This volume is extracted from probably the most famous and authoritative reference work on Hinduism, titled-The Sacred Books of the Hindus. The series was devised by the well-known scholarly institution-the Panini Office in Allahabad, for the exclusive purpose of making available some of the most important sacred books of the Hindus providing the original Sanskrit text along with its English translation. The translation work of the individual books was entrusted to expert scholars in the field. The Sacred Books of the Hindus Series brings together the best writings upon philosophical subjects from the sacred scriptures of the Hindus. These historical and critical texts provide a complete framework for the understanding of the philosophical and spiritual tenets of the Hindus. Many of these texts are very uncommon and are useful today not only to teachers, but the researchers, students, philosophers and above all the general reader. The Sacred Books of the Hindus is the result of one of the most impressive publishing endeavours of the twentieth century. The work was devised along new lines, a simple system envisaged by the Panini Office and B.D. Basu, and its contributors included some of the leading scholars of the day. It represented the first attempt to bring a coherent method to the compilation of Hindu scriptures which could be of use to both, the scholar and the lay educated person. We are proud to make available individual volumes of the series on popular demand from the readers. The complete series in 30 volumes and 38 parts is also available.

Table of Contents:
First Adhyaya : MEANS OF ACQUIRING RIGHT KNOWLEDGE OF DUTY : First Pada : The Tarka-Polemical-Pada. : I. Necessity of the Inquiry Embodied in the Sutras II. Definition of 'Dharma' III. Propounding of the Enquiry Into The Valid Moans Of Knowing Dharma IV. Dharma is not Amenable to Sonse-Poreoption and the Other Moans of Knowledge V. The Unquestionable Validity of 'Vedic Injunction' Us the Only Means of Knowing Dharma Vi. Fernley of Words Vii. The Veda is Expressive Viii. The Veda is not the Work of a Personal Anther Second Pada : The Authority of The Arthavada : I. Trustworthy Character of Arthavada Passages in General II. Treating of the Authority of Such Arthavada Passages as Have the Form of Injunctions III. Treating of Such Arthavada Passages as Appear to Contain the Station out of Reasons for Course of Action IV. Treating of the Use of Mantras Third Pada : The Authority of Smritis and Usage on Matters Relating to Dharma : I. The Authority of Smritis on General II. Greatest Authority Rest Indirect Vedic Declarations III. No Authority Attaches to Such Smritis as Have Their Origin in Worrd Object IV. Declaration Of Substance is Most Authoritative : 1. Treating of the Scriptures of the Bauddha, &e 2. Authority Attaching to the Practices of Good Men V. A Word Should Always Bo Taken in the Sense Attributed to it in the Scriptures : 1. Signification Recognise by the Aryas is More Authoritative than that Accepted by the Mleeheheh has 2. Treating of the Comparative Authority of Smriti and Usage 3. The Sense That a world Conveys in the Veda is More Authoritative than that Conveyed in ordinary Parlance VI. Treating of the Authority Attaching to Words Used Only by the Mlechha VII. No Independent Authoritativeness in the Kalpasutra : 1. The Smritis and the Augas of the Veda, Shiksa, &e., Like the Kalpasutra, have no Independent authority, Apart from the Veda 2. Mp Authority Belongs to the Non-Vedic Seriptures VIII. The Holakadhikarann : Authoritative Character of Popular Customs IX. Vyakaranadhikarana X. : 1. The Works used and the things Donoted by them in the Veda are the Same as those in Ordinary Parlanco 2. Words denote Communions, not Individuals Fourth Pada : Treating of the Names of Sacrifices : I. Words Like ‘Udbhid’ are Names of Sacrifice II. Chitra &e,. are Names of Sacrifices III. ‘Tatprakhyanyaya : “Agnihotra” is the Name of a Scarifies IV. ‘Tadvyapadesanyaya’ : “Syona” and Such other words are Names of Sacrifice V. Vajapoya etc., are Names of Sacrifice VI. Agnoya is not the Name of a Sacrifice VII. Such Words as Varhih and the Like Denote the Genus VIII.IX. The Names Proksani (VIII) and Nirmanthya (IX) Must be taken in Their Literal Signification X. The Words ‘Vaiavadova is the Name of a Sacrifice XI. The Mention of the Number ‘eight’ in Connection with the Vaiavanara Sacrifice is Only and Arthavada XII. The Mention of the Grass-bodding as ‘Master of the Sacrifice’ is Only a Praise. [Figurative Doseription Based Upon Accomploshmont of Perpose] XIII. The Brahmana is Praised as ‘Agni’ [Figurative Description Based Upon Samoness of Origin] XIV. The Sacrificial Post is Praised as ‘Master of the Sacrifico’ and as the sun [Figurative Description Based Upon Similarity of Form] XV. Indirect Description Based Upon Praise XVI. Figurative Description Based Upon Greatness of Number XVII. Gigurative Description Based Upon the Prisoner of an Indicative Sign XVIII. Doubts Rolating to the True Meaning of Sentence may be Set Aside by Sentence Passages XIX. The Indefinite is Defined by the Poeuliar by the Peculiar Petoney of Things Second Adhyaya : First Pada : Defferentiation of Actions and Texts Prescribing Them : Introductory I. Bhavathadhikarana II. There is Such a Thing as Apurva III. Divisions of Action into Primary and Secondary : 1. Definition of the Primary Action 2. Definition of Secondary Action IV. The Character of Primary Does not Being to Such Actions as the Cleaning of the Suva, etc. V. Mahendradhikarana VI. The non-injunctiveness of Mantras VII. Definition of Brahmana IX. Modified Mantras are not Mantras X. Denultion of Rik XI. The Definition of Saman XII. Definition of Yajus XIII. Nigada is Included in Yajus XIV. Definition of “One Sentence” or Syntaentiel Connection XV. The Definition of “Distinet Sentences” or Syntactical Disjunctions XVI. Anusangadhikarana : Eliptical Extension XVII. Cases Where Eliptical Extension is Not Permissible Second Pada : I. Deference in the Apurva of Subsidiary Sacrifices. Difference of Action Based Upon the Difference of Words Signifying the Section II. Difference of Actions Based Upon Repetition of the Save word : As in the Case of the Samits and other Sacrifices III. Treating of the Relation of Subservieney between the Agharas and the Agneya, etc. IV. Exception to the Foregoing Adhikarana V. The Aghara, etc. are Independent Actions VI. The Pasuyaga and the Somayaga ate Independent Actions VII. Actions Differentiated by Means of Number VIII. The Differentiations of Actions by Names IX. Differentiations of Actions, Through their Dolties X. The Sentences ‘Agnihotri Johoti and Dadhui Juhoti refer to the Sacrifice XI. The Mention of Definite Materials is with a View to Assistant Results XII. The Varavantiya, etc., are Distinet Actions Third Pada : I. The Grahagrata is Subsediary to the Jyotistoma II. II. The Avesti is a Distinet Sacrifice III. The Laying of the Fire is an Object of Injunction IV. The Daksayana, etc., are Accessories V. Actions Mentioned with Specific Substances and Delties Should be Regarded as Distinct VI. Such Actions as the Touching of the Calf and the Like, are Purely Purifice Story VII. The Naivarcharu is for the Purposes of Adhana VIII. The Tavatrapatnivata is Subservient to the Paryagnilarana IX. Adabhaya, etc., are the Names of the Vessols X. The Agnichayana is a Secondary Preparatory XI. The Masagnihotra is Distinet Sacrifice XII. The Agency, etc., are Kamya Sacrifices XIII. The Avesti Loads to the Acquisition of Food XIV. The Repetition of the Agneya Servws the Purpose of Glorification Fourth Pada : I. [Treating of the Lifelong Agnihotra] II. The Action Mentioned in Different Rescension Texts is the Same] Third Adhyaya : First Pada : I. Declaring the Subject-matter of the Adhyaya II. The definition of Subsidiary III. What can be Subsidiary? IV. The Details of Threshing and the pertain only to Particular things V. The Sphya and the other Implements have their Use Restricted VI. The Quality of ‘Redness’ is Restricted to the Substance, Along with Which it is Mentioned VII. VII. The Grahaikatva Ayaya : The non-significance of Number VIII. The Washing is not Done to the Chamass, etc. IX. The Measure of 17 ubits Applies to the Sacrificial Post used at the Passed Sacrifice X. The Action of ‘Abhikramana’ is Subsidiary to the ‘Prayajas’ Only XI. The Upavita is Subsidiary to the Entire Daras Purnamasa, and not the Samidhemi only XII. The Varana, the Vaikankata and the other Vessels belong to all Sacrifices the Mithosambandha Nyaya XIII. The Vartraghni Recitation, etc., belong to the Ajyabhaga Offerings Vartraghni(Nyaya) XIV. The Quartering Pertains to the Agnoya Calo Only Second Pada : I. Mantras are Employed According to their Primary Moaning (Rarhirnyaya) II. The ‘Aindri’ Mantras Apply to the Garhpatya (Garhpatyanyaya) III. The Mantras Speaking of Calling, are to be Employed in Calling IV. The Mantras Speaking of Walking round the Fire, are to be Employed in Connection with same Direction V. The Suktavaka is Employed in the Offering of the Grass Bundle VI. The Suktavakas are to be Employed in Accordance with their Meaning VII. The “Kamyayajanuvakya Mantras Being to the Kamya Sacrifices only VIII. The Upasthana of the Agnidhara Priest should be done with those Mantras That are Found in the Same Context IX. The Bhaksanuvaka Mantras are to be used in Connection with the Holding, etc., in According with is Indicated by their words X. From the word mandra up to Bhasayami is One Mantra XI. The Mantras Beginning with the Words Indrapitasya are Employed by modification to all Eating XII. Indra also should be Mentioned in Connection with the Punarvinita Soma XIII. At the Eating of the Patnivata, Indra and other Deities should not be Mentioned XIV. At the Eating of the Remnant of the Patnivata Offering there should be Mention of Tvastri XV. At the Eating of the Remnant of the Patnivata Offering there Should be no Mention of th e Thirty and Three Duties XVI. At the Eating there should be no mention of the Anuvasatkara doity XVII. The Remnauts of Offering other than the one to Indra, Should be eating Without Nantras XVIII. The Mantras Beginning with the Word Gayatra-chhandasah are to be used in Connection with the offering in which several metres are Used Third Pada : I. The Loudness, etc., Pertain to the Centre Veda II. II. In the Adhana the Singing is to be Done Gently III. The Jyotistoma Belongs to the Yajurveda IV. The Context is a Means of Pointing out the use of Mantras V. The Use of Mantras Assertained by the Order of Equence VI. The Use of Mantras Pointed out by Name VII. Among Direct Declaration and the other Means of According the Use of Nantras that Which Precodes is More Aitjprotatove than that which Follows VIII. The Twelve Upasads Portain to the Ahina Sacifies IX. The Pratipats are to be Taken Apart from the Context along with the Kulaya, etc. X. The Jaghni is not to be Separated from its context XI. The Joining of the also should fund aplease among the Sansthas XII. The Prohibition of the Pravargya Refers to the First Performance XIII. The Griding of Pusa Share is to be Done at the Vidriti Sacrifleos XIV. The Griding of Pusa Share Apploes Only to be Rice XV. The Griding of usa Share Funds Place only in th at Charu, which is Dedicated to Pusan Alone Fourth Pada : I. The Mention of the Nivita is an Arthvada II. The Dsitribution of the Quarters Must be Regarded as Mere Reference III. The Passages Beginning with Parusiditam, &e., are only Descriptive Reference IV. The Prohibition of the Telling of Lies Pertains to the Sacrifice V. The Yawing Portians to the Context of the Sacrifice VI. The Prohibition of the Threatening Pertains to Man, in his Ordinary Capacity VII. The Prohibition of Conversing with a woman in her Courses, Applies to Man, in his Ordinary Capacity VIII. The Warning of Gold Pertains to Man in his Ordinary Capacity IX. The Jaya &.,are Subsidiary to Vedic Actions X. The Expiatory Sacrifice is to be Performed Only in the Case of the gift of a Horse, During a Vedic Sacrifice XI. The Varuna-sacrifice Consequent Upon Horse-gift is to be Performed by the Donor XII. The Somendra-charu is to be offered on a Mishap Befalling the Drik, During the Performance of the Vedic Sacrifice XIII. The Offering of the Smendra-charu is to be made Upon Vemiting by the Sacrifice XIV. Out of the Agneya Ashtalapala Only a Two-fold Place Should be Offered XV. The Svistakrit Offering Should be Made out of the Rounants of all Substances used at the Sacrifice XVI. In Case the Svistakrit Offering is to be Made out of a Single Remnant it is from the First Romnant that is Should Be made XVII. The Division of the Case is for the Purpose of Eating Fifth Pada : I. The Svistakrit Oblation of Remnants Should not to Offered out of the Clarified Butter, &e. II. The Offering of Remnants is not to be Made out the Material of the Sakamprasthiya Sacrifice III. There is to be no Offering of Remnants at the Sautramani Sacrifice IV. At the Sarvaprista Sacrifice the Svisthakrit Offering is to be Made Only Once V. In Cencection with the Cup Dedicated to Indra-Vayu Three should be Two Eatings of the Remnant VI. Eating of the Romnants of Suma VII. There is Eating by the Priests to whom the Pupa Bolong VIII. The Udgatri Priests Should eat along with the Subrahmanya Prised IX. The Eating of Suma is to be Done by the Gravastut also X. The Pronouncing of the Sylable Vasat Entitles one to eat Suma XI. The Pouring of Oblations into the Fire and the Expracting of the Soma-julee also Entitle one to Eating XII. The Pronenceer of the Syllable Vasat and Others eat the Soma out of Cups XIII. The Hotri Priest is the First to eat the Remnant XIV. The Eating Comes After Invitation XV. The Permission to eat Should be giving in terms of Vedic Words XVI. The Answer Should Be by Means of Vedic Words-and that in Accordance with the Eating of the Mantra XVII. The Invitation Should be Extended to only these Priesta that have to eat out of the Same Veasel XVIII. When the Master of the Sacrifice Himself Offering he is Entitled to eat Offering XIX. The Fruit Cup is a Subastitute for Purpose of the Sacrifesial Offering XX. The Followers of the Kasttriya Cups Must be Brhmanas Sixth Pada : I. The Character of Consisting of Leaves and Such Other things that are Said Down, Apart from the Context of Any particular Sacrifice Should he taken as Pertaing to the Are Hetypal Sacrifice II. The Number Soventeen Pertaining to the Samidheni Versos is Applleable to the Cetype III. Such things, as t he Milking-Vessel and the Like, Apportain to the Arehetype IV. The Laying of the Fire is not Subsidiary to the Pavamana Sacrifice V. The Laying of Fire Appertains to the all Sacrifice VI. The Pavamana Sacrifice Are to be Offered in the Unsanetiued fire VII. The Upalarana and other Preparatory Rites Should be Performed Only in the Connection with the animal Dedicate to Agni Soma VIII. Such Details, as the Fetching of the Branch of the Palsaha Free and the Like Appertain to Both Morning and Evening Milkings IX. The Washing and Such Other Details in Connection with the Vessels is for the Same of all the Three Savanas X. The Triplication of the Such other Details, are Applicable to the Amshu, and the Adabhya Vessels also XI. The Placing, Washing and Such other Details are Applicable to the Amshu, and the Adabhya to the Fire XII. The Qualifications of the Brike such as they Should Bear Figures and the Rest, Pertain to the Fire XIII. The Purchasing, The Juice-extracting and such other Details Pertain to the Soma Only XIV. The Details of the Original Substance are Applicable to its Substitutes also XV. The Details of the Original Substance are Applicable also to Such Substitutes as are Directly Laid Down in the Seriptures XVI. The Diksanaya and the rest Appertain to the Agnistoma Seventh Pada : I. The Varhi Grass and other thongs belong to the Darsha-Purnamasa as Well as to their Subsidiaries II. The Purifecatory Rites Pertaining to the Master of the Sacrifice are Connected with the Primary Sacrifice III. The Saumika Altar Pertins to Both the Primary and the Subsidiary Sacrifice IV. The Initiation and the Sacrifice fees are Connected with the Primary Sacrifice V. The Initiation and The Sacrificial Fees are Connected with the Primary Sacrifice VI. The Inner altar Does not Appertain to the Sacrifice Post VII. The Havirdhana Cart has no Connected with the Samidheanf VIII. The Subsidiaries may be Performed through other Persons IX. The Number fo Priests whose Serviess have been bought is Limited X. The Chamasadhvaryus are Distinet From th e aforesaid Priests XI. There are Several Chamasadhvaryus XII. The Number of Chamasadhavaryu is Rostricted to ten XIII. The Shamitri is not Distinet from the afore Mentioned Periests XIV. The Upagas are not Distinet from others XV. The Soma-Vendor is Distinet XVI. THE Name ‘Ritwik Can Apply only to the Seventeen Priests XVII. The Brahma and the other Priests is the Master of the Sacrifice XVIII. The Seventeenth Among the Priests is the Master of the Sacrifice XIX. XX. Each of the Seventeen Priests are to Performonly Such acts as are Specislly Assiguned to him. In Some Cases, there are Exeeptions XXI. The Praisa Mantras are to be Recieted by the Maitravaruna Priest XXII. The Chamasahoma is to be Performed by the Adavaryu XXIII. The Shyena and the Vajapeya Sacrifice are to be Performed by the Several Priests Eighth Pada : I. The Purchasing of the Sevices of Priests is the Work of the Adhvaryu II. THE Giving of the Three-year-old cow is to be done by the Adhvaryu III. The Shaving of the Head and Such other Embellishmets Pertain to the Master IV. The Penancees pertain to the Master V. The wearing of the Turban Pertains to all Priests VI. Desire for Rain Pertains ft the Master VII. The Reciting of the Mantras Beginningeith Syurda is to be Done by The master VIII. The Mantra Mentioned in two Places is to be Recited by both Persons IX. The Mantra should be made to be Recited only by a Persons with Knows it X. The Doubnle adcts are to be done by the Adhvaryu XI. The Mantra Belonging to the Adhvartlu is to be Recited by the Hotri at a Particular Sacrifice XII. The Uttering of the Directions is to the Done hy a Priest other Than the One that Carries out those Direction XIII. The Directing Mantras are to be Pronounced by the Adhvaryu XIV. The Results Mentioned the Mantas with which Certain acts are done Accrue to the Master XV. Such Results Mention in the Karana-Mantras as are Helpful in the Performance Accrue to the Priest XVI. Some Results Mention in the Darana-Mantras Accrue to both Master and Piest XVII. The Sanetifleation of the Substances helps the Primary as Well as the Subsidiary XVIII. The Distinetive Details of the Archetype do not Pertain to the Ectype XIX. The Vidhriti and the Pavitra should be made of any Ordinary Kushan Grass XX. The Cake-deposits should be Made out of the Cake Prepared at the Primary Sacrifice XXI. The Silence Conjoined in Connection with Sacrifices for a Purpose, is for the sake of the Primary Sacrifice XXII. The Ajya Churned out of the Butter in a Leathern Vessel Portains to the Subsidiarios of the Shyena Sacrifice XXIII. The Ajya Made of Butter Pertains to all the Subsidiaries of the Shyena XXIV. It is Only the Savaniya Cake That Should Consist of Flesh