Chapter 4.3 - The Adi-purana (study)

An Adya-purana or Adi-purana is mentioned in most of the lists of eighteen Upapuranas and has been drawn upon extensively by almost all the Nibandha-writers. We have also got an Adi-purana preserved in Manuscripts and published by the Venkatesvara Press, Bombay, and by Navina-krsna Laha (with a Bengali translation), Calcutta. We shall see below that these two Adi-puranas are quite distinct in character and belong to different dates. 36 In the Cittavisuddhi-prakarana Aryadeva says: "If salvation could be attained by means of Ganges water, then fishermen would all attain salvation, and more particularly the fishes, which are in the Ganges day and night." (Winternitz, History of Indian Literature, Vol. II, P. 351). 37 For Manuscripts of the Adi-purana see (1) R. L. Mitra, II, pp. 18-20, No. 553. [This is an undated Manuscript written in Bengali characters and consisting of 25 chapters. It begins with verse 1 (jayati yasoda-sunuh etc.) of chap. 5 of the printed eds, and ends with the concluding verse (idam maya te kathitam mahadbhutam etc.) of the latter. Its contents, as given by Mitra, agree generally with those of chapters, 5-29 of the printed eds.] in (2) Julius Eggeling, VI, pp. 1184-85. [No. 3335-This is a complete Manuscript written in Devanagari script and copied 1799 A.D. It consists of 52 chapters, but its 52 nd chapter, which deals with Kamsa-vadha, is called the 51 st in the final colophon (iti sri-adi-purane narada-saunakadi-samvade kamsa-vadho namaikapancasattamo'dhyayah samaptah). It begins, like Mitra's Manuscript, with verse 1 of chap. 5 of the printed eds. but contains a second introductory verse (na khalu bala-vilasa° etc.) which is not found in the printed eds. Its first 25 chapters have general agreement, as regards contents, with Mitra's Manuscript and with chapters 5-29 of the printed eds. Of the remaining chapters, chap. 32 deals with Dhenuka-purvajanma-kathana, chap. 39 with Rasa-krida-vilasa, chapters 42-44 with the description of different kinds of nayakas and nayikas, chap. 45 with nama mahatmya, and the rest with the different deeds and exploits of Krsna. No. 3336.-This Manuscript also is written in Devanagari script. It was copied in

280 STUDIES IN THE UPAPURANAS (I). The Adi-purana, published by the Venkatesvara Press, Bombay, and by Navina-krsna Lala, Calcutta, consists of 29 chapters, of which the 1804 A.D. According to Eggeling, it is 'evidently a reproduction of the preceding Manuscript with all its mistakes and an additional supply of its own'.] (3) Haraprasad Shastri, V, pp. 708-9. [No. 4072.-This is a complete Manuscript written in Nagara script and dated Samvat 1869. For a 'full description' of this Manuscript, Shastri refers to the Julius Eggeling, A Descriptive Catalogue, VI, No. 3335. No. 4073. This Manuscript also is complete. It is written in Nagara script and dated Samvat 1708. It consists of 51 chapters, of which the last one deals with Kamsa vadha. Its last colophon ends with the words 'samaptas cayam purvakhandah'.] see (4) Sanskrit Manuscripts in the Adyar Library, Part I, p. 159. (5) List of Sanskrit, Jaina and Hindi Manuscripts, p. 185. (6) Stein, Jammu Cat,, p. 199. (7) Catalogue of the Sanskrit Manuscripts, pp. 329 and 337. (8) R. G. Bhandarkar, p. 10. (9) H. I. Poleman, p. 48, No. 1025. For short Manuscripts of Stava, Mahatmya etc., claiming to be parts of the Adi-purana, (1) Haraprasad Shastri, V, pp. 709-710. [No. 4074 (Manuscript No. 3355).-This is a complete Manuscript dealing with Visnunama-mahatmya. It consists of 7 folios and is written in Bengali characters of *the early nineteenth century'. It is quite different from chap. 45 (on namamahatmya) of Ind. Cff. Cat., VI, No. 3335 and Asiatic Society of Bengal (Calcutta) Cat., V, No 4 c 72. Its colophon runs as follows: ity, di-punane sikrsnai juna-samvade srivisnor namamahatmyam samaptam, No. 4075 (Manuscript No. 4022).-This is another Manuscript of the Visnu-nama-malatmya claiming to belong to the Adi-purana, although in its colophon the title of the work is given as 'Vaisnavamrta'. This Manuscript also is written in Bengali characters of the nineteenth century', begins with the same verse as that of the immediately preceding Manuscript (of the Visnu-nama-mahatmya), contains an interlocution between Krsna and Arjuna, deals with Visnu-nama-mahatn ya, and has the same text as that of the immediately preceding Manuscript ] (2) A. B. Keith, Catalogue, II, Part i, p. 905 (Citrakuta-mahatmya) and PP. 905-6 (Vitasta-stava). (3) M. A. Stein, Catalogue, p. 199. (4) M. Winternitz, pp. 267-9, No. 198 (Madhyama-bhaga of the Hemakuta-khanda of the Bharadvaja-samhita of the Adi-mahapurana).

THE MINOR VAISNAVA UPAPURANAS 281 first four are found neither in the Manuscript of the Adi-purana noticed by R. L. Mitra nor in those described by H. P. Shastri and Eggeling. It ends with the chapter on yamalarjuna-bhanga (breaking of the pair of Arjuna trees), an exploit of the infant Krsna at Vrndavana. A comparison of this printed Adi-purana with Shastri and Eggeling's Manuscripts shows that the former does not represent the entire Adi-purana but contains only a part of it. This fragmentary character of the printed edition. is also shown by its chap. 6 which mentions the different incidents connected with Krsna's life from his birth to his exploits at Mathura and Dvaravati. It is highly probable that Shastri and Eggeling's Manuscripts also do not comprise the whole work known under the title 'Adi-purana', because these Manuscripts end with Krsna's exploits at Mathura and record none of the incidents at Dvaravati, and in the second of the two complete Manuscripts of the Adi-purana described by H. P. Shastri, the final colophon ends with the words 'samaptas cayam purva-khandah'. Of the Uttara-khanda of the Adi-purana we know nothing at present. It seems to have dealt with Krsna's exploits at Dvaravati. 38 The printed Adi-purana, which calls itself the essence of all the Puranas, begins with the verse 'rajojuse janmani sattva-vrttaye", the first two quarters of which are the same as those of the first introductory verse of Banabhatta's Kadambari. This introductory verse as well as a few others which follow it contains salutations to Visnu and Vyasa, of whom the former is described as 'cinmatra-rupa' and 'paramatma-rupin' and is called Brahma, when consisting of pure consciousness, and Mayesvara, when taking the human form," while the latter, who is a form of Visnu, is said to have divided the original Veda and given it to his disciples, to have composed a Purana-samhita after collecting the anecdotes (itihasa) from the Veda, and to have written the Brahma-sutra in order to elucidate the meaning of this Purana-samhita, the Bhagavata-purana as a commentary on the BrahmaSee the chapter-colophons (of the Venkat ed.), in most of which this Purana is called "sakala-purana-sara-bhuta'. It should be mentioned here that our reference in the following pages are generally to the Venkatesvara Press (Bombay) ed., unless otherwise mentioned. 39 Adi-purana 1. 2 a-brahmeti yasya nigamair vivrtas cidamso mayesvarah purusa-rupa-dharo yadamsah/................ 36

282 40 STUDIES IN THE UPAPURANAS sutra, and the present Adi-purana to embody the essence of all these works. 10 Next, after praising the Naimisa forest as the Visnu-vana (forest of Visnu) and the best of all holy places, this Purana states that once Suta came to the hermitage of Saunaka in this forest during a twelve-year sacrifice instituted by the latter and was duly received by the sages. (- Chapter 1). When Suta took his seat, Saunaka praised his presence as productive of immense good, asked him to take rest, and retired to the fire-sanctuary (agni-grha) to perform his own evening duties. (- Chapter 2). When, after taking rest, Suta returned to Saunaka in company with the sages, the latter described the evils of the Kali age" and requested the former to tell them how people could get rid of these evils and to describe, in connection with Krsna 'the lord of cowherdesses', the essence of the Puranas, Itihasa, Dharmasastras and the work of Badarayana (i.e. the Brahmasutra). (- Chapter 3). The other sages also requested Suta to speak on the way of attaining devotion to Hari. Consequently, Suta saluted Krsna (whom he described as 'cidanandamaya' and 'trimurtika') and Vyasa, and consented to reproduce the Adi-purana which he had heard from his teacher Vyasa and which was the essence of all Sastras. (- Chapter 4). In chap. 5 we are told that Vyasa heard from Narada this Adi-purana which was proclaimed originally by Sanatkumara." It is said that once, in course of his wanderings, Narada came to Vyasa's hermitage on the bank of the Sarasvati and was warmly received there by Vyasa's pupils, and that being requested by these pupils to speak on the means of getting rid of Visnu-maya which steeps the whole creation in nescience, Narada spoke about Krsna, who is one of the incarnations of Visnu and of whom he had heard from Kumara.48 40 Adi-purana 1. 8-13. 41 Speaking of the bad effects of the Kali age the Adi-purana says that people will become non-believers and look upon the Salagrama as a piece of stone meant for measurement of weight, and that one's wife's brothers will be one's best advisers (Adi-purana 3. 7 and 19). 42 sanatkumaroktam idam puranam yato na kimcit param asti purvam, maya srutam naradato badaryam sraddhaluna cadipurana-samjnam'//, 43 Adi-purana 5. 3-13. Adi-purana 5. 2.

THE MINOR VAISNAVA UPAPURANAS 283 Thus the topics of the present Adi-purana have been introduced in the printed edition. The Manuscripts of the Adi-purana, on the other hand, make no mention of Suta or Vyasa but simply say that once, in course of his wanderings, Narada came to Naimisaranya in order to see Saunaka and others and had a warm reception from the sages living there. It was at their request to speak on the means of getting rid of Visnumaya that Narada narrated the contents of the present Adi-purana That the present beginning of the printed edition is due to a change made at a later date by the addition of its first four chapters, is shown not only by Shastri and Eggeling's Manuscripts of the Adi-purana but also by the mention of Narada and Saunaka as interlocutors in the colophons of all the chapters from chap. 5 of the printed edition. It is to be noted that in chap. 5 of the printed edition Narada speaks to Vyasa and his pupils, and not Saunaka. Though the beginning of the printed Adi-purana is different from those of the Manuscripts, it deals, like chapters 1-25 of the latter, mainly with the story of Krsna-the legendary account of the birth of Krsna as well as of Baladeva, Vasudeva's eulogy of Krsna and his removing of the newborn child to Nanda's house, the merry-makings in Nanda's house on the occasion of Krsna's birth, the ceremony of naming Krsna and Baladeva as performed by Garga, and the incidents connected with Krsna's infancy, viz., his killing of the demoness Putana and of the demon Trnavarta, his breaking of a cart, his childish sports with his foster-mother Yasoda as well as with other cowherdesses (such as those of his stealing milk, curd and butter and sharing these with his associates, his breaking of utensils, his escape on more occasions than one from the midst of cowherdesses who tried to capture him, his passing the night with all the gopikas separately in their respective houses, and so on), his defeat in a wrestling competition with Baladeva, and his breaking of a pair of Arjuna trees when he was tied by Yasoda to a mortar. In connection with this story, the following topics have been dealt with in the printed editions:-The benefits of worshipping Krsna by forsaking all contact with women; characteristics of the devotees of Hari; description and praise of Mathura-mandala, in which Vrndavana is situated; praise of Vindavana, which is called the most favourite

284 STUDIES IN THE UPAPURANAS place and the eternal abode of Krsna and in which Krsna's sports and exploits are always to be experienced through love and devotion; characteristics of a love-messenger (duti); description of the Kali age; a summary of the Ramayana; and Yasoda's seeing the universe in Krsna's mouth. In order to glorify Krsna, a few subsidiary stories have been introduced; viz., Narada's meeting with Visnu in Sveta-dvipa and the latter's narration of the story of ten sages who meditated on Krsna Krsna (the delighter of gopikas-gopika-ramana) of Vrndavana in order to experience his sports; Narada's bath in the Manasa lake, his consequent attainment of an extremely beautiful female form, and his experience of Krsna's allaying the jealous anger of Radha as well as of his Rasa-lila and other sports at Vrndavana with the gopis, especially with Radha, the daughter of Vrsabhanu; Narada's attainment of a male body by bathing in the Krsna-ganga and his experience of Krsna's Vraja-lila, which is 'nitya' (permanent) and in which Krsna tends cattle with his friends and associates and is received in the evening by his foster-mother and other cowherdesses; Visnu's narration to Brahma of the story of his taking the form of a bee and describing the love-sport (prema-lila) of the love-smitten (srngara-rasa-vihvala-manasa) Krsna at Vrndavana with innumerable gopis who are called the images of his own image (viz., Radha), with the mention of the lineage of Nanda and Radha as well as the names of the eight principal female friends of Radha, the principal gopis who attend upon Krsna, and Krsna's associates (including Radha's four brothers named Vrsavrdhnu, Manahsaukhya, Stokakrsna and Sudaman) who play and tend cattle with him and never grow old or die; rebirth of Carumati, daughter of the sage 45 44 Adi-purana 10. 35-36 (...svabimbapratibimbena kridate vipine 'nisam). 45 Nanda, the foster-father of Krsna, is said to be the youngest son of Citrasena, who, again, was the youngest son of Kalamedu, the great-grandson of Abhirabhanu, the lord of gopas, of Mahavana. Radhika was born of Manavi by Vrsabhanu, the great-grandson of Asisena (Arstisena?), the Mahagopa, of the village Arstigrama. (See Adi-purana, chap. 12). 46 The long list of the names of these principal gopis includes the following:-Malati, Madalasa, Citra, Vetravati, Kalavati, Sunanda, Visakha, Sarika, Madhavi, Candravali, Bhadravali, Campavati, Tilottama, Alaya and Taravali.

THE MINOR VAISNAVA UPAPURANAS 285 Kalabhiru, as the demoness Putana due to the curse of her husband Kaksivat, who was offended with Carumati on account of her illicit connection with a Sudra; rebirth, in the form of the demon Trnavarta, of the Bhagavata king Visvaratha of Dravida who gave trouble, under suspicion of thieving, to a Brahmin Vaisnava who was returning at night after attending a 'kirtana;' and so on. Krsna In Shastri and Eggeling's Manuscripts of the Adi-purana, the story of Krsna further continues up to the killing of Kamsa at Mathura and includes the following incidents: -Krsna's killing of Vatsasura, Bakasura, Aghasura, Dhenuka, Pralamba and others, and his chastisement of the serpent Kaliya; Brahma's experience of Visnu-maya; Krsna's uplifting of the mountain Govardhana, and his Rasa-krida; and so on. In these Manuscripts there are also chapters on the praise of gopis, the different kinds of nayakas and nayikas (including a section on 'svakiya-bheda-varnana'), the glory of the name of Krsna (nama-mahatmya), the description of the seasons Vasanta, Grisma, Sarat and Hemanta, and so on. There are also a few subsidiary stories such as that of the previous birth of the demon Dhenuka. From the contents of the present Adi-purana indicated above, it is clear that this Purana is solely dedicated to the promulgation of faith in Krsna, who, unlike the other gods, is kind to both friends and foes. In this work Krsna is regarded not only as an incarnation of Visnnu but as the Bhagavat himself" and the eternal Brahma. He is the individual and the Supreme Soul, 48 and is both one and many. Though, in his supreme state, he is formless and has no beginning or end, he manifests himself in different forms through guna. Being 'rasakrsta,' he sports permanently, at Vrndavana with gopis, especially with Radha who is called his Para Vidya, Para Sakti, and Hladini Sakti and who does not seem to be his wedded wife, but no male can experience these sports unless he turns a female.50 Krsna's Vraja-lila, on the other hand, is said to be 47 Adi-purana 12. 13-163; and also 6.7, 9.58, and so on. 48 Ibid., 17. 74. 49 Ibid., 13. 57-58. 50 Cf. Ibid., 13. 52-53- navalokayitum saktah pumstvena purusarsabha/ atas tavadhikaro'sti strirupasya varanane //

286 STUDIES IN THE UPAPURANAS open to his male devotees. People are advised to devote themselves solely to the worship of Krsna³¹ and to look upon women as obstacles in the way of their spiritual development. They are to practise love and devotion in such a way that they should always be ready to do good to others and should not be affected in the least or try for a remedy, even if they are insulted, oppressed, beaten, or killed by others. According to this Purana, 'bhajana' (i.e. kirtana), based on prema and bhakti, is the best way of Krsna-worship and is superior to yoga, dana etc.; and all the members of the four castes without distinction of age or sex, as well as Antyajas, Pulkasas and Mlecchas are entitled to worship Krsna.53 The present Adi-purana, as its contents show, can never claim an early origin. None of the numerous verses, ascribed to the 'Adi-purana' by Laksmidhara, Apararka, Aniruddhabhatta, Vallalasena, Hemadri, Madanapala, Madhavacarya, Sulapani, Kullukabhatta, Sinathacaryacudamani, Govindananda, Raghunandana, Narasimha Vajayeyin, Anantabhatta, Gadadhara and many other Nibandha-writers in their respective works, is found in the printed Adi-purana In the Haribhaktivilasa (of Gopalabhatta),54 Laghu-bhagavatamrta (of Sanatana Gosvamin) 55 51 Adi. 26. 38 ff, 52 Adi-purana 8. 16-18- ksiptavamanita dhvastas taditah pidita api/ na vikriya prabhavati pratikaram na kurvate// hitam kurvanti sarvesam karuna dina-vatsalah/ titiksavo'lpavaco hi mahanto loka-pavanah/ te priyah sriharer bhaktah prema-madhvika-maksikah// 53 Adi-purana 28. 52 sarve'dhikarino varna asramah sisavah striyah/ antyajah pulkasa mleccha ye canye papa-yonayah// 54 On p. 524 of his Haribhaktivilasa Gopalabhatta quotes from an Adi-purana nine verses on the praise of devotees of Krsna, and on pp. 612, 634, 678 and 683 he quotes from the same source thirteen more verses on Krsna-nama-mahatmya. In quoting some of these verses he uses the words 'adi-purane srikrsn- arjuna-samvade'. But none of these verses occurs in the chapter (viz., chap. 45) on 'nama-mahatmya' contained in the Manuscripts of the Adi-purana described by Eggeling in his Julius Eggeling, A Descriptive Catalogue, VI, pp. 1184-85, Nos. 3335-36, and by H. P. Shastri in his Asiatic Society of Bengal (Calcutta) Cat., V. pp. 708-9, Nos. 4072-73. 55 The Laghu-bhagavatamrta quotes from the 'Adi-p'. nine verses in which

THE MINOR VAISNAVA UPAPURANAS 56 287 and a few other works of the later Vaisnava writers of Bengal a number of verses has been quoted from an 'Adi-purana', and in these quoted verses Krsna speaks to Arjuna on the praise of the name and devotees of Visnu (Krsna). Although some of these verses have been ascribed by Gopalabhatta definitely to a 'Srikrsnarjuna-samvada in the Adi-purana' (adi-purane srikrsnarjuna-sam vade) and a number of them occurs in the manuscripts of the Visnu-nama-mahatmya consisting of a 'Srikrsnarjuna-samvada' and claiming to belong to the Adi-purana, we are not sure that the Adi-purana, of which this Visnu-nama-mahatmya claims to be a part, is the same as that found in the printed editions and the Manuscripts mentioned above. On the other hand, Mitra Misra, though not quoting any verses from the present Adi-purana, must have been quite familiar with this work; because, after giving two lists of Upapuranas from the Kurma-purana' and the 'Brahmavaivarta-purana', Mitra Misra quotes Matsya-purana 53. 59 b-63 in support of the view that the Upapuranas originated from the major 'Puranas', and then exemplifies this view by naming the Nandikesvara-purana, Adi-purana and Devi-purana, which, he says, were recognised as Upapuranas by great men (mahajana-parigrhitani) and of which the first and the third are not mentioned in any of the two lists of Upapuranas given by Mitra Misra. Hence it is Krsna speaks to Arjuna on the praise of the votaries of Krsna, of the devoted gopikas, and of Vrndavana, and one of which is the same as a verse quoted from the Adi-purana in Haribhaktivilasa, p. 524. The Laghu-bhagavatamrta, which consists of two Khandas-Purva and Uttara named as Krsnamrta and Bhaktamrta respectively, must be the same as the 'Bhagavatamrta' which Krsnadasa Kaviraja ascribes to Sanatana and from which he learnt 'bhakti-tattva' and 'krsna-tattva'. See Krsnadasa Kaviraja's Caitanya-caritamrta, III, p. 111-sanatana kaila grantha bhagavatamrte/ bhaktitattva krsna-tattva jani yaha haite //). But in the introduction to their edition of the Laghu-bhagavatamrta Balai Chand Goswami and Atul Krishna Goswami say that this work was written by Rupa Gosvamin. 56 For the verses ascribed to the 'Adi-purana' in Haribhaktivilasa, p. 524, p. 612, p. 634, p. 678, and p. 683 see Visnu-nama-mahatmya (Asiatic Society of Bengal (Calcutta) Manuscript No. 3355), folios 2 a (lines 2, 4, 8-9), 2 b, etc., fol. 5 a (lines 3-4), fol. 4 a (lines 1-3), folios 6 a (line 9), 6 b (lines 3, 6), folios 2 b (line 4), 4 a (lines 2, 1, 7-9), 6 a (lines 7-8) and 5 a (line 8). The verses ascribed to the 'Adi-purana' in Laghu-bhagavatamrta, pp. 177, 182-3 and 184 do not occur in the Visnu-nama-mahatmya.

288 STUDIES IN THE UPAPURANAS sure that the 'Adi-purana' also (which Mitra Misra recognised as an Upapurana, because it was recognised as such by great men) must be different from the first Upapurana which is mentioned in the lists with the words 'adyam sanatkumaroktam,' and 'adyam sanatkumaram ca' respectively. A comparison between the printed Adi-purana and the present Brahmavaivarta-purana shows that the story of Krsna, as given in the latter work, is decidedly of a later date. On the other hand, the present Adi-purana holds the Tulasi plant in high esteem and seems to have known the tyranny of the Muhammadans in India.57 Hence this Purana should be dated between 1203 and 1525 A. D. Though a late work, the printed Adi-purana does not attach itself as a part to any Mahapurana, but claims to be the same as the earlier Adi-purana which was spoken out by Sanatkumara. It is needless to say that this claim is wholly untenable. Even the verse, in which this claim has been put forth by the printed editions, occurs in Shastri and Eggeling's Manuscripts in a quite different form without any mention of Sanatkumara or of the earlier Adi-purana 58 In the present Adi-purana there is mention of the use of bracelets of conch-shell by women, .5 of a proverb in the line 'adau ca sakhi hrtva gam vinayo na virajate'," of the word 'gali' used in the sense of 'reproach' on several occasions, 61 of marking a child on the forehead with collyrium for saving it from the harmful effect of others' sight, and of tying a tiger-nail and a hymn of Rama to a child's neck for saving it from the influence of evil spirits.2 These, as well as the fact that 57 Adi-purana 14. 139-140- asura yavanamsesu jata lokopatapinah/ aniti-niratah sarve samgrahe ca prabuddhayah// palayamanas tesam hi prajah syur api piditah/ prapur desantaram capi kvacin na sukhitabhavan'// 58 Viz., idam puranam paramadibhutam yato na kimcit param asti purvam/ srinaradenabhihitam tu naimise sraddhalave bhargava-saunakaya// 59 Adi-purana 26. 3 and 5. 60 Adi-purana 14. 14. 61 Adi-purana 16. 17; 25. 33 and 57. 62 Cf. Adi-purana 18. 130- (see Julius Eggeling, A Descriptive Catalogue, VI, p. 1184). drsti-dosa-nivaraya bhale kajjalakam kuru/ kanthe vyaghra-nakham caiva rama-namankitam stavam//

THE MINOR VAISNAVA UPAPURANAS 69 289 some of the ideas and practices of Caitanya of Navadvipa and tenets of Caitanyaism are found mentioned in the present Adi-purana, tend to create the impression that this Purana, like the chapters on Mathuramahatmya of the Varaha-purana, was written in Bengal by a disciple of Caitanya; but we have already seen that the Haribhaktivilasa and the Laghu-bhagavatamrta quote verses from a part claiming to belong to an Adi-purana' which cannot be said definitely to be different from the present Adi. 66 65 (II). Quite different from our present Adi-purana was the earlier Adya- or Adi-purana which is mentioned in most of the lists of eighteen Upapuranas and in which Sanatkumara was the speaker. It seems that Sanatkumara reported to a king, most probably to Yudhisthira,' what he had heard from Vyasa. That the earlier Adya-purana and Adi-purana were identical, is shown by the following facts: (1) the Brhaddharma-purana (1. 25. 23) names the first Upapurana as Adi-purana'; (2) while enumerating the works used in writing his Danasagara and Adbhutasagara Vallalasena names an 'Adya Purana',68 but when this Purana is referred to or drawn upon by him, it is mentioned as 'Adi-purana'; (3) in a particular work the same verses are sometimes found ascribed to the 'Adi-purana' in some Manuscripts and to the 'Adya-purana' in others; 8º (4) in some of the long citations from the Adi-purana' in the Caturvarga-cintamani, Sanatkumara appears as the speaker; 70 and (5) in their commentaries on Raghunandana's Malamasa-tattva Kasirama Vacaspati and Radharamana 69 63 See Adi-purana 8. 16-18 and 19-23; 10. 35-36; and so on. 64 For these lists see Chapter I. 65 In a verse of the 'Adi-purana' quoted in Madhavacarya's com. on the Parasara-smrti, I. ii, pp. 326-7 the speaker addresses the hearer as 'Bharata', and in the verses ascribed to the same Purana in Devanabhatta's Smrti-candrika, V, pp. 194-201 the hearer is addressed as 'rajendra', 'maharaja', 'Kuru-nandana' and 'Yudhisthira'. See also Sulapani's Sraddha-viveka. p. 137 (adi puraneyeyam dipanvita rajan etc.). 66 In Suddhi-kaumudi, p. 40 and Haralala, p. 117, verses have been quoted from the 'Adi-purana' with the words 'adipurane vyasah'. 67 adav adipuranam syad adityakhyam dvitiyakam. See Danasagara, p. 3 (verse 13), and Adbhutasagara, p. 2. 69 See, for instance, Apararka's com. on the Yajnavalkya-smrti, p. 870. 70 Caturvarga-cintamani, II. ii, pp. 518 and 763-8. 37

290 STUDIES IN THE UPAPURANAS Gosvami-bhattacarya take the 'Adya Sanatkumarokta' (Purana), mentioned in a list of Upapuranas derived by Raghunandana from the 'Kaurma', to mean the 'Adi-purana" This Adya- (or Adi-) purana was also called 'Sanatkumara', 'Sanatkumara "73 and 'Sanatkumariya' and also perhaps 'Sanatkumarokta' or 'Sanatkumara-prokta" from the name of its chief interlocutor. The earlier Adya- (or Adi-) purana occupied a very exalted position among the Upapuranas, so much so that it is assigned the first place in almost all the lists of eighteen Upapuranas as well as in that list of eighteen 'Puranas' which Alberuni committed to writing from dictation." Alberuni's list (which consists partly of Mahapuranas and partly of Upapuranas, viz., Adi, Narasimha, Nanda, Aditya etc.) shows that by the end of the tenth century A. D. the Adi-purana not only attained the position of being included in the list of 71 Malamasa-tattva (ed. Candicarana Smrtibhusana), p. 213-sanatkumaroktam adipuranam (Kasirama Vacaspati); adyam adi-puranam (Radharamana Gosvami-bhattacarya). 72 See Dbh I. 3. 13, and the 'Brahmavaivarta-purana' as quoted in the Viramitrodaya, Paribhasa-prakasa, p. 14, wherein the first (prathama, adya) Upapurana is called Sanatkumara. It is to be noted that in the great majority of the lists of eighteen Upapuranas the first Upapurana is the 'Adya declared by Sanatkumara'. A 'Sanatkumaropapurana' is drawn upon in the Sivarcana-dipika which is later than the first half of the seventeenth century A.D. (See Shastri, Asiatic Society of Bengal (Calcutta) Cat,, III, p. 866, No. 2853). 73 See Gopaladasa's Bhakti-ratnakara (R. L. Mitra, IX, p. 32). 74 See Nityacarapradipa, I, p. 19, wherein Narasimha Vajapeyin gives a list of eighteen Upapuranas on the basis of that contained in the Kurma-purana but names the first Upapurana as 'Sanatkumariya', and not as 'Adya' like the Kurma-purana See Chapter I (p. 4) above. 75 See the lists of Upapuranas (as given in Chapter I), in most of which the first Upapurana is mentioned with the words 'adyam sanatkumaroktam'. See also foot-note 72 above. 76 A good number of verses on Ekadasi is ascribed to a work called 'Sanatkumara-prokta' in Gopalabhatta's Haribhaktivilasa, p. 773 and Hemadri's Caturvarga-cintamani, II. i, pp. 993-995, 998, 999 and 1001-2 and III. ii, pp. 149, 160, 178, 181 and 184. 77 Sachau, Alberuni's India, I, p. 130.

the THE MINOR VAISNAVA UPAPURANAS 291 eighteen 'Puranas' but also became prominent enough to be named first of all. Hence the Adi-purana must have preceded Alberuni by a fairly long time. The Vayu-purana (chap. 104) mentions an 'Adika-purana' in a list of eighteen Puranas including the Brahma-purana (which also is sometimes called Adi-purana); Gangadhara, in his commentary on the Dharma-samhita, quotes from Padma-purana, chapter 19' a metrical line which includes the Saiva, Adi-purana and Devi-bhagavata among the Upapuranas;78 and present Saura-purana is said in its chap. 9 as well as in the Reva-khanda and the Reva-mahatmya to have formed the latter part of a complete work, of which the former part was declared by Sanatkumara and which was, according to the Reva-khanda and the Reva-mahatmya, also widely known under the title 'Sanatkumara'.80 These, as well as the first position of the Adya- (or Adi-) purana in all the comparatively early lists of eighteen Upapuranas, point to a still earlier origin of this Purana. Hence this Adya- (or Adi-) purana must be dated earlier than 700 A. D. As in some of the verses quoted from the earlier Adi-purana there is mention of the law-giver Manu, as well as of the names of rasis and week-days,³¹ this Purana should not be placed before 500 A. D. It is probable that this work was written during the sixth century A. D. This early origin of the Adi-purana is supported by its non-Tantric character which is unmistakably indicated by the quotations made from it in the different Smrti Nibandhas on vrata, puja, dana, etc. As not even a single Manuscript of the earlier Adya- (or Adi-) purana has been found up to the present time, we shall try to give here some idea. of its Smrti contents on the basis of the verses quoted from it in the commentaries and Nibandhas, An examination of these verses shows that this Purana dealt, among other topics, with the following:- - 78 'saivam adipuranam ca devibhagavatam tatha'.-Haraprasad Shastri, V, p. 289. 79-80 See under Saura-purana in Vol. III of the present work. 81 See the verses ascribed to the 'Adi-purana' in Madhavacarya's com. on the Parasara-smrti, II. ii, p. 321, Smrti-tattva, I, p. 844, Smrti-candrika, IV, P. 287, Varsa-kaumudi, p. 9, and so on. See also the verse ascribed to a work called 'Sanatkumara-prokta' in Caturvarga-cintamani, II. i, p. 998. Manu is mentioned in a verse quoted in Madana-parijata, p. 456.

292 STUDIES IN THE UPAPURANAS Selection of countries which are habitable to the members of the four castes; good customs and usages; marriage; cremation; funeral ceremony; periods of impurity due to miscarriage, births and deaths; methods of purification; donations; Vratas; and omina and portenta. In his Smrti-candrika, I, pp. 18-23 Devanabhatta quotes from the earlier Adi-purana fifteen verses on the selection of a habitable tract of land. These verses show that this Purana spoke of two kinds of countries,dharma-desa and adharma-desa. The former was distinguished by the presence of antelopes, barley and Kusa grass as well as of the four castes and orders of life and was to be resorted to by the wise, while the latter was to be shunned by them, because the twice-born could derive no benefit even by performing hundreds of sacrifices there; but the tract of land which lay along the banks of the Ganges was the most sacred of all. A person born in Aryavarta, no matter whether he was a twice-born man or not, was not allowed to go beyond the rivers Narmada (in the south), Sindhu (in the north and west) and Karatoya (in the east). Any twice-born man, who crossed the boundary of Aryavarta for reasons other than visiting the holy places, was to purify himself by observing the Candrayana-vrata. The people of Kanci, Kosala, Saurastra and Devarastra, of the two countries known by the name Kaccha, and of Sauvira and Konkana were very much condemned (nindita bhrsam); and an Arya was advised not to reside permanently in those tracts of land which were watered by the 'five rivers' and were known by the name Aratta. People, who went beyond the Narmada, Sindhu and Kasi and to the western side of 82 2-84 82 aryavarte samutpanno dvijo va yadi vadvijah/ narmadam sindhu-param ca karatoyam na lamghayet// aryavartam atikramya vina tirtha-kriyam dvijah/ ajnam caiva tatha pitror aindavena visudhyati// (ascribed to 'Adi-purana' in Smrti-candrika, I, p. 20). The Karatoya is a river in Northern Bengal and flows through the districts of Rangpur, Dinajpur and Bogra, 83 These were most probably Marukaccha (modern Cutch) and Kausikikaccha (the district of Purnea). 84 The text of the 'Adi-purana', as given by Devanabhatta in his Smrticandrika, I, p. 22, reads 'narmada-sindhu-kasinam param padmasya pascimam', Though we know that 'Kasi' was the name of the country, of which Benares was

THE MINOR VAISNAVA UPAPURANAS 293 Padma ( param padmasya pascimam) and lived there for a period longer than that required for visiting the holy places, were sure to visit the hells after death. No marriage or funeral ceremony, nor any sacrifice was to be performed in Anga, Vanga, Kalinga, Vindhya and Malavaka, in the countries lying on the south of the Narmada, as well as in those on the north of the Sindhu, and in Paundra, Surastra, Caidya, Kerala and Magadha. If a twice-born man chanced to go, out of his own accord and not for visiting holy places, to Saurastra, Sindhu, Sauvira, Avantya, Daksinapatha, Kalinga or other bordering countries, he was excommunicated and was to be purified by sacraments. These and other impious countries (papa-desah) were inhabited by impious people; so, a twice-born man, who went to these countries, became equally impious. : Going to deal with good customs and usages which were to be followed by the people, this Purana said that the people of the Kali age, being given to sinful acts, were not fit for practising that dharma (law and custom) which was meant for the people of the Krta age. Hence a twice-born man of the Kali age was to avoid the following Practice of celibacy (as a student) for a long period, carrying a kama- ndalu (as a forest-hermit or as a wandering mendicant), slaughter of cows (in sacrifices), performance of human and horse sacrifices, drinking of wine, sexual union with his own brother's wife, division of paternal property by allotting the largest share to the eldest son, and marriage with a girl belonging to the same gotra as that of himself or having sapinda relationship with his mother or married to another person before.85 He was to take his meal after his dependants, who consisted the capital, it seems that the original reading for "kasinam" was 'kosinam", The river Kosi or Kausiki formed the western boundary of Paundravardhana. Cf. the verse 'himavat-kausikam vindhyam param padmasya pascimam/ tirthayatram vina gatva punah samskaram arhati//'quoted from the 'Adi-purana' in Smrticandrika, I, p. 23. 85 For the relevant verses of the Adi-purana see Smrti-candrika, I, pp. 29 and 221. The verse 'udhayah punar udvaham jyesthamsam govadham tatha kalau panca na kurvita bhratr-jayam kamandalum//' is ascribed to the 'Adi-purana' in Smrti-candrika, I, p. 221 but to the 'Aditya-purana' in Madhavacarya's com, on the Parasara-smrti, I. ii, p. 91.

294 of the STUDIES IN THE UPAPURANAS poor blood-relations on his father's and mother's side and of other helpless persons living under his care. In taking his meal he was to observe certain rules, viz., he was not to take his meal by sitting or lying on his bed, or from a different seat, or in the morning, midday or evening, or with wet clothes on, or with the wet head, or without the sacred thread, or with his feet placed on a machine (yantra), or with his wife, or in a deserted house, a temple or a firesanctuary. A Brahmin might take his meal with his Brahmin wife on his way (to a distant place), but if he took his meal with his wife of a lower caste, he was degraded from his caste.87 If, at a dinner party, any of the persons rinsed his mouth without leaving his seat, others wore to leave their meals at once and wash their hands and mouths. A Brahmin was advised not to take his meal by taking his seat in the same line with other Brahmins or even with his own relatives, because he could not be sure that the latter were not guilty of patakas. 88 As regards marriage, it has already been said that the earlier Adi-purana disallowed the remarriage of a girl, no matter whether she was a widow or not. A person, who had such a girl as his wife, was always considered impure. This Purana was of opinion that the father, who allowed his daughter to be married according to the Gandharva form or who married his daughter to a suitable bridegroom by accepting money from the latter, attained the region of the Gandharvas after death.89 86 For the relevant verses of the Adi-purana see Smrti-candrika, II, pp. 617-618, and Madana-parijata, p. 333. 87 brahmanya bharyaya sardham kvacid bhunjita vadhvani/, adho-varna-striya sardham bhuktva patati tatksanat// This verse is ascribed to the Adi-purana in Smrti-candrika, II, pp. 617-8, but to the Aditya-purana in Madhavacarya's com, on the Parasara-smrti, I. i, p. 425. 88 For the verses of the Adi-purana on marriage see Smrti-candrika, I, p. 221, Haralata, p. 15, and Dana-kaumudi, p. 80. 89 gandharvena vivahena yas tu kanyam prayacchati/ gandharva-lokam vrajati gandharvaih pujyate narah// sulkena dadyad yah kanyam varaya sadrsaya ca kimnaraih saha giyeta gandharvam lokam eti ca // These two verses are ascribed to the Adi-purana in Dana-kaumudi, p. 80, but to the Aditya-purana in Varsa-kaumudi, p. 575.

THE MINOR VAISNAVA UPAPURANAS 295 A large number of verses on cremation of a dead body has been quoted in Aniruddha-bhatta's Haralata, Apararka's commentary on the Yajnavalkya-smrti, Devanabhatta's Smrti-candrika (Part V), Govindananda's Suddhi-kaumudi, and Raghunandana's Smrti-tattva. These verses state that when a twice-born man was on the point of death, he was taken out of the house in which he was lying. He was then bathed, dressed with a sacred piece of cloth, and laid down on the ground with his head turned towards the south. The place, at which he was thus laid, was already strewn over with Kusa grass. When he breathed his last, his body was bathed, dressed with a piece of cloth, adorned with flowers, garlands etc., scented with perfumes, and furnished with a piece of bell-metal, gold, gem or coral placed in its mouth. It was then taken out of the house by its eastern, northern or western gate according as the deceased person was a Brahmin, a Ksatriya, or a Vaisya, and carried by the deceased person's relatives or other twice-born people to the burning ground, which was generally situated on the bank of a river, or near water. But if there was no water or snow near the burning ground, the persons accompanying the dead body were to talk about water or call out 'Snow, snow'. While the dead body was carried to the burning ground, a great noise was produced by means of four kinds of musical instruments.90 At the burning ground the dead body was laid down with care, bathed, covered with a piece of cloth, and placed on a funeral pile by the deceased person's blood-relations on his father's side or by his kinsmen or other relatives, with its feet turned towards the south. In the case of a male, the dead body was placed on the funeral pile with its face turned downwards, but in the case of a female, it was placed on its back. It was then set on fire by the 90 smasana-bhumim netavyah ... ...// ... ... caturvidhena vadyena kuryuh kolahalam mahat//. Haralata, p. 125 and Suddhi-kaumudi, p. 110. 91 This method of placing a dead body on the funeral pile was followed by Brahmins other than the followers of the Sama-veda. The Sama-vedi Brahmins placed the dead body with its head turned towards the south.

296 STUDIES IN THE UPAPURANAS proper person. When the dead body was mostly consumed by fire and only a small portion of it remained unburnt, the person, who set fire to it, took in his hand seven pieces of fuel of prescribed lengths, went seven times round the fire by keeping it to his right, and threw those pieces of fuel, one by one, into the fire after each complete circumambulation. He, as well as each of his companions, then gave with an axe seven strokes on the burning fuel by pronouncing the mantra kravyadaya namas tubhyam etc.' After that, all of them went to the adjoining river without looking to the funeral pyre, took their bath there, and offered libations of water to the departed soul by facing the south. They then returned to the village and waited outside the house until the person who set fire to the dead body went to a neighbouring pool with a club in his hand, took his bath, brought water in an earthen pot, cooked rice with it in the north-eastern side of the house, and offered balls of rice in the prescribed manner to the departed soul at the gate of the house. The person, who thus offered pindas (balls of rice) to the deceased person on the first day of his death, was to offer these in the same way during the remaining nine days also. If an ahitagni twice-born man went abroad after leaving his wife. in charge of his fire and died there, his body was preserved until it was brought home and cremated with his own fire. If his body was 92 The text of the Adi-purana is as follows: mrnmayam bhandam adaya navam snatah susamyatah/ lagudam sarva-dosaghnam grhitva toyam anayet|| (See Haralata, p. 164, Suddhi-kaumudi, p. 128, and Smrti-tattva, II, p. 321). But Aniruddhabhatta explains the second line thus : lagudam grhitveti agragami-purusantara-hastena lagudam grhitvetyarthah/ 'toyartham tu tato gacched grhitva purusam purah/grhita-lagudam yatnat sarva-dustanivaranam // iti govindaraja-likhita-vrddhapracetovacanat/ tena laguda-hastam purusam agre krtva pindartham mrnmaya-bhandena jalam anetavyam/ (Haralata, p. 166). So, according to Aniruddhabhatta the club was borne not by the person who was to fetch water from a neighbouring pool for offering pindas to the departed soul but by another member of the party who was to lead the former to the pool.

THE MINOR VAISNAVA UPAPURANAS 297 not available, his bones were brought home, soaked with ghee, covered with wool, and burnt in the above-mentioned manner along with his implements of sacrifice. In the absence of bones, an effigy was made with leaves of Sara (reed) and Palasa, covered with an antelopeskin, tied with a thread of wool, besmeared with finely powdered barley mixed with water, and burnt. If a person, whose effigy was thus burnt by his relatives by taking him to be dead, returned home, he was to kindle the sacred fire afresh and a sacrifice was to be performed for giving him a long life. If a piece of bone was received after his effigy had been burnt, it was burnt with the fire produced by means of those half-burnt pieces of fuel which remained after the burning of the effigy. If no such fuel was available, the piece of bone was thrown into deep water. If, of a twice-born couple who maintained the sacred fire, one died before the other, the body of the former was burnt with the three kinds of fire, viz., Srauta, Smarta and Laukika, while that of the latter was cremated with the Laukika fire only.93 The bones of a dead person were collected from the burning ground generally on the fourth, fifth or sixth day according as this person was a Brahmin, a Ksatriya, or a Vaisya. According to local customs, his bones could be collected earlier by a day. But if the period of impurity consisted only of three days, the bones could be collected on the second day; and in case of impurity ending immediately (sadyah-sauca), the collection could be made just after the 93 ahitagnyos ca dampatyor yas tvadau mriyate bhuvi/ tasya dehah sapindais ca dagdhavyas tribhir agnibhih/ pascan mrtasya dehas tu dagdhavyo laukikagnina // (Adi-purana quoted in Haralata, p. 142). These lines have been explained by Aniruddhabhatta as follows: If, of a twice-born couple who maintained the sacred fire, the husband died before his wife, his body was cremated with the three kinds of fire, viz., Srauta, Smarta and Laukika; and the wife, who died after her husband, was burnt with the Laukika fire only. But if the wife died before her husband, she was burnt with the three kinds of fire, and the husband was to kindle the sacred fire afresh. If he did so, he was burnt with the three kinds of fire after his death. But if he died before kindling the sacred fire afresh, his body was cremated with the Laukika fire only. (See Haralata, pp. 143-4). 38

298 STUDIES IN THE UPAPURANAS burning of the dead body. During this rite of collection of bones (asthi-samcayana) Samkara and the carnivorous deities residing in the burning ground were worshipped in the prescribed manner" with the offer of various kinds of food, drinks, fruits, scents, flowers etc. The bones of the head were then taken by means of pieces of branches of a sacrificial tree, sprinkled with the five products of a cow (panca-gavya), covered with a piece of silk-cloth, placed in an earthen vessel furnished with a lid, and buried at a sacred place in a forest or at the root of a tree. In opportune times these bones were taken out, placed in a lump of earth together with a piece of gold as well as with honey, ghee and sesamum, and thrown into the Ganges by the deceased person's descendants or by his relations on his father's or mother's side. In case of death of a child aged less than two years, the dead body was adorned by its relatives with ornaments, flowers, scents, garlands etc., placed in an earthen pot, and buried underground in a sacred place outside the village. Sudra was In the case of a dying Sudra, removal from the house was not compulsory even when he was breathing his last. But when, after his death, the dead body was taken out, all the earthen wares of the house in which he died were thrown away. The dead body of a to be removed to the burning ground through the southern house. As Sudras had no Srauta fire to maintain, the cremation was necessarily simpler in their case. allowed to burn a Sudra, even if the latter was his gate of the method of No Brahmin was friend, and if he taking his bath, did so through mistake, he was to purify himself by touching fire, drinking ghee, and observing fast for three consecutive nights. The rite of collection of bones of a Sudra was to be performed after the tenth day. It might also be performed on the tenth day, if local customs demanded so. Regarding the methods of disposing of the dead body as prevailing among the Magas and Daradas of those days, there are a few lines quoted in Aniruddhabhatta's Haralata. These lines inform us that the Magas buried their corpses underground. The Daradas, on the 94 For the method of worship see the verses of the Adi-purana quoted in Haralata, pp. 186 ff. and Suddhi-kaumudi, pp. 145-6.

THE MINOR VAISNAVA UPAPURANAS 299 other hand, kept their dead bodies suspended from the branches of such trees as stood far away from human habitations and were leafy enough to protect these dead bodies from rain. After the expiry of a complete year these dried up corpses were brought down from those trees, bathed with the waters of the Ganges, and burnt.95 A large number of verses of the earlier Adi-purana is found quoted in the Nibandhas in connection with the determination of the period of impurity to be observed by the deceased person's relatives and others. The periods of impurity were determined by various factors such as the nature of relation of the persons with the deceased, their occupation, their caste, their motive in cremating a dead body, the caste, age, sex or character of the deceased person, the nature of death, the nature of help the person to be deemed impure rendered in cremating the dead body, acceptance of remuneration for carrying the dead body or cremating it, and so on. Even if a Brahmin, who was not a relative of a deceased Brahmin, lamented with the latter's relatives before the rite of collection of bones had been performed, he was to take his bath and sip water after the performance of the rite; if he did so for a Ksatriya or a Vaisya, he was to bathe with all his garments on and became pure on the second day; but by lamenting for a Sudra, he was to bathe with his clothes on and remain impure for three days. Lamentation for a deceased person after the collection of his bones caused impurity to a Brahmin for a day and a night. In the case of the members of other castes, lamentation necessitated bath with all the garments on, if this lamentation was made before the collection of bones, but if it was made after the collection, they required simple bath for attaining purity." Impurity was also caused to certain relatives by births and miscarriage, and its period varied under different conditions. A man, who 95 See Haralata, p. 126- maga bhumau nikhanyante daradas ca mrtan sada asadya vrkse gacchanti luptrakas ca svabandhavam//. ghana-cchaye sugupte tu tiro varsani varsati/ tatah samvatsare purne sarva-sambhara-sambhrtah// suskam tam jahnavi-toye praksipya pradahanti ca|| 96 For the relevant verses of the Adi-purana see Haralata, p. 91 and pp. 63-64.

300 STUDIES IN THE UPAPURANAS had as his wife a woman previously married to another person, was always deemed impure." The numerous verses quoted from the 'Adi-purana' in the Smrti Nibandhas in connection with sraddha show that this Purana dealt elaborately with the various points connected with this topic, viz., persons eligible for performing it under different circumstances, the method of its performance, the method of offering pindas, the number of Brahmins to be fed on this occasion, the proper day for performing the sraddha ceremony of those who committed suicide by starting on a long journey, or fasting, or hanging, or by means of a weapon, fire or poison, enumeration of persons who deserved no sraddha ceremony (viz., those who were killed by others while abducting the latter's wives or were killed in a fight with the Candalas or such other people, or administered poison, or set fire to others' houses, or were Pasandas, or committed suicide out of anger, and so on), the method of performing the sraddha ceremony at Gaya, and similar other matters. A Brahmin was forbidden to perform the sraddha of ceremony persons of lower castes, even if the latter were his own sons. If he did so out of passion, greed, fear or affection, he was degraded to the caste of that person whose sraddha ceremony he performed. he performed. Sons, born of Ksatriya, Vaisya or Sudra mothers, were advised to perform the sraddha ceremony of their deceased Brahmin father. In case of death of these sons, their own mothers were to perform their sraddha ceremony, and vice versa. Though the verses quoted from the 'Adi-purana' in connection with donations are not many, this Purana was certainly not very poor 98 in this topic. In his Danasagara Vallalasena says that various kinds of donations were dealt with in the Adi-purana according to their subdivisions (or, in accordance with the divisions of the year in which these were to be 97 anyapurva yasya gehe bharya syat tasya nityasah/ asaucam sarva-karyesu dehe bhavati sarvada/ danam pratigrahah snanam sarvam tasya bhaved vrtha// 98 For the verses on donations see Apararka's (on Kapila-dana), Danasagara, pp. 276 and 280-286, bhumi-dana), and so on. (see Haralata, p. 15). com. on the Yajnavalkya-smrti, p. 297 Dana-kaumudi, p. 40 (on

THE MINOR VAISNAVA UPAPURANAS 301 made?), and that in his Danasagara he quoted from this Purana only a few verses on donations because he fully utilised its sections on dana in his Acarasagara." The earlier Adi-purana contained chapters on Vratas and festivals also. In Smrti-tattva, I, p. 47 two verses on Krsna-janmastami are quoted from the earlier Adi-purana In his Caturvarga-cintamanni, II. ii, p. 518 Hemadri quotes nine metrical lines on Yugadi-vidhi (which required the gift of barley and the performance of homa and Visnu-worship with it), and on pp. 763-8 he quotes 30 verses on pradipa-vidhi. According to these last-mentioned verses the pradipa-vidhi was observed for one month from Asvina-paurnamasi to Karttika-paurnamasi. At the end of this period, the Dipa-mahotsava was performed for three days, during which lamps were lighted in the evening in the houses of the poor as well as in other places, viz., burning grounds, temples, banks of rivers, roads, caityas etc. Gifts of gold, silver, land, cows, paddy, fruits, beds etc. were also made to Brahmins on this occasion. com. For the large number of verses on tirthas (especially Gaya and Vrddha-tirtha) see Smrti-candrika, V, pp. 194-201. Madhavacarya's on the Parasara-smrti, I. ii, pp. 307-8, and Apararka's com. on the Yajnavalkya-smrti, pp. 878-9. The chapters on Gaya of the earlier Adi-purana seem to have formed the basis of chapters 105-112 (on Gaya-mahatmya) of the present Vayu-purana in which Sanatkumara speaks to Narada on Gaya and which mentions an Adika-purana in chap. 104 and has retained a few verses from the former.100 99 Danasagara, p. 6 (verse 56)- srutany adipurane tu danany anuvibhagatah/ acarasagaroktatvan na kirtyante'tra krtsnasah// (For 'anuvibhagatah' the India Office Manuscript reads 'abda-vibhagatah'). See also p. 3 (verses 12-14)- 100 *** tatha kurmapuranadipuranayoh|| uktany upapuranani vyakta-dana-vidhini ca// adyam puranam sambam ca kalikahvayam eva ca/ nandam aditya samjnam ca narasimham tathaiva ca// For instance, Vayu-purana, chap. 110, verses 2-3 and chap. 111, verse 1 are the same as the verses ascribed to the Adi-purana in Smrti candrika, V. p. 194.

302 STUDIES IN THE UPAPURANAS Ten verses on omens and portents have been ascribed to the Adiin Adbhutasagara, pp. 546, 548, 550 and 552-6. Of these, one (in Adbhutasagara, p. 546) is ascribed to the Aditya-purana in p. many of the Manuscripts of the Adbhutasagara. The remaining nine verses also might have been taken from the Aditya-purana At least the metrical similarity between these verses and those quoted from the Aditya-purana in the Adbhuta-sagara tends to create such an impression. It should be mentioned here that a good number of verses of the Adi-purana has been wrongly ascribed to the Aditya-purana, or vice versa. For instance, in Caturvarga-cintamani, II. ii, pp. 348-9 Hemadri ascribes to the 'Aditya-purana' an extract of 29 lines dealing with Sukhasupti-vrata 201 and Dyuta-pratipad and having Sanatkumara as the speaker; the verse 'sanmasabhyantaram yavat' is ascribed to the Adi-purana in Suddhi-kaumudi, p. 43 and Kullukabhatta's com. on Manu-Smrti V. 66, but to the Aditya-purana in Smrti-tattva, II, p. 260; the verse 'vivaha-yajnayor madhye' is ascribed to the Adi-purana in Suddhi-kaumudi, p. 67 and Haralata, pp. 105-6, but to the Aditya-purana in Kalasara, p. 272; and so on. On the other hand, the verse 'madhukam ramatham caiva' is ascribed to the Aditya-purana in Aparatka's com., Smrti-candrika, IV, p. 205, Madhavacarya's com. on the Parasarasmrti, I. ii, p. 370, Sraddha-kaumudi, p. 18, and Smrti-tattva, I, p. 226, but to the Adi-purana in Madana-parijata, p. 552 and Madhavacarya's com. on the Parasara-smrti, I. ii, p. 373; the verse 'api datr-grahitros ca' is ascribed to the Aditya-purana in Nityacara-pradipa, I, p. 105 and Kalasara, pp. 255 and 271 but to the Adi-purana in SuddhiIOI P. 554, The component parts of this Vrata, which was to be observed on the Karttiki Amavasya, were the following:-Fast at day-time (in case the worshipper was not a child or an invalid); worship of Laksmi in the evening; illumination at temples, crossings of roads, burning grounds, pastures, etc.; decoration of market-places with light, clothes, flowers, etc.; feeding of Brahmins and the poor; dining with friends and relatives after wearing new clothes and ornaments; and so on. On the Karttiki Sukla-pratipad the worshipper was to play at dice in the morning, dine with friends at noon, hear songs and musical concerts after wearing ornaments and using perfumes, decorate the bedroom with light, garlands etc., pass the night with beloved women, and in the morning honour Brahmins, friends and relatives with new clothes.

THE MINOR VAISNAVA UPAPURANAS 303 kaumudi, p. 68; and so on. Even in the same work a particular verse is ascribed to the Adi-purana in some Manuscripts and to the Aditya-purana in others. 102 The earlier Adi-purana must have been a Vaisnava work. In a verse ascribed to the Adi-purana in Smrti-tattva, II, p. 512, all-pervading Visnu is said to have made a rule, according to which the gods did not reside in their respective images under certain conditions; 108 Apararka and Govindananda quote from the Adi-purana a verse which states that the donor of land of the measurement of even a go-carma becomes free from all his sins and attains the region of Visnu. 104 Visnu is mentioned on many occasions 105 and Visnu-worship is prescribed in many of the quoted verses;" ; 106 Samkara is spoken of in a verse as a deity residing in the burning ground; 107 and so on.