{"title":"Sacred Books Of The East (50 Volumes)","description":"\u003cp style=\"text-align: left;\"\u003eThese volumes of the Sacred Books of the East series include translations of all the most important works of the seven non-Christian religions that have exercised a profound influence on the civilisations of the continent of Asia. The Vedic Brahmanic system claims 21 volumes, Buddhism 10, and Jainism 2; 8 volumes comprise Sacred Books of the Parsees; 2 volumes represent Islam; and 6 the two main indigenous systems of China. Translated by twenty leading authorities in their respective fields, the volumes have been edited by the late F. Max Müller. The inception, publication and the compilation of these books cover 34 years.\u003cbr\u003e\u003c\/p\u003e","products":[{"product_id":"the-grahya-sutras-sbe-vol-30-part-2","title":"The Grihya-Sutras (SBE Vol. 30) (Part-2)","description":"\u003cp style=\"text-align: left;\"\u003eBuddhism in Central Asia is a saga of peaceful pursuit by Buddhist scholars from Kashmir and Kabul to propagate the message of the Buddha. This vast region between the Tien-Shan and the Kunlun ranges was the centre of activities of these Buddhist savants. Here people of different races and professions, speaking many languages, were finally blended into a cosmopolitan culture. This created an intellectual climate of a high order. In this context, the famous silk trade route was helpful in adding to the material prosperity of the people in this region. The present study, therefore, is not one of Buddhism in isolation. It equally provides an account of the political forces confronting each other during the course of the history of this region for well over a thousand years. For centuries the drifting desert sand of Central Asia enveloped this civilization and the religion connected with it. The late-nineteenth and early-twentieth century explorers and archaeologists successfully uncovered it at different centres along the old Silk Route. This has been helpful for a comprehensive study of Buddhism with its literature and art. The finds of hundreds of inscriptions have added to the cultural dimensions of the study.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eFriedrich Max Muller was a great linguist and scholar born in Germany. He began his study of Sanskrit under Prof. Brockhaus and soon chose it as his special pursuit. The East India Company commissioned him to edit the Rigveda, which resulted in the publication of six giant volumes on the subject. His publications include a Sanskrit translation of Kalidasa's Meghaduta, a History of Ancient Sanskrit Literature, and an Introduction to the Science of Religion. Before his death in 1900 at Oxford, he was crowned with the most honours and awards a scholar could aspire for.\u003c\/p\u003e","brand":"F. Max Muller, Hermann Oldenberg","offers":[{"title":"Default Title","offer_id":42674650873994,"sku":"","price":725.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SBEVol30.jpg?v=1673416745"},{"product_id":"the-laws-of-manu-sbe-vol-25-translated-by-various-oriental-scholars","title":"The Laws of Manu (SBE Vol. 25)","description":"\u003cp style=\"text-align: left;\"\u003eManu is considered to be the founder of social and moral order, the inventor of sacrificial rites, and the author of legal maxims. In the present work, The Laws of Manu, as found in the famous Manusmrti, have been fully translated. These laws state good and bad qualities of human actions, according to Aryan norms, and lay down immemorial rules of conduct to be followed by the four castes. It includes the precepts for the duties of kings and the administration of justice, which form the basis of Hindu law.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eFriedrich Max Muller was a great linguist and scholar born in Germany. He began his study of Sanskrit under Prof. Brockhaus and soon chose it as his special pursuit. The East India Company commissioned him to edit the Rigveda, which resulted in the publication of six giant volumes on the subject. His publications include a Sanskrit translation of Kalidasa's Meghaduta, a History of Ancient Sanskrit Literature, and an Introduction to the Science of Religion. Before his death in 1900 at Oxford, he was crowned with the most honors and awards a scholar could aspire for.\u003c\/p\u003e","brand":"F. Max Muller, Georg Buhler","offers":[{"title":"Default Title","offer_id":42674683379850,"sku":"","price":725.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SBEVOL25.jpg?v=1673419241"},{"product_id":"vedic-hymns-sbe-vol-32-part-1-hymns-to-the-maruts-rudra-vayu-and-vata","title":"Vedic Hymns (SBE Vol. 32) Part 1","description":"\u003cp\u003eThe author examines the problems of religion critically from the standpoint of biology, psychology, metaphysics, etc. He makes a minute survey of metaphysical, psychological, and political thinkers, their attitude towards religious concepts, and a critical estimate of science and scientific investigations, and in the light of these, he builds up his own rational system of thought.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp\u003e\u003cbr data-mce-fragment=\"1\"\u003eFriedrich Max Muller was a great linguist and scholar born in Germany. He began his study of Sanskrit under Prof. Brockhaus and soon chose it as his special pursuit. The East India Company commissioned him to edit the Rigveda, which resulted in the publication of six giant volumes on the subject. His publications include a Sanskrit translation of Kalidasa's Meghaduta, a History of Ancient Sanskrit Literature, and an Introduction to the Science of Religion. Before his death in 1900 at Oxford, he was crowned with the most honors and awards a scholar could aspire for.\u003c\/p\u003e","brand":"F. Max Muller","offers":[{"title":"Default Title","offer_id":42674695962762,"sku":"","price":725.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SBEVol32.jpg?v=1774700326"},{"product_id":"hymns-of-the-atharva-veda-together-with-extracts-from-the-ritual-books-and-the-commentaries-sbe-vol-42-vedic-brahmanic-system","title":"Hymns of the Atharva Veda together with Extracts from the Ritual Books and the Commentaries (SBE Vol. 42)","description":"\u003cp style=\"text-align: left;\"\u003eThis is the 42nd volume of the series on Sacred Books of the East as part of the UNESCO Collection of Representative works. The present volume of translation comprises about one-third of the entire material of the Atharva-Veda in the text of the Saunaka-school. But it represents the contents and spirit of the fourth vedas in a far greater measure than it indicated by this numerical statement.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e.\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eFriedrich Max Muller was a great linguist and scholar born in Germany. He began his study of Sanskrit under Prof. Brockhaus and soon chose it as his special pursuit. The East India Company commisioned him to edit the Rigveda, which resulted in the publication of six giant volumes on the subject. His publications include a Sanskrit translation of Kalidasa's Meghaduta, History of Ancient Sanskrit Literature, and Introduction to the Science of Religion. Before his death in 1900 at Oxford, he was crowned with most honours and awards a scholar could aspire for.\u003c\/p\u003e","brand":"F. Max Muller, M. Bloomfield","offers":[{"title":"Default Title","offer_id":42674701959306,"sku":"","price":725.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SBEVol42.jpg?v=1673422500"},{"product_id":"the-upanishads-ii-sbe-vol-15","title":"The Upanishads II (SBE Vol. 15)","description":"\u003cp style=\"text-align: left;\"\u003eThe book contains fourteen lessons in which the original yoga science emerges in one of its gory-a proven system for realizing one`s spiritual destiny this is the most comprehensive course on yoga and meditation available today, giving you a profound and intimate understanding of how to apply these age-old teachings, on a practicum, as we as spiritual, day-to-day even in this modern age\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eFriedrich Max Muller was a great linguist and scholar born in Germany. He began his study of Sanskrit under Prof. Brockhaus and soon chose it as his special pursuit. The East India Company commissioned him to edit the Rigveda, which resulted in the publication of six giant volumes on the subject. His publications include a Sanskrit translation of Kalidasa's Meghaduta, a History of Ancient Sanskrit Literature, and an Introduction to the Science of Religion. Before his death in 1900 at Oxford, he was crowned with the most honors and awards a scholar could aspire for.\u003c\/p\u003e","brand":"F. Max Muller","offers":[{"title":"Default Title","offer_id":42736609525898,"sku":"","price":725.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SBEVol15.jpg?v=1774856525"},{"product_id":"the-satapatha-brahmana-part-v-sbe-vol-44-sacred-books-of-the-east","title":"The Satapatha Brahmana : Part V (SBE Vol. 44)","description":"\u003cp style=\"text-align: left;\"\u003eDehejia has tried to create a pace within the main frame of culture and philosophy of Indian art for a legitimate analytic theory called despair. Dehejia's effort creates a space for the modern within Indian classicism by negotiating the philosophy of despair in classical terms. As a result, the basic schism that has grown in recent years between the philosophy and history of modern art on the one hand and the philosophy and history of traditional arts is today coder to being breached.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eFriedrich Max Muller was a great linguist and scholar born in Germany. He began his study of Sanskrit under Prof. Brockhaus and soon chose it as his special pursuit. The East India Company commissioned him to edit the Rigveda, which resulted in the publication of six giant volumes on the subject. His publications include a Sanskrit translation of Kalidasa's Meghaduta, a History of Ancient Sanskrit Literature, and an Introduction to the Science of Religion. Before his death in 1900 at Oxford, he was crowned with the most honors and awards a scholar could aspire for.\u003c\/p\u003e","brand":"F. Max Muller, Julius Eggeling","offers":[{"title":"Default Title","offer_id":42736806494346,"sku":"","price":725.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SBEVol44.jpg?v=1675065430"},{"product_id":"the-institutes-of-vishnu-sbe-vol-7-sacred-books-of-the-east","title":"The Institutes of Vishnu (SBE Vol. 7)","description":"\u003cp style=\"text-align: left;\"\u003eThe Chandogya Upanisad: The culture it reflects is remote and archaic, the texture of its ritualistic and contemplative symbolism thick and dense-virtually a closed book for us moderns. A sustained self-submitting attentiveness, however, discloses its language as resonating disturbingly modern notes, focusing our attention on many of our pathologies as well as our possibilities, pathologies and possibilities that have escaped the notice of us moderns. The spirit of quiet hermeneutics that characterizes this study illumines many an opaque spot in this text, solves many an interpretive puzzle, turns many of its 'archaic naivetes' into living and compelling profundities. We are made to realize that what some moderns call Gestell is far more primordial than they would envisage it to be, far more ominous and primitive, tragic and persistent. A radical transformation is required, an ontological transformation. Not mere 'a masterly exposition' of an ancient text is, therefore, this study, but 'an authentic springboard for fresh philosophical thinking fecundating (the) two shores of the human experience: East and West'. The first three (published) Vols. are on (i) Isa, Kena, Katha and Prasna Upanisads; (ii) Mundaka and Mandukya Upanisad with Gaudapada Karika; (iii) Taittiriya and Aitareya Upanisads.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eFriedrich Max Muller was a great linguist and scholar born in Germany. He began his study of Sanskrit under Prof. Brockhaus and soon chose it as his special pursuit. The East India Company commisioned him to edit the Rigveda, which resulted in the publication of six giant volumes on the subject. His publications include a Sanskrit translation of Kalidasa's Meghaduta, History of Ancient Sanskrit Literature, and Introduction to the Science of Religion. Before his death in 1900 at Oxford, he was crowned with most honours and awards a scholar could aspire for.\u003c\/p\u003e","brand":"F. Max Muller, Julius Jolly","offers":[{"title":"Default Title","offer_id":42736981409930,"sku":"","price":725.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SBEVol7.jpg?v=1675067126"},{"product_id":"the-sacred-laws-of-the-aryas-as-taught-in-the-schools-of-apastamba-gautama-vasishtha-and-baudhayana-pt-1-sbe-vol-2-sacred-books-of-the-east","title":"The Sacred Laws of the Aryas as Taught in the Schools of Apastamba, Gautama, Vasishtha and Baudhayana (Pt. 1) (SBE Vol. 2)","description":"\u003cp style=\"text-align: left;\"\u003eThe Chandogya Upanisad: The culture it reflects is remote and archaic, the texture of its ritualistic and contemplative symbolism thick and dense-virtually a closed book for us moderns. A sustained self-submitting attentiveness, however, discloses its language as resonating disturbingly modern notes, focusing our attention on many of our pathologies as well as our possibilities, pathologies, and possibilities that have escaped the notice of us moderns. The spirit of quiet hermeneutics that characterizes this study illumines many an opaque spot in this text, solves many an interpretive puzzle, and turns many of its 'archaic naivetes' into living and compelling profundities. We are made to realize that what some moderns call Gestell is far more primordial than they would envisage it to be, far more ominous and primitive, tragic and persistent. A radical transformation is required an ontological transformation. Not merely a masterly exposition' of an ancient text is, therefore, this study, but 'an authentic springboard for fresh philosophical thinking fecundating (the) two shores of the human experience: East and West'. The first three (published) Vols. are on (i) Isa, Kena, Katha, and Prasna Upanisads; (ii) Mundaka and Mandukya Upanisad with Gaudapada Karika; (iii) Taittiriya and Aitareya Upanisads.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eFriedrich Max Muller was a great linguist and scholar born in Germany. He began his study of Sanskrit under Prof. Brockhaus and soon chose it as his special pursuit. The East India Company commissioned him to edit the Rigveda, which resulted in the publication of six giant volumes on the subject. His publications include a Sanskrit translation of Kalidasa's Meghaduta, a History of Ancient Sanskrit Literature, and an Introduction to the Science of Religion. Before his death in 1900 at Oxford, he was crowned with the most honors and awards a scholar could aspire for.\u003c\/p\u003e","brand":"F. Max Muller","offers":[{"title":"Default Title","offer_id":42737356996746,"sku":"","price":725.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SBEVol2.jpg?v=1675070480"},{"product_id":"the-upanishads-vedic-brahmanic-system-sbe-vol-1-sacred-books-of-the-east","title":"The Upanishads: Vedic-Brahmanic System (SBE Vol. 1)","description":"\u003cp style=\"text-align: left;\"\u003eThese volumes of the Sacred Books of the East series include translations of all the most important works of the seven non-Christian religions that have exercised a profound influence on the civilizations of the continent of Asia. The Vedic Brahmanic system claims 21 volumes, Buddhism 10, and Jainism 2;8 volumes comprise Sacred Books of the Paris; 2 volumes represent Islam; and 6 are the two main indigenous systems of China. Translated by twenty leading authorities in their respective fields, the volumes, Buddhism 10, and Jainism 2;8 volumes comprise Sacred Books of the Parsis; 2 volumes represent Islam; and 6 the two main indigenous systems of China. Translated by twenty leading authorities in their respective fields, the volumes have been edited by the late F. Max Muller. The inception, publication, and compilation of these books cover almost 34 years.\u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003eFriedrich Max Muller was a great linguist and scholar born in Germany. He began his study of Sanskrit under Prof. Brockhaus and soon chose it as his special pursuit. The East India Company commissioned him to edit the Rigveda, which resulted in the publication of six giant volumes on the subject. His publications include a Sanskrit translation of Kalidasa's Meghaduta, a History of Ancient Sanskrit Literature, and an Introduction to the Science of Religion. Before his death in 1900 at Oxford, he was crowned with the most honors and awards a scholar could aspire for.\u003c\/p\u003e","brand":"F. Max Muller","offers":[{"title":"Default Title","offer_id":42746409255050,"sku":"","price":725.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SBEVol1.jpg?v=1675143160"},{"product_id":"the-sacred-laws-of-the-aryas-vasistha-and-baudhayana-part-2-sbe-vol-14-sacred-books-of-the-east","title":"The Sacred Laws of the Aryas (Part 2) (SBE Vol. 14)","description":"\u003cp style=\"text-align: left;\"\u003eThis book is not written to reinvent the whee and offer up \"just another introduction to Buddhism.\" This has a fresh approach of Buddhism which does not stir up dust in areas that most peope have not thought of. There are Buddhist teachers who woud discuss things privatey such as Buddhist views on UFOs, Adof Hiter and the historica Jesus, but they woud not give pubic taks or pubish books on such controversa subjects. The author has the courage to do so as he body discusses such topics in this book.\u003c\/p\u003e","brand":"Georg Buhler","offers":[{"title":"Default Title","offer_id":42756295032970,"sku":"","price":725.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SBEVol14.jpg?v=1675231198"},{"product_id":"the-minor-law-books-part-1-sbe-vol-33-sacred-books-of-the-east","title":"The Minor Law Books Part 1 (SBE Vol. 33)","description":"\u003cdiv data-cel-widget=\"bookDescription_feature_div\" data-csa-c-id=\"7lmqkt-s4peup-sz82xg-4nbr9i\" data-csa-c-is-in-initial-active-row=\"false\" data-csa-c-asin=\"8120801342\" data-csa-c-slot-id=\"bookDescription_feature_div\" data-csa-c-content-id=\"bookDescription\" data-csa-c-type=\"widget\" data-feature-name=\"bookDescription\" class=\"celwidget\" id=\"bookDescription_feature_div\"\u003e\n\u003cdiv class=\"a-expander-collapsed-height a-row a-expander-container a-spacing-base a-expander-partial-collapse-container\" data-a-expander-collapsed-height=\"140\" data-a-expander-name=\"book_description_expander\"\u003e\n\u003cdiv class=\"a-expander-content a-expander-partial-collapse-content\" aria-expanded=\"false\" style=\"text-align: left;\"\u003e\u003cspan\u003eBook Summary of The Minor Law Books: Sacred Books Of The East (Vol. 33) understanding Mantras explores the origin, nature, function, and significance of mantras within the bounds of the Hindu tradition. It analyses the use of mantras in the Vedic age in the great theistic movements of Saivism and Vaisnavism, and in Tantra. A brief introduction by Alper outlines the major controversies in Western scholarship concerning the nature of mantras and gives an insightful and suggestive paradigm for resolving the issues. It approaches a bibliography on all of Hinduism and will serve as an invaluable tool for future research.\u003c\/span\u003e\u003c\/div\u003e\n\u003cdiv class=\"a-expander-content a-expander-partial-collapse-content\" aria-expanded=\"false\" style=\"text-align: left;\"\u003e\n\u003cspan\u003e\u003c\/span\u003e\u003cbr\u003e\n\u003c\/div\u003e\n\u003cdiv class=\"a-expander-content a-expander-partial-collapse-content\" aria-expanded=\"false\" style=\"text-align: left;\"\u003e\n\u003cspan\u003e\u003c\/span\u003e\u003cbr\u003e\n\u003c\/div\u003e\n\u003c\/div\u003e\n\u003c\/div\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong data-mce-fragment=\"1\"\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eFriedrich Max Muller was a great linguist and scholar born in Germany. He began his study of Sanskrit under Prof. Brockhaus and soon chose it as his special pursuit. The East India Company commissioned him to edit the Rigveda, which resulted in the publication of six giant volumes on the subject. His publications include a Sanskrit translation of Kalidasa's Meghaduta, a History of Ancient Sanskrit Literature, and an Introduction to the Science of Religion. Before his death in 1900 at Oxford, he was crowned with the most honors and awards a scholar could aspire for.\u003c\/span\u003e\u003c\/p\u003e","brand":"Julius Jolly","offers":[{"title":"Default Title","offer_id":42762942349450,"sku":"","price":725.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SBEVol33.jpg?v=1675490395"},{"product_id":"vedic-hymns-hymns-to-agni-mandalas-i-v-part-2-sbe-vol-46-sacred-books-of-the-east","title":"Vedic Hymns- Hymns to Agni (Mandalas I-V)  Part 2 (SBE Vol. 46)","description":"\u003cp style=\"text-align: left;\"\u003eYogavasistha or Yogavasistha Maharamayana has been a guidebook to earnest Sadhakas, all over the country. The popularity of this book appears to be due to the fact, that it is a happy combination of terse Upanisadic thought clothed in the story form. A scripture becomes relevant, when it gives the truths of the Upanisads, using a common man's language with illustrative stories, helps a beginner as well as an advanced seeker. It is believed by some that Sage Valmiki wrote the Ramayana for the purification of the mind and to create a mood of seeking in society. It is well known, that the story of Sri Rama, gives exemplary ethical and moral behavior in an individual, and a glimpse into the ideal culture, through the description of Ayodhya. For only on a strong ethical and moral foundation can one hope to build the super-structure of spirituality. An attempt has been made to cover all the stories in six Prakaranas. This book is a study by a seeker, and an attempt to present the philosophy, and practical hints contained in the book, to fellow seekers who are not very familiar with Sanskrit. It is essentially meant for inspiring the seekers to take up the study of the original text, which is a mine of practical wisdom. The essays contained herein, are glimpses into the meditations on the golden verses and their connection and relevance in our day-to-day life. Consequently, the interpretation and the perspective are not really meant for scholastic pursuits.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eFriedrich Max Muller was a great linguist and scholar born in Germany. He began his study of Sanskrit under Prof. Brockhaus and soon chose it as his special pursuit. The East India Company commissioned him to edit the Rigveda, which resulted in the publication of six giant volumes on the subject. His publications include a Sanskrit translation of Kalidasa's Meghaduta, a History of Ancient Sanskrit Literature, and an Introduction to the Science of Religion. Before his death in 1900 at Oxford, he was crowned with the most honors and awards a scholar could aspire for.\u003c\/p\u003e","brand":"Hermann Oldenberg, F. Max Muller","offers":[{"title":"Default Title","offer_id":42763335958666,"sku":"","price":725.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SBEVol46.jpg?v=1675502631"},{"product_id":"the-grihya-sutras-part-1-sbe-vol-29-sacred-books-of-the-east","title":"The Grihya-Sutras Part 1 (SBE Vol. 29) Sacred Books of the East","description":"\u003cp style=\"text-align: left;\"\u003eThe Madhyamika or Middle Way, a school of Buddhist thought that originated in India in the second or third century, was a decisive influence in the subsequent development of Mahayana Buddhism. In a new approach to its study, The Emptiness of Emptiness reconsiders the central doctrine of emptiness and shows that the Madhyamika critique of all philosophical views is both subtler and more radical than most Western interpretation indicates. Building on earlier research into Sanskrit and Tibetan sources, the present work also examines the assumptions that have governed the study of Asian soteriological philosophy. In assessing the philosophical significance of the Madhyamika, the author demonstrates that the thrust toward a self-critical awareness of methodological presuppositions lies at the very heart of early Indian Madhyamika. In this analysis, the self-deconstructing categories of Nagarjuna and his immediate followers emerge as an edifying philosophy that may have a great deal to offer to the discussion of the related problems of objectivity and relativism issues crucial to the current philosophical conversation in the West. The volume also contains the first complete English translation of Candrakirti's Madhyamakavatara (The Entry into the Middle Way), with extensive exegetical and text-critical notes.\u003c\/p\u003e","brand":"Hermann Oldenberg","offers":[{"title":"Default Title","offer_id":42763399692426,"sku":"","price":725.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SBEVol29.jpg?v=1774693296"},{"product_id":"the-satapatha-brahmana-part-4-sbe-vol-43-sacred-books-of-the-east","title":"The Satapatha Brahmana : Part 4 (SBE Vol. 43) Sacred Books of the East","description":"\u003cp style=\"text-align: left;\"\u003eThe author gives a critical and comprehensive study of the fundamental problem of universals in Indian Philosophy. The center of the study is the controversy between the Nyaya-Vaisesika and the Mimamsa realists on the one hand and the Buddhist nominalists on the other. The author discusses not only the epistemological and metaphysical approach to the problem of universals but also the semantic approach made by the various systems of Indian Philosophy. In this context, the view of the Grammarians with special reference to Bhartrhari has been discussed in some detail. A brief but critical analysis of some of the main trends of thought on universals in Western Philosophy--beginning from Pluto to the contemporary philosophers--has also been given. Besides his scholarly and eminently readable treatment of the fundamental problem of universals, the author has attempted to give his own solution to the problem. It is based on the recurrent identities and similarities which are the principles of grouping and which form the foundation of our thought and speech.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cspan\u003eFriedrich Max Muller was a great linguist and scholar born in Germany. He began his study of Sanskrit under Prof. Brockhaus and soon chose it as his special pursuit. The East India Company commissioned him to edit the Rigveda, which resulted in the publication of six giant volumes on the subject. His publications include a Sanskrit translation of Kalidasa's Meghaduta, a History of Ancient Sanskrit Literature, and an Introduction to the Science of Religion. Before his death in 1900 at Oxford, he was crowned with the most honors and awards a scholar could aspire for.\u003c\/span\u003e\u003c\/p\u003e","brand":"F. Max Muller \u0026 Julius Eggeling","offers":[{"title":"Default Title","offer_id":42763571855498,"sku":"","price":725.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SBEVol43.jpg?v=1675512237"},{"product_id":"the-satapatha-brahmana-part-2-sbe-vol-26-sacred-books-of-the-east","title":"The Satapatha Brahmana Part 2 (SBE Vol. 26) Sacred Books of the East","description":"\u003cp style=\"text-align: left;\"\u003eIn Buddhists, brahmins, and belief, Dan arnold examines how the Brahmanical tradition of Purva Mimamsa and the writings of the seventh-century Buddhist Madhyamika philosopher Candrakirti challenged dominant Indian Buddhist views of epistemology. Arnold retrieves these two very different but equally important voices of philosophical dissent, showing them to have developed highly sophisticated and cogent critiques of influential Buddhist epistemologists such as Dignaga and Dharmakirti. His analysis developed in conversation with modern Western philosophers like William Alston and J.L. Austin-offers an innovative reinterpretattion of the Indian philosophical tradition, while suggesting that premodern Indian thinkers have much to contribute to contemporary philosophical debates. In logically distinct ways, Purva Mimamsa and Candrakirti's Madhyamaka opposed the influential Buddhist school of thought that emphasized the foundational character of perception. Arnold argues that Mimamsaka arguments concerning the \"intrinsic validity\" of the earliest Vedic scriptures are best understood as a critique of the tradition of Buddhist philosophy stemming from Dignaga. Though often dismissed as antithetical to \"real philosopy,\" Mimamsaka thought has affinities with the reformed epistemology that has recently influenced contemporary philosophy of religion. Candrakirti's arguments, in contrast, amount to a principled refusal of epistemology. Arnold contends that Candrakirti marshals against Buddhist foundationalism an approach that resembles twentieth-century ordinary language philosophy-and does so by employing what are finally best understood as transcendental arguments. The conclusion that Candrakirti's arguments thus support a metaphysical claim represents a bold new understanding of Madhyamaka.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eFriedrich Max Muller was a great linguist and scholar born in Germany. He began his study of Sanskrit under Prof. Brockhaus and soon chose it as his special pursuit. The East India Company commissioned him to edit the Rigveda, which resulted in the publication of six giant volumes on the subject. His publications include a Sanskrit translation of Kalidasa's Meghaduta, a History of Ancient Sanskrit Literature, and an Introduction to the Science of Religion. Before his death in 1900 at Oxford, he was crowned with the most honors and awards a scholar could aspire for.\u003c\/p\u003e","brand":"Julius Eggeling, F. Max Muller","offers":[{"title":"Default Title","offer_id":42765771145354,"sku":"","price":725.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SBEVOL26.jpg?v=1675662072"},{"product_id":"the-satapatha-brahmana-part-3-sbe-vol-41-sacred-books-of-the-east","title":"The Satapatha Brahmana Part 3 (SBE Vol. 41) Sacred Books of the East","description":"\u003cp style=\"text-align: left;\"\u003eIn the traditional manner of Sanskrit works, since it was necessary after BU 2.1, as an laksana portion of the Upanisad, has stated the definition of the brahman. BU 4.3 is to be understood as pariksa grantha, that is: it examines the nature of the Brahman in its pros and cons. This examination demanded detailed discussion of the theories rivalling the Vedanta prove that the Atman (viz. the Brahman) is the (internal) light of all (external) lights and reveals to one the true nature of one`s inner self and of the world of external objects which are but unreal, bringing fearlessness (abhaya) to one.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eFriedrich Max Muller was a great linguist and scholar born in Germany. He began his study of Sanskrit under Prof. Brockhaus and soon chose it as his special pursuit. The East India Company commissioned him to edit the Rigveda, which resulted in the publication of six giant volumes on the subject. His publications include a Sanskrit translation of Kalidasa's Meghaduta, a History of Ancient Sanskrit Literature, and an Introduction to the Science of Religion. Before his death in 1900 at Oxford, he was crowned with the most honors and awards a scholar could aspire for.\u003c\/p\u003e","brand":"Julius Eggeling, F. Max Muller","offers":[{"title":"Default Title","offer_id":42765775798410,"sku":"","price":725.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SBEVol41.jpg?v=1675663232"},{"product_id":"the-satapatha-brahmana-books-i-and-ii-part-1-sbe-vol-12-sacred-books-of-the-east","title":"The Satapatha Brahmana Books I and II [Part 1] (SBE Vol. 12) Sacred Books of the East","description":"\u003cp style=\"text-align: left;\"\u003eDisagreements concerning the nature and extent of the universe constitute a focus of theological debate which permeates Buddhism every eve. While there have been numerous attempts to catalog the details of the Buddhist cosmologies, none has attempted a general interpretation of their underlying intention. This work attempts to begin the process of interpreting the major phases of Buddhist Cosmoogica speculation by seeing in them various dramas of salvation tailored to the philosophical and theological predilections of their respective traditions. To a large extent, this interpretation relies on an examination of continuities between the Buddhist cosmologies and those of the hedonistic world as a whole. In the course of this study, two major cosmological traditions emerge; those that rely on metaphors of time and those which rely on metaphors of time, and those that rely on metaphors of space. The former is associated with the Hinayana and the atter with the Mahayana forms of Buddhism. Each draws on images of motion and light to articulate its vision of the drama of salvation.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr data-mce-fragment=\"1\"\u003eFriedrich Max Muller was a great linguist and scholar born in Germany. He began his study of Sanskrit under Prof. Brockhaus and soon chose it as his special pursuit. The East India Company commissioned him to edit the Rigveda, which resulted in the publication of six giant volumes on the subject. His publications include a Sanskrit translation of Kalidasa's Meghaduta, a History of Ancient Sanskrit Literature, and an Introduction to the Science of Religion. Before his death in 1900 at Oxford, he was crowned with the most honors and awards a scholar could aspire for.\u003c\/p\u003e","brand":"F. Max Muller, Julius Eggeling","offers":[{"title":"Default Title","offer_id":42765783335050,"sku":"","price":725.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SBEVol12.jpg?v=1675665758"},{"product_id":"pahlavi-texts-pt-1-sbe-vol-5-the-bundahis-bahman-yast-and-shayast-la-shayast","title":"Pahlavi Texts (Set in 5 Vols.)  (SBE Vol. 5, 18, 24, 37 \u0026 47)","description":"\u003ccenter\u003e\u003cb\u003eIntroduction to the First Volume (The Bundhis Bahman Yast and Shayast La-Shayast\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThough we must look to the Avasta for information regarding the main outlines of the Parsi religion it is to Pahlavi writings we must refer for most of the details relating to the traditions ceremonies and customs of this ancient faith which styles itself emphatically the good religion of the Mazdayasnians and calls its laity bahdinian or those of the good religion. In the fragments of the Avesta which still exist we may trace the solid foundations of the religion laid by philosophic bards and lawgivers of old with many mouldering column and massive fragment of the superstructure erected upon them by the ancient pristhod. These are the last remnants of the faith held by Cyrus the anointed of the Lord the righteous one or eagle whom he called from the east and the shepherd who performed his pleasure scattered fragments of the creed professed by Darius in his inscriptions when he attributes his success to the will of auramazda and mouldering ruins of the comparatively pure religion of oriental bar-barism which Alexander and his civilizing greek successors were unable wholly to destroy and replace by their own idolatrous superstitions while in the Pahlavi texts we find much of the medieval edifice built by later Persian priest craft upon the old foundation with a strange mixture of old and new materials and exhibiting the usual symptom of declining powers a strong insistence upon complex form and minute details with little of the freedom of treatment and simplicity of outline characteristic of the ancient bards.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo understand the relationship between these two classes of Parsi sacred writings, it must be observed that the Avesta and Pahiavi of the same scripture taken together, form its Avesta and Zand, terms which are nearly synonymous with ‘revelation and commentary.’ Both words are derived from verbal roots implying ‘ knowledge;’ Avesta being the Pahiavi avistâk, which may most probably be traced to the past participle of a, ‘to,’ + vid, ‘to know,’ with the meaning of ‘what is announced’ or ‘declaration;’ and 4ind, being the Pahlavi form of Av. zainti, must be referred to the root zan, ‘to know,’ with the meaning of’ knowledge, understanding’.’ European scholars, misled probably by Muhammadan writers, have converted :he phrase ‘Avesta and Zand’ into ‘Zend-Avesta,’ and have further identified Zand with the language of the Avesta. This use of the word Zand is, however, quite at variance with the practice of all Parsi writers who have been independent of European influence, as they apply the term Zand only to the Pahlavi translations and explanations of their sacred books, the original text of which they call Avesta. So that when they use the phrase ‘Avesta and Zand’ they mean the whole of any scripture, both the Avesta text and Pahlavi translation and commentary. And the latter, being often their only means of understanding the former, has now become of nearly equal authority with the Avesta itself. It is probable, indeed, that the first Zand was really written in the Avesta language, as we find many traces of such Avesta commentaries interpolated both in the Avesta and Pahlavi texts of the Parsi scriptures ; but this is rather a matter of European inference than of Parsi belief. The later (or Pahlavi) Zand appears also, in many places, to be merely a translation of this earlier (or Avesta) Zand, with additional explanations offered by the Pahlavi translators.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRegarding the sactedness of these Pahlavi translations, in the eyes or the Parsis, there can be no manner of doubt, so far as they cannot be shown to be inconsistent with the original Avesta text. But besides these translations there is another class of Pahlavi religious writings whose authority is more open to dispute. These writings are either translations and Zands of Avesta texts no longer extant or they contain the opinions and decisions of high priests of later times when the Pahlavi Language was on the decline. Such writings would hardly be considered of indisputable authority by any Parsi of the present day unless they coincided with his own preconceived opinions. But for outsiders they have the inestimable value either of supplying numerous details of religious traditions and customs which would be vainly sought for elsewhere or of being contemporary records of the religious ideas of the Parsis in the declining days of their Mazdayasnian faith. It is with a few of such writings this volumes has to deal but before describing them more minutely it will be desirable to give some account of the Pahlavi language in which they are written.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction to the Second Volume (The Dadistani-I Dinik and the Epistles of manu Skihar) Part II\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Pahlavi texts selected for translation in this volume are distinguished from all others by the peculiarity that both the name and station of their author and the time in which he lived are distinctly recorded.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis name Manushikhar son of Yudan Yim is mentioned in each of the headings and colophons to the dadistan I dinik and the three Epistless attributed to him. He is styles simply a erpat or preist in the heading of Eps I and II and aerpat khudai or priestly lordship in that of Ep. III but he is called the rad pontiff or executive high priest of pars and priests in the colophons of Dd. And Ep. II and we learn from Dd. XLV 5 that the farmadar was also the pesupati or leader of the religion the supreme high priest of the mazda worshipping faith.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRegarding his family we learn from Ep. I iii,10, vii, 5 that his father yudan yim son of shahpuhar had been the leader of the religion before him and his own succession to this dignity indicates that he was the eldest surviving son of his father who in his declining years seems to have been assisted by his advice we also learn from the heading of his second epistle that zad sparam was his brother and this is confirmed by the language used in Ep. II vi, I, Ix 6 and by Zad sparam being a son of the same father that he was a younger brother appears from the general tone of authority over him adopted by manuskihar in his epistles. Shortly before these epistles were written zad-sparam appears to have been at Sarakhas in the extreme north east of Khurasan where he probably came in contact with the Tughazghuz and adopted some of their heretical opinions and whence he may have travelled through Nivshhpuhar and Shira on his way to sirkin to take up his appointment as high pries of the south heading II soon after his arrival at sirkan he issued a decree regarding the ceremonies of purification which led to complaints from the people of that place and compelled his brother to interfere by writing epistles threatening him with deprivation of office and the fate of a heretic. That Zad sparam finally submitted so far as not to be deprived of his office appears from his still retaining his position in the south while writing his selection whci must have been compiled at some later period free from the excitement of active and hazardous controversy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe age in which Manuskihar lived in decided by the date attached to his third epistle or public notification to the mazda worshippers of Iran which date is the third month of the year 250 of Yazdakard corresponding to the interval between the 14th June and 13th July A.D. 88 at which time we learn he was an old man but not too old to travel.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis writings therefore represent that state of the Zoroastrain religion a thousand years ago and it may be presumed from the importance and influentialness of his position that his representations can be implicitly relied upon. To detect any differences there many be between the tenents and religious of the present time would require all the learning and experience of a Parsi priest but so far as a European can judge from these writings and his own limited knowledge of existing religious customs among the Parsis the change has been less than in any other form of religion during the same period.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction to the Third Volume (Part III) (Dina-I Mainog-I Khirad Sikand-Gumanik Vigar Sad Dar\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eI. The Dina-I Mainog Khirad\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cbr\u003eThe Pahlavi Phrase Dina-I Manog Khirad opinions of the spirit of wisdom is a name applied to sixty two enquiries or series of enquiries on subjects connected with the religion of the Mazda worshippers made by an anonymous wise man and answered by the spirit of wisdom. But as this name is only found prefixed to a manuscript written in A.D. 1569 in which the first part of the work is missing it is doubtful whether it be the original name of the book or not although it is very suitable to the general character of the work.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRegarding the reading of this name here adopted it must be observed that the correct pronunciation of the Pahlavi word mainog spirit is uncertain the traditional reading is madonad which is a possible pronunciation of its letters but is otherwise inexplicable Haug proposed to read mainivad or minavad but in that case the word ought to end with or with nd some of the present Dasturs read minoe but his would be written minoekin Pahlavi the Pazand writers have mainy but this is evidently an imitation of Av. Mainyavo and odes not correspond with the Pahlavi letters. As the word is manu or mino in the Sasamian inscritions and minu in Persian to which words a final letter of the Pahlavi word is not d or e but g a corruption of K, and that we ought to read ming or mainog. At the same time it should be noticed that a very old copy of the Pahlavi Farhang in the library of dastur Jamaspji Minochiharji in Bombay has the word written with an extra medial stroke so that it might be read minavand as required by Haug’s hypothesis although this copy of the Farhang gives mad one dast the traditional reading.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe subjects discussed by the Spirit of wisdom are of a very miscellaneous character and their discussion is evidently intended to furnish an outline of the tenets legends, and morality of the religion with which they deal but it forms by no means a complete or systematic treatise on these subjects and it is remarkably silent with regard to all details of religious rites and ceremonies. Which are only occasionally mentioned. This silence may perhaps be due to the fact that the author was a layman as seems clear from the account he gives of his doubts and acquiries in any incompleteness of the treatise may also be explained by the apparent loss of the latter end of the work as the sixty second reply terminates the extant text of the treatise abruptly and without any trace of peroration.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction to the Fourth Volume (Part IV) (Contents of the Nasks)\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eAttentive readers of the sacred books of the east have had ample opportunities of becoming acquainted with the Zoroastrina scriptures so far as these have been preserved by the Parsis. In vol. Iv, xxiii and xxxi they have translations of all the texts extant in the original language of the Avesta excepting a few fragments which are not yet collected. And in vol. v, xviii and xxiv they have translations of later Pahlavi texts showing how faithfully the old doctrines and legends were handed down by the priests of Sasanian times to their immediate successors. But they will also have noticed that the translators of these texts are well aware of the fact that the texts themselves are mere fragments of the religious writings of the Zoroastrians which owe their preservation to the committed to memory by the priesthood such as the liturgy sacred myths and ceremonial laws. The objects of the present volume is to add to those fragments all the accessible information that can be collected from Iranian sources regarding the contents of the whole Zoroastrian literature in Sasanian times.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt has been long known that this literature was contained in twenty one Nasks or treatises named either from the nature of their content or from their initial words and each having one of the twenty one words of the Ahunavair attached to it as a kind of artificial reminder of their proper order and number while enumerating them. Very brief statements of the contents of each Nask Have also been accessible in manuscripts of the Persian Rivayats such as those translated in pp-419-438 of this volume and the existence of a much longer account of the nasks in the Dinkard was ascertained by Haug who published some extracts from it in 1870 when describing several of the Nasks in the Index to the Pahlavi Pazand Glossary. He was unable to do more on account of the defective state of all modern manuscripts of the Dinkaras in which a large portion of the text of the description of the Nasks in the eighth and ninth books is missing in various places without any hint of the omissions. These defects were owing to the abstraction of 52 folios of this part of the Iranian manuscript of the Dinkard after it was brought to India and before any copy of it had been written and even now two of these folis are still missing as stated in.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction to the Fifth Volume (Part V) (Marvels of Zoroastrainism)\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the summary account of the spend Nask given in the eight book of the Dinkard chapter XIV it is stated in that many marvels owing to Zaratust are published therein just as there are some which collected and selected are noticed by the Dinkard manuscript. This statement evidently refers to the seventh book of the Dinkard which contains the legendary history of zaratust and his religion related as a series of marvels extending form the creation to the resurrection of mankind. A much briefer account of some of the same details occurs at the beginning of the fifth book of the Dinkard and appears to have been adridged from a compilation which was either derived partially from a foreign source or prepared for the use of foreign proselytes. A third compilation of similar legends is found among the selections of zad-sparam. And a careful translation of these three Pahlavi texts constitutes the Marvels of Zoroastrinism contained in this volume.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs the extent of Dk. VII is about 16,000 Pahlavi words it probably contains about four fifths of the details included in the spend Nask the Pahlavi version of which has been estimated in S.B.E vol. xxxvii to extend to 20,500 words. It says very little about Zaratust conferences with the sacred beings and gives no description of the other world and the way thither but it probably contains many verbatim extracts from other parts of the Pahlavi version of the spend Nask which appear however to have been previously collected in the exposition of the good religion an other MS that the Dinkard which is quoted as an authority in Dk. VII.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis seventh bok commences with a detailed statement of the descent of the glorious ruling dynasty from the primeval man Gayomard through his descendants the Pesdadian and Kayanian rulers to Kai-Vistasp. Among the individuals rarely mentioned elsewhere are the sacred being hadish.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter II begins the legendary history of Zaratust with the descent of his glory from the presence of Auharmazd to the house in which Zaratusts mother was about to be bron and alarmed at her radiance the kavinga and karaps or ruling priests of the district oblighe her father to send her away to another valley where porushashpo resided to whom she was afterwards married and several legends are related in which both the archangels and archdemons are active agents which lead on to the birth of Zaratust thirty years before the end of the ninth miliennium of the universe and his complete genealogy is given.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents to the First volume\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Parsi Scriptures\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Pahlavi Language and Literature\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Bundahis\u003c\/td\u003e\n\u003ctd\u003exxii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Selections of Zad-sparam\u003c\/td\u003e\n\u003ctd\u003exlvi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eThe Bahman Yast\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eThe Shayast la-shayast\u003c\/td\u003e\n\u003ctd\u003elix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eConcluding remarks\u003c\/td\u003e\n\u003ctd\u003elxvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eTranslations\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBundhis\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSelections of Zad Sparam\u003c\/td\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBahman Yast\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eShayast la Shayast\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e497\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eErrata\u003c\/td\u003e\n\u003ctd\u003e434\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cb\u003eContents to the Second Volume\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eGeneral Remarks\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Dadistan Dinik\u003c\/td\u003e\n\u003ctd\u003exxii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Epistles of Manuskihar\u003c\/td\u003e\n\u003ctd\u003exxv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Appendix\u003c\/td\u003e\n\u003ctd\u003exxviii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAbbreviations used in this volume\u003c\/td\u003e\n\u003ctd\u003exxxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eTranslations\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDadistan Dinik\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eIntroductory\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eWhy a righteous man is better than all creatures spiritual or worldly\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003ewhy a righteous man is created and how he should act\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eWhy a Righteous man is great\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eHow Temporal distress is to be regarded\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eWhy the Good suffer more than the bad in this world\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eWhy we are created and what we ought to do\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eWhether good works done for the dead differ in effect from those ordered or done by themselves\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eHow Far they differ\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eThe Growth of good works during life\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eWhether the growth of a good work be as commendable as the original good work\u003c\/td\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eWhether it eradicates sin equally well\u003c\/td\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eWhether one is made responsible for all his sins and good works separately at the last account or only for their balance\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eThe angels who take account of sin and good works and how sinners are punished\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eThe Exposure of a corpse does not occasion the final departure of life and is meritorious\u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eWhether the soul be aware of or disturbed by the corpse being gnawed\u003c\/td\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eReason for the exposure of corpses\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eHow the Corpse and bones are to be disposed of\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eWhether departed souls can see Autharmazd and Aharman\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eWhere the souls of the righteous and wicked go\u003c\/td\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eThe Daiti peak the Kinvad bridge and the wo paths of departed souls\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eWhether the spirits are distressed when a righteous man dies\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eHow the Life departs from the body\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eWhere a righteous soul stays for the first three nights after death and what it does next\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eWhere a wicked soul stays for the first three nights after death and what it does next\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eThe Nature of heaven and its pleasure\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eThe Nature of hell and its punishments\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eWhy ceremonies in honor of srosh are performed for the three days after a death\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eWhy srosh must be reverenced separately from other angels\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eWhy three sacred cakes are consecrated at dawn after the third night from a death\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eHow a righteous soul goes to heaven and what it finds and does there\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eHow a wicked soul goes to hell and what its finds and suffers there\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eThe Position and subdivisions of hell\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eThe two ways from the Daiti peak that of the righteous to heaven and that of the wicked to heel\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eThe Continuance of mankind in the world till the resurrection\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eThe Preparers of the renovation of the universe\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003ctd\u003eThe Contest of the good and evil spirits from the creation till the resurrection and the condition of creation after the resurrection\u003c\/td\u003e\n\u003ctd\u003e80\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003ctd\u003eThe Effect of doing more good works than are necessary for attaining to the supreme heaven\u003c\/td\u003e\n\u003ctd\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003ctd\u003eReasons for wearing the sacred thread girdle\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003eOn the sacred shirt and thread girdle grace before and after eating and cleansing the mouth before the after grace\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003ctd\u003eThe Sin of apostasy and how to atone for it\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003ctd\u003ethe good works of him who saves others from apostasy\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003ctd\u003eThe Distance at which the fire can be addressed tne use of a lamp and the proper order of the propitiatory dedications when consecrating a sacred cake\u003c\/td\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003ctd\u003eWhether a skillful priest who is employed to perform ceremonies but is not officially the priest of the district should be paid a regular stipend\u003c\/td\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003ctd\u003eThe Separate duties of priests and disciples\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003ctd\u003eWhen a priest can abandon the priesthood to obtain a livelihood\u003c\/td\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003ctd\u003eWhether a priest who know the Avesta or one who understands the commentary be more entitled to the foremost place at a sacred feast\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003ctd\u003eThe Advantage and proper mode of celebrating the ceremonial\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003ctd\u003eWhether it be lawful to bur corn and keep it long so as to raise the price for the sake of profit\u003c\/td\u003e\n\u003ctd\u003e174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003ctd\u003eWhether it be lawful to sell wine to foreigners and infidels\u003c\/td\u003e\n\u003ctd\u003e176\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003ctd\u003eThe Sin of Drunkeness and what constitutes immoderate drinking\u003c\/td\u003e\n\u003ctd\u003e178\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003ctd\u003eWhether a man who bargains to deliver wheat in a month and takes a deposit is bound to deliver the wheat if its market price has risen enormously\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003ctd\u003eWhether it be lawful to sell cattle to those of a different religion\u003c\/td\u003e\n\u003ctd\u003e182\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003ctd\u003eWhether a man without a son can give away his property to one daughter on his death bed the laws of inheritance and when an adopted son must be appointed in such a case\u003c\/td\u003e\n\u003ctd\u003e183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003ctd\u003eWhose duty it is to order the ceremonies after a death\u003c\/td\u003e\n\u003ctd\u003e187\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003ctd\u003eThe Laws of adoption and family guardianship\u003c\/td\u003e\n\u003ctd\u003e188\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003ctd\u003eThose who are fit or unfit for adoption\u003c\/td\u003e\n\u003ctd\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003ctd\u003eThe Three kinds of adoption\u003c\/td\u003e\n\u003ctd\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003ctd\u003eThe Least amount of property that requires the appointment of an adopted son\u003c\/td\u003e\n\u003ctd\u003e192\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003ctd\u003eThe Sin of not appointing an adopted son or of appointing a dishonest one\u003c\/td\u003e\n\u003ctd\u003e192\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003ctd\u003eThe Merit and demerit of family guardianship\u003c\/td\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003ctd\u003eThe laws of inheritance\u003c\/td\u003e\n\u003ctd\u003e194\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003ctd\u003eWhether it be lawful to seize property from foreigners and infidels\u003c\/td\u003e\n\u003ctd\u003e196\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003ctd\u003eThe Origins of gayomard Mashyath and mashyayoth\u003c\/td\u003e\n\u003ctd\u003e197\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003ctd\u003eThe Origins of next of kin marriage\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003ctd\u003eRegarding the cost of religious rites and whether a priest’s fees can be reduced when others will take less\u003c\/td\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003ctd\u003eThe Cause of the rainbow\u003c\/td\u003e\n\u003ctd\u003e210\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003ctd\u003eThe Cause of the phases of the moon\u003c\/td\u003e\n\u003ctd\u003e210\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003ctd\u003eThe Cause of eclipses\u003c\/td\u003e\n\u003ctd\u003e212\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003ctd\u003eThe Causes of river beds\u003c\/td\u003e\n\u003ctd\u003e213\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003ctd\u003eWhat things happen through destiny and what through exertion\u003c\/td\u003e\n\u003ctd\u003e214\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003ctd\u003eThe Seven heinous sinners and the necessity of avoiding him who commits unnatural intercourse\u003c\/td\u003e\n\u003ctd\u003e216\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003ctd\u003eWhether the stench of such intercourse reaches the sky\u003c\/td\u003e\n\u003ctd\u003e220\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003ctd\u003eWhether that stench disturbs the archangels\u003c\/td\u003e\n\u003ctd\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e75\u003c\/td\u003e\n\u003ctd\u003eWhether the angels raise such a sinner from the dead at the resurrection\u003c\/td\u003e\n\u003ctd\u003e222\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003ctd\u003eWhether it be a good work to kill such a sinner\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003ctd\u003eWhy Such intercourse is a henous sin\u003c\/td\u003e\n\u003ctd\u003e224\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003ctd\u003eWhy adultery is heinous and how one can atone for it\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003ctd\u003eThe Sin of not repeating the full grace before drinking (when one is able to do so) and how one can atone for it\u003c\/td\u003e\n\u003ctd\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e80\u003c\/td\u003e\n\u003ctd\u003eRegarding him who does not order ceremonies\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003ctd\u003eAbout the Ceremonies for the living soul\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003ctd\u003eAbout him who pays for ceremonies and him who takes the money without performing them\u003c\/td\u003e\n\u003ctd\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003ctd\u003eWhether a priest must undertake all religious rites\u003c\/td\u003e\n\u003ctd\u003e244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003ctd\u003eWhether gifts to the priesthood for ceremonies can be diminished or increased\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003ctd\u003eThe Advantage of increasing such gifts\u003c\/td\u003e\n\u003ctd\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003ctd\u003eThe Harm of diminishing such gifts\u003c\/td\u003e\n\u003ctd\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003ctd\u003eWhy it is good to give such gifts\u003c\/td\u003e\n\u003ctd\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003ctd\u003eAbout the cost of religious rites in pars\u003c\/td\u003e\n\u003ctd\u003e250\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003ctd\u003eWhether when a man has once resolved to go into pars with gifts fro the priesthood it be lawful for him to send another man with the gifts\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003ctd\u003eThe Seven immortal rulers in the region of khvantras before the coming of the good religion\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003ctd\u003eThe Nature and material of the sky\u003c\/td\u003e\n\u003ctd\u003e259\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003ctd\u003eThe Course and benefit of the water of Arekdvister\u003c\/td\u003e\n\u003ctd\u003e262\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003ctd\u003eTirstar’s seizing of water from the ocean to rain to upon the earth and his conflict with apaosh\u003c\/td\u003e\n\u003ctd\u003e264\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e94\u003c\/td\u003e\n\u003ctd\u003eConclusion\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eEpistles of Manuskihar\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eIntroductory compliments acknowledging receipt of a complaining epistle\u003c\/td\u003e\n\u003ctd\u003e279\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eDeploring the false opinions in circulation owing to the fiend about the purification ceremonies\u003c\/td\u003e\n\u003ctd\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eExcusing any defects in this epistle for various reasons detailed\u003c\/td\u003e\n\u003ctd\u003e286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eDeprecating the disuse of the Bareshnum ceremony as decreed by his brother such disuse being contrary to scripture and the commentaries\u003c\/td\u003e\n\u003ctd\u003e292\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eAlluding to the one sided view of the opinions of the commentators adopted by the decree they had sent\u003c\/td\u003e\n\u003ctd\u003e298\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eDiscussing the different statements of the commentators as to the number of purifiers and washings\u003c\/td\u003e\n\u003ctd\u003e301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eDiscussing the proper quantities of liquids to be used and the 300 pebbles\u003c\/td\u003e\n\u003ctd\u003e304\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eRegarding the stirring up of the bull’s urine when fetid as mentioned in the sakasdum Nask\u003c\/td\u003e\n\u003ctd\u003e309\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eDeciding that the commentary which teaches the most efficient mode of purification is to be followed when there are no special reasons for acting otherwise\u003c\/td\u003e\n\u003ctd\u003e312\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eReserving other matters for special instructions to the priests but warning them not to obey the decree now denounced\u003c\/td\u003e\n\u003ctd\u003e316\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eArranging for the enforcement of his decision until he can write further or come himself and concluding with benediction and date\u003c\/td\u003e\n\u003ctd\u003e320\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eEpistle II to his brother Zad Sparam\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eAcknowledging receipt of a former epistle and announcing the arrival of complaints about his brothers reprehensible decree\u003c\/td\u003e\n\u003ctd\u003e324\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eDisapproving of the decree and its mode of dealing with the commentaries whose exact agreement is as unlikely as the simultaneous occurrence of several particular conjunctions of the planets\u003c\/td\u003e\n\u003ctd\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eExhorting him not to seek for new rules but to adhere strictly to the old customs\u003c\/td\u003e\n\u003ctd\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eReasserting his opinions and protesting against the notion that the decree was in accordance with the practice of all the purifiers in Iran\u003c\/td\u003e\n\u003ctd\u003e341\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eCommenting upon the secrecy with which the decree had been prepared and the evil consequences resulting from it\u003c\/td\u003e\n\u003ctd\u003e343\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003ePersuadign him to remain steadfast in the faith and threatening him if he should not\u003c\/td\u003e\n\u003ctd\u003e348\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eExplaining that he had previously written to Sirkan and would shortly come there himself but ordering the appointment of proper purifiers\u003c\/td\u003e\n\u003ctd\u003e350\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eMentioning his general epistle to all of the good religion in Irn and describing the evil consequences of continued disobedience including the possibility of his won retreat to foreign lands\u003c\/td\u003e\n\u003ctd\u003e352\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eGiving further instructions for satisfying the disconnected and opposing the heterodox and concluding with out date\u003c\/td\u003e\n\u003ctd\u003e354\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eEpistle III. To all of the good religion in Iran for bidding the substitution of a fifteen fold washing for the Bareshnum ceremony\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAppendix\u003c\/td\u003e\n\u003ctd\u003e367-455\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e459\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCorrections\u003c\/td\u003e\n\u003ctd\u003e479\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cb\u003eContents to the Third Volume\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Dina-I Mainog I Khirad\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe Sikand Gumanik Vigar\u003c\/td\u003e\n\u003ctd\u003exxv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThe Sei Dar\u003c\/td\u003e\n\u003ctd\u003exxxvi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAbbreviations used in this volume\u003c\/td\u003e\n\u003ctd\u003exlvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eDina – I Mainog-I Khirad\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eIntroducing the sage and the spirit of wisdom\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eHow to preserve both body and soul including the fate of the soul after death whether righteous or wicked\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eWhat Liberality and truth gratitude and wisdom mindfulness and contentment are good for\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe Nine chief good works divided into seven classes\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eThe Ten happiest lands\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eThe Ten unhappiest lands\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eThe four grades of heaven and hell with the neutral region between them and the fate of the souls in each\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eHow Autharmazd created the universe and Aharman corrupted it for 9000 years. The evil influence of the seven planets the good influence of the twelve signs of the zodiac and how far the good and evil can counteract each other.\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eThe impossibility of going from region to region the substance of the sky and the mingling of the water in the earth\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eThe impossibility of peace and affection between Aharman and Autharmazd\u003c\/td\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eWisdom without goodness and skill without wisdom are useless\u003c\/td\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eWorldly treasure is not allotted so truly as spiritual on account of Aharman’s chieftains the seven planets but after death every one is judged according to his own deeds\u003c\/td\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eThough animals knowledge is instinctive men obtain theirs only by toil because Aharman has concealed the results of good and evil and formed many false religions but the only true one is that taught by Zaratust\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eThe Best protection friend supporter of fame helper of enjoyment wealth and pleasure\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eThe poverty and opulence which are good and the characteristics of good and bad government\u003c\/td\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eThe Best food grace and fruit. The effects of wine on different tempers and when druck in moderation and in excess also why silk clothing is better for the body and cotton for the soul\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eThe Pleasure that is worse than unhappiness\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eWhy People disregard the changeableness of wordly things death the account of the soul and hell\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eLiving in fear and falsehood is worse than death\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eThe best and worst conversation for kings\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eThe fate of men who are worldly scoffing idle, malicious lazy, false hearted and arrogant\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eHow far worldly wealth can be acquired through exertion\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eThe Impossibility of contending with destiny\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eProvidence can over rule destiny but rarely does so because of Aharman;s evil doings\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eThe Poorest of the rich and the richest of the poor\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eA Blind mind is worse than a blind eye and an ill informed is worse than an ill tempered man\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eThe Several advantages resulting from the actions of Gayomand, Hoshang, Takhmorup Yimshed, as-I dahak, frasiyak, fredum, maushikhiar, kal kavad, sahm kai-us, siyavakhash, kal khusro kai loharsp and kao vistsp\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eThe most forgiving strongest swiftest happiest and most miserable\u003c\/td\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eWhat Must be most regarded and protected\u003c\/td\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eThe worst life and most unforeseeing man\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eThe business of the three classes priests warriors and husbandmen\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eThe Business of the fourth class the artisans\u003c\/td\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eThe worst ruler chieftain friend, kinsman wife, child and country\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eAharman can hardly disturb a wise and contented man\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eThe Seven kinds of men who are rich and the seven who are poor\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eThe thirty sins\u003c\/td\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003ctd\u003eThe Thirty three good works\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003ctd\u003eWhy worldly happiness is not allotted to the worthy who are accepted in heaven\u003c\/td\u003e\n\u003ctd\u003e75\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003ctd\u003eWhose power is most seemly wisdom most complete disposition most faithful speech most proper goodness least friendship worst mental pleasure least, heart most seemly endurance most approvable and who is not faithful, what should be kept by every one and no one and also in conversation. Who cannot give evidence to whom obedience is due who must be minded and praised what must not be unexpected who is like authoarmasd and who like aharman\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003eWhat is coldest warmest brightest darkest fullest emptiest most fruitless without superfluity incapable of deprival cannot be bought satisfies every one and satisfies no one. What Autharmad desires from men and what Aharman does and what is the end in the worldly and spiritual existences\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003ctd\u003eThe Mightiest man most dreadful road most perplexing account pleasantest tie most regrettable work and most unprofitable gift\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003ctd\u003eThe three kinds of man\u003c\/td\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003ctd\u003eThe Spiritual armour and weapons requisite of attaining to heaven and escaping from hell\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003ctd\u003eThe Arrangement of the sky and earth flow of the water and resting place of the clouds where the winter demon is most predominant and the most undisturbed country\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003ctd\u003eHow Aharman deceives whence is his pleasure where he has a foundation whom he haunts and whence is his food\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003ctd\u003eAharman considers no injury complete unless he seized the soul\u003c\/td\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003ctd\u003eWhat is better than all wealth predominant over everything and from which no one can escape\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003ctd\u003eThe dwelling of the understanding intellect seed and wisdom in the body\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003ctd\u003eThe duties and motions of the stars Tirtar Vanand, Haptok ring the twelve signs of the zodiac and the rest the sun and the moon\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003ctd\u003eThe Opulent person who is fortunate and the reverse\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003ctd\u003eWhy a bad man sometimes succeeds and a good one fails\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003ctd\u003eHow the ceremonies and religion should be considered and what is requisite for the renunciation of sin\u003c\/td\u003e\n\u003ctd\u003e94\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003ctd\u003eHow the Homage and glorifying of the sacred beings are to be performed\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003ctd\u003eWhy an ignorant man will not learn\u003c\/td\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003ctd\u003eWhy an ill natured man is no friend of the good nor an untalented man of the talented\u003c\/td\u003e\n\u003ctd\u003e97\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003ctd\u003eThe Uses of mountains and rivers\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003ctd\u003eThe Many advantages and uses of wisdom\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003ctd\u003eThough an ignorant king is esteemed by man a wise poor man is more esteemed by the angels\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003ctd\u003eThe vices of the four classes priest, warriors husband men and artisans\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003ctd\u003eThe Man conversant with good and evil\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003ctd\u003eRegarding Kangdes the enclosure formed by yim the body of sahm the abode of srosh the three legged ass the Hom tree gopataoshab the kar fish the griffon bird and kinamos\u003c\/td\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003ctd\u003eThe Best good work which requires no trouble\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSikand-Gumanik Vigar\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eIntroducing the subject and the author\u003c\/td\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eWhy Aharman advanced towards the light through of a different nature\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eWhy Autharmazd did not use his omnipotence to repel Aharman\u003c\/td\u003e\n\u003ctd\u003e124\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eHow the Stars came to be distributors both of the good produced by Autharmazd and of the evil produced by Aharman\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eProof of the existence of a creator derived from the evident design in the creation\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eFurther proofs of a similar description\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eProof of the existence of an injurer from the provision made against him\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eProofs of the same from the existence of evil\u003c\/td\u003e\n\u003ctd\u003e152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eProof of the existence of the opponent before the creation and of his appearance afterwards\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eThose who believe in the unity of creation also believe in a corrupting influence which is really another being\u003c\/td\u003e\n\u003ctd\u003e166\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eThe Inconsistency of those who trace both good and evil to a sacred being whose attributes are incompatible with the latter with references to various scriptures\u003c\/td\u003e\n\u003ctd\u003e173\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eOther inconsistencies in the assertions of various sects regarding the sacred being\u003c\/td\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eCriticism of the Jewish account of the creation of the universe and the fall of man as given in the old testament\u003c\/td\u003e\n\u003ctd\u003e208\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eOther Statement of the Old testament and Jewish tradition regarding the sacred being that tare inconsistent with his attributes\u003c\/td\u003e\n\u003ctd\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eCriticism of many statements of the Christian scriptures showing their inconsistency and that some of them also admit the existence of a separate originator of evil\u003c\/td\u003e\n\u003ctd\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eCriticism of some of the doctrines of the manichaens\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSar Dar\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e253-363\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cb\u003eContents to the Fourth volume\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003exxix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAbbreviations used in this volume\u003c\/td\u003e\n\u003ctd\u003exlix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eContents of the Nasks\u003cbr\u003eDinkard, Book VIII\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eClassification names and divisions of the Nasks\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eSudkar Nask\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eVarstmansar Nask\u003c\/td\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eBako Nask\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eDamdad Nask\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eNadar Nask\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003ePagag Nask\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eRado Dad Aitag Nask\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eBaris Nask\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eKaskisroo Nask\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eVistasp Sasto Nask\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eVastag Nask\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eKitradad\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eSpend Nask\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eBakan Yast Nask\u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003ePatkar Radistan Section of the Nikadum Nask\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eZatamistan Section of the same\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eReshistan Section of the same\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eHamemalistan Section of the same\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eFifth Section of the same\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eFirst Section of the Ganaba sar-nigad Nask\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eSecond Section of the same is miscellaneous\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003ePasus haurvastan section of the same\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eStoristan Section of the same\u003c\/td\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eArgistan Section of the same\u003c\/td\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eAratestaristan section of the same\u003c\/td\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eA Miscellaneous Section of the same\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eAerpatistan section of the Husparam Nask\u003c\/td\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eNirangistan section of the same\u003c\/td\u003e\n\u003ctd\u003e94\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eGoharikistan section of the same\u003c\/td\u003e\n\u003ctd\u003e97\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eA Miscellaneous section of the same\u003c\/td\u003e\n\u003ctd\u003e99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eAnother Section of the same\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eAnother Section of the same\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eA Miscellaneous section of the same\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eAnother Section of the same\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eAnother Section of the same\u003c\/td\u003e\n\u003ctd\u003e112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003ctd\u003eAnother Section of the same\u003c\/td\u003e\n\u003ctd\u003e114\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003ctd\u003eOne of the first 30 Section of the Sakadum Nask\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003ctd\u003eHakidakanistan section of the same\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003eZiyanaksitan Section of the same\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003ctd\u003eVakhishistan one of the last 22 section of the same\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003ctd\u003eVaristan Section of the same\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003ctd\u003eA Miscellaneous Section of the same\u003c\/td\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003ctd\u003eHadokht Nask\u003c\/td\u003e\n\u003ctd\u003e166\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003ctd\u003eStod Yart Nask\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eDinkard, Book IX\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eIntroductory\u003c\/td\u003e\n\u003ctd\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eSudkar Nask Fargard\u003c\/td\u003e\n\u003ctd\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 2\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eSame fargard 3\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 4\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 5\u003c\/td\u003e\n\u003ctd\u003e178\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 6\u003c\/td\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 7\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 8\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 9\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 10\u003c\/td\u003e\n\u003ctd\u003e186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 11\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 12\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 13\u003c\/td\u003e\n\u003ctd\u003e196\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 14\u003c\/td\u003e\n\u003ctd\u003e197\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 15\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 16\u003c\/td\u003e\n\u003ctd\u003e204\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 17\u003c\/td\u003e\n\u003ctd\u003e206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 18\u003c\/td\u003e\n\u003ctd\u003e206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 19\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 20\u003c\/td\u003e\n\u003ctd\u003e212\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 21\u003c\/td\u003e\n\u003ctd\u003e219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 22\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 23\u003c\/td\u003e\n\u003ctd\u003e226\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 2\u003c\/td\u003e\n\u003ctd\u003e231\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 3\u003c\/td\u003e\n\u003ctd\u003e232\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 4\u003c\/td\u003e\n\u003ctd\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 5\u003c\/td\u003e\n\u003ctd\u003e234\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 6\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 7\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 8\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 9\u003c\/td\u003e\n\u003ctd\u003e252\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 10\u003c\/td\u003e\n\u003ctd\u003e260\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 11\u003c\/td\u003e\n\u003ctd\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 12\u003c\/td\u003e\n\u003ctd\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 13\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 14\u003c\/td\u003e\n\u003ctd\u003e270\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 15\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 16\u003c\/td\u003e\n\u003ctd\u003e276\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 17\u003c\/td\u003e\n\u003ctd\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 18\u003c\/td\u003e\n\u003ctd\u003e284\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 19\u003c\/td\u003e\n\u003ctd\u003e289\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 20\u003c\/td\u003e\n\u003ctd\u003e291\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 21\u003c\/td\u003e\n\u003ctd\u003e294\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 22\u003c\/td\u003e\n\u003ctd\u003e298\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 23\u003c\/td\u003e\n\u003ctd\u003e302\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003ctd\u003eBako Nask Fargard 1\u003c\/td\u003e\n\u003ctd\u003e303\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 2\u003c\/td\u003e\n\u003ctd\u003e308\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 3\u003c\/td\u003e\n\u003ctd\u003e309\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 4\u003c\/td\u003e\n\u003ctd\u003e311\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 5\u003c\/td\u003e\n\u003ctd\u003e318\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 6\u003c\/td\u003e\n\u003ctd\u003e322\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 7\u003c\/td\u003e\n\u003ctd\u003e327\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 8\u003c\/td\u003e\n\u003ctd\u003e340\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 9\u003c\/td\u003e\n\u003ctd\u003e342\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 10\u003c\/td\u003e\n\u003ctd\u003e345\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 11\u003c\/td\u003e\n\u003ctd\u003e348\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 12\u003c\/td\u003e\n\u003ctd\u003e353\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 13\u003c\/td\u003e\n\u003ctd\u003e360\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 14\u003c\/td\u003e\n\u003ctd\u003e364\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 15\u003c\/td\u003e\n\u003ctd\u003e367\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 16\u003c\/td\u003e\n\u003ctd\u003e370\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 17\u003c\/td\u003e\n\u003ctd\u003e371\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 18\u003c\/td\u003e\n\u003ctd\u003e373\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 19\u003c\/td\u003e\n\u003ctd\u003e376\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 20\u003c\/td\u003e\n\u003ctd\u003e379\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 21\u003c\/td\u003e\n\u003ctd\u003e381\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003ctd\u003eSame Fargard 22\u003c\/td\u003e\n\u003ctd\u003e383\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003ctd\u003eA Selection from the whole Yast referring to the developer\u003c\/td\u003e\n\u003ctd\u003e384\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDatails of the nasks from other sources\u003c\/td\u003e\n\u003ctd\u003e399\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eFrom the Selection of Zad Sparam\u003c\/td\u003e\n\u003ctd\u003e401\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eFrom the Dinkard Book III\u003c\/td\u003e\n\u003ctd\u003e406\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eFrom the Book IV\u003c\/td\u003e\n\u003ctd\u003e410\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eFrom Rivayat of Bahman Pungyah\u003c\/td\u003e\n\u003ctd\u003e418\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eFrom Rivayat of Kamah Bahrah\u003c\/td\u003e\n\u003ctd\u003e419\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eFrom Rivayat of Nareman Hoshang\u003c\/td\u003e\n\u003ctd\u003e428\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eFrom Rivayat of Barzu Qiyamu-d-din\u003c\/td\u003e\n\u003ctd\u003e433\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eFrom Din Vigirgard\u003c\/td\u003e\n\u003ctd\u003e438\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eNask Fragments that are still extant\u003c\/td\u003e\n\u003ctd\u003e449\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e489\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eErrata\u003c\/td\u003e\n\u003ctd\u003e501\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cb\u003eContents to the Fifth volume\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAbbreviations used in this volume\u003c\/td\u003e\n\u003ctd\u003exlviii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eMarvels of Zoroastrainism\u003cbr\u003eDinkard Book VII\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eDescent of the glorious destiny\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eParentage of Zaraturst\u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eHis Birth Childhood and youth till his conference\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eHis Missions to the Karaps and vistasp conversion\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eEvents in the last thirty five years of his life\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eFurther events till the death of vistasp\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eFurther events till end of Sasanian monarchy\u003c\/td\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eFurther events till end of Zaraturst’s millennium\u003c\/td\u003e\n\u003ctd\u003e94\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eAushedas millennium\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eAushedas man’s millennium\u003c\/td\u003e\n\u003ctd\u003e112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eSoshans and the renovation\u003c\/td\u003e\n\u003ctd\u003e166\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eDinkard Book V\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eKai Loharasp at Jerusalem and descent of the religion\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eParentage birth and life of Zaratust future apostels\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eEvents after vistasp;s conversion and in later times\u003c\/td\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eDescent of the Iranians the tribe having a gyemara\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSelections of Zad Sparam\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eTwo Old Legends of Spendarmad and of the Hero Stro\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003eParentage of Zaratust\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003eDempons try to injure him before and at his birth\u003c\/td\u003e\n\u003ctd\u003e140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eFive Karap Brother opposed to Zaratust and his four brothers\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003eOne Karap tries to kill zaratust five times\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eAnother Foretells his glorious destiny\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eHis Father disagrees with him\u003c\/td\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eAnd he disagrees with his father and the chief karap\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eLegends indicative of his good disposition\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003ctd\u003eHis going to confer with authoramzd\u003c\/td\u003e\n\u003ctd\u003e154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003ctd\u003eHis Conferences with the archangels\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003ctd\u003eDates of conversion births and deaths\u003c\/td\u003e\n\u003ctd\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003ctd\u003eFive Dispositions of priests and ten admonitions\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"F. Max Muller","offers":[{"title":"Default Title","offer_id":42981169561738,"sku":"","price":3750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Pahlavi_Texts_Set_in_5_Vols._SBE_Vol._5_18_24_37_47.png?v=1774606290"},{"product_id":"sacred-books-of-the-east-50-vols","title":"Sacred Books of the East (Set in 50 Vols.)","description":"\u003cp style=\"text-align: left;\"\u003eThese volumes of the Sacred Books of the East series include translations of all the most important works of the seven non-Christian religions that have exercised a profound influence on the civilisations of the continent of Asia. The Vedic Brahmanic system claims 21 volumes, Buddhism 10, and Jainism 2;8 volumes comprise Sacred Books of the Paris; 2 volumes represent Islam; and 6 the two main indigenous systems of China. Translated by twenty leading authorities intheir respective fields, the volumes, Buddhism 10, and Jainism 2;8 volumes comprise Sacred Books of the Parsis; 2 volumes represent Islam; and 6 the two main indigenous systems of China. Translated by twenty leading authorities in their respective fields, the volumes have been edited by the late F. Max Muller. The inception, publication and the compilation of these books cover almost 34 years.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e1. BUDDHISM\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVol. 49: Buddhist Mahayana Texts (2 Parts); Vol. 11: Buddhist Sutras; Vol. 10: The Dhammapada and Sutta Nipata; Vol. 35 36: The Questions of King Milinda (2 Parts); Vol. 21: The Saddharma Pundarika or the Lotus of the True Law; Vol. 13,17 20: Vinaya Texts (3 Parts).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e2. CHINESE\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVol. 19: The Fo-Sho-Hing-Tsan-King; Vols. 3, 16, 27, 28, 39 40: The Sacred Books of China (6 Parts)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e3. A GENERAL INDEX\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVol. 50: A General Index to the Names and Subject-matter of the Sacred Books of the East\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e4. ISLAM\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVol. 6 9: The Qur'an (2 Parts)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e5. JAINISM\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVol. 22 45: The Jaina Sutras (2 Parts)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e6. PARSIS\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVol. 5,18, 24, 37 47: Pahlavi Texts (5 Parts); Vol. 4,23 31: The Zend-Avesta (3 Parts)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e7. VEDIC-BRAHMANIC SYSTEM\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eVol. 8: The Bhagavadgita with the Sanatsujatiya and the Anugita; Vols. 29 30: The Grihya-Sutra: Rules of Vedic Domestic Ceremonies (2 Parts) Vol. 42: Hymns of the Atharva Veda together with Extracts from the Ritual Books and the Commentaries; Vol. 7: The Institutes of Vishnu; Vol. 25: The Laws of Manu; The Minor Law Books; Vols. 2 14: The Sacred Laws of the Aryas as Taught in the Schools of Apastamba, Gautama, Vasishtha and Baudhayana (2 Parts); Vols. 12, 26, 41, 43 44: The Satapatha Brahmana According to the text of the Madhyandina School (5 Parts); Vols. 1 15: The Upanishads (2 Parts); Vols. 34 38: The Vedanta Sutras (2 Parts); Vol. 48: The Vedanta-Sutras (With the commentary by Ramanuja) Vols. 32 46: Vedic Hymns (2 Parts).\u003c\/p\u003e","brand":"F. Max Muller","offers":[{"title":"Default Title","offer_id":42983020658826,"sku":"","price":37500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/SBEVol1_5358174a-9d29-40af-a219-449a850a0889.jpg?v=1685365909"},{"product_id":"buddhist-suttas-sbe-vol-11","title":"Buddhist Suttas (SBE Vol. 11)","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eBook Summary of Buddhist Suttas:Sacred Books Of The East (Vol. 11)(Buddhism) Kalatattvakosa series of the IGNCA has endeavoured to evolve an important modern device to grasp the essential thought and knowledge system of the Indian tradition. Through an indepth investigation into the primary sources of various disciplines the series aims at facilitating the reader to comprehend the interlocking of different disciplines.\u003c\/span\u003e\u003c\/p\u003e","brand":"F. Max Muller, T.W. Rhys Davids","offers":[{"title":"Default Title","offer_id":42985626665098,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/BuddhistSuttasSBE11.jpg?v=1685542366"},{"product_id":"the-quran-part-1-sbe-vol-6","title":"The Quran, Part 1 (SBE Vol. 6)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFirst, the man distinguished between eternal and perishable. Later he discovered within himself the germ of the Eternal. This discovery was an epoch in the history of the human mind and the East was the first to discover it.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTo watch in the Sacred Books of the East the dawn of this religious consciousness of man, must always remain one of the most inspiring and hallowing sights in the whole history of the world. In order to have a solid foundation for a comparative study of the Religions of the East, we must have before all things, complete and thoroughly faithful translation of their Sacred Books in which some of the ancient sayings were preserved because they were so true and so striking that they could not be forgotten. They contained eternal truths, expressed for the first time in human language.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWith profoundest reverence for Dr. S. Radhakrishnan, President of India, who inspired us for the task; our deep sense of gratitude for Dr. C. D. Deshmukh \u0026amp; Dr. D. S. Kothari, for encouraging assistance; esteemed appreciation of UNESCO for the warm endorsement of the cause; and finally with indebtedness to Dr. H. Rau, Director, Max Muller Bhawan, New Delhi, in procuring us the texts of the Series for reprint, we humbly conclude.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBefore entering upon an intelligent study of the Quran it is necessary to make oneself acquainted with the circum-stances of the people in whose midst it was revealed, with the political and religious aspects of the period, and with the personal history of the prophet himself.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eArabia or Gazirat el ‘Arab, ‘the Arabian Peninsula,’ as it is called by native writers, is bounded on the west by the Red Sea; on the east by the Persian Gulf and the Gulf of Oman; on the south by the Indian Ocean; and on the north it extends to the confines of Babylonia and Syria.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Arabs were divided into those of the desert and those of the towns.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe first were settled in the sterile country of the Higaz, and the no less barren highlands of Negd.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe principalities bordering on Syria and Persia were vassals of the Roman and Persian empires; the kingdom of Himyar in Yemen, to the south of the Peninsula, was in free communication with the rest of the world; but the Higaz, ‘the barrier,’ had effectually resisted alike the curiosity and the attacks of the nations who fought around it for the empire of the world. Persia, Egypt, Rome, Byzantium had each unsuccessfully essayed to penetrate the country and conquer its hardy inhabitants.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Higaz consists of the barren ranges of hills which lead up from the lowlands on the Eastern coast of the Red Sea of the highlands of Negd. In its valleys lie the holy cities of Mecca and Medinah, and here was the birthplace of el Islam.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Arabs of the desert preserved almost intact the manners, customs, and primeval simplicity of the early patriarchs.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThey lived in tents made of hair or woollen cloth and their principal wealth consisted in their camels, horses, and male and female slaves.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThey were a nomad race, changing their residence to the various places within their own territory, which afforded the best pasturage as the seasons came round.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBrave and chivalrous, the Arab was always ready to defend the stranger who claimed his protection, while he would stand by a member of his own clan and defend him with his life, whether he were right or wrong. This devotion to the tribe was one of the strongest characteristics of the Arabs, and must be borne in mind if we would understand aright the early history of Islam.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThey were generous and hospitable to a fault, and many a tale is told of a chief who gave away his last camel, or slew his favourite horse to feed a guest, while he and his family were well-nigh left to starve.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003ePride of birth was their passion, and poetry their greatest delight; their bards recited the noble pedigrees and doughty deeds of their tribes,¬¬––as their own proverb has it, ‘the registers of the Arabs are the verses of their bards,’–– and in the numerous ancient poems still extant we have invaluable materials for the history of the race.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBut their vices were as conspicuous as their virtues, and drunkenness, gambling, and the grossest immorality were very prevalent amongst them. Robbery and murder were their ordinary occupations, for an Arab looked on work or agriculture as beneath his dignity, and thought that he had a prescriptive right to the property of those who condescended to such mean offices. The death of an Arab, however, was revenged with such rigour and vindictiveness by the fierce laws of the blood feud, that a certain check was placed upon their bloodthirsty propensities even in their wars; and these were still further tempered by the institution of certain sacred months, during which it was unlawful to fight or pillage. Cruel, and superstitious too, they were, and amongst the inhuman customs which Mohammed swept away, none is more revolting than that, commonly practised by them, of burying their female children alive.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe position of women amongst them was not an elevated one, and although there are instances on record of heroines and poetesses who exalted or celebrated the honour of their clan, they were for the most part looked on with contempt. The marriage knot was tied in the simplest fashion and untied as easily, divorce depending only on the option and caprice of the husband.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAs for government they had, virtually, none; the best born and bravest man was recognised as head of the tribe, and led them to bettle; but he had no personal authority over them, and no superiority but that of the admiration which his bravery and generosity gained for him.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe religion of the Arabs was Sabaeanism, or the worship of the hosts of heaven, Seth and Enoch being considered as the prophets of the faith.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis cult no doubt came from Chaldea, and the belief in the existence of angels, which they also professed, is traceable to the same source. Their practice of making the circuit of the holy shrines, still continued as part of the ‘Hagg ceremonies, probably also arose from this planetary worship.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe comparatively simple star-worship of the Sabaeans was, however, greatly corrupted; and a number of fresh deities, superstitious practices, and meaningless rites had been introduced.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe strange sounds that often break the terrible stillness of the desert; the sudden storms of sand or rain that in a moment cover the surface of a plain, or change a dry valley into a roaring torrent; these and a thousand other such causes naturally produce a strong effect upon an imagination quickened by the keen air and the freedom of the desert.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Arab, therefore, peopled the vast solitudes amidst which he dwelt with supernatural beings, and fancied that every rock, and tree, and cavern had its gin or presiding genius. These beings were conceived to be both beneficent and malevolent, and were worshipped to propitiate their help or avert their harm. From the worship of these personifications of the powers of nature to that of the presiding genius of tribe or of a place, is an easy transition, and we accordingly find that each tribe had its patron deity with the cult of which their interests were intimately bound up. The chief god of this vague national cult was Allah, and most tribes set up a shrine for him as well as for their own particular deity. The offerings dedicated to the former were set apart for the advantage of the poor and of strangers, while those brought to the local idol were reserved for the use of the priests. If Allah had by any chance anything better than the inferior deity, or a portion of his offerings fell into the lot of the local idol, the priests at once appropriated it; this practice is reprehended by Mohammed in the Quran (VI, ver. 137).\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe principal deities of the Arab pantheon were––\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAllah ta’alah, the God most high.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHubal, the chief of the minor deities; this was in the form of a man. It was brought from Syria, and was supposed to procure rain.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWadd, said to have represented the heaven, and to have been worshipped under the form of a man.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSuwa’h, an idol in the form of a woman, and believed to be a relic of antediluvian times.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eYaghuTh, an idol in the shape of a lion.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eYa’uq, worshipped under the figure of a horse.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eNasr, which was, as the name implies, worshipped under the semblance of an eagle.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eEL’Huzza, identified with Venus, but it appears to have been worshipped under the form of an acacia tree, cf. Note 2, p. 132.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAllat, the chief idol of the tribe of THaqif at Ta’if, who endeavoured to make it a condition of surrender to Mohammed that he should not destroy it for three years, and that their territory should be considered sacred like that of Mecca, a condition which the prophet peremptorily refused. The name appears to be the feminine of Allah.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eManat, worshipped in the form of a large sacrificial stone by several tribes, including that of HuDHeil.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eDuwar, a favourite idol with the young women, who used to go in procession round it, whence its name.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIsaf, an idol that stood on Mount Zafa.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eNaila, an image on Mount Marwa.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe last two were such favourite objects of worship that, although Mohammed ordered them to be destroyed, he was not able entirely to divert the popular regard from them, and the visitation of Zafa and Marwa are still an important part of the ‘Hagg rites.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHab’hab was a large stone upon with camels were slaughtered.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eEL’Huzza, Allat, and Manat are mentioned by name in the Qur’an, see Chapter LIII, vers. 19-20.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Kaabah, or chief shrine of the faith, contained, besides these, images representing Abraham and Ishmael, each with divining arrows in his hand, and a statue or picture representing the virgin and child.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThere were altogether 365 idols there in Mohammed’s time.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAnother object of worship then, and of the greatest veneration now, is the celebrated black stone which is inserted in the wall of the Kaabah, and is supposed to have been one of the stones of Paradise, originally white, though since blackened by the kisses of sinful but believing lips.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe worship of stones is a very old form of Semitic cult, and it is curious to note that Jacob ‘took the stone that he had put for his pillow, and set it up for a pillar, and poured oil on the top of it; and he called the name of the place Bethel:’ and that at Mecca the principal object of sacred interest is a stone, and that the Kaabah has been known, from time immemorial, as Baitallah, ‘the house of God.’\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe gin, like the angels, were held by the ancient Arabs to be the daughters of Allah; they were supposed to be created out of fire instead of clay, but in all other respects to resemble mankind, and to be subject to the same laws of procreation and decease.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\" data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"10%\" data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\" data-mce-fragment=\"1\"\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePart I\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAbstract of the Contents of the Qur'an\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003elxxxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Opening Chapter (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Heifer (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Imran's Family (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Women (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Table (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Cattle (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Al Aaraf (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Spoils (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Repentance or Immunity (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Jonah (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e192\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Hud(Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Joseph (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Thunder (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e232\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Abraham (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of El 'Hagr (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Bee (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e250\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePart II\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Night Journey (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Cave (Mecca).\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Mary (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of T. H. (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Prophets (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Pilgrimage (Mecca).\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Believers (Mecca) .\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Light (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Discrimination (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Poets (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Ant (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXVlII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Story (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Spider (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Greeks (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e124\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXXI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Loqman (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXXII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Adoration (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXXIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Confederates (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXXIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Sheba (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXXV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Angels, or, the Creator (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXXVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Y. S. (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXXVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Ranged (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXXVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of S. (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXXIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Troops (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e182\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXL.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Believer (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXLI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter 'Detailed' (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXLII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Counsel (Mecca) .\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXLIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Gilding (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXLIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Smoke (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e218\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXLV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Kneeling (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e220\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXLVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of El A'hqaf (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e224\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXLVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Mohammed, also called 'Fight' (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXLVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Victory (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXLIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Inner Chambers (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eL.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Q. (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Scatterers (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Mount (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Star (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Moon (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Merciful (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e258\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Inevitable (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e262\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Iron (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Wrangler (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e270\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Emigration (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Tried (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Ranks (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e280\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Congregation (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Hypocrites (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e284\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Cheating (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Divorce (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Prohibition (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e290\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Kingdom (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e292\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Pen, also called Nun (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e295\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Infallible (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e298\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Ascents (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e300\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Noah (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e302\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Ginn (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e304\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Enwrapped (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e306\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Covered (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e308\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Resurrection (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e310\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Man (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e312\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of those Sent (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Information (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e316\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of those who Tear Out (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e318\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter' He Frowned' (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e320\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXXI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Folding up (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e321\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXXII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Cleaving asunder (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e323\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXXIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of those who give short Weight (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e323\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXXIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Rending asunder (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e325\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXXV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Zodiacal Signs (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e326\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXXVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Night Star (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e327\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXXVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Most High (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e328\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXXVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Overwhelming (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXXIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Dawn (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e330\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXC.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Land (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e332\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Sun (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Night (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Forenoon (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e334\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of 'Have we not expanded? (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Fig (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Congealed Blood (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of 'Power' (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e337\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Manifest Sign (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e337\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Earthquake (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e338\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eC.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Chargers (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e339\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Smiting (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e339\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Contention about Numbers (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e340\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Afternoon (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e340\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Backbiter (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e341\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Elephant (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e341\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Qurais (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e342\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of 'Necessaries' (Place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e342\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of El KauTHar (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e342\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Misbelievers (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e343\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Help (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e343\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCXI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Abu Laheb (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e343\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCXII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Unity (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e344\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCXIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Daybreak (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e344\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCXIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Men (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e345\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIndex\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e347\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTransliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"E.H. Palmer, F. Max Muller","offers":[{"title":"Default Title","offer_id":43877528207498,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/SBE6.jpg?v=1697603463"},{"product_id":"the-sacred-laws-of-the-aryas-as-taught-in-the-school-of-apastamba-gautama-vasishtha-and-baudhayana-in-2-volumes-set","title":"The Sacred Laws of The Aryas ( in 2 Volumes Set)","description":"\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePart I\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eSince 1948 the United Nations Educational, Scientific and Cultural Organization (UNESCO), upon the recommendation of the General Assembly of the United Nations, has been concerned with facilitating the translation of the works most representative of the culture of certain of its Member States, and, in particular, those of Asia.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eOne of the major difficulties confronting this programme is the lack of translators having both the qualifications and the time of undertake translations of the many outstanding books meriting publication. To help overcome this difficulty in part, UNESCO’s advisers in this field (a panel of experts convened every other year by the International Council for Philosophy and Humansitic Studies), have recommended that many worthwhile translations published during the 19th century, and now impossible to find except in a limited number of libraries, should be brought back into print in low-priced editions, for the use of students and of the general public. The experts also pointed out that in certain cases, even though there might be in existence more recent and more accurate translations endowed with a more modern apparatus of scholarship, a number of pioneer work of the greatest value and interest to students of Eastern religion also merited republication.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThis point of view was warmly endorsed by the Indian National Academy of Letters (Sahitya Akademi), and the Indian National Commission for UNESCO.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eIt is in the spirit of these recommendations that this work from the famous series “Sacred Books of the East” is now once again being made available to the general public as part of the UNESCO Collection of Representative Works.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eFor all students of Sanskrit philosophy and Indian history Apastamba’s aphorisms on the sacred law of the Aryan Hindus possess a special interest beyond that attaching to other works of the same class. Their discovery enabled Professor Max Muller, forty-seven year ago, to dispose finally of the Brahmanical begend according to which Hindu society was supposed to be governed by the codes of ancient sages, compiled for the express purpose of tying down each individual to his station, and of strictly regulating even the smallest acts of his daily life. It enabled him not only to arrive at this negative result, but also to substitute a sounder theory the truth of which subsequent investigations have further confirmed, and to show that the sacred law of the Hindus has its source in the teaching of the Vedic schools, and the so-called revealed law codes are, in most cases, but improved metrical editions of older prose works which latter, in the first instance, were destined to be committed to memory by the young Aryan students, and to teach them their duties. This circumstance, as well as the fact that Apastamba’s work is free form any suspicion of having been tampered with by sectarians or modern editors, and that its intimate connection with the manuals teaching the performance of the great and small sacrifices, the Srauta and Grihya-sutras, which are attributed to the same author, is perfectly clear and indisputable, entitle it, in spite of its comparatively late origin, to the first place in a collection of Dharma-sutras.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe Apastambiya Dharma-sutra forms part of an enormous Kalpa-sutra or body of aphorisms, which digests the teaching of the Veda and of the ancient Rishis regarding the performance of sacrifices and the duties fo twice-born men, Brahmanas, Kshatriyas, and Vaisyas and which, being chiefly based on the second of the four Vedas, the Yagurveda in the Taittiriya recension, is primarily intended for the benefit of the Adhvaryu priests in whose families the study of the Yagur-veda is hereditary.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe entire Kalpa-sutra of Apastamba is divided into thirty sections, called Prasnas, literally questions. The first twenty-four of these teach the performance of the so-called Srauta or Vaitanika sacrifices, for which several sacred fires are required, beginning with the simplest rites, the new and full moon offerings, and ending with the complicated Sattras or sacrificial sessions, which last a whole year or even longer. The twenty-fifth Prasna contains the Paribhashas or general rules of interpretation, which are valid for the whole kalpa-sutra, the Pravara-khanda, the chapter enumerating the patriacrchs of the various Brahmanical tribes, and finally the Hautraka, prayers to be recited by the Hotraka priest. The twenty-sixth section gives the Mantras or Vedic prayers and formulas for the Grihya rite, the ceremonies for which the sacred domestic or Grihya fire is required, and the twenty-seventh the rules for the performance of the latter. The aphorisms on the sacred law fill the next two prasnas; and the Sulva-sutra, teaching the geometrical principles, according to which the altras necessary for the Srauta sacrifices must be constructed, concludes the work with the thirtieth Prasna.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe position of the Dharma-sutra in the middle of the collection at once raises the presumption that is originally formed an integral portion of the body of Sutras and that it is not a later addition. Had it been added later, it would either stand at the end of the thirty Prasnas or altogether outside the collection, as is the case with some other treatises attributed to Apastamba. The Hindus are, no doubt, unscrupulous in adding to the works of famous teachers But such additions, if of considerable extent, are usually not embodied in the works themselves which they are intend to supplement. They are mostly given as seshas or Parisishtas, tacked on at the end, and generally marked as such in the MSS.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eIn the case of the Apastamba Dharma-sutra it is, however, not necessary to rely on its position alone, in order to ascertain its genuineness. There are unmistakable indications that it is the work of the same author who wrote the remainder of the Kalpa- sutra. One important argument in favour of this view is furnished by the fact that Prasna XXVII, the section on the Grihya ceremonies, has evidently been made very short and concise with the intention of saving matter for the subsequent sections on the sacred law. The Apastambiya Grihya-sutra contains nothing beyond a bare outline of the domestic ceremonies, while most of the other Grihya-sutras, e.g. those of Asvalayana, Sankhayana, Gobhila, and Paraskara, include a great many rules which bear indirectly only on the performance of the offerings in the sacred domestic fire. Thus on the occasion of the description of the initiation of Aryan students, Asvalayana inserts directions regarding the dress and girdle to be worn, the length of the studentship, the manner of begging, the disposal of the alms collected, and other similar questions. The exclusion of such incidental remarks on subjects that are not immediately connected with the chief aim of the work, is almost complete in Apastamba’s Grihya-sutra, and reduced its size to less than one half of the extent of the shorter once among the works enumerated above. It seems impossible to explain this restriction of the scope of Prasna XXVII otherwise than be assuming that Apastamba wished to reserve all rules bearing rather on the duties of men than on the performance of the domestic offerings, for his sections on the sacred law. \u003cbr data-mce-fragment=\"1\"\u003e\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe Vasishtha Dharmasastra is, like that of Gautam, the last remnant of the Sutras of a Vedic School, which, as far as our Knowledge goes at present, has perished, together with the greater part of its writings. We owe the preservation of its Dharma-sutra probably to the special law schools of India, which, attracted as it would seem by its title and the legend connecting it with Vasishtha Maitravaruni, one of the most famous Rishis of the Rig-veda and a redoubtable champion of Brahmanism, made it one of their standard authorities. The early existence of a legend according to which the Vasishtha Dharma-sutra was considered either to be a work composed by the Rishi Vasishtha, or at least to contain the sum of his teaching on the duty of man, is indicated by several passages of the work itself. For the Dharma-sutra names Vasishtha, or appeals to his authority on no less than three occasions. First, we find a rule on lawful interest, which is emphatically ascribed to Vasishtha. ‘Learn the interest for a money lender’, the Sutra says, ‘declared by the word o Vasishtha; five mashas (may be taken ) for twenty (karshapanas every month).’ Again, at the end of a long string of rules which contain the observances to be kept by sinners who undergo Krikkhra penances, Vasishtha’s name is brought forward as the authority for them, and the last word are, ‘Thus speaks the divine Vasishtha.’ Finally, the concluding Sutra of the whole work gives expression to the devotion felt by the author for the Rishi, ‘Adoration to Vasishtha, Satayatu, the son of Mitra and Varuna and of Urvasi.’ The epithets used in this last passage conclusively show that the Vasishtha after whom the Dharma-sutra is named, is the individual who, according to the Brahmanical tradition, is the Rishi of a large portion of the seventh Mandala of the Rig-veda and the progenitor of the Vasishtha clan of Brahmans, and who is some hymns of the Rig-veda appears as the purohita or domestic priest of king Sudas and the rival of Visvamitra, and in other Suktas as a half mythical being. For the verses Rig-veda VII, 33, 11-14 trace the origin of this Vasishtha to the two sons of Aditi, Mitra and Varuna and to the Apsara Urvasi, and contain the outline of the courios, but disgusting story of his marvelous birth, which sayana narrates more circumstantially in the commentary on verse II. Morever, the word Satayatu, which in the Dharma-sutra is used as an epithet of Vasishtha, occurs Rig-veda VII, 18,21 in close connexion with the Rishi’s name. Sayana explains it in his commentary on the latter passage as ‘the destroyer of many demons,’ or, ‘he whom many demons seek to destroy,’ and takes it as an epithet of the sage Parasara, who is named together with Vasishtha. It would, however, seem that, if the verse is construed on strictly philological principles, neither Sayana’s interpretations, nor that suggest by the Dharma-sutra be accepted, and that Satayatu has to be taken as a proper name. But however that may be, it is not doubtful that we may safely infer from the expressions used in the last sentence of the Dharma-sutra, that the Vasishtha to whom the invocation is addressed and the composition of the work is ascribed, either immediately or through the medium of pupils, is the individual named in the Rig-veda. The connexion of the Dharma-sutra with one of the Rishis of the Rig-veda which is thus established, possesses a particular interest and importance, because it corroborates the statement of Govindasvamin, the commentator of Baudhayana, that the Institutes of Vasishtha were originally studied by and authoritative for the Bahvrikas, the Rigvedins alone, and afterwards became an authority for all Brahmans. In the introduction to Gautama it has been shown that a similar assertion which Govinda makes with regard to the Gautama Dharma-sutra can be corroborated by a considerable amount of external and internal evidence. It has been pointed out that not only the fact that the spiritual pedigrees of the Khandoga schools enumerate several Gautams, but also the partiality for texts of the Sama- veda, which the Institutes of Gautama show on several occasions, strongly support the tradition that the Gautamiya Dharmasastra originally was the exclusive property of a school of Samavedins. In the case of the Vasishtha Dharmasastra indications of the latter kind are, if not entirely wanting, at least very faint. The number of Vedic passages quoted is, no doubt, large; but few among them belong to the class of Mantras which are recited during the performance of grihya rites, and must be taken from the particular recension of the Veda to which the performer belongs. Besides, the texts of this description which actually occur, do not bear the mark of a particular Veda or Sakha. The numerous texts, on the other hand, which are quoted in support or explanation of the rules, are taken impartially from all the three ancient Vedas. For this reason it would be dangerous to use the references to a dozen Rikas in Chapters XVII and XXVI, as well as to the legend of Sunahsepa, which is told only in works belonging to the Rig-veda, as a proof that the Vasishtha Dharmasastra is the work of a Rigvedin. Under these circumstances the three passages, mentioning Vasishthas’s name, and especially the last which identifies him with the Rishi of the Rig-veda, have a particularly great importance, as they are the only piece of internal evidence which can be brought forward in favour of Govindasvamin’s valuable statement. But the latter is, even without any further corroboration, credible enough, because no reason is apparent who Govinda should have invented such a story, and because his assertion fully agrees with the well –established facts known about the other existing Dharma-sutras, which all were composed not for the benefit of the Aryans in general, but in order to regulate the conduct of particular section of the Brahmanical community.\u003c\/p\u003e","brand":"Georg Buhler","offers":[{"title":"Default Title","offer_id":44277458043018,"sku":"","price":1500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/The_Sacred_Laws_of_The_Aryas_in_2_Volumes_Set.png?v=1774855407"},{"product_id":"the-zend-avesta-3-vol-set","title":"The Zend-Avesta (3 Vol Set)","description":"\u003c!----\u003e","brand":"Motilal Banarsidass","offers":[{"title":"Default Title","offer_id":44277494186122,"sku":"","price":2250.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/The_Zend-Avesta_3_Vol_Set.png?v=1774854600"},{"product_id":"the-quran-set-of-2-volumes","title":"The Quran (Set of 2 Volumes)","description":"\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePublisher’s Note\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFirst, the man distinguished between eternal and perishable. Later he discovered within himself the germ of the Eternal. This discovery was an epoch in the history of the human mind and the East was the first to discover it.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTo watch in the Sacred Books of the East the dawn of this religious consciousness of man, must always remain one of the most inspiring and hallowing sights in the whole history of the world. In order to have a solid foundation for a comparative study of the Religions of the East, we must have before all things, complete and thoroughly faithful translation of their Sacred Books in which some of the ancient sayings were preserved because they were so true and so striking that they could not be forgotten. They contained eternal truths, expressed for the first time in human language.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWith profoundest reverence for Dr. S. Radhakrishnan, President of India, who inspired us for the task; our deep sense of gratitude for Dr. C. D. Deshmukh \u0026amp; Dr. D. S. Kothari, for encouraging assistance; esteemed appreciation of UNESCO for the warm endorsement of the cause; and finally with indebtedness to Dr. H. Rau, Director, Max Muller Bhawan, New Delhi, in procuring us the texts of the Series for reprint, we humbly conclude.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBefore entering upon an intelligent study of the Quran it is necessary to make oneself acquainted with the circum-stances of the people in whose midst it was revealed, with the political and religious aspects of the period, and with the personal history of the prophet himself.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eArabia or Gazirat el ‘Arab, ‘the Arabian Peninsula,’ as it is called by native writers, is bounded on the west by the Red Sea; on the east by the Persian Gulf and the Gulf of Oman; on the south by the Indian Ocean; and on the north it extends to the confines of Babylonia and Syria.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Arabs were divided into those of the desert and those of the towns.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe first were settled in the sterile country of the Higaz, and the no less barren highlands of Negd.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe principalities bordering on Syria and Persia were vassals of the Roman and Persian empires; the kingdom of Himyar in Yemen, to the south of the Peninsula, was in free communication with the rest of the world; but the Higaz, ‘the barrier,’ had effectually resisted alike the curiosity and the attacks of the nations who fought around it for the empire of the world. Persia, Egypt, Rome, Byzantium had each unsuccessfully essayed to penetrate the country and conquer its hardy inhabitants.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Higaz consists of the barren ranges of hills which lead up from the lowlands on the Eastern coast of the Red Sea of the highlands of Negd. In its valleys lie the holy cities of Mecca and Medinah, and here was the birthplace of el Islam.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Arabs of the desert preserved almost intact the manners, customs, and primeval simplicity of the early patriarchs.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThey lived in tents made of hair or woollen cloth and their principal wealth consisted in their camels, horses, and male and female slaves.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThey were a nomad race, changing their residence to the various places within their own territory, which afforded the best pasturage as the seasons came round.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBrave and chivalrous, the Arab was always ready to defend the stranger who claimed his protection, while he would stand by a member of his own clan and defend him with his life, whether he were right or wrong. This devotion to the tribe was one of the strongest characteristics of the Arabs, and must be borne in mind if we would understand aright the early history of Islam.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThey were generous and hospitable to a fault, and many a tale is told of a chief who gave away his last camel, or slew his favourite horse to feed a guest, while he and his family were well-nigh left to starve.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003ePride of birth was their passion, and poetry their greatest delight; their bards recited the noble pedigrees and doughty deeds of their tribes,¬¬––as their own proverb has it, ‘the registers of the Arabs are the verses of their bards,’–– and in the numerous ancient poems still extant we have invaluable materials for the history of the race.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBut their vices were as conspicuous as their virtues, and drunkenness, gambling, and the grossest immorality were very prevalent amongst them. Robbery and murder were their ordinary occupations, for an Arab looked on work or agriculture as beneath his dignity, and thought that he had a prescriptive right to the property of those who condescended to such mean offices. The death of an Arab, however, was revenged with such rigour and vindictiveness by the fierce laws of the blood feud, that a certain check was placed upon their bloodthirsty propensities even in their wars; and these were still further tempered by the institution of certain sacred months, during which it was unlawful to fight or pillage. Cruel, and superstitious too, they were, and amongst the inhuman customs which Mohammed swept away, none is more revolting than that, commonly practised by them, of burying their female children alive.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe position of women amongst them was not an elevated one, and although there are instances on record of heroines and poetesses who exalted or celebrated the honour of their clan, they were for the most part looked on with contempt. The marriage knot was tied in the simplest fashion and untied as easily, divorce depending only on the option and caprice of the husband.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAs for government they had, virtually, none; the best born and bravest man was recognised as head of the tribe, and led them to bettle; but he had no personal authority over them, and no superiority but that of the admiration which his bravery and generosity gained for him.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe religion of the Arabs was Sabaeanism, or the worship of the hosts of heaven, Seth and Enoch being considered as the prophets of the faith.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis cult no doubt came from Chaldea, and the belief in the existence of angels, which they also professed, is traceable to the same source. Their practice of making the circuit of the holy shrines, still continued as part of the ‘Hagg ceremonies, probably also arose from this planetary worship.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe comparatively simple star-worship of the Sabaeans was, however, greatly corrupted; and a number of fresh deities, superstitious practices, and meaningless rites had been introduced.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe strange sounds that often break the terrible stillness of the desert; the sudden storms of sand or rain that in a moment cover the surface of a plain, or change a dry valley into a roaring torrent; these and a thousand other such causes naturally produce a strong effect upon an imagination quickened by the keen air and the freedom of the desert.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Arab, therefore, peopled the vast solitude amidst which he dwelt with supernatural beings, and fancied that every rock, and tree, and cavern had its gin or presiding genius. These beings were conceived to be both beneficent and malevolent, and were worshiped to propitiate their help or avert their harm. From the worship of these personifications of the powers of nature to that of the presiding genius of tribe or of a place, is an easy transition, and we accordingly find that each tribe had its patron deity with the cult of which their interests were intimately bound up. The chief god of this vague national cult was Allah, and most tribes set up a shrine for him as well as for their own particular deity. The offerings dedicated to the former were set apart for the advantage of the poor and of strangers, while those brought to the local idol were reserved for the use of the priests. If Allah had by any chance anything better than the inferior deity, or a portion of his offerings fell into the lot of the local idol, the priests at once appropriated it; this practice is reprehended by Mohammed in the Quran (VI, ver. 137).\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe principal deities of the Arab pantheon were––\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAllah ta’alah, the God most high.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHubal, the chief of the minor deities; this was in the form of a man. It was brought from Syria, and was supposed to procure rain.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eWadd, said to have represented the heaven, and to have been worshipped under the form of a man.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSuwa’h, an idol in the form of a woman, and believed to be a relic of antediluvian times.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eYaghuTh, an idol in the shape of a lion.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eYa’uq, worshipped under the figure of a horse.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eNasr, which was, as the name implies, worshipped under the semblance of an eagle.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eEL’Huzza, identified with Venus, but it appears to have been worshipped under the form of an acacia tree, cf. Note 2, p. 132.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAllat, the chief idol of the tribe of THaqif at Ta’if, who endeavoured to make it a condition of surrender to Mohammed that he should not destroy it for three years, and that their territory should be considered sacred like that of Mecca, a condition which the prophet peremptorily refused. The name appears to be the feminine of Allah.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eManat, worshipped in the form of a large sacrificial stone by several tribes, including that of HuDHeil.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eDuwar, a favourite idol with the young women, who used to go in procession round it, whence its name.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIsaf, an idol that stood on Mount Zafa.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eNaila, an image on Mount Marwa.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe last two were such favourite objects of worship that, although Mohammed ordered them to be destroyed, he was not able entirely to divert the popular regard from them, and the visitation of Zafa and Marwa are still an important part of the ‘Hagg rites.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHab’hab was a large stone upon with camels were slaughtered.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eEL’Huzza, Allat, and Manat are mentioned by name in the Qur’an, see Chapter LIII, vers. 19-20.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Kaabah, or chief shrine of the faith, contained, besides these, images representing Abraham and Ishmael, each with divining arrows in his hand, and a statue or picture representing the virgin and child.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThere were altogether 365 idols there in Mohammed’s time.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAnother object of worship then, and of the greatest veneration now, is the celebrated black stone which is inserted in the wall of the Kaabah, and is supposed to have been one of the stones of Paradise, originally white, though since blackened by the kisses of sinful but believing lips.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe worship of stones is a very old form of Semitic cult, and it is curious to note that Jacob ‘took the stone that he had put for his pillow, and set it up for a pillar, and poured oil on the top of it; and he called the name of the place Bethel:’ and that at Mecca the principal object of sacred interest is a stone, and that the Kaabah has been known, from time immemorial, as Baitallah, ‘the house of God.’\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe gin, like the angels, were held by the ancient Arabs to be the daughters of Allah; they were supposed to be created out of fire instead of clay, but in all other respects to resemble mankind, and to be subject to the same laws of procreation and decease.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\" data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"10%\" data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\" data-mce-fragment=\"1\"\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePart I\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAbstract of the Contents of the Qur'an\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003elxxxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Opening Chapter (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Heifer (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Imran's Family (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Women (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Table (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Cattle (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Al Aaraf (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Spoils (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Repentance or Immunity (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Jonah (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e192\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Hud(Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Joseph (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Thunder (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e232\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Abraham (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of El 'Hagr (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Bee (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e250\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003ePart II\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Night Journey (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Cave (Mecca).\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Mary (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of T. H. (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Prophets (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Pilgrimage (Mecca).\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Believers (Mecca) .\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Light (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Discrimination (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Poets (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Ant (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXVlII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Story (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Spider (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Greeks (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e124\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXXI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Loqman (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXXII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Adoration (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXXIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Confederates (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXXIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Sheba (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXXV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Angels, or, the Creator (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXXVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Y. S. (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXXVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Ranged (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXXVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of S. (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXXXIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Troops (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e182\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXL.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Believer (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXLI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter 'Detailed' (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXLII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Counsel (Mecca) .\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXLIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Gilding (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXLIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Smoke (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e218\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXLV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Kneeling (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e220\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXLVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of El A'hqaf (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e224\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXLVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Mohammed, also called 'Fight' (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXLVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Victory (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXLIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Inner Chambers (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eL.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Q. (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Scatterers (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Mount (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Star (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Moon (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Merciful (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e258\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Inevitable (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e262\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Iron (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Wrangler (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e270\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Emigration (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Tried (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Ranks (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e280\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Congregation (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Hypocrites (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e284\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Cheating (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Divorce (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Prohibition (Medinah)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e290\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Kingdom (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e292\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Pen, also called Nun (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e295\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Infallible (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e298\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Ascents (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e300\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Noah (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e302\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Ginn (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e304\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Enwrapped (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e306\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Covered (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e308\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Resurrection (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e310\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Man (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e312\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of those Sent (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Information (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e316\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of those who Tear Out (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e318\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter' He Frowned' (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e320\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXXI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Folding up (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e321\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXXII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Cleaving asunder (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e323\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXXIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of those who give short Weight (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e323\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXXIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Rending asunder (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e325\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXXV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Zodiacal Signs (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e326\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXXVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Night Star (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e327\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXXVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Most High (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e328\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXXVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Overwhelming (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLXXXIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Dawn (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e330\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXC.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Land (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e332\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Sun (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Night (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Forenoon (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e334\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of 'Have we not expanded? (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Fig (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Congealed Blood (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of 'Power' (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e337\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Manifest Sign (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e337\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eXCIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Earthquake (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e338\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eC.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Chargers (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e339\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Smiting (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e339\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Contention about Numbers (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e340\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Afternoon (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e340\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Backbiter (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e341\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Elephant (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e341\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCVI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Qurais (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e342\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCVII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of 'Necessaries' (Place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e342\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCVIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of El KauTHar (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e342\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCIX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Misbelievers (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e343\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCX.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Help (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e343\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCXI.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Abu Laheb (Mecca)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e343\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCXII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Unity (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e344\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCXIII.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of the Daybreak (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e344\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCXIV.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chapter of Men (place of origin doubtful)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e345\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIndex\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e347\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTransliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"E.H. Palmer","offers":[{"title":"Default Title","offer_id":44277517189258,"sku":"","price":1500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/The_Quran_Set_of_2_Volumes.png?v=1774853174"},{"product_id":"the-satapatha-brahmana-in-5-vol-set","title":"The Satapatha Brahmana (In 5 Vol Set)","description":"\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe translator of the Satapatha- Brahmana can be under no illusion as to the reception his production is likely to meet with at the hand of the general reader. In the whole range of literature few works are probably less calculated to excite the interest of any outside the very limited number of specialists, than the ancient theological writings of the Hindus, known by the name of Brahmanas. For wearisome prolixity of exposition, characterised by dogmatic assertion and a flimsy symbolism rather than by serious reasoning, these works are perhaps not equalled anywhere; unless, indeed, it be by the speculative vapourings of the Gnostics, than which, in the opinion of the learned translators of Trenaus, ‘nothing more absurd has probably ever been imagined by rational beings .‘ If I have, nevertheless, undertaken, at the request of the Editor of the present Series, what would seem to be a rather thankless task, the reason will be readily understood by those who have taken even the most cursory view of the history of the Hindu mind and institutions.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Brahmanas, it is well known, form our chief, if not our only, source of information regarding one of the most important periods in the social and mental development of India. They represent the intellectual activity of a sacerdotal caste which, by turning to account the religious instincts of a gifted and naturally devout race, had succeeded in transforming a primitive worship of the powers of nature into a highly artificial system of sacrificial ceremonies, and was ever intent on deepening and extending its hold on the minds of the people, by surrounding its own vocation with the halo of sanctity and divine inspiration.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eA complicated ceremonial, requiring for its proper observance and consequent efficacy the ministrations of a highly trained priestly class, has ever been one of the most effective means of promoting hierarchical aspirations. Even practical Rome did not entirely succeed in steering clear of the rock of priestly ascendancy attained by such-like means. There, as elsewhere, ‘the neglect or faulty performance of the worship of each god revenged itself in the corresponding occurrence; and as it was a laborious and difficult task to gain even a knowledge of one’s religious obligations, the priests who were skilled in the law of divine things and pointed out its requirements—the pontifices—could not fail to attain an extraordinary influence ‘. ‘The catalogue of the duties and privileges of the priest of Jupiter might well find a place in the Talmud. ‘The rule— that no religious service can be acceptable to the gods, unless it be performed without a flaw—was pushed to such an extent, that a single sacrifice had to be repeated thirty times in succession on account of mistakes again and again committed; and the games, which formed part of the divine service, were regarded as undone, if the presiding magistrate had committed any slip in word or deed, or if the music even had paused at a wrong time, and so had to be begun afresh, frequently for several, even as many as seven, times in succession’ Great, however, as was the influence acquired by the priestly colleges of Rome, ‘it was never forgotten—least of all in the case of those who held the highest position—that their duty was not to command, but to tender skilled advice .‘ The Roman statesmen submitted to these transparent tricks rather from considerations of political expediency than from religious scruples; and the Greek Polybius might well say that ‘the strange and ponderous ceremonial of Roman religion was invented solely on account of the multitude which, as reason had no power over it, required to be ruled by signs and wonders .‘\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe devout belief in the efficacy of invocation and sacrificial offering which pervades most of the hymns of the Rig-veda, and which may be assumed to reflect pretty faithfully the religious sentiments of those amongst whom they were composed, could not but ensure to the priest, endowed with the gift of sacred utterance, a considerable amount of respect and reverence on the part of the people. His superior culture and habitual communion with the divine rulers of the destinies of man would naturally entitle him to a place of honour by the side of the chiefs of clans, or the rulers of kingdoms, who would not fail to avail themselves of his spiritual services, in order to secure the favour of the gods for their warlike expeditions or political undertakings. Nor did the Vedic bard fail to urge his claims on the consideration and generosity- of those in the enjoyment of power and wealth. He often dwells on the supernatural virtues of his compositions and their mysterious efficacy in drawing down divine blessings on the pious worshipper. In urging the necessity of frequent and liberal offerings to the gods, and invoking worldly blessings on the offered, the priestly bard may often be detected pleading his own cause along with that of his employer, as Kanva does when he sings (Rigveda VIII, 13), ‘Let him be rich, let him be foremost, the bard of the rich, of so illustrious a Maghavan’ as thou, 0 lord of the bay steeds!’ Though the Dana-stutis, or verses extolling, often in highly exaggerated terms, the munificence of princely patrons, and generally occurring at the end of hymns, are doubtless, as a rule, later additions, they at least show that the sacerdotal office must have been, or must gradually have become during this period, a very lucrative one.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAlthough there is no reason to suppose that the sacrificial ceremonial was in early times so fully developed as some scholars would have us believe, the religious service would seem to have been already of a sufficiently advanced nature to require some kind of training for the priestly office. In course of time, while the collection of hymns were faithfully handed down as precious heirlooms in the several families, and were gradually enriched by the poetical genius of succeeding generations, the ceremonial became more and more complicated, so as at last to necessitate the distribution of the sacerdotal functions among several distinct classes of priests. Such a distribution of sacrificial duties must have taken place before the close of the period of the hymns, and there can be little doubt that at that time the position of the priesthood in the community was that of a regular profession, and even, to some extent, a hereditary one. A post of peculiar importance, which seems to go back to a very early time, was that of the Purohita (literally ‘praepositus ‘), or family priest to chiefs and kings. From the comparatively modest position of a private chaplain, who had to attend to the sacrificial obligations of his master, he appears to have gradually raised himself to the dignity of, so to say, a minister of public worship and confidential adviser of the king. It is obvious that such a post was singularly favourable to the designs of a crafty and ambitious priest, and must have offered him exceptional opportunities for promoting the hierarchical aspirations of the priesthood.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContent: Part I\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\" data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"10%\" data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\" data-mce-fragment=\"1\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd width=\"10%\" data-mce-fragment=\"1\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eFirst Kanda\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDarsapurnamaseshti, or New and Full-moon Sacrifices\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVow of Abstinence\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePreparation of Offerings\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e6\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLeading forth of Pranitah\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e6\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTaking out of rice for the cakes\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePreparation of strainers and consecration of the rice by sprinkling with lustral water\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHusking and grinding of the rice\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e23-38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePutting on of the potsherds\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePreparation and baking of the cakes\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePreparation of the Altar\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSamishtayagus, or throwing away of the grass-bush\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLines of enclosure\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCleaning of spoons\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGirding of the sacrificer’s wife and eyeing of the butter\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe offering-spoons\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCovering of the altar with sacrificial grass\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eEnclosing of the fire with the Paridhis\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKindling of the Fire\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Pravara, or choosing of Human Hotri\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e114\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAgharau, or two libations of ghee\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e124\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Pravara, or choosing of Human Hotri\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePrayagas, or fore-offerings\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAgyabhagau, or two butter-portions to Agni-Soma\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSpecial Preliminary Rites of New-moon Sacrifice\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChief Offering, viz.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCake to Agni\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLow-voiced offering (upamsuyaga) to Agni-Soma.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCake to Agni-Soma at Full-moon Sacrifice.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCake to Indra-Agni, or Samnayya to Indra at New-moon Sacrifice.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOblation to Agni Svishtakrit\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBrahman’s portions\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e208\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIda\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e216\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAnuyagas, or after-offerings\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e230\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSuktavaka, Samyuvaka, and offering of remains\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e236\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePatnisamyagas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e256\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eConcluding ceremonies\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e262\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eSecond Kanda\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAgnyadhana, or Establishment of Sacred Fires\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e274\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSambharas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e276\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAsterisms suitable for Agnyadhana\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSeasons suitable for Agnyadhana\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e289\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eUpavasatha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e291\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChurning and laying down of fire\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e294\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOblations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e302\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePunaradheya, or Re-establishment of Fire\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAgnihotra, or Morning and Evening Milk-offerings\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e322\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAgnyupasthana, or Worship of Fires\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e338\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePindapitriyagna, or oblation of Obsequial Cakes to Deceased Ancestors\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e361\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAgrayaneshti, or Offering of First-fruits\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDakshayana (New and Full-moon) Sacrifice\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e374\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKaturmasyani, or Seasonal Sacrifices\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e383\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVaisvadeva\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e384\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVarunapraghasah\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e391\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSakamedhah\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e408\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMahahavih, or great oblation\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e417\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMaha-pitriyagna\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e420\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOblation to Rudra Tryambaka\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e437\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSunasirya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e444\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAdditions and Corrections\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e452\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTransliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e453\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContents: Part II\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eThird Kanda\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eA. Day (or Days) of Preparation Diksha, or Consecration\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePrayaniyeshti, or Opening Sacrifice\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHiranyavati-ahuti, or Offering with Gold; and Homage to Soma-cow\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePurchase of Soma-plants\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eProcession and Entrance of King Soma\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e75\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSubrahmanya-litany\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAtithya, or Guest-meal to King Soma\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTanunaptra, or Covenant of Tanunapat\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAvantara-diksha, or Intermediary Consecration\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e97\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eUpasadah, or Homages (sieges)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e104\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePreparation of Soma-altar with High-altar\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAgni-pranayana, or Leading Forward of the Fire to the High-altar\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eConstruction of Sheds, and Preparation of Pressing-place and Dhishnya-hearths\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHavirdhana, or Cart-shed\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eUparava, or Sound-holes\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSadas, or Tent\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDhishnya-hearths\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVaisargina-offerings, and Leading Forward of Agni and Soma (to Agnidhra)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAnimal Sacrifice\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSetting up of Sacrificial Stake\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSlaying of Viction\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e178\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOblations:-\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eFore-offerings with Aprt-verses\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOffering of Omentum (vapa)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePasu-purodasa, or Cake-offering\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCutting and offering of Flesh-portions\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOffering of gravy (vasa)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOffering to Vanaspati\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e208\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAfter-offerings\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e210\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePurificatory Bath, \u0026amp;c.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eEkadasini, or Set of Eleven Victims\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVasativari-water\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e222\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eB. Day of Soma-feast.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePratar-anuvaka, or Morning-prayer; and Preparatory Ceremonies\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e226\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePratah-savana, or Morning-pressing:-\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePreliminary Pressing\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNigrabhya-water\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNigrabha-formula\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eFourth Kanda\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eUpamsu-graha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGreat Pressing:-\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAntaryama-graha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAindravayava-graha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMaitravaruna-graha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAsvina-graha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e272\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSukra-and Manthi-grahas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAgrayana-graha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eUkthya-graha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e292\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVaisvanara- and Dhruva-grahas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e298\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eViprud-homa, or Oblation of Drops\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e305\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBahishpavamana-stotra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e307\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAsvina-graha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e312\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOffering of Savaniya-purodasah\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRitu-grahas, or Libations to the Seasons\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e318\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAindragna-graha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e322\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVaisvadeva-graha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e323\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAgya-sastra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e325\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMadhyandina-savana, or Midday-pressing\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSukra and Manthin; Agrayana and Ukthya-grahas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e332\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMarutvatiya-grahas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e334\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMahendra-graha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e338\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDakshina-Somas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e340\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTritiya-savana, or Evening-pressing\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e350\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAsvina-graha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e351\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAgrayana-graha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e355\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSavitra-graha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e357\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVaisvadeva-graha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOffering of karu (rice-pap) to Soma\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e363\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePatnivata-graha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e365\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAgnimaruta-sastra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHariyogana-graha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e370\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eConcluding Ceremonies\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e374\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSamishtayagus\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e374\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAvabhritha, or Purificatory Bath\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e378\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eUdayaniya-ishti\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e386\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eUdavasaniya-ishti, or Completing Oblation\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e389\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOffering of Barren Cow\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e391\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eC. Additional Forms of Soma-sacrifice\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eShodasin\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e397\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDvadasaha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e402\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAtigrahyas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e402\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAvakasas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e409\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTriratra sahasradakshina\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e414\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDvadasaha vyudha-khandas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e418\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAmsu-graha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e423\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGavam ayanam\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e426\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMahavratiya-graha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e429\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBrahma-saman\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e434\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDiksha, or Consecration, for Sacrificial Sessions\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e440\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSattrotthana, or Rising from a Session\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e447\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKaturhoti-formulas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e452\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBrahmodya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e452\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIndex to Part I and II (Vols. XII \u0026amp; XXVI)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e457\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAdditions and Corrections\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e474\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePlan of Sacrificial Ground\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e475\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTransliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e477\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContents: Part III\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eFifth Kanda\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eA. The Vagapeya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Cups (graha) of Soma\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Cups of Sura\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e8\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAnimal Victims\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eConsecration\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChariot-race\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eApti and Klipti-formulas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Mounting of the Sacrificial Post by the Sacrificial and his Wife\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Seating on the Throne-seat\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVaga-prasavaniya-oblations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eUggiti (victory)-formulas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eB. The Ragasuya, or Inauguration of a King\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePreliminary offerings\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSeasonal-offerings\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIndraturiya-oblation\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTrishamyukta-offerings\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRatna-havimshi, or Jewel-offerings\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOffering to Soma and Rudra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOffering to Mitra and Brihaspati\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSavitri Satyaprasava, Agni Grihapat\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSoma Vanaspati, Brihaspati Vak, Indra Gyeshtha, Rudra Pasupati\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMitra Satya, Varuna Dharmapati\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePreparation of the Censecration Water\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePartha-oblations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eInvesting of the King with the Consecration Garments, the Bow and Arrows\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAvid-formulas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAscending of the Quarters\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eStepping on the Tiger-skin\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Sprinkling (Abhisheka)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e94\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Cow-raid\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRathavimokaniya-oblations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGame of Dice\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Passing Round of the Sacrificial Sword\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e110\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDasapeya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e114\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSamsrip-oblations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePankabila-oblations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePrayugam havimshi (Oblations to the Teams)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKesavapaniya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSautramani\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eSixth Kanda\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAgni-kayana, or Building of the Fire-altar\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCreation of the Universe\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAnimal Sacrifices\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLayers and Bricks of the Altar\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSavitra Libations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Search for Agni (the Lump of Clay)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e197\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Digging\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Making of the Fire-pan (ukha)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDiksha, or Initiation\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Raising and Carrying of the Ukhya Agni\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Fashioning of the Embryonic Agni\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003eVishnu -strides\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVatsapra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e283\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Driving-about of the Ukhya Agni\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e289\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eSeventh Kanda\u003cbr data-mce-fragment=\"1\"\u003eAgni-kayana (continued)\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGarhapatya-hearth\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e298\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePouring thereon of the Ukhya Agni\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e310\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAltar of Nirriti\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e319\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePreparation of the (Ahavaniya) Fire-altar\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e325\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePloughing, Watering, and Sowing of Ground\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e326\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBricks of the First Layer\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e355\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLotus-leaf\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e363\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGold Plate\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e364\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGold Man\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e366\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSvayam-atrinna Brick\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e377\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDurva Plant\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e380\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDviyagus Bricks\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e381\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRetahsik Bricks\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e383\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVisvagyotis Brick\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e384\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRitavya Bricks\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e386\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAshadha Brick\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e387\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTortoise\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e389\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMortar and Pestle\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e393\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eFire-pan\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e396\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVictims Heads\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e400\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eApasya Bricks\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e413\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKhandasya Bricks\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e414\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCorrections\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e418\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePlan of Fire-altar\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e419\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTransliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e421\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContents- Part IV\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eEight Kanda\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Building of the Sacred Fire-altar (continued)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eFirst Layer (continued):-\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePranabhrit (5 sets of 10 each)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLokamprina\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSecond Layer:-\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAsvini (5)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRitavya (2)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVaisvadevi (5)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePranabhrit (5)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eApasya (5)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKhandasya (19)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLokamprina\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThird Layer:-\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSvayamatrinna (1)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDisya (5)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVisvagyotis (1)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRitavya (4)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePranabhrit (10)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKhandasya (36)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eValakhilya (14)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLokamprina\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eFourth Layer:-\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eStoma (18)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e59,77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSprit (10)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRitavya (2)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSrishfi (17)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLokamprina\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eFifth Layer:-\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAsapatna (5)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKhandasya, or Virag (4 sets of 10 each)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e83, 87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eStomabhaga (29)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNakasad (5)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e97\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePankakuda (5)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKhandasya (10 sets of 3 each)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGarhapatya hearth (8)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePunaskiti (8)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRitavya (2)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVisvagyotis\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLokamprina (1)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVikarni (1)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSvayamatrinna (1)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e142\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSamans sung thereon\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eScattering of 100 chips of gold on altar\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSymbolical meaning of layers\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eNinth Kanda\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSatarudriya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e150, 156\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOblations on three enclosing-stones\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAvatana (unstringing) libations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePratyavaroha (redescending) libations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e164\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSprinkling of altar\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThrowing of stone towards Nirriti’s quarter\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTaking possession of the bricks, as milch cows\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDrawing of frog, lotus-flower, and bamboo-shoot across that altar\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSamans sung round the altar\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDay of Preparation for Soma-sacrifice\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLibations on Svayamatrinna\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e182\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSprinkling of altar with sour curds, honey and ghee\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePravargya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e187\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLeading forward of Agni to the Altar\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e188\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOblations of ghee on udumbara logs\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLifting of log, setting forth, Apratirtha hymn\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSetting up of variegated stone on Agnidhra site\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMounting of Fire-altar\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e198\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMilk-offering on firebrand\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e200\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLaying down of, and putting logs on, Ahavaniya fire\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOblations thereon\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e204\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eInstallation and Consecration of Agni\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e207\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCakes to Vaisvanara and Maruts\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e207\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVasor dhara, or shower of wealth\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e213\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eArdhendra and Graha oblations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e216\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eYagnakratus\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOblations to Stomas and age-grades\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKalpa (prospering) libations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e220\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVagaprasaviya libations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePartha libations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e225\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eConsecration of Sacrificer\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e226\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRashtrabhrit oblations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOblations on head of chariot\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eYoking of chariot with oblations of air\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRunmati (lightsome) oblations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eArkasvamedha-samtati oblations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePreparatory Rites of Soma-sacrifice\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBuilding of Dhishnya hearths\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAgnishomiya (animal) sacrifice\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOblations to Regions\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOblations to Divine Quickeners (devasti)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePasupurodasa-offering\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSutya, or Day of Soma-sacrifice\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAgniyoga, or yoking of Fire-altar\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePressing and offering of Soma\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eUnyoking of Fire-altar\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e252\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMilk for fast-food\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSamishtayagus oblations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eUdayaniya, and offering of barren cow\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCake to Order (Pragapati and the sun)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e264\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOblations to goddesses Anumati, Raka, Sinivali and Kuhu\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e264\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePasupurodasa and concluding ceremonies of offering of barren cow\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVaisvakarmana oblations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePayasya-offering to Mitra and Varuna\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e270\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRules for a repeated Agnikayana\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e271\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePropitiatory hymn to Indra and Agni\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e274\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eTenth Kanda\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Mystery of the Fire-altar\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe traid-Fire altar, Mahad uktham, and Mahavrata\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eParimad samans\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePragapati made immortal\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e290\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLayers of altar partly mortal and partly immortal\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e292\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAgnikayana includes all sacrifices\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e296\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eContraction and expansion of wings of altar (bird)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e300\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDimensions of Fire-altar\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e305\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSevenfold and hundred and one fold altars\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTime for building the altar\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e316\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNumber of Upasad-days\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e317\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePragapati, the Altar and the Year (Time)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e321\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe metres in relation to Pragapati\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e327\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDhira Sataparneya and Mahasala Gabala on the knowledge of Agni\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAruni on the mystery of the Arka\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMystic import of the Yagus\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe sacred fire, the Arka, the one Akshara, the great Brahman\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e343\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePragapati, the year, is Agni, and King Soma, the moon\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e349\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTrayi vidya (the\u003cspan data-mce-fragment=\"1\"\u003e \u003c\/span\u003e\u003ca href=\"https:\/\/www.exoticindiaart.com\/article\/understanding-vedas\/\" data-mce-fragment=\"1\"\u003eVedas\u003c\/a\u003e)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e352\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePragapati, the year, as Death\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e356\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Sacrificer is Pragapati, and immortal\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e357\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNumbers of bricks in layers\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e358\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSession of a thousand years\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e361\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMystic import of Agni, the Fire-altar\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e363\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe gold plate and gold man as sun and the man in the sun\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e366\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDeath, the man in the right eye, and the man in the sun\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e371\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMind, the ultimate cause of the universe\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e375\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Fire-altar, the universe\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e381\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKusri Vagasravasa on the c onstruction of the altar\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e390\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAsvapati Kaikeya on the nature of Vaisvanara\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e393\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Agni-like, Arka-like, Uktha-like Purusha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e398\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe true Brahman, the Self, the golden Purusha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e400\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe sacrificial horse (Pragapati), the universe\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e401\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDeath, the ultimate cause\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e402\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDeath, the Arka and Asvamedha, conqured by Corrections\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e404\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTransliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e407\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContents: Part V\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eEleventh Kanda\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Full and New-Moon Sacrifice (Supplementary Remarks)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTime of Sacrifice\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAdditional oblations to Indra Vimridh and Aditi\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eExpiatory oblations (to Agni, Indra, Vishnu0 at New Moon\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBirth of Pragapati from golden egg\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e12\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHe creates Gods (Agni, Indra, Soma, Parameshthin) and Asuras\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSacrifice representing universe and man\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBrahman (n), the origin and immortal element, of gods and universe\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSacrifice, the Year\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Agnihotra (esoteric doctrines)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Brahmakarin\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eUddalaka Aruni and Svaidayana\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSaulvayana and Ayasthuna\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Mitravinda Sacrifice\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e62\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSri dismembered\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e62\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePuruvavas and Urvasi\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Seasonal Sacrifices (Katurmasya)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSaukeya Prakinayogya and Uddalaka Aruni on the Agnihotra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Upanayana, or Initiation of the Brahmanical Student\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e86\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Savitri formula\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Satatiratra Sattra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Morning-Litany (prataranuvaka) of the Atiratra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Svadhyaya, or Dail Study of the Veda\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe three Vedas, or triple science\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e102\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Adabhya Cup of Soma\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVaruna and his son Bhrigu (on future states of existence)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGanaka of Videha on the Agnihotra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eYagnavalkya and Sakalya (on the gods and the supreme deity)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Animal Sacrifice, of two kinds\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e118\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Sacrificial stake (yupa)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Viction and its deity\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe King of the Kesin and his Samrag-cow\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eTwelfth Kanda\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Sacrificial Session (Sattra)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMan, the Year\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Tapaskita Sattra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eExpiatory Ceremonies of the Agnihotra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e178\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe going out of one of the fires\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e187\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe death of the Agnihotrin\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e197\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe burying of the dead body\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e200\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eExpiatory Oblations of Soma-sacrifice\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Sautramani\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e213\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNamuki slain by Indra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e216, 222\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePreparation of the Sura-liquor\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOblations of milk and Sura\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e231\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOblations to the Fathers\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e234\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Asvina, Sarasvata, and Aindra cups\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIndraassited and healed by the Asvins and Sarasvati\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e223, 249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eConsecration of Sacrificer\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCakes to Indra, Savitri, and Varuna\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e247, 260\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Avabhritha, or purificatory bath\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e264\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKakra Sthapati performs Sautramani for Dushtaritu Paumsayana\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eThirteenth Kanda\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Asvamedha, or Horse-sacrifice\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e274\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eFettering and sprinkling of Horse\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e276\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eStokiya oblations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e280\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePrakrama oblations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThree cake-offerings to Savitri\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e284\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDhrti oblations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e285\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLute-playing by Brahmana and Raganya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e285\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDiksha, or Initation\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e289\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVaisvadeva oblations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e289\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAudgrabhana oblations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e291\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eFirst Soma-day (Agnishtoma)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e295\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAnnahomas (food oblations)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e296\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSecond Soma-day (Ukthya)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e298\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eFettering of victioms\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e298\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBahishpavaman-stotra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e304\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSetting free of the wild victims\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e307\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSacrificer drives with Horse to pond of water and back\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e311\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHorse anointed and adorned by Sacrificer’s wives\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e312\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBrahmodya of Hotri and Brahman\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSprinkling of Horse by Adhvaryu (and Sacrificer)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e316\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKilling of Horse on cloths and plate of gold\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e320\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eWives led up to circumambulate and fan the Horso\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e322\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMahishi addresses the Horse\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e323\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePriests’ colloquy with wives\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e324\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Knife-paths made with needles\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e326\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe two Mahiman Cups of Soma\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e327\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Chanting of the Katushtoma\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAranye-nukya oblations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSvishtakrit oblations of blood\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e337\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOblations to the Deaths\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e340\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAsvastomiya oblations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e341\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDvipada oblations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e342\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eExpiatory Offerings\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e345\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRight time for performing the Asvamedha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e347\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePreliminary Ceremonies:- the mess of rice\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e348\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSacrificer and wives pass the right in the sacrificial hall\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e349\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOffering to Agni Pathikrit – the mouth of the Sacrifice\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e350\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOffering to Pushan\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e352\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLeading up of the Horse, assisted by its noble keepers\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e353\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThree Savitra offering (performed daily for a year)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e355\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBrahman lute-player sings three gathas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e356\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHorse and keepers sent to range the quarters\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Pariplava Akhyana, or revolving legend\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e361-370\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePrakrama and Dhriti oblations\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e363\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRaganya lute-player sings three gathas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e364\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDiksha, or Initiation (at end of year)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e371\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSutya-days\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e372\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe set of twenty-one sacrificial stakes\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e373\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe chanting of Gotama’s Katushtoma\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e375\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Sastras and Stotras of the Central (Ekavimsa) day\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e377\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe animal sacrifices of that day\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e382\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Adhrigu litany\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e385\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Mahishi and the Horse\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e386\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eColloquy of priests, chamberlain and women\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e386\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBrahmodya of priests\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e388\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe first Mahimam Cup of Soma\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e391\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe offering of the omenta (vapa)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e392\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe second Mahiman Cup of Soma\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e394\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Stotras of the third (Atiratra) day\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e395\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVarious Arrangements of the Asvamedha Chants\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e396\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOffering of barren cows\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e402\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAnimal sacrifices performed in following year\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e402\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Purushamedha, or Human Sacrifice\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e403\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAnimal sacrifices\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e404\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe (symbolical) human victims\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e407\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePurusha-Narayana litany (Purusha-sukta)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e410\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTraidhatavi offering\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e412\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eUttara-Narayana litany\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e412\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eEnumeration of the human citims\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e413\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Sarvamedha, or All-Sacrifice\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e417\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe ten Sutya-days thereof\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e418\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eFuneral Ceremonies\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e421\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBurial-ground (smasana)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e421\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLocality of the tomb\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e424\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eForm and size of the tomb\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e428\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePreparation (sweeping, ploughing, sowing) of the site\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e429\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDepositing of charred bones\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e433\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eArranging of bones limb by limb\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e434\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBody completed by bricks, like bird-shaped altar\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e435\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHeight of sepulchral mound\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e435\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDriving in of pins marking site of mound\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e436\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eFurrows, dug south and north, filled with (milk and) water\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e437\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePassing the northern ones on three stones thrown in by each\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e437\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePurification by Apamarga plants and bath\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e438\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHome-going and offering to Agni Ayushmat on housefire\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e439\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDepositing of clod midway between grave and village\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e440\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eFourteenth Kanda\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Pravargya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e441\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSacrifical session performed by the gods at Kurukshetra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e441\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVishnu excels and becomes overweening\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e442\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBowstring, gnawed by ants, cuts off his head\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e442\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe names ‘Gharma, Pravargya, Mahavira, Samrag’ explained\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e442\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eVishnu’s body divided between the gods\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e443\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDadhyarik Atharvana warned by Indra not to teach the sweet doctrine\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e444\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHis head cut off by Indra, and restored by the Asvins\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e445\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRule of abstinence observed when teaching the Pravargya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e446\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCollecting materials for making the Mahavira pot\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e447\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePragapati, as the boar Emusha, raises the Earth\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e451\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe making of the Mahavira vessels in shed\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e453\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe fumigating and baking of the vessels\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e456\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDepositing of vessels and implements in from of Garhapatya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e458\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Hotri’s recitation\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e459\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSprinkling of pot with lustral water\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e460\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Mahavira’s (imperial) Throne-seat south of Ahavaniya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e461\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe pot anointed with ghee\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e462\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe pot set down on mound upon burning reed-sheaths\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e463\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Sacrificer invoking blessings upon the earth\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e464\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePieces of Vikankata wood laid round, and a gold plant upon the pot\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e466\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eFanning of the fire with three pieces of antelope-skin till aglow\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e467\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRevering of the heated pot with the Avakasa verses\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e469\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOffering of the first Rauhina cake\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e472\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSamrag-cow tied and milked\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e474\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe pot lifted from the fire and placed on the tray\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e476\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCooling of pot with goat’s milk;\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e477\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOblations made by (muttering) the (twelve) mind-names\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e478\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePouring of spilt milk and ghee from tray into pot\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e481\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOblation to Asvins\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e482\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAnumantrana to the rising milk\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e484\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMahavira pot placed on mound\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e485\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOffering of the steeped Vikankata chips (to Pushan, \u0026amp;c.)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e486\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePouring of remaining milk from pot into tray\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e488\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOffering of the second Rauhina cake\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e489\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSacrificer drinks the remaining Gharma\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e489\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCleansing, and performance of Upasad\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e490\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRules for priests as to how and for whom to perform the Pravargya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e490\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePravargyotsadana, or ‘setting out’ of the implements\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e493\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKindling of bundles of faggots, and offering thereon\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e494\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eProcession led by Prastotri singing a Saman\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e496\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eArrangement of apparatus in form of human body\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e498\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSinging of Varshahara-saman and departure\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e501\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMode of performance at continued Soma-sacrifices\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e502\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDakshinas, or sacrificial fees\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e503\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eExpiatory ceremonies in case of breaking of pot\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e504\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLaudation of Pravargya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e507\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIndex to Parts III, IV and V\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e511\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAdditions and Corrections\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e591\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTransliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e593\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Julius Eggeling","offers":[{"title":"Default Title","offer_id":44277533278346,"sku":"","price":3750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/The_Satapatha_Brahmana_In_5_Vol_Set.png?v=1774856067"},{"product_id":"vinaya-texts-in-3-vol-set","title":"Vinaya Texts (In 3 Vol Set)","description":"\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIN the present MSS. the Vinaya Pitaka is divided into the following books:\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e1. Paragika,\u003cbr data-mce-fragment=\"1\"\u003e2. Pakittiya,\u003cbr data-mce-fragment=\"1\"\u003eCalled collectively the Sutta-vibhanga.\u003cbr data-mce-fragment=\"1\"\u003e3. Mahavagga,\u003cbr data-mce-fragment=\"1\"\u003e4. Kullavagga,\u003cbr data-mce-fragment=\"1\"\u003eCalled collectively the Khandhakas.\u003cbr data-mce-fragment=\"1\"\u003e5. Parivara-patha.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThese books constitute that part of the sacred literature of the Buddhists which contains the regulations for the outward life of the members of the Buddhist Samgha—nearly the oldest, and probably the most influential, of all Fraternities of monks.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is impossible to frame any narrower definition of the Vinaya than this, since the gradual change of circumstances in the Fraternity resulted in a gradual change also in the Vinaya itself. To give any more detailed account of what the Vinaya is, it will be necessary to trace what can be at present ascertained of its history; to show—that is, so far as it is yet possible to do so—the causes which led to the establishment of the oldest Rules and Ceremonies of the Order, and to follow step by step the accretions of new literary work around this older nucleus.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFor this purpose we propose to consider first the Rules of the work called the Patimokkha; for the later texts presuppose its existence. It is one of the oldest, if not the oldest, of all Buddhist text-books; and it has been inserted in its entirety into the first part of the Vinaya, the Vibhanga.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Patimokkha—the meaning of the name will be discussed later on—seems to have owed its existence to the ancient Indian custom of holding sacred two periods in each month, the times of the Full Moon and of the New Moon.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Vedic ceremonies of the Darsapurnamasa sacrifice, and of the feast or sacred day (Upavasatha) connected with it, are known to have been very old, and the custom of celebrating these days would naturally be handed on from the Brahmans to the different Samanas, and be modified and simplified (though, as it seems, sometimes increased in number) by them, in accordance with their creeds and their views of religious duty. According to Buddhist tradition—and we see no sufficient reason for doubting the correctness of the account—the monks of other, that is, of non-Buddhistic sects, used to meet together at the middle and at the close of every half-month, and were accustomed then to proclaim their new teaching in public. At such times the people would crowd together; and the different sects found an opportunity of increasing their numbers and their influence.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Buddhists also adopted the custom of these periodical meetings, but confined themselves to meeting twice in each month3. And the peculiarity which gave to these meetings among the Buddhists their distinguishing character seems to have been borrowed by them neither from the Brahmans nor from other dissenters, but to have been an original invention of the Buddhists themselves. The Brethren and Sisters made use of these half-monthly gatherings to confess to the assembled Order the sins and faults which each of them had committed; and to take upon himself, or herself, the penance which the transgressor had thereby incurred. It would be unnecessary to dwell here upon the details of these penitential meetings, as we can refer the reader to the second book of the Mahavagga, where he will find them fully set out.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt was for use at such penitential gatherings that the text, now known as the Patimokkha, was composed. A list was drawn up—which of course it would be necessary from time to time to complete, and rectify— of those offences which ought to be confessed and atoned for; this list was read out in the half-monthly meetings of the Order; and the Brethren and Sisters who were present were asked if they were innocent of each one of the offences therein mentioned. The use of such a list must have already begun in very early times. Tradition even ascribes the first laying down of each clause to the Buddha himself. This tradition is of course very far from being conclusive; but neither should we hold it impossible that the Patimokkha, either in its present shape, or at least in its most essential parts, can reach back to the Buddha’s own time, or to that of his personal disciples.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is no doubt natural, through the influence of the history of early Christianity, or perhaps of the school of Socrates, to imagine that early Buddhism was far removed from all fixed and absolute forms, either of creed or of liturgy; and to represent the intercourse of Gotama and his disciples as purely and simply an interchange of spiritual edification, where the spirit was all in all, and the letter was nothing. But it should be remembered that Gotama continued to live for many years, almost for two generations, after he had formulated the essential points of his system, and after he had founded the brotherhood of his Order. And at that time the stream of scholastic and legal ideas which emanated from the earlier Brahmanism was flowing in full force through the religious circles of India. A rich phraseology of sacred and ecclesiastical expressions, an armory of technical terms in philosophy and in theology (still preserved in the Brahmanas and Upanishads), had been developed and made ready for the use of the Buddhists, and Gainas, and other reforming schools. And earlier speculation had raised a whole series of problems, and long-continued custom had elaborated a multifarious system of ecclesiastical observances, which the newly risen sects, orthodox or heretical, could grapple with, or could adopt. It seems to us that Gotama’s disciples, from the very beginning, were much more than a free and unformal union of men held together merely through their common reverence for their Master, and through a common spiritual aim. They formed rather, and from the first, an organised Brotherhood.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBut if we look upon the Sakyaputtiya Samanas— for that is the name which the people in the earliest times gave to the community—as from the first an organised body, it is highly probable that the earliest formularies, both of their creeds and of their liturgies, arose in a lime, if not during the life of Gotama, yet at most not long after his decease. Now among the oldest expressions of belief we may with certainty rank the four sentences known as the Four Noble Truths and the summary of the so-called Noble Eightfold Path: and the oldest liturgical formularies preserved to us are, without any doubt, the Patimokkha and the various Kammavakas. It is true that these liturgical formularies, being so much more extensive, may possibly have been modified or added to before they reached the form in which we now possess them; but there is not the slightest trace of any other liturgies having ever been in use in the Buddhist fraternity.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is of course impossible to attempt to draw a line between the part which Gotama himself may have had in the settlement of the list of offences contained in the Patimokkha, and the part that may have been taken by his disciples. Nor indeed, considering the limited character of our knowledge, is that a point of much importance. But it should perhaps be noticed in tins connection that Buddhist tradition does ascribe to one among Gotama’s disciples—to Upali—an especial connection with the Vinaya. This tradition reaches back at least as far as the time when the existing recension of the Pali Pitakas was made, for we find it both in the Sutta- and in the Vinaya-Pitakas.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThus in the Kullavagga (VI, 13, I) we find the passage -‘At that time the Blessed One proclaimed the Vinaya in many a way to the Bhikkhus, exalted the Vinaya, exalted the learning of the Vinaya, exalted again and again the venerable Upali. Then thought the Bhikkhus, “The Blessed One hash proclaimed the Vinaya in many a way, hath exalted the Vinaya, hash exalted the learning of the Vinaya, hath exalted again and again the venerable Upali. Come now let us learn the Vinaya from the venerable Upali.” And so many Bhikkhus, old and middle aged and young, learnt the Vinaya from the venerable Upali.’\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAnd again in a Sutta of the Anguttara Nikaya’, where those Bhikkhus are enumerated who, in any particular respect, are the first and foremost in the Brotherhood, Upali is mentioned as the first among the custodians of the Vinaya (the Vinaya-dhara). And further, as is well known, it is Upali who, according to the tradition, plays, at the First Council, the same part of profounder with regard to the Vinaya Texts which Ananda does with regard to the Dhamma Texts. There may well be some truth in this very ancient tradition that Upali was specially conversant with the Rules of the Order; but it would be hazardous on that account to ascribe to Upali a share, not only in the handing down of existing Rules, but in the composition of the Patimokkha itself.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAs regards the order in which the various offences are arranged in the Patimokkha, the principal division corresponds to the division of the Order into Brethren and Sisters: there is a Bhikkhupatimokkha and a Bhikkhuni-patimokkha In each of these two chief divisions the offences are divided into various classes, beginning with the heaviest —with those, that is, that result in the exclusion of the offender from the Order. Inside each class the sequence of the clauses follows no invariable rule. Sometimes offences of a related character are placed together in groups’, but sometimes those which would naturally come together are found scattered in quite different parts of the same class2. It is perhaps worthy of notice that there sometimes seems, as in the two cases first mentioned in the last note, to be an effort to arrange the offences in groups (vagga) often: and in three cases we find regulations formulated with the utmost brevity (the offences being merely expressed by a locative case dependent upon pakittiyam) at the commencement of such a vagga. It seems to us, at least in the present state of our knowledge, quite impossible to draw any conclusions from such peculiarities as to the comparative age of any different parts of the Patimokkha. The irregularities in arrangement may very well be due to want of literary clearness in the compilers of the present Form of Confession, and it would be hazardous to attempt to trace in it any historical argument.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e The various points in regard to the Patimokkha dealt with in the foregoing paragraphs do not of themselves show that it was at all older than the rest of the Vinaya Pi\/aka; and indeed the work, as a separate work, is not considered among Buddhists to belong to the Pitakas at all, and is therefore not included in the list of works of which the Pitakas consist. But every single Rule or Clause in the Patimokkha is in fact found word for word in the Sutta-vibhanga, the quotations being so complete that the Patimokkha might be entirely put together again by piecing together extracts from the Vinaya Pi\/aka. And it is not possible that the Patimokkha originated merely by such a process of dovetailing; for the quotations in the Vinaya Pi\/aka, though not actually called quotations, bear the tin- mistakable stamp of being taken from some pre-existing work. The cause which led to the Patimokkha, and the Upasampada-kammavaka, being separately preserved at all, is the same as the cause which led to their exclusion from the lists of the Pitaka texts – the fact, that is, of their being liturgical compositions.\u003c\/p\u003e","brand":"T.W.Rhys Davids","offers":[{"title":"Default Title","offer_id":44277541011594,"sku":"","price":2250.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Vinaya_Texts_In_3_Vol_Set.png?v=1774852594"},{"product_id":"jaina-sutras-set-of-2-vol","title":"Gaina Sutras (Jaina Sutras) (Set of 2 Vol)","description":"\u003ccenter data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eVolume-I\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe origin and development of the Gaina sect is a subject on which some scholars still think it safe to speak with a sceptical caution, though this seems little warranted by the present state of the whole question; for a large and ancient literature has been made accessible, and furnishes ample materials for the early history of the sect to all who are willing to collect them. Nor is the nature of these materials such as to make us distrust them. We know that the sacred books of the Gainas are old, avowedly older than the Sanskrit literature which we are accustomed to call classical. Regarding their antiquity, many of those books can vie with the oldest books of the northern Buddhists. As the latter works have successfully been used as materials for the history of Buddha and Buddhism, we can find no reason why we should distrust the sacred books of the Gainas as an authentic source of their history. If they were full of contradictory statements, or the dates contained in them would lead to contradictory conclusions, we should be justified in viewing all theories based on such materials with suspicion. But the character of the Gaina literature differs little in this respect also from the Buddhistical, at least from that of the northern Buddhists. How is it then that so many writers are inclined to accord a different age and origin to the Gaina sect from what can be deduced from their own literature? The obvious reason is the similarity, real or apparent, which European scholars have discovered between Gainism and Buddhism. Two sects which have so much in common could not, it was thought, have been independent from each other, but one sect must needs have grown out of, or branched off from the other. This a priori opinion has prejudiced the discernment of many critics, and still does so. In the following pages I shall by to destroy this prejudice, and to vindicate that authority and credit of the sacred books of the Gainas to which they are entitled. We begin our discussion with an inquiry about Mahavira, the founder or, at least, the last prophet of the Gaina church. It will be seen that enough is known of him to invalidate the suspicion that he is a sort of mystical person, invented or set up by a' younger sect some centuries after the pretended age of their assumed founder.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Gainas, both Svetambaras and Digambaras, state that Mahavira was the son of king Siddhartha of Kundapura or Kundagrama. They would have us believe that Kundagrama was a large town, and Siddhartha a powerful monarch. But they have misrepresented the matter in overrating the real state of things, just as the Buddhists did with regard to Kapilavastu and Suddhodana. For Kundagrama is called in the Akaranga Sutra a samnivesa, a term which the commentator interprets as denoting a halting-place of caravans or processions. It must therefore have been an insignificant place, of which tradition has only recorded that it lay in Videha (Akaranga Sutra Il, 15, \u0026amp; 17). Yet by combining occasional hints in the Bauddha and Gaina scriptures we can, with sufficient accuracy, point out where the birthplace of Mahavira was situated; for in the Mahavagga of the Buddhists 1 we read that Buddha, while sojourning at Kotiggama, was visited by the courtezan Arnbapali and the Likkhavis of the neighbouring capital Vesali, From Kotiggama he went to where the Natikas (lived). There he lodged in the Natika Brickhall, in the neighbourhood of which place the courtesanAmbapali possessed a park, Ambapalivana, which she bequeathed on Buddha and the community. From there he went to Vesali, where he converted the general-in-chief (of the Likkhavis), a lay-disciple of the Nirgranthas (or Gaina monks). Now it is highly probable that the Kotiggama of the Buddhists is identical with the Kundaggama of the Gainas. Apart from the similarity of the names, the mentioning of the Natikas, apparently identical with the Gnatrika Kshatriyas to whose clan Mahavira belonged, and of Siha, the Gaina, point to the same direction. Kundagrama, therefore, was probably one of the suburbs of Vaisali, the capital of Videha. This conjecture is borne out by the name Vesalie, i. e. Vaisalika given to Mahavira in the Sutrakritanga I,3. The commentator explains the passage in question in two different ways, and at another place a third explanation is given. This inconsistency of opinion proves that there was no distinct tradition as to the real meaning of Vaisalika, and so we are justified in entirely ignoring the artificial explanations of the later Gainas. Vaisalika apparently means a native of Vaisali : and Mahavira could rightly be called that when Kundagrama was a suburb of Vaisali; just as a native of Turnham Green may be called a Londoner. If then Kundagrama was scarcely more than an outlying village of Vaisali, it is evident that the sovereign of that village could at best have been only a petty chief. Indeed, though the Gainas fondly imagine Siddhartha to have been a powerful monarch and depict his royal state in glowing, but typical colours, yet their statements, if stripped of all rhetorical ornaments, bring out the fact that Siddhartha was but a baron; for he is frequently called merely Kshatriya - his wife Trisala is, so far as I remember, never styled Devi, queen, but always Kshatriyani. Whenever the Gnatrika Kshatriyas are mentioned, they are never spoken of as Siddhartha's Samantas or dependents, but are treated as his equals. From all this it appears that Siddhartha was no king, nor even the head of his clan, but in all probability only exercised the degree of authority which in the East usually falls to the share of landowners, especially of those belonging to the recognised aristocracy of the country. Still he may have enjoyed a greater influence than many of his fellow-chiefs; for he is recorded to have been highly connected by marriage. His wife Trisala was sister to Ketaka, king. of Vaisali '. She is called Vaidehi or Videhadatta , because she belonged to the reigning line of Videha.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eBuddhist works do not mention, for aught I know, Ketaka, king of Vaisali ; but they tell us that the government of Vesali was vested in a senate composed of the nobility and presided over by a king, who shared the power with a viceroy and a general-in-chief \". In Gaina books we still have traces of this curious government of the Likkhavis; for in the Nirayavali Sutra it is related that king Ketaka, whom Kunika, al. Agatasatru, king of Kampa, prepared to attack with a strong army, called together the eighteen confederate kings of Kasi and Kosala, the Likkhavis and Mallakis, and asked them whether they would satisfy Kunika's demands or go to war with him. Again, on the death of Mahavira the eighteen confederate kings, mentioned above, instituted a festival to be held inmemory of that event, but no separate mention is made of Ketaka, their pretended sovereign. It is therefore probable that Ketaka was simply one of these confederate kings and of equal power with them. In addition to this, his power was checked by the constitution of Vesali, So we are enabled to understand why the Buddhists took no notice of him, as his influence was not very great, and, besides, was used in the interest of their rivals. But the Gainas cherished the memory of the maternal uncle and patron of their prophet, to whose influence we must attribute the fact, that Vairali used to be a stronghold of Gainism, while being looked upon by the Buddhists as a seminary of heresies and dissent.\u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContents\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003ctable width=\"100%\" data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"20%\" data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd width=\"70%\" data-mce-fragment=\"1\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd width=\"10%\" data-mce-fragment=\"1\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eAkaranga Sutra\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eFirst Book\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKnowledge of the Weapon\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eConquest of the World\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHot and Cold\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 4\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRighteousness\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 5\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eEssence of the World\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 6\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCleaning\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 7\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLiberation\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e62\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 8\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Pillow of Righteousness\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eSecond Book\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eFirst Part\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBegging of Food\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBegging for a Couch\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eWalking\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 4\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eModes of Speech\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 5\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBeggihg of CIothes\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 6\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eBegging for a Bowl\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e166\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 7\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRegulation of Possession\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eSecond Part\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 8\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e178\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 9\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 10\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 11\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 12\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 13\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 14\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e188\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eThird Part\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 15\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Clauses\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eFourth Part\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 16\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Liberation\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eKalpa Sutra\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLives of the Ginas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e217-285\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLife of Mahavira\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e217-270\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e218\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 4\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 5\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLife of Parsva\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e271-275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLife of Arishtanemi\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e276-279\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eEpochs of the intermediate Tfrthakaras\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e280\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLife of Rishabha\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e281-285\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eList of the Sthaviras\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e286-295\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRules for Yatis\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e296-311\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIndex\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e313-320\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTransliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e321-324\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eVolume-II\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\u003ccenter data-mce-fragment=\"1\"\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eIntroduction\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003eTen years have elapsed since the first part of my translation of Gaina Sutras appeared. During that decennium many and very important additions to our knowledge of Gainism and its history have been made by a small number of excellent scholars. The text of the canonical books, together with good commentaries in Sanskrit and Guzerati, has been made accessible in fair editions published by native scholars in India. Critical editions of two of them have been published by Professors Leumann and Hoernle and the latter scholar has added a careful translation and ample illustrations to his edition of the text. A general survey of the whole Gaina literature has been given by Professor Weber in his catalogue of the Berlin Manuscripts and in his learned treatise on the sacred literature of the Gainas. The development of Gaina learning and science has been studied by Professor Leumann, and some Gaina legends and their relations to those of the Brahmans and Buddhists have been investigated by the same scholar. An important document for our knowledge of the old history of the Svetarnbara sect has been edited by myself, and the history of some of their Gakkhas has been made known from their lists of teachers by Hoernle and Klatt. The last-named scholar, whom we have all but lost by this time, has prepared a biographical dictionary of all Gaina writers and historical persons, and he has issued specimens of this great Onomasticon, while Hofrat Buhler has written a detailed biography of the famous encyclopaedist Hernakandra. The same scholar has deciphered the ancient inscriptions, and discussed the sculptures excavated by Dr. Fuhrer at Mathura, and the important inscriptions at Sravana Belgola have been edited by Mr. Lewis Rice ; M. A. Barth has reviewed our knowledge of Gainism, and likewise Buhler in a short paper. Lastly Bhandarkar has given a most valuable sketch of the whole of Gainism. All these additions to our knowledge of Gainism (and I have but mentioned the most remarkable ones) have shed so much clear light on the whole subject that little room is left now for mere guesswork, and the true historical and philological method can be applied to all its parts. Still some of the principal problems require elucidation, while the proffered solution of others is not accepted by all scholars. I, therefore, gladly avail myself of this opportunity to discuss some of the disputed points, for the settling of which the works translated in this volume offer valuable materials.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eIt is now admitted by all that Nataputta (Gnatriputra), who is commonly called Mahavira or Vardhamana, was a contemporary of Buddha; and that the Niganthas 8(Nirgranthas), now better known under the name of Gainas or Arhatas, already existed as an important sect at the time when the Buddhist church was being founded. But it is still open to doubt whether the religion of the early Nirgranthas was essentially the same as that taught in the canonical and other books of the present Gainas, or underwent a great change up to the time of the composition of the Siddhanta. In order to come nearer the solution of this question, it may be desirable to collect from the published Buddhist works, as the oldest witnesses we can summon, all available information about the Niga1ttltas, their doctrines and religious practices.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eIn the Anguttara Nikaya, III, 74, a learned prince of the Likkhavis of Vaisali, Abhaya gives the following account of some Nigantha doctrines: 'The Nigantha Nataputta, sir, who knows and sees all things, who claims perfect knowledge and faith (in the following terms): \"walking and standing, sleeping or waking, I am always possessed of perfect knowledge and faith;\" teaches the annihilation by austerities of the old Karman, and the prevention by in activity of new Karman. When Karman ceases, misery ceases; when misery ceases, perception ceases ; when perception ceases, every misery will come to an end. In this way a man is saved by pure annihilation of sin (niggara) which is really effective.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe Gaina counterpart to these tenets can be collected from the Uttaradhyayana XXIX. ‘By austerities he cuts off Karman,' § 27. 'By renouncing activity he obtains inactivity; by ceasing to act he acquires no new Karman, and destroys the Karman he had acquired before,' § 37. The last stages in this process are fully described in §§ 71, 72. And again, in XXXII, v. 7, we read: 'Karman is the root of birth and death, and birth and death they call misery.' The nearly identical verses 34,47,60, 73, 86, 99 may be thus condensed: 'But a man who is indifferent to the object of the senses, and to the feelings of the mind [this comes nearest to the Buddhist vedana, perception], is free from sorrows; though still in the Samsara, he is not afflicted by that long succession of pains just as the leaf of the Lotus (is not, moistened) by water.'\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe above assertion that Nataputta claimed the possession of perfect knowledge and faith, requires no further proof; for it is one of the fundamental dogmas of the Gainas.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eAnother piece of information about Nigantha doctrines may be gathered from the Mahavagga VI, 3 (S. B. E., vol. xvii, p. 108 ff.) There a story is told of Siha, the general of the Likkhavis, who was a lay disciple of Nataputta. He wanted to pay the Buddha a visit, but Nataputta tried to dissuade him from it, because the Niganthas held the Kriyavada, while the Buddha taught the Akriyavada, Siha, however, setting his master's prohibition at nought, went to the Buddha on his own account, and was, of course, converted by him. Now the statement that the Niganthas embraced the Kriyavada is borne out by our texts; for in the Sutrakritanga I, 12, 21, below, p. 319, it is said that a perfect ascetic' is entitled to expound the Kriyavada ;' and this doctrine is thus expressed in the Akaranga Sutra I, I, 1, 4 (part i, p. 2): 'He believes in soul, believes in the world, believes in reward, believes in action (believed to be our own doing in such judgments as these): \"I did it;\" \"I shall cause another to do it;\" \" I shall allow another to do it.\" ,\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eAnother lay disciple of Mahavira, converted by the Buddha, was Upali. As narrated in the Magglzima Nikaya 56, he ventured upon a dispute with him whether the sins of the mind are heaviest. as the Buddha teaches. or the sins of the body, as the Nigantha Nataputta contends. In the beginning of the discourse Upali states that his master uses the term danda, punishment, for what is commonly called kamma, deed, act. This is true, though not quite to the letter; for the word kamma occurs also in the Gaina Sutras in that sense. The term danda, however, is at least as frequently used. Thus, in the Sutrakritanga II, 2, p. 357 ff., the thirteen kinds of 'committing sins' are treated of, and in the first five cases the word which I have translated 'committing sins' is in the original dandasamadane, and in the remaining cases kiriyathan e, i. e. kriyasthana.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\" data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"20%\" data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd width=\"70%\" data-mce-fragment=\"1\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd width=\"10%\" data-mce-fragment=\"1\"\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eUttaradhyayana\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOn discipline (especially for pupils)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOn troubles. (About the twenty-two things that cause trouble to monks)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e8\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe four requisites (for the attainment of beatitude)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 4\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eImpurity. (Carefulness required for obtaining the end).\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 5\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDeath against (and with) one's will\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 6\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe false ascetic. (Wrong conduct leads to perdition, right conduct to salvation)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 7\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe parable of the ram, \u0026amp;c. (illustrative of the folly of the sinner who misses his chance of reaching a more exalted state of existence)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 8\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKapila's verses (in praise of good conduct)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 9\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Pravragya of king Nami. (A dialogue between him and Indra who advised him to retain the royalty)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 10\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe leaf of the tree. (A sermon by Mahavira on the punishment of the sinner and the reward of the righteous)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 11\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe very learned (monk; his virtues and his superiority)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 12\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eHarikera, (a Kandala, turned monk; his victory over a Brahman, whom he converts)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 13\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKitra and SambhUta. (A dialogue on the vanity of worldly pleasures)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 14\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIshukdra. (A legend, illustrating the excellence of a monastic life)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 15\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe true monk; (how he should conduct himself)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 16\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe ten conditions of perfect chastity\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 17\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe bad Sramana; (what a monk should avoid)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 18\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSangaya. (King S. turned monk; he preaches that the state of a monk is preferable to that of a king; illustrations from Gaina history)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e80\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 19\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe son of Mriga. (On the punishment in the hells)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 20\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe great duty of the Nirgranthas. (A dialogue between king Srenika and a monk on the happiness obtained by righteousness. The bad monk is lost)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e100\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 21\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSamudrapala, (turned monk. On the duties of a monk)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 22\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRathanerni. (The renunciation of Arishtranemi, his wife Ragimati exhorts Rathanerni)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 23\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKesi and Gautama. (The followers of Parrva are brought over to the church of Mahavira)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 24\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Samitis (and the Guptis)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 25\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe true sacrifice. (GayaghOsha, the monk, converts Vigayaghosha, the Brahman)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 26\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe correct behaviour (of monks during the several parts of day and night)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e142\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 27\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe bad bullocks (compared to bad pupils by Garga)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 28\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe road to final deliverance. (On the fundamental principles of Gainism)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 29\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe exertion in righteousness. (On the seventy-three articles necessary for reaching perfection)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 30\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe road of penance. (On external and internal austerities)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 31\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eMode of life. (A list of articles of the Gaina faith according to the number of their subdivisions)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 32\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe causes of carelessness; (what excites the passions and produces Karman)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 33\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe nature of Karman, (and the subdivisions of it)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e192\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 34\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOn Lesya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e196\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 35\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe houseless monk. (The cheif duties of a monk)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 36\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOn living beings and things without life. (The contents of this Lecture are detailed in note 2, pp. 206, 207)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eSutrakritanga\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eFirst Book\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe doctrine. (On some heretical doctrines)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e235-248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e(Materialists, v. 8; Vedantins, v. 9; other materialists, vv. I I, 12; Akriyavdins, v. 13; forerunners of the Vaiseshikas.v. 15; Bauddhas, v. 17; Ganayas, v, 18)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e(Fatalists, vv. 1-3; Agnostics, v. I7; Kriyavadins, v. 24; Buddhists, vv. 25-28, cf. p. 414)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e(Pauranikas, vv. 6-8; the followers of Gosala, vv. r r , 12; Vainayikas, v. 14)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e(Some popular beliefs, vv. 6, 7 Conclusion)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe destruction of Karrnan ; (how to lead a holy life)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e249-261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e253\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe knowledge of troubles\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e261-271\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e(A monk encounters many difficulties) .\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e(He is tempted back to domestic life)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e(He easily desponds. The opinion refuted that a monk should not provide a sick brother with food)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 4. (Several objections removed)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e268\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 4\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKnowledge of women\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e271-278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e(How women tempt a monk)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e271\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e(How they treat him afterwards)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 5\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDescription of the hells .\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e279-286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e279\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eChapter 2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e283\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 6\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePraise of Mahavira\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e287\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 7\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDescription of the wicked. (No living beings should be destroyed; no merit in ablutions and tending the sacrificial fire. A monk should not be selfish)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e292\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 8\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOn exertion. (Exertion not leading to works recommended)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e297\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 9\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Law. (What a monk should abstain from)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 10\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eCarefulness. (Some more injunctions and prohibitions)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e306\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 11\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Path. (The same subject continued and concluded)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e310\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 12\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe creed. (On the four heresies: Agnosticism, v. 2; Vinayavdda, v. 3 ; Akriyavdda, vv. 4-10; Kriyavada, v. I I ff.)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e315\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 13\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe real truth. (Some duties of a pious monk)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e320\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 14\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Nirgrantha. (The same subject continued)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e324\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 15\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Yamakas. (Miscellaneous topics treated in artificial verses)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 16\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe song. (On the virtues of a true monk)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eSecond Book\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eLecture 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Lotus. (The parable of the Lotus. The Materialists, § 14 ff. Another school of Materialists and the forerunners of the Vaiseshikas, § 20 ff. The Vedintins, § 25 ff. The fatalists, § 30 ff. Exhortation to follow the true Law, § 35 ff.)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOn activity. (The twelve kinds of committing sin, and sinless actions. Some wicked practices described, § 25 ff. Some more wicked practices, § 60 ff. Right conduct of monks, § 69 ff.; of laymen, § 75 ff. Re- futation of the 363 heretical philosophical sch\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e355\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eKnowledge of food. (On the generation of living beings) .\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e388\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eRenunciation of activity. (An action is sinful though it be done unconsciously)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e398\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eFreedom from error; (what should be maintained and what not)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e405\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eArdraka; (his dispute with Gosala, a Buddhist, a Vedic priest, a Vedantin, and a Hastitapasa)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e409\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eNalanda. (Udaka, a follower of Parsva, is converted by Gautama)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e419\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIndex of Names and Subjects\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e437\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIndex of Sanskrit and Prakrit Words\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e443\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTransliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e453\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Hermann Jacobi","offers":[{"title":"Default Title","offer_id":44277554643082,"sku":"","price":1500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Gaina_Sutras_Jaina_Sutras_Set_of_2_Vol.png?v=1774853898"},{"product_id":"the-vedanta-sutras-sbe-vol-48-part-iii-with-the-commentary-by-ramanuga","title":"The Vedanta-Sutras (SBE Vol. 48): Part III","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIN the Introduction to the first volume of the translation of the ‘ Vedanta-Sitras with Sankara’s Commentary ’ (vol. xxxiv of this Series) I have dwelt at some length on the interest which Ramanuga’s Commentary may claim—as being, on the one hand, the fullest exposition of what may be called the Theistic Vedanta, and as supplying us, on the other, with means of penetrating to the true meaning of Badardyaza’s Aphorisms. I do not wish to enter here into a fuller discussion of RamAnuga’s work in either of these aspects; an adequate treatment of them would, more- over, require considerably more space than is at my disposal. Some very useful material for the right under- standing of Ramdnuga’s work is to be found in the ‘Analytical Outline of Contents’ which Messrs. M. Rangakarya and M. B. Varadaraga Aiyangar have prefixed to the first volume of their scholarly translation of the Sribhashya (Madras, 1899).\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe question as to what the Sitras really teach is a critical, not a philosophical one. This distinction seems to have been imperfectly realised by several of those critics, writing in India, who have examined the views ex- pressed in my Introduction to the translation of Sankara’s Commentary. A writer should not be taxed with ‘ philosophic incompetency,’ ‘hopeless theistic bias due to early training,’ and the like, simply because he, on the basis of a purely critical investigation, considers himself entitled to maintain that a certain ancient document sets forth one philosophical view rather than another. I have nowhere expressed an opinion as to the comparative philosophical value of the systems of Sankara and Ramdanuga; not because I have no definite opinions on this point, but because to introduce them into a critical enquiry would be purposeless if not objectionable.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe question as to the true meaning of the Sutras is no doubt of some interest; although the interest of problems of this kind may easily be over-estimated. Among the remarks of critics on my treatment of this problem I have found little of solid value. The main arguments which I have set forth, not so much in favour of the adequacy of Ram4nuga’s interpretation, as against the validity of Sankardsarya’s understanding of the Sitras, appear to me not to have been touched. I do not by any means consider the problem a hopeless one ; but its solution will not be advanced, in any direction, but by those who will be at the trouble of submitting the entire body of the Sitras to a new and detailed investigation, availing them- selves to the full of the help that is to be derived from the study of all the existing Commentaries.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present translation of the Sribhashya claims to be faithful on the whole, although I must acknowledge that I have aimed rather at making it intelligible and, in a certain sense, readable than scrupulously accurate. If I had to rewrite it, I should feel inclined to go even further in the same direction. Indian Philosophy would, in my opinion, be more readily and widely appreciated than it is at present, if the translators of philosophical works had been somewhat more concerned to throw their versions into a form less strange and repellent to the western reader than literal renderings from technical Sanskrit must needs be in many passages. I am not unaware of the peculiar dangers of the plan now advocated—among which the most obvious is the temptation it offers to the translator of deviating from the text more widely than regard for clearness would absolutely require. And I am conscious of having failed in this respect in more than one instance. In other cases I have no doubt gone astray through an imperfect understanding of the author's meaning. The fact is, that as yet the time has hardly come for fully adequate translations of comprehensive works of the type of the Sri bhashya, the authors of which wrote with reference in many cases tacit—to an immense and highly technical philosophical literature which is only just beginning to be studied, and comprehended in part, by European scholars. It gives me great pleasure to acknowledge the help which I have received from various quarters in preparing this translation. Pamzdit Gangadhara SAstrin, C. I. E., of the Benares Sanskrit College, has, with unwearying kindness and patience, supplied me throughout with comments of his own on difficult sections of the text. Pazdit Svamin RAma Misra SAstrin has rendered me frequent assistance in the earlier portion of my task. And to Mr. A. Venis, the learned Principal of the Benares Sanskrit College, I am indebted for most instructive notes on some passages of a peculiarly technical and abstruse character. Nor can I conclude without expressing my sense of obligation to Colonel G. A. Jacob, whose invaluable ‘Concordance to the Principal Upanishads’ lightens to an incalculable degree the task of any scholar who is engaged in work bearing on the Vedanta.\u003c\/p\u003e","brand":"George Thibaut","offers":[{"title":"Default Title","offer_id":44297075359882,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/scan0013_16e28fd2-1b27-472f-abf3-281dc5eeb0fb.jpg?v=1708066143"},{"product_id":"the-bhagavadgita-sbe-vol-8","title":"The Bhagavadgita (SBE Vol. 8)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt has become quite a literary commonplace, that-to borrow the words of Professor Max Muller in one of his recent lectures-history, in the ordinary sense of the word, is almost unknown in Indian literature. And it is certainly a remarkable irony of fate, that we should be obliged to make this remark on the very threshold of an introduction to the Bhagavadgita; for according to the eminent French philosopher, cousin, this great deficiency in Sanskrit literature is due, in no inconsiderable measure, to the doctrines propounded in the Bhagavadgita itself. But however that may be, this much is certain, that the student of the Bhagavadgita itself. But however that may be, this much is certain, that the student of the Bhagavadgita must, for the present, go without that reliable historical information touching the author of the work, the time at which it was composed, and even the place it occupies in literature, which one naturally desires, when entering upon the study of any work. More especially in an attempt like the present, intended as it mainly is for pleased, if I could, in this Introduction, have concentrated to a focus, as it were, only those well ascertained historical results, on which there is something like a consensus of opinion among persons qualified to judge. But there is no exaggeration in saying, that it almost impossible to lay down even a single proposition respecting any important matter connected with the Bhagavadgita, about which any such consensus can be said to exist, the conclusions arrived at in this Introduction must, therefore, be distinctly understood to embody individual opinions only, and must be taken accordingly for what they are worth.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe full name of the work is Bhagvadgita. In common parlance, we often abbreviate the name into Gita, and in Sanskrit literature the name occurs in both forms. In the works of sankarakarya, quotations from the Gita are introduced, sometimes with the words ‘In the Bhagavadgita, or in the Bhagavadgita,’ and sometimes with words, the form current, apparently throughout India, is, ’In the Upanishads sung (Gitas) by the Deity.’ Sankarakarya, indeed, sometimes calls it the Isvara Gita, which, I believe, is the specific title of a different work altogether. The signification, however, of a different work altogether. The signification, however, of the two names is identical, namely, the song sung by the Diety, or, as Wilkins translates it, the Divine Lay.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis Divine Lay forms part of the Bhishma parvan of the Mahabharata-one of the two well-known national epics of India. The Gita gives its name to a subdivision of the Bhishma Parvan, which is called the Bhagavadgita and which includes, in addition to the eighteen chapters of which the Gita consist, twelve other chapters. Upon this the question has naturally arisen, Is the Gita a genuine portion of the Mahabharata, or is it a later addition? The question is one of considerable difficulty. But I cannot help saying, that the manner in which it has been generally help saying, that the manner in which it has been generally dealt with is not altogether satisfactory to my mind. Before going any further into that question, however, it is desirable to state some of the facts on which the decision must be based. It appears, then, that the royal family of Hastinapura was divided into two branches; the one called the Kauravas, and the other the pandavas. The furrier wished to keep the latter out of the share of the kingdom claimed by them: and so, after many attempts at an amicable arrangement had proved fruitless, it was determined to decide the differences between the two parties by the arbitrament of arms. Each party accordingly collected its adherents, and the hostile armies met on the ‘holy field of Kurukshetra,’ mentioned in the opening lines of our poem. At this juncture, Krishna Dvaipayana, alias Vyasa, a relative of both parties and endowed with more than human powers, presents himself before Dhritarashra whether it is his wish to look with his own eyes on the course of the battle; and on Dhritarashtra’s expressing his reluctance, Vyasa deputes one Sangaya to relate to Dhritarashtra all the events of the battle, giving to sangaya, by means of his own super-human powers, all necessary aids for performing the duty. Then the battle begins, and after a ten days’ struggle, the first great general of the Kauravas namely Bhishma, falls. At this point sangaya comes up to Dhritarashtra, and announces to him sad result, which is of course a great blow to his party. Dhritarashtra then makes numerous enquires of sangaya regarding the course of the conflict, all of which sangaya duly answers. And among his earliest answers is the account of the conversation of the battle, which constitutes the Bhagavadgita. After relating to Dhritarashtra that ‘wonderful and holy dialogue, and after giving an account of what occurred in the intervals of the conservation, sangaya proceeds to narrate the actual events of the battle.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\" data-mce-fragment=\"1\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd width=\"70%\" data-mce-fragment=\"1\"\u003eBHAGAVADGITA\u003c\/td\u003e\n\u003ctd width=\"30%\" data-mce-fragment=\"1\"\u003ePAGE\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIntoduction\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTranslation\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSANATSUGATIYA\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIntoduction\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTranslation\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eANUGITA\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIntoduction\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e197\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTranslation\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eINDEX OF PRINCIPAL MATTERS\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e395\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSANSKRIT INDEX\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e439\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"F. Max Muller","offers":[{"title":"Default Title","offer_id":44297084960906,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/scan0015_71382eb6-945e-4e7e-8e3b-29df53c902d3.jpg?v=1708066584"},{"product_id":"the-saddharma-pundarika-sbe-vol-21","title":"The Saddharma-Pundarika (SBE Vol.21) by H.Kern","description":"\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe Saddharma-pundarika is one of the nine Dharmas which are known by the titles of- 1. Ashtasahasrika Pragnaparamita; 2. Ganda-vyuha; 3. Dasabhumisvara; 4. Samadhi-raga; 5. Lankavatara; 6. Saddharma-pundarika; 7. Tathagata-guhyaka; 8. Lalita-vistara; 9. Suvarna-prabhasa. These nine works, to which divine worship is offered, embrace (to use the words of the first investigator of Nepalese Buddhism’) ‘in the first, an abstract of the philosophy of Buddhism2 in the seventh, a treatise on the esoteric doctrines; and in the seven remaining ones, a full illustration of every point of the ordinary doctrine and discipline, taught in the easy and effective way of example and anecdote, interspersed with occasional in stance of dogmatic instruction. With the exception of the first, these works are therefore of a narrative kind; but interwoven with much occasional speculative matter.’\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eAs to the form, it would seem that all the Dharmas may rank as narrative works, which, however, does not exclude in some of them a total difference in style of composition and character. The Lalita-vistara e.g. has the movement of a real epic, the Saddharma-pundarika has not. The latter bears the character of a dramatic performance, an undeveloped mystery play, in which the chief interlocutor, not the only on; is\u003cspan data-mce-fragment=\"1\"\u003e Sakyamuni\u003c\/span\u003e, the Lord. It consists of a series of dialogues, brightened by the magic effects of would-be supernatural scenery. The phantasmagorical parts of the whole are as clearly intended to impress us with the idea of the might and glory of the Buddha, as his speeches are to set forth his all-surpassing wisdom. Some affinity of its technical arrangement with that of the regular Indian drama is visible in the prologue or Nidana, where Mangusri at the end prepares the spectators and auditors—both are the same—for the beginning of the grand drama, by telling them that the Lord is about to awake from his mystic slumber and to display his infinite wisdom and power.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eIn the book itself we find it termed a Sutra or Sutranta of the class called Mahavaipulya. In a highly instructive discussion on the peculiar characteristics and comparative age of the different kinds of Sutras, Burnouf arrives at the conclusion that the Mahavaipulya Sutras are posterior to the simple Sutras in general1. As there are two categories of simple Sutras. those in which the events narrated are placed contemporary with the Buddha. those which refer to persons living a considerable time after his reputed period, e.g. Asoka, it follows that the composition of the Mahavaipulya Sutras must be held to fall in a later time than the production of even the second category of simple Sutras. Now in one of the latter, the Asoka-Avadana, we read of Asoka using the word dinara, which leads us to the conclusion that the said Avadana was composed, not only .after the introduction of dinara from the West, in the first century of our era or later, but at a still more modern time, when people had forgotten the foreign origin of the coin in question.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContent:\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ctable data-mce-fragment=\"1\" width=\"100%\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\" width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" width=\"80%\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" width=\"10%\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIntroductory\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSkillfulness\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e3.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eA Parable\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e4.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDisposition\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e5.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOn Plants\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e118\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e6.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAnnouncement of Future Destiny\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e142\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e7.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAncient Devotion\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e8.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAnnouncement of the Future Destiny of the Five Hundred Monks\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e9.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAnnouncement of the Future Destiny of the Ananda, Rahula, and the Two Thousand Monks\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e10.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Preacher\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e213\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e11.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eApparition of a Stupa\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e12.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eExertion\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e13.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003ePeaceful Life\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e262\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e14.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIssuing of Bodhisattvas from the Gaps of the Earth\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e15.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eDuration of Life of the Tathagata\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e298\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e16.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eOf Piety\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e311\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e17.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIndication of the Meritoriousness of Joyful Acceptance\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e328\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e18.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Advantages of a Religious Preacher\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e19.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSadaparibhuta\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e354\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e20.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eConception of the Transcendent Power of the Tathagatas\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e363\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e21.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eSpells\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e370\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e22.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAncient Devotion of Bhaishagyaraga\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e376\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e23.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eGadgadasvara\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e393\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e24.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe All-Sided One\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e406\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e25.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eAncient Devotion\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e419\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e26.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eEncouragement of Samantabhadra\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e431\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e27.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eThe Period\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e440\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eIndex\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e443\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\"\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003eTransliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\"\u003e451\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e","brand":"H.Kern","offers":[{"title":"Default Title","offer_id":44297129623690,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/The_Saddharma-Pundarika_SBE_Vol.21_by_H.Kern.jpg?v=1760522000"},{"product_id":"the-fo-sho-hing-tsan-king-sbe-vol-19-a-life-of-buddha","title":"The Fo-Sho-Hing-Tsan-King (SBE Vol. 19)","description":"\u003c!----\u003e","brand":"F.Max Muller","offers":[{"title":"Default Title","offer_id":44297171501194,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/scan0024_7e413d63-5cf4-403d-8d7a-c62d68ad762b.jpg?v=1708068353"},{"product_id":"the-jaina-sutras-sbe-vol-45","title":"The Jaina Sutras (SBE Vol. 45)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eTen years have elapsed since the first part of my translation of Gaina Sutras appeared. During that decennium many and very important additions to our knowledge of Gainism and its history have been made by a small number of excellent scholars. The text of the canonical books, together with good commentaries in Sanskrit and Guzerati, has been made accessible in fair editions published by native scholars in India. Critical editions of two of them have been published by Professors Leumann and Hoernle and the latter scholar has added a careful translation and ample illustrations to his edition of the text. A general survey of the whole Gaina literature has been given by Professor Weber in his catalogue of the Berlin Manuscripts and in his learned treatise on the sacred literature of the Gainas. The development of Gaina learning and science has been studied by Professor Leumann, and some Gaina legends and their relations to those of the Brahmans and Buddhists have been investigated by the same scholar. An important document for our knowledge of the old history of the Svetarnbara sect has been edited by myself, and the history of some of their Gakkhas has been made known from their lists of teachers by Hoernle and Klatt. The last-named scholar, whom we have all but lost by this time, has prepared a biographical dictionary of all Gaina writers and historical persons, and he has issued specimens of this great Onomasticon, while Hofrat Buhler has written a detailed biography of the famous encyclopaedist Hernakandra. The same scholar has deciphered the ancient inscriptions, and discussed the sculptures excavated by Dr. Fuhrer at Mathura, and the important inscriptions at Sravana Belgola have been edited by Mr. Lewis Rice ; M. A. Barth has reviewed our knowledge of Gainism, and likewise Buhler in a short paper. Lastly Bhandarkar has given a most valuable sketch of the whole of Gainism. All these additions to our knowledge of Gainism (and I have but mentioned the most remarkable ones) have shed so much clear light on the whole subject that little room is left now for mere guesswork, and the true historical and philological method can be applied to all its parts. Still some of the principal problems require elucidation, while the proffered solution of others is not accepted by all scholars. I, therefore, gladly avail myself of this opportunity to discuss some of the disputed points, for the settling of which the works translated in this volume offer valuable materials.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is now admitted by all that Nataputta (Gnatriputra), who is commonly called Mahavira or Vardhamana, was a contemporary of Buddha; and that the Niganthas 8(Nirgranthas), now better known under the name of Gainas or Arhatas, already existed as an important sect at the time when the Buddhist church was being founded. But it is still open to doubt whether the religion of the early Nirgranthas was essentially the same as that taught in the canonical and other books of the present Gainas, or underwent a great change up to the time of the composition of the Siddhanta. In order to come nearer the solution of this question, it may be desirable to collect from the published Buddhist works, as the oldest witnesses we can summon, all available information about the Niga1ttltas, their doctrines and religious practices.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn the Anguttara Nikaya, III, 74, a learned prince of the Likkhavis of Vaisali, Abhaya gives the following account of some Nigantha doctrines: 'The Nigantha Nataputta, sir, who knows and sees all things, who claims perfect knowledge and faith (in the following terms): \"walking and standing, sleeping or waking, I am always possessed of perfect knowledge and faith;\" teaches the annihilation by austerities of the old Karman, and the prevention by in activity of new Karman. When Karman ceases, misery ceases; when misery ceases, perception ceases ; when perception ceases, every misery will come to an end. In this way a man is saved by pure annihilation of sin (niggara) which is really effective.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Gaina counterpart to these tenets can be collected from the Uttaradhyayana XXIX. ‘By austerities he cuts off Karman,' § 27. 'By renouncing activity he obtains inactivity; by ceasing to act he acquires no new Karman, and destroys the Karman he had acquired before,' § 37. The last stages in this process are fully described in §§ 71, 72. And again, in XXXII, v. 7, we read: 'Karman is the root of birth and death, and birth and death they call misery.' The nearly identical verses 34,47,60, 73, 86, 99 may be thus condensed: 'But a man who is indifferent to the object of the senses, and to the feelings of the mind [this comes nearest to the Buddhist vedana, perception], is free from sorrows; though still in the Samsara, he is not afflicted by that long succession of pains just as the leaf of the Lotus (is not, moistened) by water.'\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe above assertion that Nataputta claimed the possession of perfect knowledge and faith, requires no further proof; for it is one of the fundamental dogmas of the Gainas.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAnother piece of information about Nigantha doctrines may be gathered from the Mahavagga VI, 3 (S. B. E., vol. xvii, p. 108 ff.) There a story is told of Siha, the general of the Likkhavis, who was a lay disciple of Nataputta. He wanted to pay the Buddha a visit, but Nataputta tried to dissuade him from it, because the Niganthas held the Kriyavada, while the Buddha taught the Akriyavada, Siha, however, setting his master's prohibition at nought, went to the Buddha on his own account, and was, of course, converted by him. Now the statement that the Niganthas embraced the Kriyavada is borne out by our texts; for in the Sutrakritanga I, 12, 21, below, p. 319, it is said that a perfect ascetic' is entitled to expound the Kriyavada ;' and this doctrine is thus expressed in the Akaranga Sutra I, I, 1, 4 (part i, p. 2): 'He believes in soul, believes in the world, believes in reward, believes in action (believed to be our own doing in such judgments as these): \"I did it;\" \"I shall cause another to do it;\" \" I shall allow another to do it.\" ,\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAnother lay disciple of Mahavira, converted by the Buddha, was Upali. As narrated in the Magglzima Nikaya 56, he ventured upon a dispute with him whether the sins of the mind are heaviest. as the Buddha teaches. or the sins of the body, as the Nigantha Nataputta contends. In the beginning of the discourse Upali states that his master uses the term danda, punishment, for what is commonly called kamma, deed, act. This is true, though not quite to the letter; for the word kamma occurs also in the Gaina Sutras in that sense. The term danda, however, is at least as frequently used. Thus, in the Sutrakritanga II, 2, p. 357 ff., the thirteen kinds of 'committing sins' are treated of, and in the first five cases the word which I have translated 'committing sins' is in the original dandasamadane, and in the remaining cases kiriyathan e, i. e. kriyasthana.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter data-mce-fragment=\"1\"\u003e\u003cb data-mce-fragment=\"1\"\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\" data-mce-fragment=\"1\" style=\"height: 4508.52px;\"\u003e\n\u003ctbody data-mce-fragment=\"1\"\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e\n\u003ctd width=\"20%\" data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e \u003c\/td\u003e\n\u003ctd width=\"70%\" data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd width=\"10%\" data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eUttaradhyayana\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eOn discipline (especially for pupils)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eOn troubles. (About the twenty-two things that cause trouble to monks)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e8\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe four requisites (for the attainment of beatitude)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 4\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eImpurity. (Carefulness required for obtaining the end).\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 5\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eDeath against (and with) one's will\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 6\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eThe false ascetic. (Wrong conduct leads to perdition, right conduct to salvation)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 98.0114px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 98.0114px;\"\u003eLecture 7\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 98.0114px;\"\u003eThe parable of the ram, \u0026amp;c. (illustrative of the folly of the sinner who misses his chance of reaching a more exalted state of existence)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 98.0114px;\"\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 8\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eKapila's verses (in praise of good conduct)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eLecture 9\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eThe Pravragya of king Nami. (A dialogue between him and Indra who advised him to retain the royalty)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eLecture 10\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eThe leaf of the tree. (A sermon by Mahavira on the punishment of the sinner and the reward of the righteous)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 11\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe very learned (monk; his virtues and his superiority)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 12\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eHarikera, (a Kandala, turned monk; his victory over a Brahman, whom he converts)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 13\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eKitra and SambhUta. (A dialogue on the vanity of worldly pleasures)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 14\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eIshukdra. (A legend, illustrating the excellence of a monastic life)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 15\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe true monk; (how he should conduct himself)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 16\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe ten conditions of perfect chastity\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 17\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe bad Sramana; (what a monk should avoid)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 98.0114px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 98.0114px;\"\u003eLecture 18\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 98.0114px;\"\u003eSangaya. (King S. turned monk; he preaches that the state of a monk is preferable to that of a king; illustrations from Gaina history)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 98.0114px;\"\u003e80\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 19\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe son of Mriga. (On the punishment in the hells)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 117.614px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 117.614px;\"\u003eLecture 20\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 117.614px;\"\u003eThe great duty of the Nirgranthas. (A dialogue between king Srenika and a monk on the happiness obtained by righteousness. The bad monk is lost)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 117.614px;\"\u003e100\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 21\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eSamudrapala, (turned monk. On the duties of a monk)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 22\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eRathanerni. (The renunciation of Arishtranemi, his wife Ragimati exhorts Rathanerni)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eLecture 23\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eKesi and Gautama. (The followers of Parrva are brought over to the church of Mahavira)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 24\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe Samitis (and the Guptis)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eLecture 25\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eThe true sacrifice. (GayaghOsha, the monk, converts Vigayaghosha, the Brahman)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 26\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eThe correct behaviour (of monks during the several parts of day and night)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e142\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 27\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe bad bullocks (compared to bad pupils by Garga)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 28\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eThe road to final deliverance. (On the fundamental principles of Gainism)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eLecture 29\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eThe exertion in righteousness. (On the seventy-three articles necessary for reaching perfection)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 30\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eThe road of penance. (On external and internal austerities)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eLecture 31\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eMode of life. (A list of articles of the Gaina faith according to the number of their subdivisions)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 32\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eThe causes of carelessness; (what excites the passions and produces Karman)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 33\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe nature of Karman, (and the subdivisions of it)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e192\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 34\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eOn Lesya\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e196\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 35\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe houseless monk. (The cheif duties of a monk)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eLecture 36\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eOn living beings and things without life. (The contents of this Lecture are detailed in note 2, pp. 206, 207)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eSutrakritanga\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eFirst Book\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe doctrine. (On some heretical doctrines)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e235-248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 117.614px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 117.614px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 117.614px;\"\u003e(Materialists, v. 8; Vedantins, v. 9; other materialists, vv. I I, 12; Akriyavdins, v. 13; forerunners of the Vaiseshikas.v. 15; Bauddhas, v. 17; Ganayas, v, 18)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 117.614px;\"\u003e235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e(Fatalists, vv. 1-3; Agnostics, v. I7; Kriyavadins, v. 24; Buddhists, vv. 25-28, cf. p. 414)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e(Pauranikas, vv. 6-8; the followers of Gosala, vv. r r , 12; Vainayikas, v. 14)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e(Some popular beliefs, vv. 6, 7 Conclusion)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe destruction of Karrnan ; (how to lead a holy life)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e249-261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eChapter 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eChapter 2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e253\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eChapter 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe knowledge of troubles\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e261-271\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eChapter 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e(A monk encounters many difficulties) .\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eChapter 2\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e(He is tempted back to domestic life)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eChapter 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e(He easily desponds. The opinion refuted that a monk should not provide a sick brother with food)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 3\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eChapter 4. (Several objections removed)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e268\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 4\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eKnowledge of women\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e271-278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eChapter 1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e(How women tempt a monk)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e271\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eChapter 2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e(How they treat him afterwards)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 5\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eDescription of the hells .\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e279-286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eChapter 1.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e279\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eChapter 2.\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e283\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 6\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003ePraise of Mahavira\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e287\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 117.614px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 117.614px;\"\u003eLecture 7\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 117.614px;\"\u003eDescription of the wicked. (No living beings should be destroyed; no merit in ablutions and tending the sacrificial fire. A monk should not be selfish)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 117.614px;\"\u003e292\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 8\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eOn exertion. (Exertion not leading to works recommended)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e297\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 9\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe Law. (What a monk should abstain from)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 10\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eCarefulness. (Some more injunctions and prohibitions)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e306\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 11\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe Path. (The same subject continued and concluded)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e310\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eLecture 12\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eThe creed. (On the four heresies: Agnosticism, v. 2; Vinayavdda, v. 3 ; Akriyavdda, vv. 4-10; Kriyavada, v. I I ff.)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e315\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 13\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe real truth. (Some duties of a pious monk)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e320\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 14\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe Nirgrantha. (The same subject continued)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e324\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eLecture 15\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eThe Yamakas. (Miscellaneous topics treated in artificial verses)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eLecture 16\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eThe song. (On the virtues of a true monk)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e\u003cb data-mce-fragment=\"1\"\u003eSecond Book\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 156.818px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 156.818px;\"\u003eLecture 1\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 156.818px;\"\u003eThe Lotus. (The parable of the Lotus. The Materialists, § 14 ff. Another school of Materialists and the forerunners of the Vaiseshikas, § 20 ff. The Vedintins, § 25 ff. The fatalists, § 30 ff. Exhortation to follow the true Law, § 35 ff.)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 156.818px;\"\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 176.42px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 176.42px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 176.42px;\"\u003eOn activity. (The twelve kinds of committing sin, and sinless actions. Some wicked practices described, § 25 ff. Some more wicked practices, § 60 ff. Right conduct of monks, § 69 ff.; of laymen, § 75 ff. Re- futation of the 363 heretical philosophical sch\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 176.42px;\"\u003e355\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eKnowledge of food. (On the generation of living beings) .\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e388\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eRenunciation of activity. (An action is sinful though it be done unconsciously)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e398\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eFreedom from error; (what should be maintained and what not)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e405\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eArdraka; (his dispute with Gosala, a Buddhist, a Vedic priest, a Vedantin, and a Hastitapasa)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e409\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003eNalanda. (Udaka, a follower of Parsva, is converted by Gautama)\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 58.8068px;\"\u003e419\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003eIndex of Names and Subjects\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 19.6023px;\"\u003e437\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003eIndex of Sanskrit and Prakrit Words\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 39.2045px;\"\u003e443\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e \u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003eTransliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East\u003c\/td\u003e\n\u003ctd data-mce-fragment=\"1\" style=\"height: 78.4091px;\"\u003e453\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp\u003eTen years have elapsed since the first part of my translation of Gaina Sutras appeared. During that decennium many and very important additions to our knowledge of Gainism and its history have been made by a small number of excellent scholars. The text of the canonical books, together with good commentaries in Sanskrit and Guzerati, has been made accessible in fair editions published by native scholars in India. Critical editions of two of them have been published by Professors Leumann and Hoernle and the latter scholar has added a careful translation and ample illustrations to his edition of the text. A general survey of the whole Gaina literature has been given by Professor Weber in his catalogue of the Berlin Manuscripts and in his learned treatise on the sacred literature of the Gainas. The development of Gaina learning and science has been studied by Professor Leumann, and some Gaina legends and their relations to those of the Brahmans and Buddhists have been investigated by the same scholar. An important document for our knowledge of the old history of the Svetarnbara sect has been edited by myself, and the history of some of their Gakkhas has been made known from their lists of teachers by Hoernle and Klatt. The last-named scholar, whom we have all but lost by this time, has prepared a biographical dictionary of all Gaina writers and historical persons, and he has issued specimens of this great Onomasticon, while Hofrat Buhler has written a detailed biography of the famous encyclopaedist Hernakandra. The same scholar has deciphered the ancient inscriptions, and discussed the sculptures excavated by Dr. Fuhrer at Mathura, and the important inscriptions at Sravana Belgola have been edited by Mr. Lewis Rice ; M. A. Barth has reviewed our knowledge of Gainism, and likewise Buhler in a short paper. Lastly Bhandarkar has given a most valuable sketch of the whole of Gainism. All these additions to our knowledge of Gainism (and I have but mentioned the most remarkable ones) have shed so much clear light on the whole subject that little room is left now for mere guesswork, and the true historical and philological method can be applied to all its parts. Still some of the principal problems require elucidation, while the proffered solution of others is not accepted by all scholars. I, therefore, gladly avail myself of this opportunity to discuss some of the disputed points, for the settling of which the works translated in this volume offer valuable materials.\u003cbr\u003e\u003cbr\u003eIt is now admitted by all that Nataputta (Gnatriputra), who is commonly called Mahavira or Vardhamana, was a contemporary of Buddha; and that the Niganthas 8(Nirgranthas), now better known under the name of Gainas or Arhatas, already existed as an important sect at the time when the Buddhist church was being founded. But it is still open to doubt whether the religion of the early Nirgranthas was essentially the same as that taught in the canonical and other books of the present Gainas, or underwent a great change up to the time of the composition of the Siddhanta. In order to come nearer the solution of this question, it may be desirable to collect from the published Buddhist works, as the oldest witnesses we can summon, all available information about the Niga1ttltas, their doctrines and religious practices.\u003cbr\u003e\u003cbr\u003eIn the Anguttara Nikaya, III, 74, a learned prince of the Likkhavis of Vaisali, Abhaya gives the following account of some Nigantha doctrines: 'The Nigantha Nataputta, sir, who knows and sees all things, who claims perfect knowledge and faith (in the following terms): \"walking and standing, sleeping or waking, I am always possessed of perfect knowledge and faith;\" teaches the annihilation by austerities of the old Karman, and the prevention by in activity of new Karman. When Karman ceases, misery ceases; when misery ceases, perception ceases ; when perception ceases, every misery will come to an end. In this way a man is saved by pure annihilation of sin (niggara) which is really effective.\u003cbr\u003e\u003cbr\u003eThe Gaina counterpart to these tenets can be collected from the Uttaradhyayana XXIX. ‘By austerities he cuts off Karman,' § 27. 'By renouncing activity he obtains inactivity; by ceasing to act he acquires no new Karman, and destroys the Karman he had acquired before,' § 37. The last stages in this process are fully described in §§ 71, 72. And again, in XXXII, v. 7, we read: 'Karman is the root of birth and death, and birth and death they call misery.' The nearly identical verses 34,47,60, 73, 86, 99 may be thus condensed: 'But a man who is indifferent to the object of the senses, and to the feelings of the mind [this comes nearest to the Buddhist vedana, perception], is free from sorrows; though still in the Samsara, he is not afflicted by that long succession of pains just as the leaf of the Lotus (is not, moistened) by water.'\u003cbr\u003e\u003cbr\u003eThe above assertion that Nataputta claimed the possession of perfect knowledge and faith, requires no further proof; for it is one of the fundamental dogmas of the Gainas.\u003cbr\u003e\u003cbr\u003eAnother piece of information about Nigantha doctrines may be gathered from the Mahavagga VI, 3 (S. B. E., vol. xvii, p. 108 ff.) There a story is told of Siha, the general of the Likkhavis, who was a lay disciple of Nataputta. He wanted to pay the Buddha a visit, but Nataputta tried to dissuade him from it, because the Niganthas held the Kriyavada, while the Buddha taught the Akriyavada, Siha, however, setting his master's prohibition at nought, went to the Buddha on his own account, and was, of course, converted by him. Now the statement that the Niganthas embraced the Kriyavada is borne out by our texts; for in the Sutrakritanga I, 12, 21, below, p. 319, it is said that a perfect ascetic' is entitled to expound the Kriyavada ;' and this doctrine is thus expressed in the Akaranga Sutra I, I, 1, 4 (part i, p. 2): 'He believes in soul, believes in the world, believes in reward, believes in action (believed to be our own doing in such judgments as these): \"I did it;\" \"I shall cause another to do it;\" \" I shall allow another to do it.\" ,\u003cbr\u003e\u003cbr\u003eAnother lay disciple of Mahavira, converted by the Buddha, was Upali. As narrated in the Magglzima Nikaya 56, he ventured upon a dispute with him whether the sins of the mind are heaviest. as the Buddha teaches. or the sins of the body, as the Nigantha Nataputta contends. In the beginning of the discourse Upali states that his master uses the term danda, punishment, for what is commonly called kamma, deed, act. This is true, though not quite to the letter; for the word kamma occurs also in the Gaina Sutras in that sense. The term danda, however, is at least as frequently used. Thus, in the Sutrakritanga II, 2, p. 357 ff., the thirteen kinds of 'committing sins' are treated of, and in the first five cases the word which I have translated 'committing sins' is in the original dandasamadane, and in the remaining cases kiriyathan e, i. e. kriyasthana.\u003cbr\u003e\u003cbr\u003e\u003cbr\u003e\u003cbr\u003eContents\u003cbr\u003e\u003cbr\u003e\u003cbr\u003eIntroduction xiii\u003cbr\u003eUttaradhyayana \u003cbr\u003eLecture 1 On discipline (especially for pupils) 1\u003cbr\u003eLecture 2 On troubles. (About the twenty-two things that cause trouble to monks) 8\u003cbr\u003eLecture 3 The four requisites (for the attainment of beatitude) 15\u003cbr\u003eLecture 4 Impurity. (Carefulness required for obtaining the end). 18\u003cbr\u003eLecture 5 Death against (and with) one's will 20\u003cbr\u003eLecture 6 The false ascetic. (Wrong conduct leads to perdition, right conduct to salvation) 24\u003cbr\u003eLecture 7 The parable of the ram, \u0026amp;c. (illustrative of the folly of the sinner who misses his chance of reaching a more exalted state of existence) 27\u003cbr\u003eLecture 8 Kapila's verses (in praise of good conduct) 31\u003cbr\u003eLecture 9 The Pravragya of king Nami. (A dialogue between him and Indra who advised him to retain the royalty) 35\u003cbr\u003eLecture 10 The leaf of the tree. (A sermon by Mahavira on the punishment of the sinner and the reward of the righteous) 41\u003cbr\u003eLecture 11 The very learned (monk; his virtues and his superiority) 46\u003cbr\u003eLecture 12 Harikera, (a Kandala, turned monk; his victory over a Brahman, whom he converts) 50\u003cbr\u003eLecture 13 Kitra and SambhUta. (A dialogue on the vanity of worldly pleasures) 56\u003cbr\u003eLecture 14 Ishukdra. (A legend, illustrating the excellence of a monastic life) 61\u003cbr\u003eLecture 15 The true monk; (how he should conduct himself) 69\u003cbr\u003eLecture 16 The ten conditions of perfect chastity 73\u003cbr\u003eLecture 17 The bad Sramana; (what a monk should avoid) 77\u003cbr\u003eLecture 18 Sangaya. (King S. turned monk; he preaches that the state of a monk is preferable to that of a king; illustrations from Gaina history) 80\u003cbr\u003eLecture 19 The son of Mriga. (On the punishment in the hells) 88\u003cbr\u003eLecture 20 The great duty of the Nirgranthas. (A dialogue between king Srenika and a monk on the happiness obtained by righteousness. The bad monk is lost) 100\u003cbr\u003eLecture 21 Samudrapala, (turned monk. On the duties of a monk) 108\u003cbr\u003eLecture 22 Rathanerni. (The renunciation of Arishtranemi, his wife Ragimati exhorts Rathanerni) 112\u003cbr\u003eLecture 23 Kesi and Gautama. (The followers of Parrva are brought over to the church of Mahavira) 119\u003cbr\u003eLecture 24 The Samitis (and the Guptis) 129\u003cbr\u003eLecture 25 The true sacrifice. (GayaghOsha, the monk, converts Vigayaghosha, the Brahman) 136\u003cbr\u003eLecture 26 The correct behaviour (of monks during the several parts of day and night) 142\u003cbr\u003eLecture 27 The bad bullocks (compared to bad pupils by Garga) 149\u003cbr\u003eLecture 28 The road to final deliverance. (On the fundamental principles of Gainism) 152\u003cbr\u003eLecture 29 The exertion in righteousness. (On the seventy-three articles necessary for reaching perfection) 158\u003cbr\u003eLecture 30 The road of penance. (On external and internal austerities) 174\u003cbr\u003eLecture 31 Mode of life. (A list of articles of the Gaina faith according to the number of their subdivisions) 180\u003cbr\u003eLecture 32 The causes of carelessness; (what excites the passions and produces Karman) 184\u003cbr\u003eLecture 33 The nature of Karman, (and the subdivisions of it) 192\u003cbr\u003eLecture 34 On Lesya 196\u003cbr\u003eLecture 35 The houseless monk. (The cheif duties of a monk) 203\u003cbr\u003eLecture 36 On living beings and things without life. (The contents of this Lecture are detailed in note 2, pp. 206, 207) 206\u003cbr\u003eSutrakritanga \u003cbr\u003eFirst Book \u003cbr\u003eLecture 1 The doctrine. (On some heretical doctrines) 235-248\u003cbr\u003e(Materialists, v. 8; Vedantins, v. 9; other materialists, vv. I I, 12; Akriyavdins, v. 13; forerunners of the Vaiseshikas.v. 15; Bauddhas, v. 17; Ganayas, v, 18) 235\u003cbr\u003e(Fatalists, vv. 1-3; Agnostics, v. I7; Kriyavadins, v. 24; Buddhists, vv. 25-28, cf. p. 414) 239\u003cbr\u003e(Pauranikas, vv. 6-8; the followers of Gosala, vv. r r , 12; Vainayikas, v. 14) 243\u003cbr\u003e(Some popular beliefs, vv. 6, 7 Conclusion) 246\u003cbr\u003eLecture 2 The destruction of Karrnan ; (how to lead a holy life) 249-261\u003cbr\u003eChapter 1 249\u003cbr\u003eChapter 2 253\u003cbr\u003eChapter 3 257\u003cbr\u003eLecture 3 The knowledge of troubles 261-271\u003cbr\u003eChapter 1 (A monk encounters many difficulties) . 261\u003cbr\u003eChapter 2 (He is tempted back to domestic life) 263\u003cbr\u003eChapter 3 (He easily desponds. The opinion refuted that a monk should not provide a sick brother with food) 265\u003cbr\u003eLecture 3 Chapter 4. (Several objections removed) 268\u003cbr\u003eLecture 4 Knowledge of women 271-278\u003cbr\u003eChapter 1. (How women tempt a monk) 271\u003cbr\u003eChapter 2. (How they treat him afterwards) 275\u003cbr\u003eLecture 5 Description of the hells . 279-286\u003cbr\u003eChapter 1. 279\u003cbr\u003eChapter 2. 283\u003cbr\u003eLecture 6 Praise of Mahavira 287\u003cbr\u003eLecture 7 Description of the wicked. (No living beings should be destroyed; no merit in ablutions and tending the sacrificial fire. A monk should not be selfish) 292\u003cbr\u003eLecture 8 On exertion. (Exertion not leading to works recommended) 297\u003cbr\u003eLecture 9 The Law. (What a monk should abstain from) 301\u003cbr\u003eLecture 10 Carefulness. (Some more injunctions and prohibitions) 306\u003cbr\u003eLecture 11 The Path. (The same subject continued and concluded) 310\u003cbr\u003eLecture 12 The creed. (On the four heresies: Agnosticism, v. 2; Vinayavdda, v. 3 ; Akriyavdda, vv. 4-10; Kriyavada, v. I I ff.) 315\u003cbr\u003eLecture 13 The real truth. (Some duties of a pious monk) 320\u003cbr\u003eLecture 14 The Nirgrantha. (The same subject continued) 324\u003cbr\u003eLecture 15 The Yamakas. (Miscellaneous topics treated in artificial verses) 329\u003cbr\u003eLecture 16 The song. (On the virtues of a true monk) 333\u003cbr\u003eSecond Book \u003cbr\u003eLecture 1 The Lotus. (The parable of the Lotus. The Materialists, § 14 ff. Another school of Materialists and the forerunners of the Vaiseshikas, § 20 ff. The Vedintins, § 25 ff. The fatalists, § 30 ff. Exhortation to follow the true Law, § 35 ff.) 335\u003cbr\u003eOn activity. (The twelve kinds of committing sin, and sinless actions. Some wicked practices described, § 25 ff. Some more wicked practices, § 60 ff. Right conduct of monks, § 69 ff.; of laymen, § 75 ff. Re- futation of the 363 heretical philosophical sch 355\u003cbr\u003eKnowledge of food. (On the generation of living beings) . 388\u003cbr\u003eRenunciation of activity. (An action is sinful though it be done unconsciously) 398\u003cbr\u003eFreedom from error; (what should be maintained and what not) 405\u003cbr\u003eArdraka; (his dispute with Gosala, a Buddhist, a Vedic priest, a Vedantin, and a Hastitapasa) 409\u003cbr\u003eNalanda. (Udaka, a follower of Parsva, is converted by Gautama) 419\u003cbr\u003eIndex of Names and Subjects 437\u003cbr\u003eIndex of Sanskrit and Prakrit Words 443\u003cbr\u003eTransliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East 453\u003c\/p\u003e","brand":"F.Max.Muller","offers":[{"title":"Default Title","offer_id":44297184477322,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/scan0007_668f3348-0bbe-4910-a12e-0af9f61e916b.jpg?v=1708070548"},{"product_id":"jaina-sutras-pt-1-sbe-vol-22-jainism","title":"Jaina Sutras Pt.1 (SBE Vol. 22)","description":"\u003cp style=\"text-align: left;\"\u003eThe origin and development of the Gaina sect is a subject on which some scholars still think it safe to speak with a sceptical caution, though this seems little warranted by the present state of the whole question; for a large and ancient literature has been made accessible, and furnishes ample materials for the early history of the sect to all who are willing to collect them. Nor is the nature of these materials such as to make us distrust them. We know that the sacred books of the Gainas are old, avowedly older than the Sanskrit literature which we are accustomed to call classical. Regarding their antiquity, many of those books can vie with the oldest books of the northern Buddhists. As the latter works have successfully been used as materials for the history of Buddha and Buddhism, we can find no reason why we should distrust the sacred books of the Gainas as an authentic source of their history. If they were full of contradictory statements, or the dates contained in them would lead to contradictory conclusions, we should be justified in viewing all theories based on such materials with suspicion. But the character of the Gaina literature differs little in this respect also from the Buddhistical, at least from that of the northern Buddhists. How is it then that so many writers are inclined to accord a different age and origin to the Gaina sect from what can be deduced from their own literature? The obvious reason is the similarity, real or apparent, which European scholars have discovered between Gainism and Buddhism. Two sects which have so much in common could not, it was thought, have been independent from each other, but one sect must needs have grown out of, or branched off from the other. This a priori opinion has prejudiced the discernment of many critics, and still does so. In the following pages I shall by to destroy this prejudice, and to vindicate that authority and credit of the sacred books of the Gainas to which they are entitled. We begin our discussion with an inquiry about Mahavira, the founder or, at least, the last prophet of the Gaina church. It will be seen that enough is known of him to invalidate the suspicion that he is a sort of mystical person, invented or set up by a' younger sect some centuries after the pretended age of their assumed founder.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Gainas, both Svetambaras and Digambaras, state that Mahavira was the son of king Siddhartha of Kundapura or Kundagrama. They would have us believe that Kundagrama was a large town, and Siddhartha a powerful monarch. But they have misrepresented the matter in overrating the real state of things, just as the Buddhists did with regard to Kapilavastu and Suddhodana. For Kundagrama is called in the Akaranga Sutra a samnivesa, a term which the commentator interprets as denoting a halting-place of caravans or processions. It must therefore have been an insignificant place, of which tradition has only recorded that it lay in Videha (Akaranga Sutra Il, 15, \u0026amp; 17). Yet by combining occasional hints in the Bauddha and Gaina scriptures we can, with sufficient accuracy, point out where the birthplace of Mahavira was situated; for in the Mahavagga of the Buddhists 1 we read that Buddha, while sojourning at Kotiggama, was visited by the courtezan Arnbapali and the Likkhavis of the neighbouring capital Vesali, From Kotiggama he went to where the Natikas (lived). There he lodged in the Natika Brickhall, in the neighbourhood of which place the courtesanAmbapali possessed a park, Ambapalivana, which she bequeathed on Buddha and the community. From there he went to Vesali, where he converted the general-in-chief (of the Likkhavis), a lay-disciple of the Nirgranthas (or Gaina monks). Now it is highly probable that the Kotiggama of the Buddhists is identical with the Kundaggama of the Gainas. Apart from the similarity of the names, the mentioning of the Natikas, apparently identical with the Gnatrika Kshatriyas to whose clan Mahavira belonged, and of Siha, the Gaina, point to the same direction. Kundagrama, therefore, was probably one of the suburbs of Vaisali, the capital of Videha. This conjecture is borne out by the name Vesalie, i. e. Vaisalika given to Mahavira in the Sutrakritanga I,3. The commentator explains the passage in question in two different ways, and at another place a third explanation is given. This inconsistency of opinion proves that there was no distinct tradition as to the real meaning of Vaisalika, and so we are justified in entirely ignoring the artificial explanations of the later Gainas. Vaisalika apparently means a native of Vaisali : and Mahavira could rightly be called that when Kundagrama was a suburb of Vaisali; just as a native of Turnham Green may be called a Londoner. If then Kundagrama was scarcely more than an outlying village of Vaisali, it is evident that the sovereign of that village could at best have been only a petty chief. Indeed, though the Gainas fondly imagine Siddhartha to have been a powerful monarch and depict his royal state in glowing, but typical colours, yet their statements, if stripped of all rhetorical ornaments, bring out the fact that Siddhartha was but a baron; for he is frequently called merely Kshatriya - his wife Trisala is, so far as I remember, never styled Devi, queen, but always Kshatriyani. Whenever the Gnatrika Kshatriyas are mentioned, they are never spoken of as Siddhartha's Samantas or dependents, but are treated as his equals. From all this it appears that Siddhartha was no king, nor even the head of his clan, but in all probability only exercised the degree of authority which in the East usually falls to the share of landowners, especially of those belonging to the recognised aristocracy of the country. Still he may have enjoyed a greater influence than many of his fellow-chiefs; for he is recorded to have been highly connected by marriage. His wife Trisala was sister to Ketaka, king. of Vaisali '. She is called Vaidehi or Videhadatta , because she belonged to the reigning line of Videha.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBuddhist works do not mention, for aught I know, Ketaka, king of Vaisali ; but they tell us that the government of Vesali was vested in a senate composed of the nobility and presided over by a king, who shared the power with a viceroy and a general-in-chief \". In Gaina books we still have traces of this curious government of the Likkhavis; for in the Nirayavali Sutra it is related that king Ketaka, whom Kunika, al. Agatasatru, king of Kampa, prepared to attack with a strong army, called together the eighteen confederate kings of Kasi and Kosala, the Likkhavis and Mallakis, and asked them whether they would satisfy Kunika's demands or go to war with him. Again, on the death of Mahavira the eighteen confederate kings, mentioned above, instituted a festival to be held inmemory of that event, but no separate mention is made of Ketaka, their pretended sovereign. It is therefore probable that Ketaka was simply one of these confederate kings and of equal power with them. In addition to this, his power was checked by the constitution of Vesali, So we are enabled to understand why the Buddhists took no notice of him, as his influence was not very great, and, besides, was used in the interest of their rivals. But the Gainas cherished the memory of the maternal uncle and patron of their prophet, to whose influence we must attribute the fact, that Vairali used to be a stronghold of Gainism, while being looked upon by the Buddhists as a seminary of heresies and dissent.\u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"70%\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eAkaranga Sutra\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eFirst Book\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 1\u003c\/td\u003e\n\u003ctd\u003eKnowledge of the Weapon\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 2\u003c\/td\u003e\n\u003ctd\u003eConquest of the World\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 3\u003c\/td\u003e\n\u003ctd\u003eHot and Cold\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 4\u003c\/td\u003e\n\u003ctd\u003eRighteousness\u003c\/td\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 5\u003c\/td\u003e\n\u003ctd\u003eEssence of the World\u003c\/td\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 6\u003c\/td\u003e\n\u003ctd\u003eCleaning\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 7\u003c\/td\u003e\n\u003ctd\u003eLiberation\u003c\/td\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 8\u003c\/td\u003e\n\u003ctd\u003eThe Pillow of Righteousness\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSecond Book\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eFirst Part\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 1\u003c\/td\u003e\n\u003ctd\u003eBegging of Food\u003c\/td\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 2\u003c\/td\u003e\n\u003ctd\u003eBegging for a Couch\u003c\/td\u003e\n\u003ctd\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 3\u003c\/td\u003e\n\u003ctd\u003eWalking\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 4\u003c\/td\u003e\n\u003ctd\u003eModes of Speech\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 5\u003c\/td\u003e\n\u003ctd\u003eBeggihg of CIothes\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 6\u003c\/td\u003e\n\u003ctd\u003eBegging for a Bowl\u003c\/td\u003e\n\u003ctd\u003e166\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 7\u003c\/td\u003e\n\u003ctd\u003eRegulation of Possession\u003c\/td\u003e\n\u003ctd\u003e171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSecond Part\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 8\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e178\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 9\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 10\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 11\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 12\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 13\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 14\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e188\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThird Part\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 15\u003c\/td\u003e\n\u003ctd\u003eThe Clauses\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eFourth Part\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 16\u003c\/td\u003e\n\u003ctd\u003eThe Liberation\u003c\/td\u003e\n\u003ctd\u003e211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eKalpa Sutra\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eLives of the Ginas\u003c\/td\u003e\n\u003ctd\u003e217-285\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eLife of Mahavira\u003c\/td\u003e\n\u003ctd\u003e217-270\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 1\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 2\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e218\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 3\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 4\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLecture 5\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eLife of Parsva\u003c\/td\u003e\n\u003ctd\u003e271-275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eLife of Arishtanemi\u003c\/td\u003e\n\u003ctd\u003e276-279\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eEpochs of the intermediate Tfrthakaras\u003c\/td\u003e\n\u003ctd\u003e280\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eLife of Rishabha\u003c\/td\u003e\n\u003ctd\u003e281-285\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eList of the Sthaviras\u003c\/td\u003e\n\u003ctd\u003e286-295\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRules for Yatis\u003c\/td\u003e\n\u003ctd\u003e296-311\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e313-320\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTransliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East\u003c\/td\u003e\n\u003ctd\u003e321-324\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"F. Max Muller","offers":[{"title":"Default Title","offer_id":44297274261642,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/scan00080.jpg?v=1708077614"},{"product_id":"vinaya-texts-sbe-vol-13-part-1-the-patimokkha-the-mahavagga-i-iv","title":"Vinaya Texts (SBE Vol. 13) Part 1 I-IV","description":"\u003cp style=\"text-align: left;\"\u003eIN the present MSS. the Vinaya Pitaka is divided into the following books:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e1. Paragika,\u003cbr\u003e2. Pakittiya,\u003cbr\u003eCalled collectively the Sutta-vibhanga.\u003cbr\u003e3. Mahavagga,\u003cbr\u003e4. Kullavagga,\u003cbr\u003eCalled collectively the Khandhakas.\u003cbr\u003e5. Parivara-patha.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThese books constitute that part of the sacred literature of the Buddhists which contains the regulations for the outward life of the members of the Buddhist Samgha—nearly the oldest, and probably the most influential, of all Fraternities of monks.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is impossible to frame any narrower definition of the Vinaya than this, since the gradual change of circumstances in the Fraternity resulted in a gradual change also in the Vinaya itself. To give any more detailed account of what the Vinaya is, it will be necessary to trace what can be at present ascertained of its history; to show—that is, so far as it is yet possible to do so—the causes which led to the establishment of the oldest Rules and Ceremonies of the Order, and to follow step by step the accretions of new literary work around this older nucleus.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor this purpose we propose to consider first the Rules of the work called the Patimokkha; for the later texts presuppose its existence. It is one of the oldest, if not the oldest, of all Buddhist text-books; and it has been inserted in its entirety into the first part of the Vinaya, the Vibhanga.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Patimokkha—the meaning of the name will be discussed later on—seems to have owed its existence to the ancient Indian custom of holding sacred two periods in each month, the times of the Full Moon and of the New Moon.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Vedic ceremonies of the Darsapurnamasa sacrifice, and of the feast or sacred day (Upavasatha) connected with it, are known to have been very old, and the custom of celebrating these days would naturally be handed on from the Brahmans to the different Samanas, and be modified and simplified (though, as it seems, sometimes increased in number) by them, in accordance with their creeds and their views of religious duty. According to Buddhist tradition—and we see no sufficient reason for doubting the correctness of the account—the monks of other, that is, of non-Buddhistic sects, used to meet together at the middle and at the close of every half-month, and were accustomed then to proclaim their new teaching in public. At such times the people would crowd together; and the different sects found an opportunity of increasing their numbers and their influence.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Buddhists also adopted the custom of these periodical meetings, but confined themselves to meeting twice in each month3. And the peculiarity which gave to these meetings among the Buddhists their distinguishing character seems to have been borrowed by them neither from the Brahmans nor from other dissenters, but to have been an original invention of the Buddhists themselves. The Brethren and Sisters made use of these half-monthly gatherings to confess to the assembled Order the sins and faults which each of them had committed; and to take upon himself, or herself, the penance which the transgressor had thereby incurred. It would be unnecessary to dwell here upon the details of these penitential meetings, as we can refer the reader to the second book of the Mahavagga, where he will find them fully set out.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt was for use at such penitential gatherings that the text, now known as the Patimokkha, was composed. A list was drawn up—which of course it would be necessary from time to time to complete, and rectify— of those offences which ought to be confessed and atoned for; this list was read out in the half-monthly meetings of the Order; and the Brethren and Sisters who were present were asked if they were innocent of each one of the offences therein mentioned. The use of such a list must have already begun in very early times. Tradition even ascribes the first laying down of each clause to the Buddha himself. This tradition is of course very far from being conclusive; but neither should we hold it impossible that the Patimokkha, either in its present shape, or at least in its most essential parts, can reach back to the Buddha’s own time, or to that of his personal disciples.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is no doubt natural, through the influence of the history of early Christianity, or perhaps of the school of Socrates, to imagine that early Buddhism was far removed from all fixed and absolute forms, either of creed or of liturgy; and to represent the intercourse of Gotama and his disciples as purely and simply an interchange of spiritual edification, where the spirit was all in all, and the letter was nothing. But it should be remembered that Gotama continued to live for many years, almost for two generations, after he had formulated the essential points of his system, and after he had founded the brotherhood of his Order. And at that time the stream of scholastic and legal ideas which emanated from the earlier Brahmanism was flowing in full force through the religious circles of India. A rich phraseology of sacred and ecclesiastical expressions, an armory of technical terms in philosophy and in theology (still preserved in the Brahmanas and Upanishads), had been developed and made ready for the use of the Buddhists, and Gainas, and other reforming schools. And earlier speculation had raised a whole series of problems, and long-continued custom had elaborated a multifarious system of ecclesiastical observances, which the newly risen sects, orthodox or heretical, could grapple with, or could adopt. It seems to us that Gotama’s disciples, from the very beginning, were much more than a free and unformal union of men held together merely through their common reverence for their Master, and through a common spiritual aim. They formed rather, and from the first, an organised Brotherhood.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut if we look upon the Sakyaputtiya Samanas— for that is the name which the people in the earliest times gave to the community—as from the first an organised body, it is highly probable that the earliest formularies, both of their creeds and of their liturgies, arose in a lime, if not during the life of Gotama, yet at most not long after his decease. Now among the oldest expressions of belief we may with certainty rank the four sentences known as the Four Noble Truths and the summary of the so-called Noble Eightfold Path: and the oldest liturgical formularies preserved to us are, without any doubt, the Patimokkha and the various Kammavakas. It is true that these liturgical formularies, being so much more extensive, may possibly have been modified or added to before they reached the form in which we now possess them; but there is not the slightest trace of any other liturgies having ever been in use in the Buddhist fraternity.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is of course impossible to attempt to draw a line between the part which Gotama himself may have had in the settlement of the list of offences contained in the Patimokkha, and the part that may have been taken by his disciples. Nor indeed, considering the limited character of our knowledge, is that a point of much importance. But it should perhaps be noticed in tins connection that Buddhist tradition does ascribe to one among Gotama’s disciples—to Upali—an especial connection with the Vinaya. This tradition reaches back at least as far as the time when the existing recension of the Pali Pitakas was made, for we find it both in the Sutta- and in the Vinaya-Pitakas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThus in the Kullavagga (VI, 13, I) we find the passage -‘At that time the Blessed One proclaimed the Vinaya in many a way to the Bhikkhus, exalted the Vinaya, exalted the learning of the Vinaya, exalted again and again the venerable Upali. Then thought the Bhikkhus, “The Blessed One hash proclaimed the Vinaya in many a way, hath exalted the Vinaya, hash exalted the learning of the Vinaya, hath exalted again and again the venerable Upali. Come now let us learn the Vinaya from the venerable Upali.” And so many Bhikkhus, old and middle aged and young, learnt the Vinaya from the venerable Upali.’\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAnd again in a Sutta of the Anguttara Nikaya’, where those Bhikkhus are enumerated who, in any particular respect, are the first and foremost in the Brotherhood, Upali is mentioned as the first among the custodians of the Vinaya (the Vinaya-dhara). And further, as is well known, it is Upali who, according to the tradition, plays, at the First Council, the same part of profounder with regard to the Vinaya Texts which Ananda does with regard to the Dhamma Texts. There may well be some truth in this very ancient tradition that Upali was specially conversant with the Rules of the Order; but it would be hazardous on that account to ascribe to Upali a share, not only in the handing down of existing Rules, but in the composition of the Patimokkha itself.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs regards the order in which the various offences are arranged in the Patimokkha, the principal division corresponds to the division of the Order into Brethren and Sisters: there is a Bhikkhupatimokkha and a Bhikkhuni-patimokkha In each of these two chief divisions the offences are divided into various classes, beginning with the heaviest —with those, that is, that result in the exclusion of the offender from the Order. Inside each class the sequence of the clauses follows no invariable rule. Sometimes offences of a related character are placed together in groups’, but sometimes those which would naturally come together are found scattered in quite different parts of the same class2. It is perhaps worthy of notice that there sometimes seems, as in the two cases first mentioned in the last note, to be an effort to arrange the offences in groups (vagga) often: and in three cases we find regulations formulated with the utmost brevity (the offences being merely expressed by a locative case dependent upon pakittiyam) at the commencement of such a vagga. It seems to us, at least in the present state of our knowledge, quite impossible to draw any conclusions from such peculiarities as to the comparative age of any different parts of the Patimokkha. The irregularities in arrangement may very well be due to want of literary clearness in the compilers of the present Form of Confession, and it would be hazardous to attempt to trace in it any historical argument.\u003c\/p\u003e\n\u003cp\u003e The various points in regard to the Patimokkha dealt with in the foregoing paragraphs do not of themselves show that it was at all older than the rest of the Vinaya Pi\/aka; and indeed the work, as a separate work, is not considered among Buddhists to belong to the Pitakas at all, and is therefore not included in the list of works of which the Pitakas consist. But every single Rule or Clause in the Patimokkha is in fact found word for word in the Sutta-vibhanga, the quotations being so complete that the Patimokkha might be entirely put together again by piecing together extracts from the Vinaya Pi\/aka. And it is not possible that the Patimokkha originated merely by such a process of dovetailing; for the quotations in the Vinaya Pi\/aka, though not actually called quotations, bear the tin- mistakable stamp of being taken from some pre-existing work. The cause which led to the Patimokkha, and the Upasampada-kammavaka, being separately preserved at all, is the same as the cause which led to their exclusion from the lists of the Pitaka texts – the fact, that is, of their being liturgical compositions.\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"F. 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Max Muller","offers":[{"title":"Default Title","offer_id":44297331441802,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/scan0016_5cf168a8-d168-4f65-9b1f-39651c388470.jpg?v=1774699711"},{"product_id":"9788120801370","title":"Questions of King Milinda (SBE Vol. 36)","description":"\u003cp style=\"text-align: left;\"\u003e\"Questions of King Milinda\" is a classic text in Buddhist literature, often attributed to the Pāli Canon. It features a dialogue between King Milinda (Menander) and the monk Nagasena, exploring deep philosophical questions related to Buddhism. Here are some key themes and questions discussed in the text:\u003c\/p\u003e\n\u003col\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cp\u003e\u003cstrong\u003eNature of the Self\u003c\/strong\u003e: The text examines the concept of \"self\" and whether it is permanent or impermanent.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cp\u003e\u003cstrong\u003eBuddhist Teachings\u003c\/strong\u003e: Milinda poses questions about key Buddhist concepts like karma, rebirth, and enlightenment.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cp\u003e\u003cstrong\u003eAnalogy and Simile\u003c\/strong\u003e: Nagasena frequently uses analogies to clarify complex ideas, such as comparing the self to a chariot to illustrate the idea of aggregates.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cp\u003e\u003cstrong\u003eEthics and Morality\u003c\/strong\u003e: The dialogue touches on moral conduct and the nature of good and evil within the framework of Buddhist teachings.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cp\u003e\u003cstrong\u003eUnderstanding of Nibbana\u003c\/strong\u003e: The concept of Nibbana (nirvana) is explored, particularly what it means to attain this state.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003ePhilosophical Inquiry\u003c\/strong\u003e: The text emphasizes the importance of questioning and inquiry in understanding deeper truths.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c!----\u003e","brand":"F. Max Muller","offers":[{"title":"Default Title","offer_id":44297333080202,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Questions_of_King_Milinda_SBE_Vol._36_By_F._Max_Muller.jpg?v=1730442703"},{"product_id":"the-quran-sbe-vol-9-part-2","title":"The Quran (SBE Vol. 9) (Part 2)","description":"\u003cp style=\"text-align: left;\"\u003eThe Quran (SBE Vol. 9) (Part 2)\u003c\/p\u003e","brand":"F. Max Muller","offers":[{"title":"Default Title","offer_id":44297358934154,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/01524.jpg?v=1708085275"},{"product_id":"buddhist-mahayana-texts-sbe-vol-49-buddhism","title":"Buddhist Mahayana Texts (SBE Vol. 49)","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis is a subset of the Sacred Books of the East Series which includes translations of all the most important works of the seven non-Christian religions which have exercised a profound influence on the civilizations of the continent of Asia. The works have been translated by leading authorities in their field.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFriedrich Max Muller was a great linguist and scholar born in Germany. He began his study of Sanskrit under Prof. Brockhaus and soon chose it as his special pursuit. The East India Company commisioned him to edit the Rigveda, which resulted in the publication of six giant volumes on the subject. His publications include a Sanskrit translation of Kalidasa's Meghaduta, History of Ancient Sanskrit Literature, and Introduction to the Science of Religion. Before his death in 1900 at Oxford, he was crowned with most honours and awards a scholar could aspire for.\u003c\/p\u003e","brand":"F. Max Muller","offers":[{"title":"Default Title","offer_id":44297377972362,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/scan0019kio.jpg?v=1708085842"},{"product_id":"the-vedanta-sutras-sbe-vol-38-with-the-comm-by-sankaracharya","title":"The Vedanta Sutras (SBE Vol. 38)","description":"\u003c!----\u003e","brand":"F.Max Muller","offers":[{"title":"Default Title","offer_id":44297415917706,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/scan0020_acab806b-554a-4db6-bbb6-9ede92fb316e.jpg?v=1708086871"},{"product_id":"the-sacred-books-of-china-sbe-vol-39-the-texts-of-taoism-the-tao-teh-king-the-writings-of-kwang-zze-books-i-xvii","title":"The Sacred Books of China (SBE Vol. 39) Books (I-XVII)","description":"\u003cp style=\"text-align: left;\"\u003e\"The Sacred Books of China: The Texts of Taoism\" is a comprehensive collection of key Taoist texts, including the \"Tao Teh King\" (or \"Tao Te Ching\") by Laozi and the writings of Zhuangzi (Kwang-Zze).\u003c\/p\u003e\n\u003ch3 style=\"text-align: center;\"\u003eOverview:\u003c\/h3\u003e\n\u003col style=\"text-align: left;\"\u003e\n\u003cli\u003e\n\u003cp\u003e\u003cstrong\u003eTao Teh King\u003c\/strong\u003e:\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eA foundational text of Taoism, emphasizing the concept of the \"Tao\" (the Way) and \"Teh\" (virtue or power).\u003c\/li\u003e\n\u003cli\u003eIt offers wisdom on living in harmony with the Tao, discussing themes like simplicity, humility, and the nature of the universe.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cp\u003e\u003cstrong\u003eWritings of Zhuangzi\u003c\/strong\u003e:\u003c\/p\u003e\n\u003cul\u003e\n\u003cli\u003eA collection of philosophical anecdotes and allegories, presenting Zhuangzi's thoughts on spontaneity, freedom, and the relativity of human concepts.\u003c\/li\u003e\n\u003cli\u003eHighlights the importance of intuition and the natural flow of life, often using humor and paradox.\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ch3 style=\"text-align: center;\"\u003eStructure:\u003c\/h3\u003e\n\u003cp style=\"text-align: left;\"\u003eThe texts are often divided into chapters that explore different philosophical themes, including:\u003c\/p\u003e\n\u003cul\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cstrong\u003eNature and the Universe\u003c\/strong\u003e: The interconnectedness of all things.\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cstrong\u003eLeadership and Governance\u003c\/strong\u003e: The idea of ruling through non-action (wu wei).\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cstrong\u003ePersonal Development\u003c\/strong\u003e: Emphasizing inner peace and authenticity.\u003c\/li\u003e\n\u003c\/ul\u003e","brand":"F.Max Muller","offers":[{"title":"Default Title","offer_id":44297419292810,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/The_Sacred_Books_of_China_By_F._Max_Muller.jpg?v=1730273104"},{"product_id":"the-zend-avesta-pt-1sbe-vol-4-the-vendidad","title":"The Zend-Avesta Pt. 1(SBE Vol. 4)","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eFriedrich Max Muller was a great linguist and scholar born in Germany. He began his study of Sanskrit under Prof. Brockhaus and soon chose it as his special pursuit. The East India Company commisioned him to edit the Rigveda, which resulted in the publication of six giant volumes on the subject. His publications include a Sanskrit translation of Kalidasa's Meghaduta, History of Ancient Sanskrit Literature, and Introduction to the Science of Religion. Before his death in 1900 at Oxford, he was crowned with most honours and awards a scholar could aspire for.\u003c\/span\u003e\u003c\/p\u003e","brand":"F. Max Muller","offers":[{"title":"Default Title","offer_id":44300224037002,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/scan50.jpg?v=1708153687"},{"product_id":"the-sacred-books-of-china-pt-2-sbe-vol-16-the-texts-of-confucianism-the-yiking","title":"The Sacred Books of China, Pt.2 (SBE Vol. 16)","description":"\u003c!----\u003e","brand":"F. 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It features a dialogue between King Milinda (Menander) and the monk Nagasena, exploring deep philosophical questions related to Buddhism. Here are some key themes and questions discussed in the text:\u003c\/p\u003e\n\u003col\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cp\u003e\u003cstrong\u003eNature of the Self\u003c\/strong\u003e: The text examines the concept of \"self\" and whether it is permanent or impermanent.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cp\u003e\u003cstrong\u003eBuddhist Teachings\u003c\/strong\u003e: Milinda poses questions about key Buddhist concepts like karma, rebirth, and enlightenment.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cp\u003e\u003cstrong\u003eAnalogy and Simile\u003c\/strong\u003e: Nagasena frequently uses analogies to clarify complex ideas, such as comparing the self to a chariot to illustrate the idea of aggregates.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cp\u003e\u003cstrong\u003eEthics and Morality\u003c\/strong\u003e: The dialogue touches on moral conduct and the nature of good and evil within the framework of Buddhist teachings.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cp\u003e\u003cstrong\u003eUnderstanding of Nibbana\u003c\/strong\u003e: The concept of Nibbana (nirvana) is explored, particularly what it means to attain this state.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003ePhilosophical Inquiry\u003c\/strong\u003e: The text emphasizes the importance of questioning and inquiry in understanding deeper truths.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c!----\u003e","brand":"F. Max Muller","offers":[{"title":"Default Title","offer_id":47861871673482,"sku":"9788120801363","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/Questions_of_King_Milinda_SBE_Vol._35.jpg?v=1774345514"},{"product_id":"questions-of-king-milinda-sbe-vol-35-36-2-volume-set","title":"Questions of King Milinda (SBE Vol. 35 \u0026 36) 2 Volume Set","description":"\u003cp style=\"text-align: left;\"\u003e\"Questions of King Milinda\" is a classic text in Buddhist literature, often attributed to the Pāli Canon. It features a dialogue between King Milinda (Menander) and the monk Nagasena, exploring deep philosophical questions related to Buddhism. Here are some key themes and questions discussed in the text:\u003c\/p\u003e\n\u003col\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cp\u003e\u003cstrong\u003eNature of the Self\u003c\/strong\u003e: The text examines the concept of \"self\" and whether it is permanent or impermanent.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cp\u003e\u003cstrong\u003eBuddhist Teachings\u003c\/strong\u003e: Milinda poses questions about key Buddhist concepts like karma, rebirth, and enlightenment.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cp\u003e\u003cstrong\u003eAnalogy and Simile\u003c\/strong\u003e: Nagasena frequently uses analogies to clarify complex ideas, such as comparing the self to a chariot to illustrate the idea of aggregates.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cp\u003e\u003cstrong\u003eEthics and Morality\u003c\/strong\u003e: The dialogue touches on moral conduct and the nature of good and evil within the framework of Buddhist teachings.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli style=\"text-align: left;\"\u003e\n\u003cp\u003e\u003cstrong\u003eUnderstanding of Nibbana\u003c\/strong\u003e: The concept of Nibbana (nirvana) is explored, particularly what it means to attain this state.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003cli\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003ePhilosophical Inquiry\u003c\/strong\u003e: The text emphasizes the importance of questioning and inquiry in understanding deeper truths.\u003c\/p\u003e\n\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c!----\u003e","brand":"F. 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