brought by former princes, have been established  in Rada, Magadha, Varendra, Chola, Swernagrama, China, Cula, Saca, and Berbera." [Anga includes Bhagalpur. Benga, or Bengal Proper, is a part only of the Suba. Varendra, the tract of inundation north of the Ganges, is a part of the present Zila of Rajeshahi. Calinga is watered by the Godaveri (As. Res. vol. iii. p. 48.) Camarupa, an ancient empire is become a province of Asam. Odra I understand to be Orisa Proper, Rada (if that be the true reading) is well known as the country west of the Bhagirat'ha. Magadha or Magadha, is Bahar Proper. Chola is part of Birbhum. Another region of this name is mentioned in the Asiatic Researches, vol. iii. p. 48. Swernagrama, vulgarly Sunargau, is situated east of Dacca. China is a portion of the present Chinese empire. On the rest I can offer no conjecture. Saca and Berbera, here mentioned, must differ from the Dwipa and the region situated between the Cusa and Sanc'ha dwipas.]

I shall proceed, without further preface, to enumerate the principal mixed classes, which have sprung from intermarriages of the original tribes.

1. Murdhabhishicta, from a Brahmana by a girl of the Cshatriya class; his duty is the teaching of military exercises. The same origin is ascribed in the great Dharma purana to the Cumbhacara, [Vulgarly, Cumar.] or potter, and Tantravaya, [Vulgarly, Tanti.] or weaver: but the Tantravaya, according to the Jatimala, sprung from two mixed classes, for he was begotten by a man of the Manibandha on a woman of the Manicara tribe.

2. Ambash'tha or Vaiaya, [Vulgarly, Baiaya.] whose profession is the science of medicine, was born of a Vaisya woman, by a man of the sacerdotal class. The same origin is given by the Dharma purana to the Cansacara, [ulgarly, Casera.] or brazier, and to the Sanc'hacara, [Vulgarly, Sac'hera.] or worker in shells. These again are stated in the tantra, as springing from the intermarriages of mixed classes; the Cansacara from the Tamracuta and the Sanc'hacara; also named Sanc'hadareca, from the Rajaputra and Gandhica: for Rajaputra not only denotes Cshatriyas as sons of kings, but is also the name of a mixed class, and of a tribe of fabulous origin.

Rudra yamala tantra: "The origin of Rajaputras is from the Vaisya on the daughter of an Ambash'tha. Again, thousands of others sprung from the foreheads of cows kept to supply oblations."

3. Nishada, or Parasava, whose profession is catching fish, was born of a Sudra woman by a man of a sacerdotal class. The name is given to the issue of a legal marriage between a Brahmana and a woman of the Sudra tribe. It should seem that the issue of other legal marriages in different ranks, were described by the names of mixed classes springing from intercourse between the several tribes. This, however, is liable to some question; and since such marriages are considered as illegal in the present age, it is not material to pursue the inquiry.

According to the Dharma purana, from the same origin with the Nishada springs the Varajiv, or astrologer. In the tantra, that origin is given to the Brahme-sudra, whose profession is to make chairs or stools used on some religious occasions. Under the name of Varajivi [Vulgarly, Baraiya.] is described a class springing from the Gopa and Tantravaya, and employed in cultivating betel. The profession of astrology, or, at least, that of making almanacks, is assigned in the tantra, to degraded Brahmanas.

"Brahmanas, falling from their tribe, became kinsmen of the twice-born class: to them is assigned the profession of ascertaining the lunar and solar days."

4. Mahishya is a son of a Cshatriya by a woman of the Vaisya tribe. His profession is music, astronomy, and attendance on cattle.

5. Ugra was born of a Sudra woman by a man of the military class. His profession, according to menu, is killing or confining such animals as live in holes: but, according to the tantra, he is an encomiast or bard. The same origin is attributed to the Napita [Vulgarly, Naya or Nai.] or barber; and to the Maudaca, or confectioner. In the tantra, the Napita is said to be born of a Cuverina woman by a man of the Patticara class.

6. Carana [Vulgarly, Caran.] from a Vaisya, by a woman of the Sudra class, is an attendant on princes, or secretary. The appellation of Cayast'ha [Vulgarly, Cait.] is in general considered as synonymous with Carana; and accordingly the Carana tribe commonly assumes the name of Cayast'ha: but the Cayast'has of Bengal have pretensions to be considered as true Sudras, which the Jatimala seems to authorize; for the origin of the Cayast'ha is there mentioned, before the subject of mixed tribes is introduced, immediately after describing the Gopa as a true Sudra.

One, named Bhutidatta, was noticed for his domestic assiduity; [ Literally, Staying at home, (caye sanst'hitah,) whence the etymology of Cayast'ha.] therefore the rank of Cayast'ha was by Brahmanas assigned to him. From him sprung three sons, Chitrangada, Chitrasena, and Chitragupta: they were employed in attendance on princes.

The Dharma purana assigns the same origin to the Tambuli, or betel-seller, and to the Tantica, or areca-seller, as to the Carana.

The six before enumerated are begotten in the direct order of the classes. Six are begotten in the inverse order.

7. Suta, begotten by a Cshatriya on a woman of the priestly class. His occupation is managing horses and driving cars. The same origin is given, in the puranas, to the Malacara, [Mali.] or florist; but he sprung from the Carmacara and Taitica classes, if the authority of the tantra prevails.

8. Magadha, born of a Cshatriya girl, by a man of the commercial class, has, according to the sastra, the profession of travelling with merchandize: but, according to the purana and tantra, is an encomiast. From parents of those classes sprung the Gopa [Gop.] if the purana may be believed; but the tantra describes the Gupa as a true Sudra, and names Gopajivi, [Giavid-Gop.] a mixed class, using the same profession, and springing from the Tantravaya and Manibandha tribes.

9 and 10. Vaideha and Ayogava. The occupation of the first, born of a Brahmani by a man of the commercial class, is waiting on women: the second, born of a Vaisya woman by a man of the servile class, has the profession of a carpenter.

11. Cshattri, or Cshatta, sprung from a servile man by a woman of the military class, is employed in killing and confining such animals as live in holes. The same origin is ascribed by the purana to the Carmacara, or smith, and Dasa, or mariner. The one is mentioned in the tantra without specifying the classes from which he sprung; and the other has a different origin according to the sastra and tantra.

All authorities concur in deriving the chandala from a Sudra father and Brahmani mother. His profession is carrying out corpses, and executing criminals; and officiating in other abject employments for the public service.

A third set of Indian classes originate from the intermarriages of the first and second set: a few only have been named by menu; and, excepting the Abhira, or milkman, they are not noticed by the other authorities to which I refer. But the purana names other classes of this set.

A fourth set is derived from intercourse between the several classes of the second: of these also few have been named by menu; and one only of the fifth set, springing from intermarriages of the second and third; and another of the sixth set, derived from intercourse between classes of the second and fourth, menu adds to these tribes four sons of outcasts.

The tantra enumerates many other classes, which must be placed in lower sets, and ascribes a different origin to some of the tribes in the third and fourth sets. To pursue a verbose comparison would be tedious, and of little use; perhaps, of none; for I suspect that their origin is fanciful; and, except the mixed classes named by MENU, that the rest are terms for professions rather than tribes, and they should be considered as denoting companies of artisans, rather than distinct races. The mode in which Amera Sinha mentions the mixed classes and the professions of artisans, seems to support this conjecture.

However, the Jatimala expressly states the number of forty-two mixed classes, springing from the intercourse of a man of inferior, with a woman of superior class. Though, like other mixed classes, they are included under the general denomination of Sudra, they are considered as most abject, and most of them now experience the same contemptuous treatment as the abject mixed classes mentioned by MENU. According to the Rudra yamala, the domestic priests of twenty of these tribes are degraded. "Avoid", says the tantra, "the touch of the Chandala, and other abject classes; and of those who eat the flesh of kine, often utter forbidden words, and perform none of the prescribed ceremonies; they are called Mlech'ha, and going to the region of Yavana, have been named Yavanas.

"These seven, the Rajaca, Carmacara, Na'ta, Baruda, Caiverta, and Medabhilla, are the last tribes. Whoever associates with them, undoubtedly falls from his class; whoever bathes or drinks in wells or pools which they have caused to be made, must be purified by the five productions of kine; whoever approaches their women, is doubtless degraded from his rank.

"For women of the Nata and Capala classes, for prostitutes, and for women of the Rajaca and Napita tribes, a man should willingly make oblations, but by no means dally with them."

I may here remark, that according to the Rudra yamala, the Nata and Nataca are distinct; but the professions are not discriminated in that tantra. If their distinct occupations, as dancers and actors, are accurately applied, dramas are of very early date.

The Pundraca and Pattasutracasa, or feeder of silk-worms, and silk-twister, deserve notice; for it has been said, that silk was the produce of China solely until the reign of the Greek Emperor JUSTINIAN, and that the laws of China jealously guarded the exclusive production. The frequent mention of silk in the most ancient Sanscrit books would not fully disprove that opinion; but the mention of an Indian class, whose occupation it is to attend silk-worms, may be admitted as proof, if the antiquity of the tantra be not questioned, I am informed, that the tantras collectively are noticed in very ancient compositions; but, as they are very numerous, they must have been composed at different periods; and the tantra which I quote, might be thought comparatively modern. However, it may be presumed that the Rudra yamala is among the most authentic, and by a natural inference, among the most ancient; since it is named in the Durga mehattwa where the principal tantras are enumerated. [Thus enumerated, "Cali tantra, Munamala, Tara, Nirvana tantra, Serva saran, Bira tantra, Singarchana, Bhuta tantra. Uddesan and Calica calpa, Bhairavi tantra, and Bhairavi calpa, Todala, Matribhedanaca, Maya tantra, Bireswara, Viswasdra, Samaya tantra, Brahma-yamala-tantra, Rudra-yamala-tantra, Sancu-yamala-tantra, Gaya-tri-tantra, Calicacula servaswa, Culdrnava, Yogini, tantra, and the Tantra Mahishamardini. These are here universally known, Oh Bhairavi, greatest of souls! And many are the tantras uttered by Sambhu."]

In the comparative tables to which I have referred, the classes are named, with their origin, and the particular professions assigned to them. How far every person is bound, by original institutions, to adhere rigidly to the profession of his class, may merit some enquiry. Lawyers have largely discussed the texts of law concerning this subject, and some difference of opinion occurs in their writings. This, however, is not the place for entering into such disquisitions. I shall therefore briefly state what appears to be the best established opinion, as deduced from the texts of menu, and other legal authorities.

The regular means of subsistence for a Brahmana, are assisting to sacrifice, teaching the Vedas, and receiving gifts; for a Cshatriya, bearing arms; for a Vaisya, merchandize, attending on cattle, and agriculture, for a Sudra, servile attendance on the higher classes. The most commendable are, respectively for the four classes, teaching the Veda, defending the people, commerce, or keeping herds or flocks, and servile attendance on learned and virtuous priests.

A Brahmana, unable to subsist by his own duties, may live by those of a soldier; if he cannot get a subsistence by either of these employments, he may apply to tillage, and attendance on cattle, or gain a competence by traffic, avoiding certain commodities. A Cshatriya, in distress, may subsist by all these means; but he must not have recourse to the highest functions. In seasons of distress, a further latitude is given. The practice of medicine, and other learned professions, painting and other arts, work for wages, menial service, alms, and usury, are among the modes of subsistence allowed to the Brahmana and Cshatriya. A Vaisya, unable to subsist by his own duties, may descend to the servile acts of a Sudra. And a Sudra, not finding employment by waiting on men of the higher classes, may subsist by handicrafts; principally following those mechanical occupations, as joinery and masonry; and practical arts, as painting and writing; by following of which he may serve men of superior classes: and, although a man of a lower tribe is in general restricted from the acts of a higher class, the Sudra is expressly permitted to become a trader or a husbandman.

Besides the particular occupations assigned to each of the mixed classes, they have the alternative of following that profession which regularly belongs to the class from which they derive their origin on the mother's side: those, at least, have such an option, who are born in the direct order of the tribes, as the Murdhabhishicta, Ambash'tha,  and others. The mixed classes are also permitted to subsist by any of the duties of a Sudra; that is, by a menial service, by handicraft, by commerce, or by agriculture.

Hence it appears that almost every occupation, though regularly it be the profession of a particular class, is open to most other tribes; and that the limitations, far from being rigorous, do, in fact, reserve only one peculiar profession, that of the Brahmana, which consists in teaching the Veda, and officiating at religious ceremonies.

The classes are sufficiently numerous; but the subdivisions of them have further multiplied distinctions to an endless variety. The subordinate distinctions may be best exemplified from the Brahmana and Cayast'ha, because some of the appellations, by which the different races are distinguished, will be familiar to many readers.

The Brahmanas of Bengal are descended from five priests, invited from Canyacubja, by Adiswara, king of Gaura, who is said to have reigned about nine hundred years after Christ. These were Bhatta NARAYANA, of the family of SANDILA, a son of Casyapa; Dacsha, also a descendant of Casyapa; Vedagarva, of the family of Vatsa; CHANDRA, of the family of Saverna, a son of Casyapa; and SRI HERSHA, a descendant of Bharadwaja.

From these ancestors have branched no fewer than a hundred and fifty-six families, of which the precedence was fixed by Ballala SENA, who reigned in the eleventh century of the Christian sera. One hundred of these families settled in Varendra, and fifty-six in Rara. They are now dispersed throughout Bengal, but retain the family distinctions fixed by Ballala Sena. They are denominated from the families to which their five progenitors belonged, and are still considered as Canyacubja Brahmanas.

At the period when these priests were invited by the king of Gaura, some Sareswata Brahmanas, and a few Vaidicas, resided in Bengal. Of the Brahmanas of Sareswata, none are now found in Bengal; but five families of Vaidicas are extant, and are admitted to intermarry with the Brahmanas of Rara.

Among the Brahmanas of Varendra, eight families have pre-eminence, and eight hold the second rank.
[VARENDRA BRAHMANAS.
CULINA 8 Maitra. / Bhima, or Cali / Rudra- Vagisi / Sanyamini, or Sandyat Bhadara
Lahari / Bhaduri / Sadhu-Vagisi / Bhadara.
The last was admitted by election of the other seven.
Suddha Srotriya 8.
cashta Srotriya 84.
The names of these 92 families seldom occur in common intercourse.]

Among those of Rara six hold the first rank.
[KARIYA BRAHMANAS.
CULINA 6.
Muc'huti, Vulgarly, Muc'herja / Ganguli / Canjelata.
Ghoshala / Banayagati, Vulgarly, Banoji / Chatati, Vulgarly, Chatoji
Srotriya 50
The names of these 50 families seldom occur in common intercourse.]

The distinctive appellations of the several families are borne by those of the first rank; but in most of the other families they are disused; and serman, or serma, the addition common to the whole tribe of Brahmanas, is assumed. For this practice, the priests of Bengal are censured by the Brahmanas of Mit'hila, and other countries, where that title is only used on important occasions, and in religious ceremonies.

In Mit'hila the additions are fewer, though distinct families are more numerous; no more than three surnames are in use in that district, Thacusa, Misra, and Ojha, each appropriated to many families.

The Cayast'has of Bengal claim descent from five Cayast'has who attended the priests invited from Canyacubja. Their descendants branched into eighty-three families; and their precedence was fixed by the same prince Ballala Sena, who also adjusted the family rank of other classes.

In Benga and Dacshina Rara, three families of Cayast'has have pre-eminence; eight hold the second rank.
[Cayast'has of Dacshina Rara and Benga.
Culina 3.
Ghosha / Vasu. Vulg. Bose / Mitra
Sanmaulica 8
De / Datta / Cara / Palita
Sena / Sinha / Dasa / Guha
Maulica 72
Guhan / Gana / Heda / Huhin / Naga / Bhadre
Soma / Pui / Rudra / Pala / Aditya / Chandra
Sanya, or Sain / -- / -- / -- / -- / --
Syama, &c. / -- / -- / -- / -- / --
Teja, &c. / -- / -- / -- / -- / --
Chaci, &c. / -- / -- / -- / -- / --
The others are omitted for the sake of brevity; their names seldom occur in common intercourse.]

The Cayast'has of inferior rank generally assume the addition of Basa, common to the tribe of Sudras, in the same manner as other classes have similar titles common to the whole tribe. The regular addition to the name of a Cshatriya is Verman; to that of a Vaisya, Gupta: but the general title of Deva is commonly assumed; and, with a feminine termination, is also borne by women of other tribes.

The distinctions of families are important in regulating intermarriages. Genealogy is made a particular study; and the greatest attention is given to regulate the alliance according to established rules, particularly in the first marriage of the eldest son. The principal points to be observed are, not to marry within the prohibited degrees; nor in a family known by its name to be of the same primitive stock; nor in one of inferior rank; nor even in an inferior branch of an equal one; for within some families gradations are established. Thus, among the Culina of the Cayast'has, the rank has been counted from thirteen degrees; and in every generation, so long as the marriage has been properly assorted, one degree has been added to the rank. But, should a marriage be contracted in a family of a lower degree, an entire forfeiture of such rank would be incurred.

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XII. Observations on the Sect of Jains.

[From the Asiatic Researches, vol. ix. p. 287-322. Calcutta, 1807. 4to.]

The information collected by Major Mackenzie, concerning a religious sect hitherto so imperfectly known as that of the Jainas, and which has been even confounded with one more numerous and more widely spread (the sect of Buddha), may furnish the ground of further researches, from which an exact knowledge of the tenets and practice of a very remarkable order of people may be ultimately expected. What Major Mackenzie has communicated to the Society, comes from a most authentic source; the declaration of two principal priests of the Jainas themselves. It is supported by similar information, procured from a like source, by Dr. I. Buchanan, during his journey in Mysore, in the year following the reduction of Seringapatam. Having the permission of Dr. Buchanan to use the extracts which I had his leave to make from the journal kept by him during that journey, I have inserted in the preceding article the information received by him from priests of the Jaina sect.

I am enabled to corroborate both statements, from conversation with Jaina priests, and from books in my possession, written by authors of the Jaina persuasion. Some of these volumes were procured for me at Benares: others were obtained from the present JAGAT SET, at Morshedabad, who, having changed his religion, to adopt the worship of Vishnu, forwarded to me, at my request, such books of his former faith as were yet within his reach.

It appears, from the concurrent result of all the enquiries which have been made, that the Jainas constitute a sect of Hindus, differing, indeed, from the rest in some very important tenets; but following, in other respects, a similar practice, and maintaining like opinions and observances.

The essential character of the Hindu institutions is the distribution of the people into four great tribes. This is considered by themselves to be the marked point which separates them from Mlech'has or Barbarians. The Jainas, it is found, admit the same division into four tribes, and perform like religious ceremonies, termed sanscaras, from the birth of a male to his marriage. They observe similar fasts, and practise, still more strictly, the received maxims for refraining from injury to any sentient being. They appear to recognise as subordinate deities, some, if not all, of the gods of the prevailing sects; but do not worship, in particular, the five principal gods of those sects; or any one of them by preference; nor address prayers, or perform sacrifice, to the sun, or to fire: and they differ from the rest of the Hindus, in assigning the highest place to certain deified saints, who, according to their creed, have successively become superior gods. Another point in which they materially disagree is the rejection of the Vedas, the divine authority of which they deny; condemning, at the same time, the practice of sacrifices, and the other ceremonies which the followers of the Vedas perform, to obtain specific promised consequences, in this world or in the next.

In this respect the Jainas resemble the Bauddhas or saugatas, who equally deny the divine authority of the Vedas: and who similarly worship certain pre-eminent saints, admitting likewise, as subordinate deities, nearly the whole pantheon of the orthodox Hindus. They differ, indeed, in regard to the history of the personages whom they have deified; and it may be hence concluded, that they have had distinct founders; but the original notion seems to have been the same. In fact, this remarkable tenet, from which the Jainas and Bauddhas derive their most conspicuous peculiarities, is not entirely unknown to the orthodox Hindus. The followers of the Vedas, according to the theology, which is explained in the Vedanta, considering the human soul as a portion of the divine and universal mind, believe that it is capable of perfect union with the divine essence: and the writers on the Vedanta not only affirm that this union and identity are attained through a knowledge of God, as by them taught; but have hinted, that by such means the particular soul becomes God, even to the actual attainment of supremacy. [Vrihad aranyaca upanishad.]

So far the followers of the Vedas do not virtually disagree with the Jainas and Bauddhas. But they have not, like those sects, framed a mythology upon the supposed history of the persons, who have successively attained divinity; nor have they taken these for the objects of national worship. All three sects agree in their belief of transmigration. But the Jainas are distinguished from the rest by their admission of no opinions, as they themselves affirm, which are not founded on perception, or on proof drawn from that, or from testimony.

It does not, however, appear that they really withhold belief from pretended revelations: and the doctrines which characterize the sect, are not confined to a single tenet; but form an assemblage of mythological and metaphysical ideas found among other sects, joined to many visionary and fantastic notions of their own.

Their belief in the eternity of matter, and perpetuity of the world, is common to the Sanc'hya philosophy, from which it was, perhaps, immediately taken. Their description of the world has much analogy to that which is given in the Puranas, or Indian theogonies: but the scheme has been rendered still more extravagant. Their precaution to avoid injuring any being is a practice inculcated in the orthodox religion, but which has been carried by them to a ludicrous extreme. [Jaina priests usually wear a broom adapted to sweep insects out of their way; lest they should tread on the minutest being.]

In their notions of the soul, and of its union with body, and of retribution for good and evil, some analogy is likewise observable. The Jainas conceive the soul (jiva) to have been eternally united to a very subtile material body, or rather to two such bodies, one of which is invariable, and consists (if I rightly apprehend their metaphysical notions) of the powers of the mind; the other is variable, and is composed of its passions and affections: (this, at least, is what I understand them to mean by the taijasa and carmana sariras). The soul, so embodied, becomes, in its successive transmigrations, united with a grosser body denominated audarica, which retains a definite form, as man and other mundane beings; or it is joined with a purer essence, varying in its appearance at pleasure, as the gods and genii. This last is termed Vaicarica. They distinguish a fifth sort of body, under the name of aharica, which they explain as a minute form, issuing from the head of a meditative sage, to consult an omniscient saint; and returning with the desired information to the person whence that form issued, or rather from which it was elongated; for they suppose the communication not to have been interrupted.

The soul is never completely separated from matter, until it obtain a final release from corporeal sufferance, by deification, through a perfect disengagement from good and evil, in the person of a beatified saint. Intermediately it receives retribution for the benefits or injuries ascribable to it in its actual or precedent state, according to a strict principle of retaliation, receiving pleasure or pain from the same individual, who, in a present or former state, was either benefitted or aggrieved.

Major Mackenzie's information confirms that which t had also received, concerning the distribution of these sectaries into clergy and laity. In Hindustan the Jainas are usually called Syauras; but distinguish themselves into Sravacas and Yatis. The laity (termed Sravaca) includes persons of various tribes, as indeed is the case with Hindus of other sects: but, on this side of India, the Jainas are mostly of the Vaisya class. [I understand that their Vaisya class includes eighty-four tribes: of whom the most common are those denominated Oswal, Agarval, Pariwar, and C'handewal.] The orthodox Hindus have a secular, as well as a regular clergy: a Brahmana, following the practice of officiating at the ceremonies of his religion, without quitting the order of a householder, may be considered as belonging to the secular clergy; one who follows a worldly profession, (that of husbandry  for example,) appertains to the laity; and so do people of other tribes: but persons, who have passed into the several orders of devotion, may be reckoned to constitute the regular clergy. The Jainas have, in like manner, priests who have entered into an order of devotion; and also employ Brahmanas at their ceremonies; and, for want of Brahmanas of their own faith, they even have re- course to the secular clergy of the orthodox sect. This subject is sufficiently explained by Major Mackenzie and Dr. Buchanan, I shall, however, add, for the sake of a subsequent remark, that the Jainas apply the terms Yati and Sramana, (in Pracrit and Hindi written Samana,) to a person who has devoted himself to religious contemplation and austerity; and the sect of Buddha uses the word Sramana for the same meaning. It cannot be doubted, that the Sommonacodom of Siam, is merely a corruption of the words 'Sramana Gautama, the holy Gautama or Buddha. [See As. Res. Veil vii. p. 415.]

Having been here led to a comparison of the Indian sects which follow the precepts of the Vedas, with those which reject their authority, I judge it necessary to notice an opinion, which has been advanced, on the relative antiquity of those religions; and especially the asserted priority of the Bauddhas before the Brahmanas.

In the first place, it may be proper to remark, that the earliest accounts of India, by the Greeks who visited the country, describe its inhabitants as distributed into separate tribes. [Seven tribes are enumerated: but it is not difficult to reconcile the distributions, which are stated by Arrian and Strabo, with the present distribution into four classes.] Consequently, a sect which, like the modern Bauddhas, has no distinction of cast, could not have been then the most prevalent in India.

It is indeed possible that the followers of Buddha may, like the Jainas, have retained the distribution into four tribes, so long as they continued in Hindustan. But in that case, they must have been a sect of Hindus; and the question, which is most ancient, the Brahmana or the Bauddha, becomes a solecism.

If it be admitted that the Bauddhas are originally a sect of Hindus it may be next questioned, whether that, or any of the religious systems now established, be the most ancient. I have on a former occasion, [As. Res. Vol. viii. p. 474. [Above, pp. 67. 68]] indicated the notions which I entertain on this point. According to the hypothesis which I then hinted, the earliest Indian sect of which we have any present distinct knowledge, is that of the followers of the practical Vedas, who worshipped the sun, fire, and the elements; and who believed the efficacy of sacrifices, for the accomplishment of present and of future purposes. It may be supposed that the refined doctrine of the Vedantas, or followers of the theological and argumentative part of the Vedas, is of later date: and it does not seem improbable that the sects of Jina and of Buddha are still more modern. But I apprehend that the Vaishnavas, meaning particularly the worshippers of RAMA and of CRISHNA, [In explanation of a remark contained in a former essay [p. 68] 1 take this occasion of adding, that the mere mention of Rama or Crishna, in a passage of the Vedas, without any indication of peculiar reverence, would not authorize a presumption against the genuineness of that passage, on my hypothesis; nor, admitting its authenticity, furnish an argument against that system. I suppose both heroes to have been known characters in ancient fabulous history; but conjecture that, on the same basis, new fables have been constructed, elevating those personages to the rank of Gods. On this supposition, the simple mention of them in genuine portions of the Vedas, particularly in that part of it which is entitled Brahmana, would not appear surprising. Accordingly, CRISHNA, son of DEVACI, is actually named in the Ch'handogya Upanishad (towards the close of the third chapter,) as having received theological information from Ghora, a descendant of Angiras. This passage, which had escaped my notice, was indicated to me by Mr. Speke, from the Persian translation of the Upanishad.] may be subsequent to those sects, and that the Saivas also are of more recent date.

I state it as an hypothesis, because I am not at present able to support the whole of this position on grounds which may appear quite satisfactory to others; nor by evidence which may entirely convince them. Some arguments will, however, be advanced, to show that the proposition is not gratuitous.

The long sought history of Cashmir, which in the original Sanscrit was presented to the Emperor Acber, as related by Abul-Iazil in the Ayin-Acberi, and of which a Persian translation exists, more ample than Abul-Iazil's brief extract, has been at length recovered in the original language. [The copy which I possess, belonged to a Brahmana, who died some months ago (1805) in Calcutta. 1 obtained it from his heirs.] A fuller account of this book will be hereafter submitted to the society: the present occasion for the mention of it is a passage which was cited by Dr. Buchanan, [As. Res. vol. vi. p. 165.] from the English translation of the Ayin Acberi, for an import which is not supported by the Persian or Sanscrit text.

The author, after briefly noticing the colony established in Cashmir by Casyapa, and hinting a succession of kings to the time of the Curus and Pandavas, opens his detailed history, and list of princes, with GONARDA, a contemporary of Yudhisht'hira. He describes Asoca (who was twelfth in succession from Gonarda) and his son JALOCA, and grandson Damodara, as devout worshippers of Siva; and JALOCA, in particular, as a conqueror of the Mlech'has, or barbarians. DAMODARA, according to this history, was succeeded by three kings of the race of Turushca; and they were followed by a Bodhisatwa, who wrested the empire from them by the aid of Sacyasinha, and introduced the religion of Buddha into Cashmir. He reigned a hundred years; and the next sovereign was Abhimanyu, who destroyed the Bauddhas, and re-established the doctrines of the Nila purana. This account is so far from proving the priority of the Bauddhas, that it directly avers the contrary.

From the legendary tales concerning the last Buddha, current in all the countries in which his sect now flourishes; [TACHARD, Voyage de Siam. Laloubere, Royaume de Siam.] and upon the authority of a life of Buddha in the Sanscrit language, under the title of Lalita purana, which was procured by Major Knox, during his public mission in Nepal, it can be affirmed, that the story of GAUTAMA BUDDHA has been engrafted on the heroic history of the lunar and solar races, received by the orthodox Hindus; an evident sign, that his sect is subsequent to that, in which this fabulous history is original.

The same remark is applicable to the Jainas, with whom the legendary story of their saints also seems to be engrafted on the pauranic tales of the orthodox sect. Sufficient indication of this will appear in the passages which will be subsequently cited from the writings of the Jainas.

Considerable weight might be allowed to an argument deduced from the aggravated extravagance of the fictions admitted by the sects of JINA and Buddha. The mythology of the orthodox Hindus, their present chronology adapted to astronomical periods, their legendary tales, their mystical allegories, are abundantly extravagant. But the Jainas and Bauddhas surpass them in monstrous exaggerations of the same kind. In this rivalship of absurd fiction, it would not be unreasonable to pronounce that to be most modern, which has outgone the rest.

The greater antiquity of the religion of the Vedas is also rendered probable, from the prevalence of a similar worship of the sun and of' fire in ancient Persia. Nothing forbids the supposition, that a religious worship, which was there established in times of antiquity, may have also existed from a remote period in the country between the Ganges and the Indus.

The testimony of the Greeks preponderates greatly for the early prevalence of the sect, from which the present orthodox Hindus are derived, Arrian, having said that the Brachmanes were the sages or learned among the Indians, [[x] Exp. Al. vi. 16.] mentions them under the latter designation ([x]) as a distinct tribe, which, though inferior to the others in number, is superior in rank and estimation: bound to no bodily work, nor contributing any thing from labour to the public use; in short, no duty is imposed on that tribe, but that of sacrificing to the gods, for the common benefit of the Indians; and, when any one celebrates a private sacrifice, a person of that class becomes his guide; as if the sacrifices would not else be acceptable to the gods? [[x] Arrian. Indic, c. 11.]

Here, as well as in the sequel of the passage, the priests of a religion consonant to the Vedas, are well described: and what is said, is suitable to them; but to no other sect, which is known to have at any time prevailed in India.

A similar description is more succinctly given by Strabo, 'It is said, that the Indian multitude is divided into seven classes; and that the philosophers are first in rank, but fewest in number. They are employed, respectively, for private benefit, by those who are sacrificing or worshipping, etc.' [[x] Strab. xv. c. 1. (p. 712, ed. Casaub.)]

In another place he states, on the authority of Megasthenes, 'two classes of philosophers or priests; the Brachmanes and Germanes: but the Brachmanes are best esteemed, because they are most consistent in their doctrine' [[x] Strab. xv. c. 1. (pag. 712. ed. Casaub.)] The author then proceeds to describe their manners and opinions: the whole passage is highly deserving of attention, and will be found, on consideration, to be more suitable to the orthodox Hindus than to the Bauddhas or Jainas: particularly towards the close of his account of the Brachmanes, where he says, 'In many things they agree with the Greeks; for they affirm that the world was produced and is perishable; and that it is spherical: that God, governing it as well as framing it, pervades the whole: that the principles of all things are various; but water is the principle of the construction of the world: that, besides the four elements, there is a fifth nature, whence heaven and the stars: that the earth is placed in the centre of all. Such and many other things are affirmed of reproduction, and of the soul. Like PLATO, they devise fables concerning the immortality of the soul, and the judgment in the infernal regions; and other similar notions. These things are said of the Brachmanes.'

STRABO notices likewise another order of people opposed to the Brachmanes, and called Pramnoe: he characterizes them as contentious cavillers, who ridiculed the Brachmanes for their study of physiology and astronomy.' [[x] Strab. XV. c. I. pag. 718, 719. ed. Casaub.]

PHILOSTRATUS, in the life of Apollonius, speaks of the Brachmanes as worshipping the sun. 'By day they pray to the sun respecting the seasons, which he governs, that he would send them in due time; and that India might thrive: and, in the evening, they intreat the solar ray not to be impatient of night and to remain as conducted from them.' [[x] lib. iii. cap. 4.]

PLINY and SOLINUS [PLIN., lib. vii. c. 2. Solin. i. 52.] also describe the Gymnosophists contemplating  the sun: and Hierocles, as cited by Stephanus of Byzantium, [[x] Stephan. de Urbibus, ad vocem Brachmanes.] expressly declares the Brachmanes to be particularly devoted to the sun.

This worship, which distinguishes the orthodox Hindus, does not seem to have been at any time practised by the rival sects of Jina and BUDDHA.

PORPHYRUS, treating of a class of religious men, among the Indians, whom the Greeks were accustomed to call Gymnosophists, mentions two orders of them; one, the Brachmanes, the other, the Samanoeans: 'the Brachmanes receive religious knowledge, like the priesthood, in right of birth; but the Samanoeans are select, and consist of persons choosing to prosecute divine studies.' He adds, on the authority of Bardesanes, that 'all the Brachmanes are of one race; for they are all descended from one father and one mother. But the Samanoeans are not of their race; being selected from the whole nation of Indians, as before mentioned. The Brachman is subject to no domination, and contributes nothing to others.' [PORPH. Abstinentia, lib. iv.]

In this passage, the Brachman, as an hereditary order of priesthood, is contrasted with another religious order; to which persons of various tribes were admissible: and the Samanoeans, who are obviously the same with the Germanes of STRABO, were doubtless Sannyasis; but may have belonged to any of the sects of Hindus. The name seems to bear some affinity to the Sramanas, or ascetics of the Jainas and Bauddhas.

CLEMENS ALEXANDRINUS does indeed hint, that all the Brachmanes revered their wise men as deities; [[x] &c. Strom. lib. I. c. 15. p. 130. ed. Sylb.] and in another place, he describes them as worshipping Hercules and Pan. [Strom. lib. iii. c. 7. p. 194. ed. Sylb.] But the following passage from Clemens is most in point. Having said, that philosophy flourished anciently among the barbarians, and afterwards was introduced among the Greeks, he instances the prophets of the Egyptians, the Chaldees of the Assyrians; the Druids of the Gauls (Galatae); the Samanaeans of the Bactrians; the philosophers of the Celts; the Magi of the Persians; the Gymnosophists of the Indians: and proceeds thus: — 'They are of two kinds, some called Sarmanes, others Brachmanes. Among the Sarmanes, those called Allobii, [Same with the Hylobii of Strabo.] neither inhabit towns, nor have houses; they are clad with the bark of trees, and eat acorns, and drink water with their hands. They know not marriage, nor procreation of children; like those now called Encratetai (chaste). There are likewise, among the Indians, persons obeying the precepts of Butta, whom they worship as a god, on account of his extreme venerableness.' [[x] Strom, lib. 1. c. 15, p. 131. ed. Sylb.]

Here, to my apprehension, the followers of Buddha are clearly distinguished from the Brachmanes and Sarmanes. [The passage has been interpreted differently, as if Clemens said, that the Allobii were those who worshipped Butto. (See Moreri, Art. Samaneens.) The text is ambiguous.] The latter, called Germanes by Strabo, and Samamoeans by Porphyrius, are the ascetics of a different religion: and may have belonged to the sect of JINA, or to another. The Brachmanes are apparently those who are described by Philostratus and Hierocles, as worshipping the sun; and by Strabo and by Arrian, as performing sacrifices for the common benefit of the nation, as well as for individuals. The religion which they practised, was so far conformable with the precepts of the Vedas: and their doctrine and observances, their manners and opinions, as noticed by the authors above cited, agree with no other religious institutions known in India, but the orthodox sect. In short, the Brahmanas are distinctly mentioned by Greek authors as the first of the tribes or casts, into which the Indian nation was then, as now, divided. They are expressly discriminated from the sect of Buddha by one ancient author, and from the Sarmanes, or Samanoeans, (ascetics of various tribes) by others. They are described by more than one authority, as worshipping the sun, as performing sacrifices, and as denying the eternity of the world, and maintaining other tenets incompatible with the supposition that the sects of Buddha or Jina could be meant. Their manners and doctrine, as described by these authors, are quite conformable with the notions and practice of the orthodox Hindus. It may therefore be confidently inferred, that the followers of the Vedas flourished in India when it was visited by the Greek under Alexander: and continued to flourish from the time of Megasthenes. who described them in the fourth century before Christ, to that of Porphyrius, who speaks of them, on later authority, in the third century after Christ.

I have thus stated, as briefly as the nature of the subject permitted, a few of the facts and reasons by which the opinion, that the religion and institutions of the orthodox Hindus are more modern than the doctrines of Jina and of Buddha, may, as I think, be successfully resisted. I have not undertaken a formal refutation of it, and have, therefore, passed unnoticed, objections which are founded on misapprehensions.

It is only necessary to remark, that the past prevalence of either of those sects in particular places, with its subsequent persecution there by the worshippers of Siva, or of Vishnu, is no proof of its general priority. Hindustan proper was the early seat of the Hindu religion, and the acknowledged cradle of both the sects in question. They were foreigners in the Peninsula of India; and admitting, as a fact, (what need not however be conceded,) that the orthodox Hindus had not been previously settled in the Carnataca and other districts, in which the Jainas or the Bauddhas have flourished, it cannot be thence concluded, that the followers of the Vedas did not precede them in other provinces.

It may be proper to add, that the establishment of particular sects among the Hindus who acknowledge the Vedas, does not affect the general question of relative antiquity. The special doctrines introduced by Sancara ACHARYA, by RAMANUJA, and by MADHAVACHARYA, and of course the origin of the sects which receive those doctrines, may be referred, with precision, to the periods when their authors lived: but the religion in which they are sectaries has undoubtedly a much earlier origin.

To revert to the immediate object of these observations, which is that of explaining and supporting the information communicated by Major Mackenzie: I shall, for that purpose, state the substance of a few passages from a work of great authority among the Jainas, entitled Calpa Sutra, and from a vocabulary of the Sanscrit language by an author of the Jaina sect.

The Abhidhana chintamani, a vocabulary of synonymous terms, by HEMACHANDRA ACHARYA, is divided into six chapters (candas,) the contents of which are thus stated in the author's preface. 'The superior deities (Devadhidevas) are noticed in the first chapter; the gods (Devas) in the second; men in the third; beings furnished with one or more senses in the fourth; the infernal regions in the fifth; and terms of general use in the sixth.' 'The earth,' observes this author, 'water, fire, air, and trees, have a single organ of sense (indriya)] worms, ants, spiders, and the like, have two, three, or four senses; elephants, peacocks, fish, and other beings moving on the earth, in the sky, or in water, are furnished with five senses: and so are gods and men, and the inhabitants of hell.'

The first chapter begins with the synonyma of a Jina or deified saint; among which the most common are Arhat, Jineswara, Tirt'hancara or Tirt'hacara: others, viz. Jina, Sarvajnya and Bhagayat, occur also in the dictionary of Amera as terms for a Jina or Buddha; but it is deserving of remark, that neither Buddha, not Sugata, is stated by HEMACHANDRA among these synonyma. In the subsequent chapter, however, on the subject of inferior gods, after noticing the gods of Hindu Mythology, (Indra and the rest, including Brahma &c.) he states the synonyma of a Buddha, Sugata, or Bodhisatwa; and afterwards specifies seven such, viz. Vipasyi, Sic'hi, Viswanna, Cucuch'handa, Canchana, and Casyapa, [Two of these names occur in Captain Mahony's and Mr. Joinville's lists of five Buddhas. As. Res. vol. vii. p. 32 and 414.] expressly mentioning as the seventh BUDDHA, Sacyasinha, also named Servart'Hasiddha, son of Sud DHODANA and MAYA, a kinsman of the sun, from the race of GAUTAMA.

In the first chapter, after stating the general terms for a Jina or Arhat, the author proceeds to enumerate twenty-four Arhats, who have appeared in the present Avasarpini age: and afterwards observes, that excepting Munisuvrata and Nemi, who sprung from the race of HARI, the remaining twenty-two Jinas were born in the line of Icshwacu. [I understand that the Jainas have a mythological poem entitled Harivansa purana, different from the Harivansa of the orthodox. Their Icsnwacu, likewise, is a different person; and the name is said to be a title of their first Jina, Rishabha Deva.] The fathers and mothers of the several Jinas are then mentioned; their attendants; their standards or characteristics; and the complexions with which they are figured or described.

The author next enumerates twenty-four Jinas who have appeared in the past Utsarpini period; and twenty-four others who will appear in the future age: and, through the remainder of the first book, explain terms relative to the Jaina religion. The names of the Jinas are specified in Major Mackenzie's communication. [[In the Asiatic Researches, vol. ix. p. 244, &c.]]  Wherever those names agree with Hemachandra's enumeration, I have added no remark; but where a difference occurs I have noticed it, adding in the margin the name exhibited in the Sanscrit text.

I shall here subjoin the information gathered from Hemachandra's vocabulary, and from the Calpa sutra and other authorities, relative to the Jinas belonging to the present period. They appear to be deified saints, who are now worshipped by the Jaina sect. They are all figured in the same contemplative posture, with little variation in their appearance, besides a difference of complexion: but the several Jinas have distinguishing marks or characteristic signs, which are usually engraved on the pedestals of their images, to discriminate them.

1. RISABHA, or VRISHABHA, of the race of Icshwacu, was son of NABHI by MARUDEVA: he is figured of a yellow or golden complexion; and has a bull for his characteristic. His stature, as is pretended, was 500 poles (dhanush;) and the duration of his life, 8,400,000 great years (purva varsha.) According to the Calpa sutra, as interpreted by the commentator, he was born at Cosala or Ayodhya (whence he is named Causalica), towards the latter part of the third age. He was the first king, first anchoret, and first saint; and is therefore entitled Prat'hama Raja, Prat'hama BhIcshacara, Prat'hama Jina, and Prat'hama Tirt'hancara. At the time of his inauguration as king, his age was 2,000,000 years. He reigned 6,300,000 years; and then resigned his empire to his sons: and having employed 100,000 years in passing through the several stages of austerity and sanctity, departed from this world on the summit of a mountain, named Ashtapada. The date of his apotheosis was 3 years and 8, months before the end of the third age, at the precise interval of one whole age before the deification of the last Jina.

2. AJITA was son of Jitasatru by Vijaya; of the same race with the first Jina, and represented as of the like complexion; with an elephant for his distinguishing mark. His stature was 450 poles; and his life extended to 7,200,000 great years. His deification took place in the fourth age, when fifty lacshas of crors of oceans of years had elapsed out of the tenth cror of crors. [The divisions of time have been noticed by Major Mackenzie, As. Res. vol. ix. p. 257, and will be further explained.]

3. SAMBHAVA was the son of Jitari by Sena; of the same race and complexion with the preceding; distinguished by a horse; his stature was 400 poles; he lived 6,000,000 years; and he was deified 30 lacshas of crors of Sagaras after the second Jina.

4. ABHINANDANA was the son of SAMBARA by Sidd'hart'ha; he has an ape for his peculiar sign. His stature was 300 poles; and his life reached to 5,000,000 years. His apotheosis was later by 10 lacshas of crors of Sagaras than the foregoing.

5. SUMATI was son of Megha by Mangala; he has a curlew for his characteristic; His life endured 4,000,000 years, and his deification was nine lacshas of crors of Sagaras after the fourth Jina.

6. Padmaprabha was son of SRIDHARA by SUSIMA; of the same race with the preceding, but described of a red complexion. He has a lotos for his mark: and lived 3,000,000 years, being 200 poles in stature. He was deified 90,000 crors of Sagaras after the fifth Jina.



7. Suparswa was son of Pratisht'ha by Prit'hwi; of the same line with the foregoing, but represented with a golden complexion; his sign is the figure called Swastica. He lived 2,000,000 years; and was deified 9,000 crors of Sagaras subsequent to the sixth Jina.

8. Chandraprabha was son of Mahasena by Lacshmana; of the same race with the last, but figured with a fair complexion; his sign is the moon; his stature was 150 poles, and he lived 1,000,000 years; and his apotheosis took place 900 crors of Sagaras later than the seventh Jina.

9. Pushpadanta, also surnamed Suvidhi, was son of Supriya by RAMA; of the same line with the preceding, and described of a similar complexion, his mark is a marine monster (macara); his stature was 100 poles, and the duration of his life 200,000 years. He was deified 90 crors of Sagaras after the eighth Jina.



10. SITALA was son of Dridharat'ha by Nanda; of the same race, and represented with a golden complexion; his characteristic is the mark called Srivatsa. His stature was 90 poles; and his life 100,000 great years; his deification dates 9 crors of Sagaras later than the preceding.

11. SREYAN (SREYAS) or SREYANSA, was son of VISHNU by Vishna; of the same race, and with a similar complexion; having a rhinoceros for his sign. He was 80 poles in stature, and lived 8,400,000 common years. His apotheosis took place more than 100 Sagaras of years before the close of the fourth age.

12. Va'upujya was son of Vasupujya by Jaya; of the same race, and represented with a red complexion, having a buffalo for his mark; and he was 70 poles high, lived 7,200,000 years, and was deified later by 54 Sagaras than the eleventh Jina.

13. VIMALA was son of Critavarman by Syama; of the same race; described of a golden complexion, having a boar for his characteristic; he was 60 poles high, lived 6,000,000 years, and was deified 30 Sagaras later than the twelfth Jina.

14. ANANTA, also named Anantajit, was son of Sinhasena by SUYASAH. He has a falcon for his sign; his stature was 50 poles, the duration of his life 3,000,000 years, and his apotheosis 9 Sagaras after the preceding.

15. DHARMA was don of Bhanu by Suvrata, characterised by the thunderbolt; he was 45 poles in stature, and lived 1,000,000 years; he was deified 4 Sagaras later than the foregoing.

16. SANTI was son of Viswasena by Achira, having an antelope for his sign; he was 40 poles high, lived 100,000 years, and was deified 2 Sagaras subsequent to the last mentioned. [The life of this Jina is the subject of a separate work entitled Santi purana.]

17. Cunt'hu was son of Sura, by SRI; he has a goat for his mark; his height was 35 poles, and his life 95,000 years. His apotheosis is dated in the last palya of the fourth age.



18. Ara was son of Sudarsana by Devi; characterised by the figure called Nandavarta: his stature was 30 poles, his life 84,000 years, and his deification 1,000 crors of years before the next Jina.

19. MALLI was son of Cumbha by PRABHAVATI; of the same race with the preceding; and represented of a blue complexion, having a jar for his characteristic; he was 25 poles high and lived 55,000 years; and was deified 6,584,000 years before the close of the fourth age.

20. MUNISUVRATA, also named Suvrata, or Muni was son of SUMITRA by PADMA, spruug from the race called Harivansa; represented with a black complexion, having a tortoise for his sign: his height was 20 poles, and his life extended to 30,000 years. His apotheosis is dated 1,184,000 years before the end of the fourth age.

21. Nimi was son of Vijaja by Vipra; of the race of Icshwacu; figured with a golden complexion; having for his mark a blue water-lily, (nilotpala); his stature was 15 poles; his life 10,000 years; and his deification took place 584,000 years before the expiration of the fourth age.

22. NEMI, also called Arishtanemi, was son of the king SAMUDRAJAYA by Siva; of the line denominated Harivansa; described as of a black complexion, having a conch for his sign. According to the calpa sutra, he was born at Soriyapura; and, when 300 years of age, entered on the practice of austerity. He employed 700 years in passing through the several stages of sanctity, and, having attained the age of 1,000 years, departed from this world at Ujjinta, which is described as the peak of a mountain, the same, according to the commentator, with Giranara. [I understand this to be a mountain situated in the west of India, and much visited by pilgrims.] The date of this event is 84,000 years before the close of the fourth age.

23. PARSWA (or Parswanat'ha) was son of the king Aswasena by Vama, or Bamadevi; of the race of Icshwacu; figured with a blue complexion, having a serpent for his characteristic. The life of this celebrated Jina, who was perhaps the real founder of the sect, is the subject of a poem entitled Parswanat'ha charitra. According to the Calpa stura, he was born at Banarasi, [Bhelupura, in the suburbs of Benares, is esteemed holy, as the place of his nativity.] and commenced his series of religious austerities at thirty years of age; and having completed them in 70 years, and consequently attained the age of 100 years, he died on Mount Sammeya or Samet. [Samet sic'hara, called in Major Rennel's map Parsonaut, is situated among the hills between Bihar and Bengal. Its holiness is great in the estimation of the Jainas: and it is said to be visited by pilgrims from the remotest provinces of India.] This ,happened precisely 250 years before the apotheosis of the next Jina; being stated by the author of the Calpa sutra at 1,230 years before the date of that book.

24. Vardhamana, also named Vira, Mahavira, &c. and surnamed Charama tirt'hacrit, or last of the Jinas: emphatically called Sramana, or the saint. He is reckoned son of Siddhart'ha by Trisala; and is described of a golden complexion, having a lion for his symbol.

The subject of the Calpa sutra, before cited, is the life and institutions of this Jina. I shall here state an abstract of his history as there given, premising that the work, like other religious books of the Jainas, is composed in the Pracrit called Magadhi; and that the Sanscrit language is used by the Jainas for translations, or for commentaries, on account of the great obscurity of the Pracrit tongue. [This Pracrit, which does not differ much from the language introduced by dramatic poets into their dramas, is formed from the Sanscrit. I once conjectured it to have been formerly the colloquial dialect of the Saraswata Brahmens [As. Res. vol. vii. p. 219.] but this conjecture has not been confirmed  by further researches. I believe it to be the same language with the Pali of Ceylon.]

According to this authority, the last Tirt'hancara, quitting the state of a deity, and relinquishing the longevity of a god, to obtain immortality as a saint, was incarnate towards the close of the fourth age (now past,) when 75 years and 8, months of it remained. He was at first conceived by Devananda, wife of Rishabhadatta, a Brahmana inhabiting Brahmanacunda grama, a city of Bharata varsha, in Jamba dwipa. The conception was announced to her by dreams. INDRA, [The Jainas admit numerous Indras; but some of the attributes, stated in this place by the Calpa sutra, belong to the Indra of the Indian mythology.] or SACRA, who is the presiding deity on the south of Meru, and abides in the first range of celestial regions, called Saudharma, being apprized of Mahavira's incarnation, prostrated himself, and worshipped the future saint; but reflecting that no great personage was ever born in an indigent and mendicant family, as that of a Brahmana, Indra commanded his chief attendant Harinai-Gumeshi to remove the fetus from the womb of Devananda to that of Trisala, wife of Siddhart'ha, a prince of the race of Icshwacu, and of the Casyapa family. This was accordingly executed, and the new conception was announced to Trisala by dreams, which were expounded by soothsayers, as foreboding the birth of a future Jina. In due time he was born, and his birth celebrated with great rejoicings.

His father gave him the name of Varduamana. But he is also known by two other names, Sramana and Mahavira. His father has similarly three appellations, Siddhart'ha, Sreyansa, and Yasaswi; and his mother likewise has three titles, Trisala, Videha-dinna, and Priticarini. His paternal uncle was Suparswa, his elder brother Nandivardhana, his sister (mother of Jamali) Sudarsana. His wife was Yasoda, by whom he had a daughter (who became wife of Jamali;) named Anojja and Priyadarsana. His granddaughter was called Seshavati and Yasovati.

His father and mother died when he was twenty-eight years of age; and ho continued two years with his elder brother: after the second year he renounced worldly pursuits, and departed amidst the applauses of gods and men, to practise austerities. The progress of his devout exercises, and of his attainment of divine knowledge, is related at great length. Finally, he became an Arhat or Jina, being worthy of universal adoration, and having subdued all passions; [So the commentator expounds both terms.]  being likewise omniscient and all-seeing: and thus, at the age of seventy-two years, he became exempt from all pain for ever. This event is stated to have happened at the court of king Hastipala, in the city of Pawapuri or Papapuri] [Near Rajagrihah, in Bihar. It is accordingly a place of sanctity. Other holy places, which have been mentioned to me are, Champapuri, near Bhagatpur, Chanaravati distant ten miles from Benares, and the ancient city Hastinapura in Hindustan: also Satrunjaya, said to be situated in the west of India.] and is dated three years and eight and a-half months before the close of the fourth age, (called Duhc'hama suc'hama) in the great period named avasarpini. The author of the Calpa sutra mentions, in several places, that, when he wrote, 980 years had elapsed since this apotheosis. [Samanassa bhagavau MAHABIRASSA java duhc'ha hinassa navabasa sayain bicwantain dasamassaya basa sayassa ayam asi ime sambach'hare cale gach'hai. "Nine hundred years have passed since the adorable Mahabira became exempt from pain; and of the tenth century of years, eighty are the time which is now elapsed."] According to tradition, the death of the last Jina happened more than two thousand four hundred years since; and the Calpa sutra appears therefore, to have been composed about fifteen hundred years ago. [The most ancient copy in my possession, and the oldest one which I have seen, is dated in 1614 samvat: it is nearly 250 years old.]

The several Jinas are described as attended by numerous followers, distributed into classes, under a few chief disciples, entitled Ganadharas or Ganadhipas. The last Jina had nine such classes of followers, under eleven disciples, Indrabhuti, Agnibhuti, Vayubhuti, Vyacta, Sudharma, Manditaputra, Mauryaputra, Acampita, Achalabhrata, Mevarya, Prabhasa. Nine of these disciples died with Mahavira; and two of them, Indrabhuti and Sudharma survived him, and subsequently attained beatitude. The Calpa sutra adds, that all ascetics, or candidates for holiness, were pupils in succession from Sudharma, none of the others having left successors. The author then proceeds to trace the succession from Sudharma to the different Sac'has, or orders of priests, many of which appear still to exist. This enumeration disproves the list communicated to Major Mackenzie by the head priest of Belligola.

The ages and periods which have been more than once alluded to in the foregoing account of the Jainas are briefly explained in Hemachandra's vocabulary. In the second chapter, which relates to the heavens and the gods, &c. the author, speaking of time, observes that it is distinguished into Avasarpini and Utsarpini, adding that the whole period is completed by twenty cotis of cotis of Sagaras] or 2,000,000,000,000,000 oceans of years. I do not find that he any where explains the space of time denominated Sagara or ocean. But I understand it to be an extravagant estimate of the time, which would elapse, before a vast cavity filled with chopped hairs could be emptied, at the rate of one piece of hair in a century: the time requisite to enter such a cavity, measured by a yojana every way, is a palya: and that repeated ten cotis of cotis of times [1,000,000,000,000,000 palyas = one Sagara, or sagaropama.] is a Sagara.

Each of the periods above-mentioned, is stated by Hemachandra, as comprising six aras; the names and duration of which agree with the information communicated to Major Mackenzie: In the one, or the declining period, they pass from the extreme felicity (ecanta suc'ha) through intermediate gradations, to extreme misery (ecanta duhc'ha). In the other, or rising period, they ascend in the same order, from misery to felicity. During the three first ages of one period, mortals lived for one, two, or three palyas; their stature was one, two, or three leagues (gavyutis); and they subsisted on the fruit of miraculous trees; which yielded spontaneously food, apparel, ornaments, garlands, habitation, nurture, light, musical instruments, and household utensils. In the fourth age, men lived ten millions of years; and their stature was 500 poles (dhanush): in the fifth age, the life of man is a hundred years: and the limit of his stature, seven cubits: in the sixth, he is reduced to sixteen years, and the height of one cubit. In the next period, this succession of ages is reversed, and afterwards they recommence as before.

Here we cannot but observe, that the Jainas are still more extravagant in their inventions than the prevailing sects of Hindus, absurd as these are in their fables.

In his third chapter, Hemachandra, having stated the term for paramount and tributary princes, mentions the twelve Chacravartis, and adds the patronymics and origin of them. Bharata is surnamed Arshabhi, or son of Rishabha; Maghavan is son of Vijaya; and Sanatcumara of ASWASENA. Santi, Cunt'hu and ARA are the Jinas so named, Sagara is described as son of Sumitra; Subhuma is entitled Cartavirya; Padma is said to be son of Padmottara; HARISHENA of HARI; JAYA of VIJAYA; BRAHMADATTA of BRAHME; and all are declared to have sprung from the race of Icshwacu.

A list follows, which, like the preceding, agrees nearly with the information communicated to Major Mackenzie. It consists of nine persons, entitled Vasudevas, and Crishnas. Here Triprisht'ha is mentioned with the patronymic Prajapatya; Dwiprisht'ha is said to have sprung from Brahme; Swayambhu is expressly called a son of Rudra; and Purushottama, of Soma, or the moon, Purusha- Sinha is surnamed SAIVI, or son of SIVA; Purushapundarica is said to have sprung from Mahasiras. Datta is termed son or Agnisinha; Narayana has the patronymic Das'rat'hi which belongs to Rama- Chandra; and Crishna is described as sprung from Vasudeva.

Nine other persons are next mentioned, under the designation of Sucla balas, viz. 1. Achala, 2. Vijaya, 3. Bhadra, 4. Suprabha, 5. Sudarsana, 6. ANANDA, 7. NANDANA, 8. PADMA, 9. RAMA.

They are followed by a list of nine foes of Vishnu: it corresponds nearly with one of the lists noticed by Major Mackenzie, viz. 1. Aswagriva, 2. Taraca, 3. Meraca, 4. Madhu, 5. Misumbha, 6. Bali, 7. PRAHLADA, 8. The king of Lanca (Ravana), 9. The king of Magadha (Jarasandha).

It is observed, that, with the Jinas, these complete the number of sixty-three eminent personages, viz. 24 Jinas, 12 Chacravartis, 9 Vasudevas, 9 Baladevas, and 9 Prativasudevas.

It appears from the information procured by Major Mackenzie, that all these appertain to the heroic history of the Jaina writers. Most of them are also both known to the orthodox Hindus, and are the principal personages in the Puranas.

Hemachandra subsequently notices many names of princes, familiar to the Hindus of other sects. He begins with Prit'hu son of VENA, whom he terms the first king: and goes on to Mandhata, Harischandra Bharata, son of Dushyanta, &c. Towards the end of his enumeration of conspicuous princes, he mentions Carna, king of Champa and Anga: Hala or Salivahana; and CUMARAPALA, surnamed CHAULUCYA, a royal saint, who seems from the title Paramarhata, to have been a Jaina, and apparently the only one in that enumeration.

In a subsequent part of the same chapter, Hemachandra, (who was himself a theologian of his sect, and author of hymns to Jina, [A commentary on these hymns is dated in Saca 1214 (A. D. 1292); but how much earlier Hemachandha lived, is not yet ascertained.]) mentions and discriminates the various sects; viz. 1st. Arhatas, or Jainas, 2dly, Saugatas, or Bauddhas, and 3dly, six philosophical schools, viz. 1st. Naiyayica, 2d. Yoya, 3d, Capila's Sanc'hya, 4th. Vaiseshica, 5th. Varhaspatya, or Nastica, and 6th. Charvaca or Locayata. The two last are reputed atheistical, as denying a future state and a providence. If those be omitted, and the two Mimansas inserted, we have the six schemes of philosophy familiar to the Indian circle of the sciences.

The fourth chapter of Hemachandra's vocabulary relates to earth and animals. Here the author mentions the distinctions of countries which appear to be adopted by the Jainas; viz. the regions (varsha) named Bharata Airavata, and Videha, to which he adds Curu; noticing also other distinctions familiar to the Hindus of other sects, but explaining some of them according to the ideas of the Jainas. 'Aryavarta,' he observes, 'is the native land of Jinas, Chacris, and Aradhachacris, situated between the Vindhya and Himadri mountains.' This remark confines the theatre of Jaina history, religious and heroic, within the limits of Hindustan proper.

A passage in Bhascara's treatise on the sphere, will suggest further observations concerning the opinions of the Jainas on the divisions of the earth. Having noticed, for the purpose of confuting it, a notion maintained by the Bauddhas (whom some of the commentators,  as usual among orthodox Hindus, confound with the Jainas, respecting the descent or fall of the earth in space; he says, [Goladhyaya, § 3. v., 8 & 10.] the naked sectaries and the rest affirm, that two suns, two moons, and two sets of stars appear alternately: against them I allege this reasoning. How absurd is the notion which you have formed of duplicate suns, moons and stars, when you see the revolution of the polar fish.' [Ursa minor.]

The commentators [LACSHMIDASA, MUNISWARA, and the Vasanabhashya.] agree that the Jainas are here meant; and one of them remarks, that they are described as naked sectaries &c.; because the class of Digambaras is a principal one among these people.

It is true that the Jainas do entertain the preposterous notion here attributed to them: and it is also true that the Digambaras, among the Jainas, are distinguished from the Suclambaras, not merely by the white dress of the one, and the nakedness, (or else the tawny apparel) of the other; but also by some particular tenets and diversity of doctrine. However, both concur in the same ideas regarding the earth and planets, which shall be forthwith stated, from the authority of Jaina books: after remarking, by the way, that ascetics of the orthodox sect, in the last stage of exaltation, when they become Paramahansa, also disuse clothing.

The world, which according to the Jainas is eternal, is figured by them as a spindle resting on half of another; or as they describe it, three cups, of which the lowest is inverted; and the uppermost meets at its circumference the middle one. They also represent the world by comparison to a woman with her arms akimbo. [The Sangrahani ratna and Locanab sutra, both in Pracrit, are the authorities here used.] Her waist, or according to the description first mentioned, the meeting of the lower cups, is the earth. The spindle above, answering to the superior portion of the woman's person, is the abode of the gods; and the inferior part of the figure comprehends the infernal regions. The earth, which they suppose to be a flat surface, is bounded by a circle, of which the diameter is one raju. [This is explained to be a measure of space, through which the gods are able to travel in six months, at the rate of 2,057,152 yojanas, (of 2,000 crosa each), in the twinkling of an eye.] The lower spindle comprises seven tiers of inferior earths or hells, at the distance of a raju from each other, and its base is measured by seven rajus. These seven hells are Ratna prabha, 'Sarcara prabha, Baluca prabha, Panca prabha, Dhuma prabha, Tama prabha, Tamatama prabha. The upper spindle is also seven rajus high; and its greatest breadth is five rajus. Its summit, which is 4,500,000 yojanas wide is the abode of the deified saints: beneath that are five Vimanas, or abodes of gods: of which the centre one is named Sarvart'hasiddha: it is encompassed by the regions Aparajita, Jayanta, Vaijayanta and Vijaya. Next, at the distance of one raju from the summit, follow nine tiers of worlds, representing a necklace (graiveyaca), and inhabited by gods, denominated, from their conceited pretensions to supremacy, Ahamindra. These nine regions are, Aditya, Pritincara, Somanasa, Sumanasa, Suvisala, Sarvatobhadra, Manorama, Supravaddha,  and Suddarsana.

Under these regions are twelve (the Digambaras say sixteen) other regions, in eight tiers, from one to five rajus above the earth. They are filled with Vimanas, or abodes of various classes of gods, called by the general name of Calpavasis. These worlds, reckoning from that nearest the earth, are, Saudhama and Isana: Sanalcumara and Mahendra; Brahme: Lantaca; Sucra; Sahasrara; Anala and Pranata; Arana and Achyuta.

The sect of Jina distinguish four classes of deities, the Vaimanicas, Bhuvanapatis, Jyotishis, and Vyantaras. The last comprises eight orders of demigods or spirits, admitted by the Hindus in general, as the Racshanas, Pisacshas, Cinnaras, &c. supposed to range over the earth. The preceding class (Jyotishis) comprehends five orders of luminaries; suns, moons, planets, constellations, and stars, of which more hereafter. The Vaimanicas belong to the various Vimanas, in the twelve regions, or worlds, inhabited by gods. The class of Bhuvanapati includes ten orders, entitled Asuracumara, Nagacumara, &c.; each governed by two Indras. All these gods are mortal, except, perhaps, the luminaries.

The earth consists of numerous distinct continents, in concentric circles, separated by seas forming rings between them. The first circle is Jambu dwipa, with the mountain Sudarsa Meru in the centre. It is encompassed by a ring containing the salt ocean; beyond which is the zone, named Dhatuci dwipa; similarly surrounded by a black ocean. This is again encircled by Pushcara dwipa, of which only the first half is accessible to mankind: being separated from the remoter half by an impassable range of mountains, denominated Manushottara parvata. Dhatuci dwipa contains two mountains, similar to Sumeru, named Vijanga and Achala; and Pushcara contains two others, called Mandira and Vidyunmali.

The diameter of Jambu dwipa being 100,000 great yojanas, [Each great yojana contains 2000 cos.] if the 190th part be taken, or [y] 526-6/19, we have the breadth of Bharata varsha, which occupies the southern segment of the circle. Airavata is a similar northern segment. A band (33648 yojanas wide) across the circle, with Sudarsa Meru in the middle of it, is Videha varsha, divided by Meru (or by four peaks like elephant's teeth, at the four corners of that vast mountain) into east and west Videha. These three regions, Bharata, Airavata, and Videha, are inhabited by men who practice religious duties. They are denominated Carmabhumi, and appear to be furnished with distinct sets of Tirthancaras, or saints entitled Jina. The intermediate regions north and south of Meru are bounded by four chains of mountains; and intersected by two others: in such a manner, that the ranges of mountains, and the intermediate vallies, increase in breadth progressively. Thus Himavat is twice as broad as Bharata varsha [y] (or 1052-12/19); the valley beyond it is double its breadth [y] (2105-5/19); the mountain Mahahimavat is twice as much [y] (4210-10/19); its valley is again double [y] (8421-1/19); and the mountain Nishaddha has twice that breadth [y] (l6842-2/19). The vallies between these mountains, and between similar ranges reckoned from Airavata (viz. Sic'hari, Rucmi and Nila) are inhabited by giants (Yugala), and are denominated Bhogabhumi. From either extremity of the two ranges of mountains named Himaval and Sic'hari, a pair of tusks project over the sea; each divided into seven countries denominated Antara dwipas. There are consequently fifty-six such; which are called Cubhogabhumi, being the abode of evil doers. None of these regions suffer a periodical destruction, except Bharata and Airavata, which are depopulated, and again peopled at the close of the great periods before-mentioned.

We come now to the immediate purpose for which those notions of the Jainas have been here explained. They conceive the setting and rising of stars and planets to be caused by the mountain Sumeru: and suppose three times the period of a planet's appearance to be requisite for it to pass round Sumeru, and return to the place whence it emerges. Accordingly they allot two suns, as many moons, and an equal number of each planet, star, and constellation to Jambu dwipa, and imagine that these appear, on alternate days, south and north of Meru. They similarly allot twice that number to the salt ocean; six times as many to Dhatuci dwipa; 21 times as many, or 42 of each, to the Calodadhi; and 72 of each to Pushcara dwipa.

It is this notion, applied to the earth which we inhabit, that BHASCARA refutes. His argument is thus explained by his commentators.

'The star close to the north pole, with those near it to the east and west, forms a constellation figured by the Indian astronomers as a fish. In the beginning of the night (supposing the sun to be near Bharani or Musca); the fish's tail is towards the west; and his head towards the east; but at the close of the night, the fish's tail, having made a half revolution, is towards the east, and his head towards the west; and since the sun, when rising and setting, is in a line with the fish's tail, there is but one sun; not two.' This explanation is given by Muniswara and Lacshmidasa. But the Vasana bhashya reverses the fish, placing his head towards the west at sun-set, when the sun is near Bharani.

[admin]

XIII. On the Origin and Peculiar Tenets of Certain Muhammedan Sects. [From the Asiatic Researches, vol. vii. p. 338-344. Calcutta 1801. 4to.]

The Bohrahs, numerous in the provinces of the Indian peninsula, but found also in most of the great cities of Hindustan, are conspicuous by their peculiar customs; such for example, as that of wearing at their orisons an appropriate dress, which they daily wash with their own hands. Their disposition for trade to the exclusion of every other mode of livelihood, and to the government of their tribe by a hierarchy, are further peculiarities, which have rendered them an object of inquiry, as a singular sect.

Researches made by myself, among others, were long unsuccessful. My informers confounded this tribe with the Ismailiyahs, with the Ali-ilahiyahs, and even with the unchaste sect of Cheragh-cush. Concerning their origin the information received was equally erroneous with that regarding their tenets. But at length a learned Sayyad referred me to the Mejatisu'lmuminim composed by Nurullah of Shuster, a zealous Shiah, who suffered for his religious opinions in the reign of Jehangir. In the passage, which will be forthwith cited from that work, the Bohrahs are described by the author as natives of Gujrat, converted to the Muhammedan religion about three hundred years before his time, or five centuries ago.

To that passage I shall subjoin extracts from the same work, containing an account of similar tribes, with some of which the Bohrahs may perhaps have been sometimes confounded. Concerning the Ismailiyahs, for whom they have been actually mistaken, it must be remembered, that these form a sect of Shiahs, who take their distinctive appellation from Ismail, eldest son and nominated successor of Iman Jafer, surnamed Sadik. They consider Ismail as the true heir of the Imamet, and do not acknowledge the legal succession of his brother Musa and of the five last Imams. This sect flourished under the Egyptian dynasty of Khalifs founded by MUHAMMED Mahadi, who claimed descent from the Imam Ismail himself. It was also conspicuous under a dynasty of princes of this sect, the first of whom, Hasan Sabah founded a principality in Irak. [See the Dabistan of Mulla Mohsen Fani; and D'herbelot's Bibliotheque orientale. If the industrious Bohrahs and the remorseless "assassins" had really arisen out of the same sect, it would be a new fact in the history of the human mind.] The sect may still exist in Syria; but it does not seem to be at present known in the Indian portions of Asia.

The Ali-ilahiyahs on the contrary, are become numerous in India. This sect is mentioned by the author of the Dabistan, as prevalent in his time, only at Uzbit, or Azbat, in the mountainous tract near Khata. It now prevails, according to information which I have received in a part of the dominions of Nawab-Nizamu'l-Mulc. The singular tenets of this heretical sect are thus stated by Mohsen Fani. "The Ali-ilahiyahs hold, that celestial spirits, which cannot otherwise be known to mankind, have frequently appeared in palpable shapes. God himself has been manifested in the human form, but especially in the person of Ali Murteza, whose image, being that of ALI ULLAH, or ALI God, these sectaries deem it lawful to worship. They believe in the metempsychosis; and, like others who maintain that doctrine, abstain from fleshmeat. They imagine that ALI MURTEZA, when he quitted this earth, returned to the sun, which is the same with himself; and hence they call the sun Ali Ullah. This sect does not admit the authenticity of the Koran as it is now extant: some pretending that it is a forgery of Abubecr's, Omar's and Othman's, others condemning it, simply because it was edited by the last mentioned Khalif. The members of this sect appear to vary in regard to some points of doctrine; but the leading and universal tenet of this sect is, that, in every age of the world, God is manifested in the persons of prophets and of saints; for instance, he was Adam, and afterwards Ahmed and Ali: and in like manner these sectaries believe in the transmigration of God into the persons of the Imams. Some of them affirm, that the manifestation of the divine being, in this age of the world, was Ali Ullah; and after him, his glorious posterity: and they consider Muhammed as a prophet sent by Ali Ullah. When God, say they, perceived Muhammed's insufficiency, he himself assumed the human form for the purpose of assisting the prophet." [See the Dabistan, from which this account is abstracted.]

It does not appear from any satisfactory information, that the Bohrahs agree with either of these sects, in deifying Ali, or in contesting the legal succession of the six last Imams. On the contrary, the tribe is acknowledged to consist of orthodox Sunnis, and of true Shiahs; but mostly of the last mentioned sect. These and other known circumstances corroborate the following account of that tribe, as given by Nurullah of Shuster, in the work before mentioned.

"The Bohrahs are a tribe of the faithful which is settled chiefly at Ahmedabad and its environs. Their salvation in the bosom of religion took place about three hundred years ago, at the call of a virtuous and learned man, whose name was Mulla Ali, and whose tomb is still seen at the city of Cambayat.

"The conversion of this people was thus conducted by him: As the inhabitants of Gujrat were pagans, and were guided by an aged priest, a recreant, in whom they had a great confidence, and whose disciples they were, the missionary judged it expedient, first to offer himself as a pupil to the priest, and after convincing him by irrefragable proofs, and making him participate in the declaration of faith, then to undertake the conversion of others. He accordingly passed some years in attendance on that priest, learnt his language, studied his sciences, and became conversant with his books. By degrees he opened the articles of the faith to the enlightened priest, and persuaded him to become Musleman. Some of his people changed their religion in concert with their old instructor. The circumstance of the priest's conversion being made known to the principal minister of the king of that country, he visited the priest, adopted habits of obedience towards him, and became a Muslem. But for a long time, the minister, the priest, and the rest of the converts, dissembled their faith, and sought to keep it concealed, through dread of the king.

"At length the intelligence of the minister's conversion reached the monarch. One day he repaired to his house, and finding him in the humble posture of prayer, was incensed against him. The minister knew the motive of the king's visit, and perceived that his anger arose from the suspicion that he was reciting prayers and performing adoration. With presence of mind, inspired by divine providence, he immediately pretended that his prostrations were occasioned by the sight of a serpent, which appeared in the corner of the room, and against which he was employing incantations. The king cast his eyes towards the corner of the apartment, and it so happened that there he saw a serpent; the minister's excuse appeared credible, and the king's suspicions were lulled.

"After a time, the king himself secretly became a convert to the Musleman faith; but dissembled the state of his mind, for reasons of state. Yet, at the point of death, he ordered, by his will, that his corpse should not be burnt, according to the customs of the pagans.

"Subsequently to his decease, when Sultan Zefer, one of the trusty nobles of Sultan Firuz Shah, sovereign of Delhi, conquered the province of Gujrat; some learned men, who accompanied him, used arguments to make the people embrace the faith, according to the doctrines of such as revere the traditions. [The Sunnis, or orthodox sect.] Hence it happened, that some of the tribe of Bohrahs became members of the sect of the Sunnet.

"The party which retains the Imamiyeh tenets, comprehends nearly two thousand families. They always have a pious learned man amongst them, who expounds cases of law according to the doctrines of the Imamiyehs. Most of them subsist by commerce and mechanical trades; as is indicated by the name of Bohrah, which signifies merchant, in the dialect of Gujrat. They transmit the fifth part of their gains to the Sayyads of Medineh; and pay their regular eleemosynary contributions to the chief of their learned, who distributes the alms among the poor of the sect. These people, great and small, are honest, pious, and temperate. They always suffer much persecution (for the crime of bearing affection towards the holy family) from the wicked murderers, [The orthodox.] who are invested with public authority; and they are ever involved in the difficulties of concealment.

"The Sadikiyahs are a tribe of the faithful Hindustan; pious men, and disciples of Sayyad Cabiru'ddin, who derived his descent from ISMAIL, son of Imam Jafer. This tribe is denominated Sadikiyahs, by reason of the sincere [Sadik] call of that Sayyad. Although that appellation have, according to received notions, a seeming relation to ABUBECR, whose partisans gave him this title, yet it is probable that the sect assumed that appellation for the sake of concealment. However, no advantage ever accrues to them from it. On the contrary, the arrogant inhabitants of Hind, who are Hindus, being retainers of the son of the impious Hind, [Meaning Hinda, the mother of Moaviyyeh.] have discovered their attachment to the sect of Shiahs, and have revived against them the calumnies which five hundred years ago they broached against the Ismailiyahs. They maliciously charge them with impiety; such, indeed, is their ancient practice. They violate justice, and labour to extirpate this harmless tribe. In short, they cast the stone of calumny on the roof of the name and reputation of this wretched people, and have no fear of God, nor awe of his Prophet. [The author proceeds in a strain of invective against the Sunnis; especially against Mulla ABDULLAH of Lahor, who bore the title of the Makhdu-Mu'l-Mulc. This, being superfluous, is here omitted.]

"In short, nearly thirty thousand persons of this sect are settled in provinces of Hindustan, such as Multan, Lahor, Dehli, and Gujrat. Most of them subsist by commerce. They pay the fifth part of their gains to the descendants of Sayyad Cabir, who are their priests; and both preceptor and pupil, priests and laymen, all are zealous Shiahs. God avert evil from them, and make the wiles of their foes recoil!

"The Hazarehs of Cabul are an innumerable tribe, who reside in Cabul, Ghaznin, and Kandahar. Many of them are Shiahs, and adherents of the holy family. At present, among the chief of the Shiahs, is Mirza Shadman, with whom the faithful are well pleased, and of whose incursions the Kharejis [The word is here used as a term of reproach; for its origin, as the appellation  of a sect, see D'herbelot's Bibliotheque orientale.] of Cabul and Ghaznin bitterly complain.

"The Baloch of Sind; many of these are devoted Shiahs. They call themselves, and are called by all the faithful, Ali's friends. Sayyad Raju of Bokhara exerted himself in the guidance of this tribe; his descendants remain among them, and are occupied with the concerns of the sect."

[admin]

INDEX.

A.

Abhava, 167, 182, 194.
Abhidhana chintamani, 289.
Abhimana, 153.
ABHIMANYU, 285.
Abhira, 274.
Abhisheca, 19.
Abhyantara, 252.
ABJA, 26.
Ablutions, 76, 84.
Absorption of the soul in the Supreme Being, 150, 234, 241.
ABU'L-FAZL, 284.
Acasa, 154, 170, 174, 217, 222, 239, 248, 253, 256.
Acasasticaya, 248.
Achara, 193.
Achara chandrica, 92.
Acharadersa, 92.
Ach'havac, 84, 119.
ACHYUTA CRISHNANANDA TIRT'HA, 216.
Adbhuta, Adbhutu brahmana, 49.
Ad'harma, 181, 248, 255.
Adharmasticaya, 248.
Adhicaranas 189, 191, 192, 211, 252.
Adhisht'hatri, 262.
Adhwara, 43.
Adhwaryu, 5, 83.
Adhyaya, 8, 19, 31, 34.
ADISWARA, 277.
ADITI, 95.
ADITYA, the sun, 32.
Adityas, 16, 20, 44, 131.
ADWAITANANDA, 213, 215.
ADWAYANANDA, 215.
Agama, 270.
Agamas, 9, 251, 266, 268.
AGASTYA, 10, 14.
AGHAMARSHANA, 17.
Aghatin, 247,
AGNI, author of part of the Vajurveda, 44. Incarnation of Agni, 145.
Agnidhra, 119.
Agni purana, 77.
Agni rahasya, 35, 209.
Agnishtoma, 31, 44, 49, 119.
Ahancara, 153, 267.
Aharica, 282.
AINDRAYANI, 90.
Aindri, 117.
Aiswarya, 267.
AITAREYA, 25.
Aitareya aranyaca, 25, &c.
Aitareya brahmana, 11, 15, 19, &c
Aitareya upanishad, 26, 55, 208.
Aitihya, 259.
AITISAYANA, 189.
Aja, 223.
AJATASATRU, 30, 38, 222.
AJIGARTA, 10.
AJITA, 291.
Ajiva, 245.
Alocacasa, 248.
Ali-ilahiyahs, 302, 303.
ALI-MURTEZA, 303.
ALI-ULLAH, 303.
Allobii, 288.
AMBARISHA, 11.
Ambasht'ha, 21
AMBASHT'HYA, 21.
Ambhas, 26.
AMBHINI, 16.
AMBHRINA, 16.
AMERA SINHA, 274.
Anritavindu upanishad, 58.
Analavanda, 213.
Ananda, 46, 258.
Anandagiri, 36. 58.
Anandajnyana, 45, 49, 56.
Anandasrama, 55.
Anandatirt'ha, 25, 49.
Anandamaya, 217.
Anantatirt'ha, 214.
Anandavalli upanishad, 59
Ancestors, ceremonies performed in their honour, 113, &c.
Andaja, 239.
Andhra, dialect, 201.
Anga, 11, 22.
Anga, 271, 297.
ANGIR, 56.
ANGIRAS, 10, 11, 18, 22, 34, 39, 56, 71, 219, 284.
Aniructa gana, 48.
Aniruddha, 267, 268.
Anna, 240.
Annamaya, 239.
Anomalies of the dialect of the Vedas, 202.
ANTACA, 90.
Antaraya, 247.
Antaricsha, 269.
Antaryamin, 218.
Anu, 223.
Anubhava, 168, 183.
Anucramani, 10, 13.
Anugamana, 74.
Anumana, 193.
ANUMATI, 95, 121.
Anurad'ha, 126.
Anust'hana sarira, 155.
Anusht'hubh, 18.
Anuvacas of the Rig veda, 8, of the White Yajur veda, 31, of the Black Yajur veda 43, of the At'harvana veda, 53.
Anuvaha, 119.
Anwayart'ha pracasica, 214.
Ap, 130, 239.
Apachyas, 20.
Apadesa, 185.
Apana, 27, 122.
APANTARATAMAS, 209.
APASTAMBA, 6, 61, 73, 90, 126, 200.
Apastambiyas, 6.
Apavarga, 258.
Apratisanc'hya nirodha, 256.
Apravritti, 246.
Apsarases, 71.
Apta vacya, 193.
Aptya, 14, 20.
Apurva, 203.
APYAYA DICSHITA, 213, 216.
Aranya of the Rig veda, 25, of the Taittiriya Vajur-veda, 45.
Aranyaca, 25. Fifth aranyaca, 196.
Aranya-gana, 48, 49.
Archica, 47.
Archica gana, 48.
Araha vainasicus, 253.
Arg'ha, 84, 103.
Arghya, 130.
ARHAT, 245, 251, &c.
Arhat, 290.
Arhatas, 245, &c.
Arhatas, 297.
ARINDAMA, 25.
ARJUNA, 43.
Arna, 49.
ARRIAN, his account of the Indian sages, 285, 286.
Arshaya brahmana, 48.
Art'ha, 172.
Art'hapatti, 194.
Art'haveda, 193.
ARUNA, 19, 30, 50, 52.
ARUNDHATI, 70.
Aruniya or Aruniyoga upanishad, 58.
ARYAMAN, 46, 135, 139.
Aryavarta, 298.
Asadhu, 247.
ASAMATI, 11.
Asandivat, 21.
Asanga, 11.
Asat, 17.
Asclepias, juice of the acid, 14, 43, See Soma.
Ash'taca, 43.
Asicni, 85.
Aslesha, 54, 67.
Asmarat'hya, 210, 220, 222.
Asrama upanishad, 39.
Asrava, 246.
Asticaya, 248.
Astronomical notions of the Jainas, 300.
Asu, 29.
Asuri, 63, 89, 145, 164.
Aswabala, 202.
ASWALA, 41, 57.
ASWALAYANA, 5, 16, 57, 61, 196.
Aswalayani sac'ha, 8.
Aswamedha, 31, 35, &c. 43, 75, 150, 241.
Aswamedhya, 35.
ASWAPATI, 50.
ASWATARASWA, 50, 52.
Aswina (month), 117, 121.
Aswini, 67.
Aswini, 130, 134.
Aswins, 14, 16, 32, 67.
At'harvan, 2, 32, 34, 39, 56.
At'harva or At'harvana veda, 2, 39, 47, 53, &c.
At'harvasiras upanishad, 57.
Atheistical Sanc'hya, 149, 159.
Atiratra, 45.
Ativahica, 155.
Atmabodha upanishad, 69.
Atman, 154, 219, 253, &c. 262.
Atma upanishad, 58.
Atoms, 153, 155, 176, 210, 223, 249, 257.
ATREYA, 6, 189.
Atreyi, 210.
Atreyi sac'ha, 6, 44.
Atri, 10, 22, 96.
ATYARATI, 23.
Auc'hyayas, 6.
Audarica, 282.
AUDULOMI, 210, 222, 236.
AUDUMBARA, 90.
Aupanianyavas, 6.
Avachatruca, 22.
Avaha, 119.
Avasarpini age 290, 295.
Avaitras, 26, of AGNI, 145. hereditary avatara of Ganesa, 125.
AVICSHIT, 22.
Avidya, 255.
Avyacta, 223.
AYASYA, 40.
Ayatana, 220.
Ayin Acberi, 284.
Ayagava, 274.
Ayushca, 247.

B.

BABHRU, 25.
BADARAYANA, 189, 210, 237.
BADARI, 189, 210, 220, 236.
Baddha, 246.
Baddhatma, 245.
BAHCALA, 4.
BAHCALI, 5.
BAHULA, 121.
Bahula chaturt'hi, 121.
Bahvrich, 4, 196.
Bajvrich brahmana upanishad, 25.
Bahvrich sac'ha, 200.
Bahya, 252.
Baidya, 272.
Bala, 267.
Balaca, 38.
BALACI, 38, 222.
BALA CRISHNA, 34, 57, 58.
Baladevas, 297.
BALA RAMA, 267.
BALIBHADRA, 166.
BALLABHA ACHARYA, 166, 180, 214.
BALLALA SENA, 277, 278.
Baloch, 306.
Bandha, 262.
Ban-ling. 97.
Banga, 271, 278.
Bardiya, 273.
Barbara language, 201.
BARDESANES, 287.
Barga, 8
Baruda, 275.
Bathing, 77, 81, 85.
Bauddhas, 210, 243, 251, &c. 280, &c.
Baud'hayana, 61, 90, 127, 200.
Bauddhayanas, 6.
Beatitude, 149, 168.
Beings, three orders of, 155.
Berbera, 271.
Bhadra, 92.
Bhadravacasa, 98.
BHAGA, 16.
Bhagavad gita, 209, 266.
BHAGAVAT, 267, &c.
Bhagavata purana, 13, 63, 71, 123, 266.
Bhagavatas, 210, 266, &c.
BHALLAVI, 50.
Bhamati. 213.
Bhanganaya, 249.
BHARADWAJA, 10, 56, 277.
Bharani, 301.
BHARATA, 22.
BHARGA, 25.
BHASCARA, 272, 298, 301.
Bhashya, 166.
Bhashya ratna prabha, 213.
BHATTA, 192, 213.
BHATTA BHASCARA, 69, 214.
BHATTA CUMARILA SWAMI, 190.
Bhatta dipica, 191.
BHATTA NARAYANA, 277.
Bhautica, 252, 253.
Bhautica sarga, 155.
Bhava, 167.
BHAVADEVA, 92, 235.
BHAVADEVA MISRA, 214.
Bhavani, 182.
Bhavanat'ha Misra, 191.
BHAVANI, 68.
Bhavart'ha dipica, 166.
Bhavayavya, 11.
Bhawishya purana, 81, 82.
Bhecuri, 136.
Bheda, 183.
Bhelupura, 293.
BHIMA, 25.
BHIMASENA, 121.
Bhoctri, 245.
Bhogya, 245.
BHOJA RAJA or BHOJA PATI, 149.
Bhojya, 20.
BHRIGU, 10, 21, 45, 57.
Bhriguvalli upanishad, 59.
Bhu, 269.
Bhaman, 220.
Bhur, bhuvah, swah, 12.
Bhuta, 252.
Bhuta yoni, 219.
Bhutidatta, 273.
Black Yajur veda, 5, 43, &c.
Bodhatma, 245.
BODHAYANA, 190.
Bodhisatwa, 285, 290.
BODHU, 89.
Body, twofold, 155. Enquiry concerning body in the Nyaya, 170.
Bohrahs, 302.
Brachmanes, 285, &c.
Brahma or Brahme, and Brahma, 218.
Brahma (Brahme), 24, 29, 32, 45, &c. 218, &c.
BRAHMA, 15, 16, 29, 30, 32, 56, 218, &c.
BRAHMA, VISHNU, and RUDRA, 81.
Brahma mimansa, 189, 208, &c.
Brahmamrita vershini, 214.
Brahman, 218, &c.
Brahmana ch'handasi, 83, 119.
Brahmanah parimarah, 24.
BRAHMANANDA, 216.
BRAHMANANDA SARASWATI, 214.
Brahmanas, 271, 283.
Brahmanas of the Vedas, 7, 39, 196, 198, &c.; of the Rig veda, 19, &c.; of the White Yajurveda, 34, &c.; of
the Black Yajur veda, 45, &c.; of the Sama-veda, 49, &c.; of the At'harva veda, 54, &c.
Brahmana sarvaswa, 92.
Brahma purana, 72.
Brahma sutras, 209.
Brahma vidyabharana, 213.
Brahmavidya upanishad, 57.
Brahmavindu upanishad, 58.
Brahme, see Brahma.
Brahme pura, 221.
Brahme sudra, 272.
Brahme sutra bhashya, 214.
Brahmevadin ( — dini), 16.
Brahmi, 153.
Breath, (oblations to), 122.
Bridegroom, his solemn reception by the father of the bride, 128, &c.
Bucca Raya, 192.
BUDDHA, 63, 68, 243, &c. 251, &c.
BUDDHA, mentioned by Clemens ALEXANDRINUS, 287.
Buddhi, 153, 180, 183, 184, 238, 266.
Buddhists, see Bauddhas.
BUDDHISTS, 280, &c.
BUDHA, 10, 96.
Bull, an emblem of religious duty, 83.
Burning of dead bodies, 98.
BUTTA, 288.

C.

CABANDHA, 7.
CABANDHI, 57.
CABIRUDDIN, 305.
CACSHIVAT, 11.
Cait, 273.
Caiverta, 275.
Caiwalya, 148, 258.
Caiwalya upanishad, 59.
Cala, 248.
Calabhairava, 108.
Calagnirudra upanishad, 59.
Calamuc'has, 201.
Calanus, 205.
Calendar, ancient, 65, &c.
CALl, 68.
Calica purana, 68.
CALIDASA, 96, 121, 129.
Calinga, 271, 272.
Cali yuga, 66, 127.
Calpa, 61.
Calpas, 44, 237.
Calpa sutras, 200.
Cama, 17.
CAMA, 267.
Camya, 74.
CANABHUJ, or CANABHACSHA, 210, 257. See CANADE.
CANABHUJ, CANABHACSHA, 257.
CANADE, 143, &c. 165, &c. 249, 257, &c.
Canda, 43, 53.
Candanucrama, 6.
Candica, 31, 34, 43.
Cansacara, 272.
Cant'hasruti upanishad, 58.
Canwa, 6.
Canwa school, 34, 36, 42, 209.
Canyacubja Brahmanas, 271, 277.
Canyacubja, Brahmans of, 3.
Capala, 275.
Capalas or Capalicas, 261.
CAPILA, 63, 68, 89, 144, &c. 224. His doctrine contrasted with Patanjali's, 159.
Capita bhashya, 144, 146.
Caran, 273.
Carana, 273.
Carana, 168, 262, 263.
Carana sarira, 239.
Carica, 166. See Sanc'hya carica.
Carmacara, 273, 274, 275.
Carma mimansa, 188, &c.
Carman, 182, 241, 246, 247.
Carmana sarira 282.
Carme, see Carman.
CARSHNAJINI, 210.
Carta, 262.
Cartica, 72.
Carya, 168, 262.
Carya brahme, 236.
CASARITSNA, 210, 222.
Casera, 272.
Cashmir, chronicle of, 284.
Casi, 12. 30, 38.
Cash'ta srotriya Brahmanas, 211.
Casmira Brahmanas, 271.
CASU, 11.
CASYAPA, 10, 21, 121, 277.
Cat'ha, 6.
Cat'ha, 186.
Cat'has, 6.
Cat'ha, Cat'havalli, or Cat'haca upanishad, 47, 55, 58, 208.
CATYA, 57.
Catyayana, 10, 57, 61, 90.
Catyayani, 39.
Cauta upanishad, 69.
CAUSALYA, 57.
Cause and effect, 224, 225.
CADSHlTAci, 5.
Caushitaci brahmana upanishad, 30, 208.
Causici, 98.
Caut'humi sac'ha, 6, 7, 196.
CAVASHA, 21, 42.
CAVASHEYA, 42.
Caya, 260.
Cayast'has; 273, 277, 278.
Cecaya, 50.
Cena or Ceneshita upanishad, 53, 55, 59, 208.
Ceremonies, writers on, 61. Ceremonies to be observed by a Brahman when rising from sleep, 77, &c. Funeral ceremonies, 97, &c. Ancestral ceremonies, 113, &c Hospital and nuptial ceremonies, 128, &c.
Cesava Misra, 166, 172.
t'hacravartis, 297.
t'haitana atma 245
t'haitra, 126, &c.
t'haitta, 252.
t'hampa, 297.
t'hampapuri, 295.
C'handa, 8, 19.
C'handadeva, 191.
t'handala, 53, 274.
t'handiceyas, 6.
CHANDRA, 277.
t'handrabhaga, 98.
t'handravati, 295.
CHARACA, 6.
t'haracas, 6.
t'harana vyuha, 4.
t'haru, 202.
CHARVACA, 144, 152, 259.
t'harvaca school, 298.
t'harvacas, 211, 259, &c.
t'haturt'hi, 140.
t'haturvedi, 3.
t'haube, 3.
t'haut'hi, 140.
CHEDI, 11.
Cheragh-cush, 302.
Ch'hala, 186.
Ch'handasi sanhita, 47.
C'handoga priests, 47.
Ch'handogya, 6.
Ch'handogya upanishad, 3, 49-53, &c. 55, 208, 284.
Ch'hetri, 108.
C'hilagrant'ha. 209.
China, 271.
CHITRA, 11, 30.
Chitra, 126, 204.
CHITRAGUPTA, 241.
Chitragupta, 273.
Chitrangada, 273.
Chitrasena, 273.
Chitta, 252, 253, &c.
Chola, 271.
Chronology, 65, 126.
Chulica upanishad, 51.
CHYAVANA, 21.
Cilala, 106.
Cinata, 41.
CIRISA, 25.
Classes of the Hindus, 270, 280. Known to Greek writers 285, &c.
CLEMENS ALEXANDRINUS, 287.
Clepsydra, 66.
Colour, Nyaya doctrine respecting it, 177.
Commentaries, their importance in preserving the text of a book from changes, 60.
CONDA BHATTA, 166.
Controversies of various philosophical schools, 152, 159, 160, 170, 173, 185, 194, 199, 243, 249, 259, 264, &c.
Cosa, 239.
Cows let loose on certain solemn occasions, 131.
Cows, sacrifice of, 128, 129, 131.
Crama copies of the Rig and Yajur veda, 9.
Creation of the world, 17, 81, 87.
CRISHNA, 67, &c.
CRISHNANANDA, 53, 215.
CRISHNA Dwaipayana, 209.
Crishnalancara, 216.
CRISHNA mentioned in the ch'handogya upanishad, 284.
Crishnas, nine, of the Jains, 297.
CRISHNA TIRT'HA, 214.
Crishna upanishad, 67.
CRITI, 6.
Crittica. 54, 65.
Criya, 73.
Criyasacti, 263.
Criyayoga, 268.
Cshatriyas, 271. massacred by Parasurama, 70.
Cshurica upanishad, 57.
Cula, 271.
Culina Brahmanas, 277.
CULLUCA BHATTA, 2.
CUMARILA SWAMI, 190, &c. 199.
Cumar, 272.
Cumbhacara, 272.
Curayana, 11.
Curma purana 149.
CURU, 42.
Curu, 20, 40.
CURUNGA, 11
Cusa, 70, &c.
CUSHARU, 25.
Cushion used at certain ceremonies, 129, &c.
Cusumanda, 91.
CUSICA, 14.
Cusumanjali, 166.
Cut'humi, 6.
CUTSA, 10, 14.
Cuverina, 273.

D.

Dabistan, 303.
DACSHA, 16, 277.
DACSHINA, 15, 16.
Dacshina Rara, 278.
DADHYACH, 32, 34, 40.
Dahara, 221.
Dahara vidya, 209.
Daivata, 12.
DAMODARA, 285.
DARA SHUCOH, 1.
Darbha, 54.
Darsana, 210, 263.
Darsana upanishad, 69.
Darsana varaniya, 247.
Dasati, 47.
Dasa, 274. a common termination of proper names, 278.
Daurinanasya, 255.
Death, 233, 251.
Deistical Sanc'hya, 159.
Deities invoked in the hymns of the Vedas, are resolvable into different titles of one God, 12. Deities of Hindu mythology have but a definite duration of life, 100, 150, 151.
Deities worshipped by the early Hindus 284. Four classes of Deities distinguished by the Jainas, 299.
Deliverance from evil, 149, 150, &c.
Deva, a common termination of proper names, 278.
DEVACI, 69.
Devadarsa, 7.
Devadarsi sac'ha, 7.
Devadhidevas, 289.
DEVADUTI, 145.
DEVALA, 224.
Devas of the Jainas, 289.
Devald of a mantra, 9.
Devavrid'ha, 25.
Devayana, 235.
Dhanisht'ha, 66.
Dhanush, 291, 296.
Dhareswara, 149.
D'harma, 181, 189, 248, 255.
DHERMARAJA, 90.
DHARMARAJA DICSHITA, 215.
Dharmasastra, 199.
Dharmasticaya, 248.
DHATRI, 120, 121.
Dherma see Dharma.
DHRITARASHTRA, 71, 74.
Dhwansa, 183.
Dhyanavindu upanishad, 58.
Dialectic philosophy of Gotama, 165.
Dialects, provincial, 201.
Digambaras, 245, 298.
DILIPA, 129.
Dirg'hatamas, 22.
Divacara Bhatta, 127.
Divine grace, 241.
Divodasa, 12.
Diwali, 140.
Dobe, 3.
Donations accompanied by religious formalities, 111, 112.
Dosha, 184.
Dravida dialect, 201.
Dravi'a Brahmanas, 271.
Dravya, 248.
Dric sacti, 263.
Drishtanta, 185.
Duhc'ha, 255.
Duhc'hama suc'hama, 295.
Duhc'hanta, 262, 263
DUHSHANTA, 22.
Durga mahattwa, 275.
Durmuc'ha, 23.
DUSHMANTA, DUSHYANTA, 22.
DWAIPAYANA, 64, 209.
Dwara, 263.
Dwivedi, 3.

E.

Ear. Impurity removed by touching the right ear, 78.
Earth, invoked, 85.
Ecayana, 266.
Elements, five, 154, 239. Four, 252, 254.
Error, 156.
Eternity of sound, and of the Veda, 195, &c. 223.
Etherial fluid, 154, 170, 174, 226.
Evidence, three kinds of, 151.
Evil spirits, 120.
Existence of God denied by Capila, 159.

F.

Faith, 241.
Fire, sacrificial, its consecration, 92, &c. Seven tongues of fire, 119. Maintenance of a perpetual fire, 118, 233.
FIRUZ SHAH, 304.
Frame, twofold corporeal, investing the soul, 155.
Free will, 241.
Fruit of works, 241.
Fuel used at sacrifices, 94.
Funeral rites, 96, &c.

G.

Gana, 49.
Ganadharas, 295.
Ganadhipas, 295.
Ganapatyas, 123, 125.
Ganas, 137.
Gandaci river, 97.
Gand'hara, 25.
Gandharha, 33. The sun, 134, 141.
GANDHARI, 74.
Gandhica, 272.
GANESA, 123.
Ganga, 23, 85, 98.
GANGADHARA, 214.
GANGAYANI, 30.
Garbha upanishad, 57, 154.
GARGA, 38, 57.
GARGI, 41.
GARGYA, 38.
Garuda purana, 63.
Garuda upanishad, 59.
Gat'hin, 14.
Gauda Brahmanas, 271.
GAUDAPADA, 58, 63, 145, 214, &c.
Gaura, 277.
GAURICANTA, 166, 177.
GAUTAMA, 200, 251, 283.
Gavyutis, 296.
Gayatri, 14, 77, &c.; 103, &c.; 197. Explained, 78. Another version, 109.
Gayatri metre, 18.
Germanes, 286.
Ghana copies of the Rig and Vajur veda, 9.
Ghatin, 247.
GHORA, 284.
Giranara, 293.
Glossary to the Vedas, 12.
Goaria gop, 274.
GOBHILA, 61,
Gobhiliya sac'ha, 200.
Goculast'has, 124, &c.
Gods. See Deities.
Goghna, 128, 129.
Gonarda, 281.
Gop, 274.
Gopa, 273, 274.
Gopajivi, 274.
Gopala tapaniya upanishad, 67.
Gopat'ha brahmana, 54, 55.
Gopichandana upanishad, 69.
GOTAMA, 52, 74, 143, 165, &c. 226.
Gotras, 70.
Gotrica, 247.
Goverdhana Misra, 166.
GOVINDA, 214.
GOVINDA BHATTA, 166.
Govindananda, 213.
Govindanat'ha, 63.
Gramageya gana, 47, 48.
Gravastata, 84.
Great Soul, 13.
Grihya, 71.
Grihya grant'ha, 200.
Grishma, 127.
GRITSAMADA, 10.
Guest, solemn reception of, 128, &c.
Gujjara Brahmanas, 271.
Guna, 157, 263,
GUNAVISHNU, 92, 134, 138.
Gupta, a common termination of proper names, 278.
GURU, 190.
Gymnosophistae, 287, &c.

H.

Hansa upanishad, 59.
Harda vidya, 209.
Harihara, 192.
HARINAIGUMESHI, 294.
HARITA, 73.
HASAN SABAH, 303.
Hasta, 126.
Hastinapura, 295.
HASTIPALA, 295.
HAYAGRIVA, 50.
Hazarehs, 305.
HELAYUDHA, 92, 138.
HEMACHANDRA, 289.
Hemanta, 127.
Heretical systems of Hindu philosophy, 143.
Hetu, 185, 254.
Hetwabhasa, 186.
HIEROCLES, 287, 288.
Himavat, 20.
Hindi language: parts of the Vedas translated into it, 1.
HIRANYAGARBHA, 29, 221, 236.
HIRANYANABHA, 6.
HIRANYASTUYA, 10.
Holaca or Hoti festival, 140, 200.
Homa, 31, 203.
Hospitality, 129.
Hotri, 83, 119.
HUHU, 90.
Hylobii, 288.

I.

Idtivatsara, 33.
Idvatvatsara, 33.
Ijas, 127.
Iman JAFER, 302, 305.
Immolation of victims, 68, 151. Allegorical immolation of brahma, 17, 31, 35, 104, 105.
Incarnations. See Avatara.
Indra, 13, 20, &c., derivation of the name, 28. Fourteen Indras, 71. Realm of Indra, 236.
Indradyumna, 50, 51.
Indrapramati, 4, 5.
Indras, many admitted by the Jainas, 294.
Inference, three kinds of, l51, 152.
Intellect, obstructions of, 156.
Isadhyaya, 34.
Isavasya, 34, 55, 208.
Ishti, 203.
ISWARA, 145, 154, 159, 245, 262.
ISWARA CRISHNA, 63, 148, 213.
Iswara gita, 227. See Bhagavad gita.
Iswara prasada, 241.
Itihasa, 2, 3, 39, 57.

J

JABALA, 19.
Jabalas, 6.
Jabata upanishad, 59.
Jagati metre, 18.
JAHNU, 85.
JAIGISHAVYA, 152.
JAIMINI, 4, 6, 143, &c.; 189, 219, 231, 236.
Jaina sect, 144, 211, 243, &c.
Jainas, 280, &c.
Jaloca, 285.
Jalpa, 186.
JAMADAGNI, 10.
Jambu Dwipa, 271.
JANA, 50, 51.
JANACA, 25, 40, 42, 222.
Janamejaya, 19, 21, 25, 43.
Janantapa, 23.
Janasruti, 50.
Jangama, 245.
Jara, 251.
Jata copies of the Rig and Yajur veda, 9.
Jatadharis, 261.
Jati, 182, 187, 255.
Jatimala, 270, 271.
JATUCARNA, 90.
JINA, 243, &c.; 251, &c.
Jinas, 290, &c.
Jiva, 245, 253, 262, 267, 282.
Jivaja, 239.
JIVALA, 50.
Jivan mucti, 237, 241.
Jivasticaya, 248.
Jivatman, 169, 269.
Jiticiya, 85.
Jnyana, 267.
Jnyana varaniya, 247.
Jnyana yoga, 268.
JUHU, 16.
Jupiter, the planet, 18, 96.
Jyesht'ha, 126.
Jyotish, 34, 65.
Jyotish'toma, 35, 43.

L.

LABUCAYANA, 189.
Lacshana, 167.
LACSHMI, prayer to, 112.
LACSHMIDASA, 298, 301.
LACSHMI NARAYANA, 97, 124.
Laghu dipica, 45.
Lalita purana, 285.
Latayana, 61.
Liberation of the soul, 155, 237, 241, 246.
Lic'hita, 200.
Light, invoked, 79, &c.
Linga, 124, 155.
Linga sarira, 155, 239, 269.
Lingis, 124.
Loca, 248.
Locacasa, 248.
LOCACSHI, 6, 90.
Locayata school, 298.
Locayaticas, 259, &c.
Lunar month, 126, 127.
Lunchitacesa, 245.

M.

Madana parijata, 72.
Mad'hava, 126, &c.
Mad'hava Acharya, 30, 123, 191, 289. His age, 192. See sayana acharya.
MADHAVA DEVA, 166, 177.
Madhu, 126, &c.
MADHU, 214.
Mad'huch'handas, 10, 17, 32.
Mad'huparca, 130, 132.
MADHUSUDANA SARASWATI, 4, 216.
Madhu vidya, 209.
Madhyamica, 251, 259.
Mad'hyandina, 6, 31.
Madhyandina sac'ha, 31, 34, 40, 42.
Madhyandina satapat'ha, 35.
Magadha, 271, 272, 273.
Magadhi dialect, 294.
Magha, 54.
Magha, 66, 72, 117, 126.
Mahabharata, 73.
Mahadeva, 68.
Mahabhuta, 252.
Mahalaya, 117.
Mahanarayana upanishad, 45.
Maharashtra Brahmanas, 271.
Mahasala, 219.
Mahasarga, 152.
Mahat, 153, 223, 262, 266.
Maheswaras, 210, 244, 261, &c.
MAHIDASA, 26.
MAHIDHARA, 3 I, 34, 60.
Mahishya, 273.
Mait'hila or Mit'hila Brahmanas, 271, 278.
MAITRA, 47.
Maitravaruna, 83, 119.
Maitrayani, 90.
Maitrayani sac'ha, 46.
Maitrayani upanishad, 46.
Maitrayaniyas, 6.
MAITREYA, 25.
Maitreya upanishad, 154.
MAITREYI, 39, 40, 42, 222.
Malacara, 273.
Mali, 273.
MAMATA, 22.
Manana, 263.
Manas, 153, 171, 172, 269.
Mandalas of the Rigveda sanhita, 8.
MANDHATRI, 11.
Manduca or Manducya upanishad, 2, 55, 57.
MANDUCEYA, 5.
Manibandha tribe, 272, 274.
Manicara, 272.
Mantras. 7, 8, 30, 31, 196.
Mantra sastra, 9.
MANU, see MENU.
Marana, 255.
MARICHI, 10, 18.
Marriage ceremonies, 128-142.
Marudvidha, 85.
MARUTS, 14, 20, 22, 137.
MARUTTA, 22.
Mashndra, 23.
Matri gana, 200.
Matsya purana, 63, 73, 153.
Matter, believed by the Jainas to be eternal, 282.
Maulica Brahmanas, 278.
Maya, 17, 153, 242, 262.
Mayamayi, 240.
Mayuc'ha mala, 191.
Medabhilli, 275.
MEDHATIT'HI, 2, 10, 32.
MEDHYATIT'HI, 11.
Meditation, religious, 231, &c.
MEGASTHENES, 286, 289.
Mejatisu'l mumenim, 302.
MENU, 11. Race of, 21. The first MENU, 38. Laws of menu cited, 2, 12, 55, 62, 80, 87, 118, 142, 149, 224, 270.
Menwantaras, 117.
Meru, 24.
Mesha, 127.
Metempsychosis, 151, 229.
Metre of the hymns in the Vedas, 18.
MEYA, 62.
Mimansa, 60, 143, 188, &c.
Mimansa bhashya, 214.
Mimansa caustubha, 191.
Mimansa nyaya viveca, 191.
Mina, 126, 127.
Mind, an organ of perception and action, 153.
Misra a surname, 278.
Mitacshard, a commentary on the Vrihad aranyaca, 36.
Mit'hyapravritti, 246.
MITRA, 16, 18, 46.
Mlech'has, 201, 275, 280, 285.
Mocsha, 168, 246, 258, 262.
Moha, 184, 258.
Mohaniya, 247.
MOHSEN FANl, 303.
Monotheism of the Vedas, 12, &c. 29, 123.
Months, 126, &c.
Moon, its origin, 96.
Mourning, 101, &c.'
Mrigasiras, 126.
Mrityu, 40, 58.
Muctacach'ha, 251.
Muctambaras, 245.
Muctatma, 245.
Muctavasanas, 245.
Mucti, 74, 237, 241, 245, 258.
Muhammedan sects, 302.
Muhurta, 55, 66.
Mula pracriti, 153.
MULLA ALI, 304.
Mundaca upanishad, 55, 56, 208.
MUNISWARA, 298, 301.
Murahabhishicta, 276.
Muslemans of India, borrow superstitious ceremonies from the Hindus, 140.
Mythology of the Vedas, 13.

N.

NABHANEDISHT'HA, 11.
Nabhas, 127.
Nabhasya, 127.
Naca, 33.
NACHICETAS, 58, 218.
Nacshatras, 126.
Nadavindu, 58.
Nagnajit, 25.
Nagoji, 145, 149.
Nai, 273.
Naigama, 12.
Naimittica, 74.
Naishadhiya, 132.
Naiyayica, 297.
Naiyayica school, 165.
Namica, 247.
Nandana, 28.
Nandavarta, 293.
Nandimuc'ha, 117.
Napita, 273, 275.
NARASARYA, 90.
NARAYANA, allegorical immolation of, 2, 17, 32, 35.
Narayana Purusha, 32.
NARAYANA TIRT'HA, 147, 166, 216.
Narayana upanishad, 59.
NARAYANENDRA, 26.
NAREDA, 3, 21, 50.
Nastica school, 298.
Nasticas, 244, 251.
Nasticya, 268.
Nata, 275.
Nataca, 275.
Naya, 273.
Nema, 201.
Nermada, 97.
Neshtri, 119.
Nichyas, 20.
Nidarsana, 185.
Nigamana, 185.
Nighanti, 12.
Nigrahast' hana, 187.
Nihsarana, 258.
Nihs reyasa, 168, 258.
Nilacant'ha, 214.
Nila purana, 285.
Nilarudra upanishad, 58.
Nimba tree, 101.
Nimitta carana, 265.
Niriswara sanc'hya, 149.
Nirjara, 246.
Nirneya, 186.
Nirneya sindhu, 113.
Niructa, 12, &c. 60.
Nirupa, 255.
Nirvana, 258, 259.
Nishada, 272.
Niti manjari, 61.
Nityanandasrama, 36.
Nityasiddha, 245.
Nivaha, 119.
Nrimedha, 43.
NRISINHA, 58.
Nrisinha purana, 63.
Nrisinha tapaniya upanishad, 55, 58.
NRISINHA SARASWATI, 215.
Nuptial ceremonies, 142, &c.
NURULLAH, 302, 303.
Nyaya, 143, 150, 165, &c. Syllogism, 185, 211.
Nyaya lilavati, 166.
Nyaya mala vistara, 191
Nyaya ratnamala, 191.
Nyaya sancshepa, 166.
Nyaya sangraha, 166.
Nyaya sara, 166.
Nyayavati didhiti, 191.

O.

Obsequies, 96, &c. Twelve kinds of, 113.
Obsolete dialect of the Vedas, 202.
Odra, 272.
Ojha, 278.
Om, 70, 80, 159, 220, 262.
Om tat sat, 132.
Organs, 153, 171, 228.
Orthodox systems of Hindu philosophy, 143.

P.

Pacast'haman, 11
Pada copies of the Rig and Vajur veda, 9.
Pada, 148.
Padart'ha, 167, 172.
Padart'ha dipica, 166.
Padayajanica, 215.
Padma purana, 95.
PAILA, 4.
Pain, three sorts of, 150, 151.
Paippaladi sac'ha, 7, 56.
Pala, 66.
Palasa, 80, 107, 203.
Pali, 294.
Palyas, 296.
Panchagnividya pracarana, 209.
Pancha panchajandh, 224.
Panchala, 20, 23, 40.
Pancharalras, 211, 244, 266, &c.
Panchasic'ha, 63, 145, 164, 224.
Panchavinsa brahmana, 49.
PANINI, 6, 10, 13.
Panjica, 19, 49.
Papapuri, 295.
Parajayahetu, 187.
Paramahansa, 298.
Paramahansa upanishad, 59.
Paramanu, 223.
Paramarhata, 297.
Paramart'hici, 240.
Paramatma, 169.
Paramatma vidya, 209.
Paramesh'thi, 13, 17, 21, 32.
PARASARA, 66, 126, 192, 209.
PARASARYA, 40, 90.
Parasica language, 201.
Parasreyas, 266.
PARASU, 11.
PARASU RAMA, 70.
PARCHASIC'HA, 89.
Paricsha, 167.
PARICSHIT, 19, 21.
Paridevana, 255.
Parimata, 213, 216.
Parivaha, 119.
Parivatsara, 33.
Parnotaja, 71.
Part'ha Sarat'hi Misra, 191.
Parushti, 85.
Parvata, 21.
Paryanca vidya, 209.
Pasa, 262.
Pasu, 203, 262.
Pasupatas, 144, 211, 244, 261, &c.
PASUPATI, 261
Pasupati idstra, 262.
Pataliputra, 235.
Patanjala bhashya, 148.
PATANJALI, 145, &c. 159, 232.
Patanjali sutra vritti, 149.
Pat'hya, 7.
Pattasutra casa, 275.
Patticara, 273.
Pauranicas, 259.
Pauranica sanc'hya, 149.
Paurusha, 119.
Pausha, 117.
Paushyinji, 6.
Pautimashi, 42.
Pautimashya, 40.
Pawapuri, 295.
Perception, 151.
Persian translation of the upanishads, 284.
Persians, their ancient religion, 285, 286.
P'hala, 184.
P'halguna, 126.
Philosophy, Hindu systems of, 227, &c.
PHILOSTRATUS, 287, 288.
Pica, 201.
Pijavana, 22.
Pilu, 201.
Pinda, 73.
Pindacara, 98.
Pin'da upanishad, 58.
PIPPALADA, 7, 57.
Pisachas, 174.
Pitonhid, 83.
Pitris, 114, 230.
Pitri medha, 32, 43.
Pitri pacsha, 117.
Planets, sacrifice to the, 95.
PLAYOGA, 11.
PLINY, 287.
PORPHYRIUS, 287, 288.
Potri, 84, 119.
PRABHACARA, 190.
Prabhacaras, 194.
Pracaranas, 165.
PRACHETAS, 72, 129.
PRACHINASALA, 50.
Prachinayoga, 51.
Prachyas, 20.
Pracrit 294.
Pracriti, 153, 168, 216, 223, 262, 265.
Pradesamatra, 210.
Pradhana, 216, 228, 264.
Pradyumna, 267.
Pragabhava, 183.
Prajanat'ha, 66.
PRAJAPATI, 13, &c. 29, &c. 44. Abode of Prajapati, 236.
Prajapatya sacrifice, 73.
Prama, 183.
Pramana, 168, 193.
Prameya, 168.
Pramnae, 286.
Prana, 122, 217, 228.
Pranagnihotra, 53.
Pranagnihotra upanishad, 57.
Prana samveda or Prana vidya, 209.
Prapataca, 34, 43, 47, 53.
Prasna, 43.
Prasna upanishad, 55, 57, 154, 208.
Prast'ha, 66.
Prast'hana bheda, 7.
Pratardana, 12, 30, 217.
Pratijuya, 185.
Pratisanc' hya-nirodha, 255.
Prativasudevas, 297.
Pratyaya, 254.
Pravaha, 119.
PRAVAHANA, 50.
Pravritti, 183, 246.
Prayojana, 185.
Prelyabhava, 184.
Priests, seventeen required at a great solemnity, 206.
Prit'hivi, 44, 240.
Prit'hu, 85.
Priyamedha, 22.
Pudgala, 246, 248.
Pudgalasticaya, 248.
Puja, 75.
PULUSHA, 50, 51.
Pumas, 154.
Punarbhoga, 184.
Punarutpatti, 181.
Pundraca, 275.
Puranas, 2, 36, 39, 57, 153.
Purisaya, 221.
Purna vainasicas, 253.
Purohita, 24.
Purusha, 26, 54, 154, 221, 264.
Purusha medha, 2, 3 2, 35, 197.
Purusha sucta, 104, 197.
Purva bhadrapada, 126.
Purva mimansa, 143, 188, 189, &c.
Purva pacsha, 192.
Purva tapaniya, 58.
Purva valli, 58.
Purva varsha, 291.
Pushan, 15, 16, 135.
PUTRA, 50.
Putrajiva, 83.

Q.

Qualities, 157, 177, &c. See Guna.

R.

Racshoghna, 119.
Rada (Rara), 271, 277, 278.
Rad'ha, 124.
Rad'haballabhi, 124.
Raghavananda, 191.
Raja, 20.
Rajaca, 275.
Raja Martanda, 149.
Rajaputra, 272.
Rajas, 157.
Rajasuya, 31, 35, 43.
Raja vartica, 148.
RAMA, 67, 68, 284. Worshippers of RAMA, 124.
AMACRISHNA, 145, 147.
RAMACRISHNA DICSHITA, 215.
RAMALINGACRITI, 166.
RAMA MOHEN RAYA (Rammohun Roy), 212.
RAMANUJA, 214, 261, 267, 289.
Ramanujas, 124.
Rama tapaniya upanishad, 59, 67.
RAMA Tirt'ha, 214, 215.
RANA RANGA MALLA, 149.
Ranayaniyas, 7, 209.
Ranganat'ha, 214, 216.
RANGARAJA DICSHITA, 216.
Raumaca language, 201.
Regions of the world sacred to the Jainas, 298, 299.
Rehesya, 55.
Rich, 4, 53, 104, 197.
Rice, used at the nuptial ceremonies, 135.
Rig veda, 4, 8, &c. 197, &c. Passage on the burning of widows, 71, 72, 73.
RISHABHA, 291.
Rishi of a mantra, 9, &c. 32, 43, 48.
Rituals, 200.
RITUVID, 25.
Rivers, holy, 85.
ROHIDASWA, 12.
ROMASA, 11.
Rudimental creation, 155.
RUDRA, 15, 16, 87, 137, &c.
RUDRANI, 112.
Rudras, 16, 20, 44, 131.
Rudra yamala tantra, 270.
Rupa, 255.
Rupa scandha, 253.

S.

Sahara bhashya, 190.
SABARA SWAMI, 190.
Sabda, 194.
Sabda, 259.
Saca, 271.
Saca dwipa, 211.
Sacalya, 5, 41, 90.
Sacalya sac'ha, 8.
Sacapurni, 5.
Sacayana, 47.
Sac'has of the Vedas, 4, &c.
Sac'hera, 272.
Sachiguna, 23.
Sacraments, five great, 92, &c. viz. 1st. Study of the Veda, 88, &c. 2d. Sacrifice to the Deities, 92, &c. 3d. Sacrifice to the Manes, 97, &c. 4th. Sacrifice to the Spirits, 120, &c. 5th. Hospitality, 129, &c.
Sactas, 68, 123, &c.
Sacti, 123, 167, 267.
SACYA, 190, 251.
Sacyasinha, 285.
Sadananda, 215.
Sadhana, 246.
Sadhu, 247.
Sadhya, 105, 246.
Sadhyas, 20.
Sadikiyahs, 305.
Sadrisya, 167.
Sadyuctimuctavali, 166.
SAGARA, 224.
SAHADEVA, 25.
Sahas, 127.
Sahasya, 127.
Sahotaja, 71.
Saivas, 68, 123, &c. 284.
Salagrama, 97.
Samadhi, 74, 148.
Samagas, 6.
Saman, 4, 47, 197.
Samana, 122.
Samanoeans, 287.
Samanya, 182.
SAMASRAVAS, 41.
Samavaya, 169, 182.
Sama veda, 47, &c.
Samavediya priests, 47.
Samba purana, 78.
Sambandha, 168.
Sambhavi, 259.
Samet sic'hara, 291.
Sami, 101, 107, 137.
Samprasada, 221.
Samraj, samrdjya, 20.
Samvaha, 119.
Samvara, 246.
Samvarga vidya, 209.
SAMVARTA, 22.
Samvatsara, 33, 55.
Samyacpravritti, 246.
SANACA, 80, 89.
SANANDANA, 89.
SANASRUTA, 25.
SANATANA, 89.
SANATCUMARA, 3, 50.
Sancalpa, 71, &c.
Sancara, 26, 34, 36, 45, 49, 53, 55, 57, 63, 123, 190, &c. 212, &c.
Sancara Acharya, 289.
Sancara Misra, 164.
Sancara vijeya, 63.
Sancarshana, 267, 268.
Sanc'ha, 200.
Sanc'hacara, 272.
Sanc'ha daraca, 272.
Sanc'hya, 144.
Sanc'hya, 282, 297.
Sanc'hya, system of philosophy, 143, &c.
Sanc'hya bhashya, 147.
Sanc'hya carica, 145.
Sanc'hya caumudi, 147.
Sanc'hya chandrica, 147.
Sanc'hya pravachana, 146, 148.
Sanc'hya sara, 146, 214.
Sanc'hya tatwa caumudi, 147.
Sanc'hyayana, 5, 61.
Sancshepa sariraca, 215.
Sandhya, 240.
SANDILA, 277.
Sandilva, 266.
Sandilya vidya, 209.
SANGAMA, 192.
Sangraha, 148, 191.
Sangrahani ratna, 299.
Sanhita, 4, 7, of the Rig veda, 8, &c. Of the White Yajur veda, 31. Of the Black Yajur veda, 43, &c. Of
the Sama veda, 49. Of the At'harvana veda, 53, 55.
Sanjivi, 42.
Sanjnya scandha, 254.
Sanmaulica Brahmanas, 278.
Sannyasa upanishad, 58.
Sannyasi, 72.
Sannyasis, 287.
Sunsaya, 184.
Sanscara, 181, 255.
Sanscaras, 280.
Sanscara scandha, 254.
Sanyoga, 169.
Sapindana, 115.
Sapta chitica, 119.
Sarada, 127.
Saraswata Brahmanas, 271, 277.
Saraswata nation and language, 294.
SARASWATl, 85, 95, 137.
Sarayu, 98.
Sarcaracshya, 50, 51.
SARJA, 25.
Sarira, 218.
Sariraca bhashya vibhaga, 213.
Sariraca mimansa bhashya, 213.
Sariraca mimansa sutras, 209, &c.
Sarira sutra sarart'ha chandrica, 214.
SARVAJNYATMA GIRI, 214.
Sarvajnyatwa, 263.
Sarvamedha, 32.
Sarva vainasicas, 253.
Sarvopanishatsara, 59.
SARYATA, 21.
Sastra, 194, 251.
'Sastra dipica, 190, 191.
Sastra siddhanta lesa sangraha, 216.
SASWATI, 11.
Sat, 17.
Satadru, 85.
SATANICA, 21.
Satapat'ha brahmana, 34, 36, 61.
SATARUPA, 38.
Sati, 72 &c.
SATRAJIT, 21.
Satrunjaya, 295.
Saturn, the planet, 96.
Sattwa, 157.
Satwats, 20.
SATYACAMA, 19, 57, 218.
SATYAHAVYA, 23.
SATYAVAHA, 56.
Satya vidya, 209.
SATYAYAJNYA, 50, 51.
Saugatas, 251, 297.
SAUNACA, 1, 10, 26, 56, 219.
Saunaciya sac'ha, 56.
Sauras, 123, 125.
Saurayanayya, 40.
Sauryayani, 57.
Sautramani, 31, 35.
Sautranticas, 252, &c.
SAVERNA, 277.
Savitri, 15, 18, 137, 139.
SAVITRI, 15.
SAVYA, 10.
Sayanacharya, 8, 15, 19, 26, 44, 48, 49, 55, 192. See Madhava Acharya.
Scanda upanishad, 69.
Scandhas, 253, &c.
Seasons, six, 126.
Sectaries, Indian, 243, &c.
Self-immolation, 205.
Serman, 278.
SESHANAGA, 65.
Seswara sanc'hya, 149.
Seven steps, 138.
Shaddyatana, 255.
Shadman, 306.
Shadvinsa, 49.
Shiahs, 302, 303.
Shodasa cala vidya, 209.
Siddhanta, 185, 192.
Siddhanta calpataru, 216.
Silk, 275.
Siman, 28.
SINDHUDWIPA, 11.
Sisira, 126, 127.
SITA, 124.
SIVA, 124, 261.
Sivabhagavatas, 261.
Sivagama, 262.
Sivi, 11, 23, 57,
Sloca vartica, 191.
Smarana, 183.
Smriti, 193, 199, 224, 230.
Snava, 41.
Soca, 255.
Solinus, 287.
Soma, 14, 150, 203.
SOMA, 16, 44, 96, 114, 129, 133, 137.
SOMACA, 25,
Somanat'ha, 191.
SOMASUSHMAN, 21.
Sommonacodom, 283.
Soul, 29, 154, 162, 168, 226, 238, 260, 261, 282.
Sound, its perpetuity, 185, 195.
Sources of knowledge, 151, 168, 194, 211.
Sparsa, 255.
Sp'hota, 195.
Sraddha, 241.
Sraddha, 73. 102, 103, 113, 117.
Sramana. 283, 287.
Sravacas, 282.
Sravana, 263.
Sravana, 66.
Sravisht'ha, 66.
Sreyas, 258.
Sruti, 199.
SRIHERSHA, 277.
Srivatsa, 292.
STEPHANUS BYZANTINUS, 287.
St'havara, 245.
St'hiti st'havaca, 181.
St'hita sarira, 239, 269.
STRABO, his account of Indian classes, 286.
Subodhini, 214, 215.
Substances, nine, of the Nyaya system, 172.
Subtile frame, investing the soul, 155, 239, 269.
Suca, 63, 90.
SUCARMAN, 6.
SUCESA, 57.
Suc'ha, 258.
Suchi, 127.
Sucra, 127.
Sucshma sarira, 155, 239, 269.
Sucta, 8, 53.
Suclabatas, 297.
Suclambaras, 298.
SUDACSHINA, 96.
SUDAS, 22, 25.
Sudd'ha Ganapati, 125.
Sudhanwa, 190.
Sudhas rotriya Brahmanas, 277.
Sudras, 271.
SUGATA, 251.
Sugata, 290.
SUMANTU, 4, 6, 7,
SUMBHADESA, 271.
SUMERU, 175.
Sun, 15, 82, 83.
SUNACA, 56.
SUNASEP'HA, 10.
Sundari tapani, 69.
Sunnis, 303, 304.
Sunya, 223.
SURABHI, 121, 129.
Sureswaracharya, 36.
Surya, 15.
Sushadman, 25.
Sushaman, 11.
Sushmana, 136.
Sushmina, 23.
Sushamna, 96, 234.
SUTA, 4.
Suta, 273.
Sutras of Buddhamuni, 251.
of CANADE, 165, &c.
of Badarayana, 209, 211.
of GOTAMA, 165, &c.
of JAIMINI, 189, &c.
of Panchasic'ha, 147.
of PATANJALI, 148, 149.
of VRIHASPATI, 260.
SUTWAN, 25.
SUVRATA, 66.
Swadha, 17, 103, 112.
SWAHA, 103, 112.
SWANAYA, 11.
Swar, 33, 269.
Swaraj, 20.
Swarga, 29.
Swastica, 292.
Swatantrya. 241.
Swati, 126.
Swayambhu Brahme, 32.
Swayampracasananda Saraswati, 216.
Swernagrama, 271.
SWETACETU, 30, 50.
Swetambaras, 245.
SWETASWATARA, 47.
Swetaswatara sac'ha, 6, 47.
Swetaswatara upanishad, 47, 208.
Syauras, 282.
Syena yaga, 204.
Syllogism, 185, 211.

T

Tad, 17.
Taijasu arira, 282.
Tailanga Brahmanas, 271.
Tailica, 273.
Taittiriyacas, 6, 200.
Taittiriya sac'ha, 200.
Taittiriya sanhita, 26.
Taittiriya upanishad, 3, 5, 45, 55, 208.
Taittiriya Yajur veda, 18, 24, 36, 44, 59, 127.
Talavacaras, 7, 53.
Tamarasa, 201.
Tamas, 17, 157.
Tambula, 72.
Tambuli, 273.
Tamracuta, 272.
Tanaya brahmana, 49.
Tanlica, 273.
Tanmatra, 153, 238.
Tanmatrasarga, 155.
Tanti, 272.
Tantras, 9, 36, 68, 125, 224, 266, 270, 275.
Tantravaya, 272, 273, 274.
Tapaniyas, 6.
Tapaniya upanishad, 2.
Tapas, 44, 246. A month, 66, 126, 127.
Tapasya, 126, 127, &c.
Tarca, 186.
Tarcabhasa, 166.
Tarcabhasha, 166.
Tarcabhasha pracesa, 166.
Tarcabhasha sara manjari, 166.
Tarpana, 72.
Tatwa, 184, 263.
Tatwa caumudi, 147.
Tatwa samasa, 146, &c.
Tatwa vindu, 213.
Tejas, 157, 239, 267.
Tejivindu upanishad, 58.
T'hacusa, 279.
Theistical Sanc'hya, 149.
Tila, 70.
Time, 175, 248, 249.
Tirabhucti (Tirhut), 235.
TIRINDIRA, 11.
Tirt' hancara, 294.
TITTIRI, 6.
Tiware, 3.
Todala tantra, 270.
Traipuriya upanishad, 69.
Transmigrations of the soul, 229.
TRASADASYU, 10.
TRAYYARUNA, 10.
Triad of gods, 78, 153.
Tricanda mandana, 127.
Trich, 197.
Tripura upanishad, 69.
Tripuri upanishad, 69.
Trish'tubh (metre), 18.
TRITA, 14.
Trivedi, 3.
Trivrit, 202.
TURA, 21, 42.
Turushcas, 273.
TWASHTRI, 16.

U

Uc'ha, 6.
UCHCH'HISHTA GANAPATI, 125.
Uct'hya, 45.
Udaharana, 185.
UDAMAYA, 22.
Udana, 122.
UDAYANA ACHARYA, 166, 179.
Udbhid, 204.
Udbhijja, 239.
UDDALACA, 19, 30, 50, &c. 218.
Uddesa, 167.
Udgatri, 83.
Udumbara, 205.
Udvaha, 119.
Ugana, 49.
Ugra, 273.
UGRASENA, 21.
Uhagana, 48, 49.
Uhyagana, 49.
Ujas, 127.
Ujjinta, 293.
UPACOSALA, 218.
Upacosala vidya, 209.
Upadana, 255, 265.
Upadesa sahasri, 214.
Upadhi, 182.
Upahara, 263.
Upamana, 193.
UPAMANYU, 50
Upanaya, 185.
Upanishad, 7, 25, 30, 55, 154, 208, &c.
UPAVARSHA, 212.
Ushnih, 18.
Usic, 11.
USINARA, 11, 20.
Utcala Brahmanas, 271.
Utsarpini age, 290.
Uttara, 192.
Uttara curu, 20, 23.
Uttara grant'ha, 197.
Uttara madra, 20.
Uttaru p'halguni, 126.
Uttara tapaniya, 58.
Uttara valli, 58.
UVATA, 31, 60.

V

VACH, 16.
VACHACRU, 41.
VACHACUTI, 90.
VACHESPATI, 145, 147, 166, 213.
VACPATI, 66.
Vada, 186.
Vaibhashicas, 252, &c.
Vaicarica, 282.
VAIDARBHI, 57.
Vaideha, 274.
Vaidicas, 277.
Vaidya, 272.
VAIJAVAPI, 90.
Vainava, 98.
Vaisac'ha, 72, 126, &c.
VAISAMPAYANA, 4, 5.
Vaiseshica, 143, 144, 165, &c.
Vaiseshica school, 297.
Vaishnavas, 68, 123, 284.
Vaiswadeva sacrifice, 72, 118.
Vaiswanara, 219.
Vaiswanara vidya, 209.
Vaisyas, 271. Vaisya class among the Jainas, 283.
Vaitarani, 111.
Vaitarani dhenu. 111.
Vaiyacarana bhushana, 166.
VAIVASWATA, 90.
Vajapeya, 31, 35, 43, 206.
Vagaratna, 21.
Vajasaneya sanhita upanishad, 34.
Vajasaneyi Yajur veda, 5, 10, 31, &c. 42, &c. 200, 267.
Vajasaneyi brahmana upanishad, 36.
Vajasaneyins, 209.
VAJASRAVASA, 58.
Vajins, 6, 42, 209.
Vajrasuchi upanishad, 69.
Valaca, 225.
VALLABHA ACHARYA, 123.
Valli upanishad, 58.
VAMADEVA, 10, 29, 32.
Vamadevya hymn, 140.
Vamadevya vidya, 209.
Varaha, 98, 201.
Varaha avatara, 44.
Varaha calpa, 44.
Varajivi, 272.
Varanasi (Benares), 235.
VARDHAMANA, 294.
Varendra, 271, 277.
Varga, see Barga.
Varhaspatya school, 298.
Varsha, 127.
Vartica, 166, 190.
Vartica taparya parisuddhi, 166.
Vartica tatparya tica, 166.
VARU, 11.
VARUNA, 15, 16, 18, 32, 33, 45, 85, 131, 134, 137, 235.
Varuni upanishad, 45, 59.
Vasa, 20.
Vasanabhashya, 298, 301.
Vasanta, 126, 127.
Vasisht'ha, 10, 14, &c. 22, &c. 32, 121, 129.
VASUDEVA, 266.
Vasudevas, 297.
VASUMANAS, 11, 12.
Vasus, 16, 44, 131.
VATSA, 277.
Vedas, 1, &c. Consisting of parts written at various times, 64, 297, 198. Peculiarities of Dialect, 202. Portions liable to the suspicion of modern origin, 67, 196. Genuineness and antiquity of the Vedas generally, 59, &c. Four Vedas alluded to in some Upanishads, 39, 57. The Vedas maintained to be primeval, 196, 223. Prayers on beginning a lecture of the several Vedas, 88, 118. Vedas, their antiquity, 284, 285, 289. The Vedas rejected by the Bauddhas and Jainas, 281.
Vedadipa, 10, 31, 34.
VEDAGARVA, 277.
VEDAMITRA, 5.
Vedana scandha, 254.
Vedaniya, 247.
Vedanta, 60, 143, 208, 237, &c. 281, 284.
Vedanta calpa latica, 216.
Vedanta calpataru, 213.
Vedanta calpataru manjari, 213.
Vedanta calpataru parimala, 213.
Vedanta paribhasha, 215.
Vedanta sara, 56, 215.
Vedanta sic'hamani, 194, 215.
Vedanta siddhanta vindu, 210.
Vedanta sutras, 203.
Vedanta sutra muctavali, 214.
Vedanta sutra vyac'hya chandrica, 214.
VEDAVYASA, See VYASA.
Vega, 181.
Vegana, 49.
Vencatadri, 191.
Vencatagiri, 191.
Venus, the planet, 96.
Verman, 278.
VIBHINDU, 11.
Vibhuti, 148.
Vidagd'ha, 41.
Vidarbha, 25.
Videhas, 40.
Videha mucti, 237.
Vid'hatri, 120.
Vidhi, 262, 263.
Vidriti, 28.
Vidwan mano ranjini, 215.
Vidyanagara, 192.
Vidyanat'ha Bhatta, 213.
VIDYARANYA, 30 . 37, 46, 47, 58.
Vigana arna, 49.
Vijeya vilasa, 4, 10.
Vijnyana, 252, 255, 263.
VIJNYANA BHICSHU, 144, 145, 146, 148.
Vijnyana maya, 238.
Vijnyana scandha, 254.
VIJNYANAYOGI, OF VIJNYANESWARA, 62.
Vipra, 74.
Virdj, 20, 29, 36, 37, 38, 40, 104.
Virati (metre), 18.
VIROCHANA, 22.
Virya, 267.
Visac'ha, 126.
VISALA, 26.
Visesha, 182.
Vishaya, 184.
VISHNU. 46, 137. No trace of the worship of his incarnation in the Vedas, 68. His three strides, 85, 94.
VISHNU, his nine foes, 297.
Vishnu purana, 4, 5, 63, 83, 149.
VISWACARMAN, 21.
Viswadevas, 16, 20, 113, &c.
Viswajit, 204.
VISWAMITRA. 10, 14, 32, &c. 107.
Viswanat'ha, 166.
Viswantara, 25.
Visweswarananda, 216.
Vitasta, 85.
Vivadarnava setu, 270.
Vivasanas, 245.
Vivaswat, 32.
Vivaha, 119.
VOPADEVA, 123.
Vrata, 263.
Vriddhi sradd'ha, 117.
Vrihad aranyaca, 5, 16. 30, 35-43, 55, 61, 208, &c., 231, 281.
Vrihad dharma purana, 63, 270.
Vrihadrat'ha, 47.
Vrihaduct'ha, 23.
Vrihangir, 10.
Vrihan narayana upanishad, 45, 59.
VRIHASPATI, 11, 18, 32, 46, 74, 96, 134.
Vrihati (metre), 18.
Vrihat parasara, 66.
Vrisha, 126, 127.
VRISHABHA, 291.
VRITRA. 13.
VRITRAGHNA, 23.
VTITRAHAN, 13.
Vritti, 212, 246.
Vritticara, 189.
VUDILA, 50, 52.
VYAGHRAPAD, 52.
Vyahritis, 12, 19.
Vyana, 122.
VYASA, 1, 10, 40, 63, 74, 143, &c.
Vyasasrama, 213.
Vyasa sutra vritti, 214.
VYASA Tirt'ha, 49.
Vyatipata, 117.
Vyavaharici, 240.

W.

Waters, prayers to them, 77, 85, 86.
White Yajur veda, 5, 6, 31, &c.
Widow, 70, &c.
Worlds, seven, 80.

Y

Yaya, 203.
Yajnya, 17.
Yajnya, 4, 31, 35, 54, 68.
Yajnyadeva, 35.
Yajnyatantra sudhanidhi, 48.
YAJNYAWALCYA, 5, 32, 36, 39, &c. 62, 78. &c.
Vajur veda, 2, 5, 31, &c.
Yajush, 5, 31, 197, 198.
YAMA, 16, 58, 90, 135, 137, 241.
YAMUNA, 16.
Yamuna, 23, 85, 98.
Yasca, 5, 6.
Yati, 72.
Yatis, 282.
Yatna, 181.
Yava, 114.
Yavana language, 201.
Yavanas, 275.
Year, 33, 65.
Yoga, 143, &c. 262, 263.
Yogacharas, 252.
Yoga sastra, 145, 148, 155, 158.
Yoga school, 297.
Vogasicsha upanishad, 58.
Yogasiddha, 245.
Yoga sutras, 148.
Yoga tattwa upanishad, 58.
Yoga vartica, 146, 148, 214.
Yoga vasisht'ha, 209.
Yogi, 158.
Yojana, 300.
Yoni grant'ha, 197.
Yudhansraushti, 21.
Yudhisht'hira, 284.
Yuga, 65, &c.
Ygadyas, 117.
YUVANASWA, 11.