Chapter 2.1 - The Samba-purana (study)

This work, as we have it in the Venkatesvara Press (Bombay) edition, is divided into 84 chapters. It begins with a salutation to the Sun (variously named a sense of divinity with regard to wind, fire etc. and thus for pointing out their sacred character. 9 The only printed edition of this work is that published by the Venkate- svara Press, Bombay 1899. This edition has been accomplished so carelessly that innumerable mistakes, due to both omission and commission, have crept in. It is based most probably on a single Manuscript; otherwise, variants would have been given at some place or other of this edition. We have, however, used the

THE SAURA UPAPURANAS 33 as Savitr, Bhaskara, Arka, Ravi, Aditya etc.) who is the cause of creation, protection and destruction of the universe and is the soul of Pitamaha, Narayana and Samkara, whose manifestations are the three Vedas, and who pervades the universe in the forms of Sakra, Vahni, Yama, Varuna, Samirana (i. e. Vayu), Dhanada and others who crowd the quarters. It then states that during a twelve-year sacrifice in Naimisaranya Saunaka asked Suta, "Here, O Suta, you have narrated materials of this Purana with extreme caution. As large numbers of verses, nay even complete chapters, of the Samba-purana are found common with the Bhavisya-purana (Brahma-parvan), Brahma-purana and Skanda-purana (Prabhasa-khanda), we have, in cases of doubt as regards the correctness of the readings of any of these verses, made a careful comparison before accepting any reading as authentic. For Manuscripts of the Samba-purana see (1) Julius Eggeling, VI, pp. 1316-18 [No. 3619.-This is a complete Manuscript consisting of 70 chapters. Its second introductory verse 'timira-kira-kiratah etc,' does not occur in the printed edition. Though Eggeling's description of this Manuscript as well as a comparison of its concluding verses with those of the Asiatic Society of Bengal (Calcutta) and Calcutta Sanskrit College Manuscripts shows that the contents of this Manuscript are practically the same as those of the printed edition, chap. 55 of the printed edition does not seem to occur in this Manuscript The difference in the numbers of chapters between this Manuscript and the printed edition is due to the fact that in a few cases single chapters of this Manuscript have each been split up into two or more in the printed edition. For instance, chap. 1 of this Manuscript chapters 1-2 of the printed edition, " 48 " " " 49-52 > " and so on. The contents of this Manuscript after chap. 48 are divided into 22 sections which are neither numbered nor designated as Adhyayas. Some of these sections are termed 'Patala.' These sections form practically a distinct part comprised under the general title 'Jnanottara'; and the last of these sections, which corresponds to chap. 84 of the printed edition, ends with a few verses which occur in the latter. These concluding verses agree with those of the Calcutta Sanskrit College Manuscript (for which see below). No. 3620.-This is practically the same as the preceding Manuscript ] (2) Haraprasad Shastri, V, pp. 750-7 [No. 4091.-This incomplete Manuscript, which agrees considerably with the India Office (London) Manuscript mentioned above, lacks the second introductory verse 'timira-kira-kiratah etc.' of the latter. It ends with chap. 81 and a part of chap. 82 of the printed edition. Thus, it lacks chapters, 83-84 and a part of chap. 82 of the latter. No. 4092. This Manuscript was copied in Saka 1764. It consists of 75 chapters, S

34 STUDIES IN THE UPAPURANAS And we have to us, first of all, the old and much elaborate story of the six-faced [god Karttikeya]; next [you have told us about] the Cosmic Egg (brahmanda), and also what was spoken by Vayu and by Savarnika, by Markandeya and by Vaisampayana, by Dadhici and by Sarva (i.c. Siva), by Hari, by the sages, and by the Balakhilyas. heard all these [from you] in company with the sages. you have not narrated what was done by the son of Hari (i.e. by Samba) ....The Purana of Bhaskara (bhaskarasya puranam), which was enquired into by the wise Samba, is concerned with the twelfth form ........ But, ○ sage, of which the last corresponds to chap. 84 of the printed edition. In spite of this difference in the numbers of chapters, the contents of this Manuscript and the printed edition are practically the same. In this Manuscript, chapters 52-74 have been grouped under a general title 'Jnanottara,' but this title does not occur in the colophon of chap. 75, in which Narada speaks to Samba. No. 4093 Though this Manuscript consists of 83 chapters and has a defective beginning, it is practically the same as the printed edition. Of the last six verses of the concluding chapter of this Manuscript, the first two and a half agree with verses 14-15 of chap. 84 of the printed edition, and the remaining ones are the same as the verses immediately preceding the two concluding verses of the Calcutta Sanskrit College Manuscript Like the other Manuscripts and the printed edition, this Manuscript contains a latter part called 'Jnanottara', but in the colophon of its concluding chapter, in which Narada speaks to Samba, the word 'Jnanottara' does not occur, No. 4094.-It deals with the praise of the Saka-dvipi Brahmins and claims to be the seventh chapter of the Samba-purana But in the printed edition the Sakadvipi Brahmins are praised in chap. 26. Moreover, the opening verses of this Manuscript, as given by Shastri, do not agree with those of chap. 26 of the printed edition. So, we are not sure whether these two chapters are considerably the same.] (3) Hrishikesa Shastri, IV, pp. 122-3 [No. 214. The introductory and the concluding verses of this Manuscript, as given in the Catalogue, show that the contents of this Manuscript also are practically, the same as those of the printed edition. The two concluding verses of this agree with those of the India Office (London) Manuscript; and the three verses and a half, immediately preceding those two concluding verses, are found to occur at the end of an Asiatic Society of Bengal (Calcutta) Manuscript (Cat. No. 4093).] Manuscript (4) A. B. Keith, Catalogue, II. ii, pp. 1000-1001, (5) Catalogue of the Sanskrit Manuscripts, p. 338. (6) A. C. Burnell, A Classified Index, p. 193. (7) P. P. S. Sastri, XV, pp. 7177-78, No. 10584.

THE SAURA UPAPURANAS 35 of the Sun (? dvadasakara)...... ○ blessed one, please narrate this entire Purana which is based on all scriptures".10 Consequently, Suta praised the Samba-purana over the Mahabharata and all other Puranas and said that this Purana would contain chapters dealing with the following matters. essence of the Vedas and the duties of the different castes; Various old and interesting stories; Smrtis given in connection with the [various kinds of worship of the Sun; how Narada caused Krsna to curse Samba; (the Sun's) foundation of a town by way of favouring Samba; measurement of Surya-mandala; the paring of the Sun's rays by means of a lathe, and the eulogy of the Sun; Samba's joy, and his consecration of an image of the Sun; Samba's bringing of the Magas; praise of the Magas; method of the worship of the Sun;]" the past, present and future; dissertation on mantras; description of the origin and destruction of the universe; sangopanga-samahara; introduction of the rules about, and worship of, the Sun; the six acts, viz., vasikarana, akarsana, marana, uccatana, vidvesana, and stambhana; characteristics of the Sun's image; rules about the construction of the house for the worship of the Sun; description of mandalas (circles), and the performance of various kinds of yaga (viz., kriya-yaga, siddhi-yaga, mahamandala-yaga, etc.); means of attaining the proximity of the twelve-formed Sun; placing of the Sun on the lathe; 13 rules 10 Samba-purana 1, 8 b-14. I I After 1, 17 a our printed edition omits the following five verses: srnudhvam munayah sarve sambakhyam papanasanam/ puranam sarva-rogaghnam param kalyana-dayakam// atra nana-vidha puja suryasya ca mahatmanah/ pituh sapo hi sambasya naradas tatra karanam// sapanugrahatas caiva tatha pura-nivesanam/ mandalasya pramanam hi bhramer aradhanam tatha// tejasam satanam caiva surya-stavas tathaiva ca/ sambasya ca tadollasam pratima-sthapanam tatha// maganayanam atraiva maga-mahatmyam eva ca/ puja-vidhim raver atra pujanisthas tathaiva ca!/ For these verses see Julius Eggeling, VI. p. 1317. 12 The printed ed. reads 'bhumer va tosanam' (1,21), but the India Office (London) Manuscript reads 'bhramimanopanam.' As Eggeling suggests, the original reading was

STUDIES IN THE UPAPURANAS about flowers and incense; duties on the Saptami Tithi ; ; method of fasting; results of gifts; determination of proper time; method of performing the duties to the Sun; method of burning incense; directions regarding the study of scriptures (called 'jaya'); description of dreams; penance; characteristics of spiritual preceptors; initiation, and selection of mantras for the initiated; and various eulogies.-( Chapter 1). Suta then said that once king Brhadbala, who was born in the race of Raghu, wanted to hear from his preceptor Vasistha about the eternal Brahma which caused cessation of rebirths, and put to him the following questions: - - (1) Which god should be worshipped by a member of any of the four asramas who wishes to attain final release? (2) How could he be sure of the attainment of heaven as well as the highest bliss ? (3) What should he do after passing to heaven, so that he may not lose it again? (4) Who is the chief among the gods and Pitrs ? (5) Whence did this universe originate, and where will it go after destruction? In answer to these questions Vasistha praised the Sun as the only visible and eternal deity who is the highest among the gods and Pitts and is the only source of energy, who never moves from his fixed position, who manifests the universe from himself in creation and absorbs it into himself at the time of destruction, into whom the Yogins and the Samkhyas enter after forsaking their bodies, and into whose region the kings like Janaka, the sages like the Balakbilyas, Panca- sikha and Suka, and many members of different varnas entered in times of yore by practising yoga, and who, therefore, is the only god deserving devotion and worship.-( Chapter 2). Brhadbala then wanted to know where the original place (adyam sthanam) of worship of the Sun was situated on earth. Consequently, Vasistha said that out of affection for Samba and in order to favour the whole world the Sun permanently resided, in his twelfth form, viz., probably 'bhramim aropanam' or 'bhramer aropanam.' It is more probable that the reading was 'bhramav aropanam.'

THE SAURA UPAPURANAS 37 Mitra, 19 in the 'city called Samba' on the bank of the Candrabhaga and thence favoured his worshippers by accepting their worship duly performed. At Brhadbala's request Vasistha narrated the story of Samba in the following way. Visnu, one of the twelve sons of Aditi,14 was born as Vasudeva, and Samba was the son of this Vasudeva. Once the irascible sage Narada, who had access into all the regions of the universe, came with some sages to the city of Dvaravati in order to see Vasudeva. Pradyumna and other young Yadavas received Narada with proper respect, but Samba was so proud of his youth and physical beauty and was so much addicted to amorous sports that he neglected the sage. In order to teach Samba modesty, Narada told Vasudeva that all his 16000 wives were so much enamoured of Samba that they were always anxious to meet him. But Vasudeva did not believe in Narada's words. So, Narada promised to convince Vasudeva of the truth of his allegation, and went away. After a few days Narada returned to Dvaraka and found Vasudeva enjoying water-sports etc. in the pleasure-garden in Raivataka in company with his wives, who 13 Samba-purana 3. 3 reads: pritya sambasya tatrarko jagato 'nugrahaya ca/ sthito dvadasa-bhagena mitro maitrena caksusa// In Samba-purana 4.6 Mitra is mentioned as the last of the twelve Adityas. 14 Samba-purana 3.6 reads:aditer dvadasah putro visnur yah sa punas tv iha/ vasudevatvam apannas tasya sambo 'bhavat sutah// In this verse Visnu is called the twelfth son of Aditi; but in none of the two lists of the names of the twelve Adityas given in Samba-purana, chapters 4 (verse 6) and 9 (verses 3 b-4) Visnu is assigned the twelfth place. Moreover, in the lines corresponding to Samba-purana 3. 6 the Bhavisya-purana does not mention Visnu as the twelfth Aditya. These lines of the Bhavisya-purana (I. 72. 10-11) are as follows: ya ete dvadasaditya virajante mahabalah/ tesam yo visnu-samjnas tu sarva-lokesu visrutah/ tasmat sambah suto jajne etc. : So, the present text of Samba-purana 3.6 (aditer dvadasah putro visnuh etc.) must be due to a revision made according to the list of the names of the twelve Adityas as given in Samba-purana 51 (verses 66-67 and 162-170) in which Visnu is assigned the twelfth place. We shall see hereafter that chap. 51 of the Samba-p, was a later addition.

38 STUDIES IN THE UPAPURANAS were coming under the influence of wine they were drinking. This was a great opportunity for Narada. He went to Samba and told him that he was wanted by his father immediately. Samba hastened to Vasudeva and stood before him. At the sight of Samba all of Vasudeva's wives, except three, namely, Rukmini, Satyabhama and Jambavati, became extremely passionate. At this moment Narada went there. As Vasudeva's wives stood up to receive the sage, signs of their extreme passion became prominent on their dress. Vasudeva understood their mental condition and cursed them all, except the above-mentioned three, to be unable to pass to the region of their husband after his death and to be forcibly carried away by robbers. (Here the Purana states that after Vasudeva's death, his wives were carried away by some 'thieves of the land of five rivers' even before the eyes of Arjuna). Vasudeva did not spare Samba but cursed him to become an ugly leper. Samba immediately became so, and Narada went away. (Here the Purana informs us that later on, being impelled by destiny and by the recollection of the previous event, Samba enraged the sage Durvasas again in the same way and had his family exterminated by a musala born as a result of the sage's curse'). 15 - ( Chapter 3). Being thus cursed by his father, Samba pleaded innocent, and Krsna advised Samba to take recourse to Narada for remedy. In accordance with this advice Samba met Narada at Dvaravati when the latter came there to see 'Visnu' (i. e. Vasudeva) on another occasion, and requested him to name the highest deity who deserved adoration of all gods and to whom he could take recourse for getting rid of the curse. Narada described his visit to the Surya-loka (Solar region), where he found the Sun attended by the gods, Yaksas Gandharvas, Apsarases etc., by the three Vedas incarnate, by the sages who were reciting the Vedic hymns of praise, by the three Samdhyas incarnate, Adityas, Vasus, Maruts and Asvins, by Brahma, Visnu and Rudra, by the Sun's two wives Rajni and Niksubha who remained at his 15 Samba-purana 3. 52-53 sambena punar apy evam durvasah kopito munih/ bhavyenarthena catyartham purvanusmaranena vai// praptavan sumahacchapam sambo vai manujottamah/ tac-chapan musalam jatam kulam yenasya patitam/l

THE SAURA UPAPURANAS 39 16 sides, by Pingala, the recorder of good and bad deeds of creatures,' by Danda-nayaka, by Rajna" and Stosa, 18 by Kalmasa (i. e. Yama) and Paksin (i. e. Garuda) who were stationed at the gate, by the fourhorned (or four-peaked-catuh-srnga) god Vyoman who resembled the Meru, and by the naked Dindi." He spoke on the greatness of the Sun and advised Samba to take recourse to this deity who pervaded the universe and was eulogised by Brahma and other gods.-( Chapter 6). Consequently, Samba started, with his father's permission, from the northern shore of the sea (?),20 reached the 'great river (mahanadi) 16 Samba-purana 6. 21 b reads 'pingalo devakah,' but in the corresponding line the Bhavisya-purana (I. 76. 13) reads 'pingalo lekhakah.' That the reading of the Bhavisya-purana is the correct one is evidenced by Samba-purana 16. 6 b-7 a, in which Pingala is described as being engaged by the Sun in recording the good and bad deeds of all beings. See also Samba-purana 7, 2 for the same function of Pingala. In Visnudharmottara III. 67. 5-7 also Pingala is described as 'atipingala,' 'uddiptavesa,' 'lekhani-patra-kara' and 'carma-sula-dhara.' and 17-18 In Bhavisya-purana I. 76. 13 b and 18, which correspond to Samba-purana 6. 22 a 7. 3 a respectively, these two names are given as Raja and Srosa. But in Bhavisya-purana I. 124. 13 and 22-24 a these names occur as Rajna and Srausa, the latter name being said to have been derived from the root 'sru' used in the sense of motion. See also Bhavisya-purana I. 143. 40 a in which the names are given as Rajna and Srausa. Bhavisya-purana I, 130. 52 b wrongly gives the former name as 'Rajna.' Samba-purana 36. 39 gives the names as 'Rajan' and 'Tosa.' In the Avesta Rashnu ('justice') and Sraosha ('obedience') have been mentioned as divine beings and companions of Mithra. 19 In the Samba-purana (6. 23, 7. 4, and 16. 25) Dindi is described as 'naked' (nagnah, nagnakah); but in Bhavisya-purana I. 76. 14 and 19 and I. 124. 1, which correspond to Samba-purana 6. 23 (dindir nagno 'gratas tasya), 7. 4 (ko dindir nagnako yas ca etc.), and 16, 25 ( samtisthati yas tu nagnah......) the words 'tatha', 'agratah' and 'magnah' are found in place of 'nagnah' and 'nagnakah' of the Samba-purana On the other hand, in Bhav, I. 124. 3 and 7 (=Samba-purana 16. 26 and 31 respectively) Rudra is described as naked (nagna). 20 The text of Samba-purana 24. 5-6 runs as follows:anujnatah sa krsnena sindhor uttara-kulatah/ jnatva samtarayamasa candrabhagam mahanadim// tato mitravanam gatva tirtham trailokya-visrutam/, upavasa-krsah sambah krso dhamani-samtatah// These verses are the same as Bhavisya-purana I. 127. 6-7. The Bhavisya-p, reads 'gatva' for 'jnatva,' and 'upavasa-parah' for 'upavasa-krsah.'

40 STUDIES IN THE UPAPURANAS Candrabhaga', thence went to the famous holy place Mitravana, emaciated his body there with fasts, and eulogised the Sun, who lived in the solar orb as an extremely effulgent Purusa, comprised all gods and the universe, was the same as the Paramatman, and was able to cure all kinds of skin diseases and physical defects. The Sun was pleased to confer devotion on Samba and to cure his leprosy. He asked Samba to establish an image of the Sun on the bank of the Candrabhaga, and granted a boon that the town, thus created, would be known after Samba, and promised to appear daily to Samba in dream.-( Chapter 24). Now, once, after attaining his former physical beauty, Samba went, as usual, to have his bath in the Candrabhaga which was 'not very far' from his hermitage and found that an image of the Sun was being carried by the current with its face turned upwards. Samba brought this image to his hermitage, established it in a part of Mitravana, and asked it by whom it was constructed. The image related its history in the following way. When, in times of yore, the Sun's brightness became unbearable to all he was requested by the gods to make himself endurable. Consequently, at his command Visvakarman mended his form by placing him on a lathe in Saka-dvipa. Afterwards Visvakarman made this image with the Kalpa-vrksa, took it to the Himalayas, and sent it down the Candrabhaga for the sake of Samba. The image assured Samba that the Sun would always remain present at that place. On hearing this from the image and seeing the Sun with his own eyes, Samba built a temple (deva-grha) for the image and approached Narada for his advice regarding the selection of the best Brahmin priests for its worship. Narada decried the Devalaka Brahmins of Jambu-dvipa, because they lived on the property of the images they worshipped, denounced the Manava Sastra (the Code of Manu), and were degraded (patita) and excommunicated (apankteya). He advised Samba to take recourse to the Sun for the purpose. Samba did so; and the Sun was pleased to advise him to bring the Magas creatures, 21 Cf. Samba-purana 26. 23 b-garhitam manavam sastram na prasamsanti te dvijah. This line does not occur in the Bhavisya-purana It is highly probable that in this line the original reading for 'garhitam' was 'garhanti,'

THE SAURA UPAPURANAS 41 from Saka-dvipa which was situated on the other side of the salt-ocean and was encircled by the ocean of milk, and where the people were divided into four castes, viz., Maga, Mamaga, Manasa and Mandaga³ corresponding respectively to the Brahmins, Ksatriyas, Vaisyas and Sudras of Jambu-dvipa but having no mixed caste among them. The people of Saka-dvipa, who were born of the Sun's energy (tejas) and to whom the four Vedas were given by the Sun, worshipped the Sun by citing Vedic hymns and wore Avyangas.38 The image added that the Sun was worshipped as Visnu in Sveta-dvipa, as Mahesvara in Kusa-dvipa, as Brahma in Puskara-dvipa, and as Bhaskara in Sakadvipa. Being thus advised by the image Samba saw his father at Dvaravati, mounted Garuda and went to Saka-dvipa, whence he brought to Mitravana on the bank of the Candrabhaga eighteen families of Magas, who worshipped the Sun and performed santihomas for the people.-( Chapter 26). 22. Samba-purana 26. 30-31. The text of these verses, as given by Nagendra Nath Vasu in his Castes and Sects of Bengal, IV, p. 9, has 'Masaga' for 'Mamaga.' In Bhavisya-purana (Verkat. ed.) I. 139. 74-75 the names of these four castes of Sakadvipa are given as Maga, Magaga, Ganaga (or Manasa) and Mandaga. These verses, as quoted by Nagendra Nath Vasu (in his Castes and Sects of Bengal, IV, p. 9), give the names as Maga, Masaga, Manasa and Mandaga (or Mandasa); while according to Aufrecht's Manuscript of the Bhavisya-purana the names are Maga, Magasa, Manasa and Mandaga (see Theodor Aufrecht, p. 33). Mahabharata VI (Bhisma-parvan). 11. 36-38 have the names as Maga (or Manga), Masaka, Manasa and Mandaga; Visnu-purana II. 4. 69-70 have them as Mrga (but 'Maga' in some Manuscripts), Magadha, Manasa and Mandaga; and the Brahma-purana, which incorporates many of the chapters of the Visnu-purana including chap. 4 of Visnu-purana II, gives the names as Maga, Magadha, Manasa and Mandaga (see Brahma-purana 20. 71). One of the Manuscripts of the Samba-purana described by Haraprasad Shastri has Maga, Magasa, Manasa and Mandaga (see Shastri, Asiatic Society of Bengal (Calcutta) Cat,, V, p. 753, No. 4092). Greek historians, such as Herodotus and Strabo, mention the warlike Massagetae as living in Sakitai with other clans. So, the Massagetae seem to be the same as the 'Masaga' or 'Masaka' Ksatriyas of Saka-dvipa. 23 Avyanga is a girdle originally worn by the Magi priests of ancient Persia. In the Avesta it is called Aivyaonghen. The Sun's girdle is called 'aviyanga' in Visnudharmottara III. 67. 3 b (kartavya rasana casya yaviyamgeti samjnita). 6

STUDIES IN THE UPAPURANAS The above-mentioned story of Samba's establishing an image of the Sun at Sambapura in Mitravana and his settling of eighteen families of Magi priests from Saka-dvipa for the regular worship of this image forms the nucleus of the Samba-purana, and in connection with this main story, a few subsidiary stories of interest have been introduced into this Purana for the glorification of the Sun. For instance, there are the stories of Samina's penance in the Northern Kuru country and of Visvakarman's paring of the Sun's rays by means of a lathe. Of these, the former is narrated in Samba-purana, chapters 10-11 as follows. 35 Brahma's son Marici had a son named Kasyapa and a daughter named Surupa. Kasyapa's son (on Diti) was Hiranyakasipu, whose son was Prahlada. Prahlada had a son named Virocana and a daughter named Prahladi. This Prahladi was married to Visvakarman, who was the son of Bhuvani, daughter of Surupa. The Sun's wife Rajni, who is said to be the same as Dyauh, was born to Prahladi under the name of Samjna or Sarenu. The Sun took a human form in order to have physical union with Samjna, and begot on her two sons, namely Vaivasvata Manu and Yama Sraddha-deva, and a daughter named Yami or Kalindi. Now, Samjna could no longer stand the heat and brilliance of the Sun. She secretly created from her own body a female named Chaya (called to be the same as Niksubha, who, again, is identified with Prthivi), requested her to attend the Sun and look after Manu, Yama and Yami, and went to her father's house. She lived there for one thousand years; and, being repeatedly asked by her father to return to her husband, she took the form of a mare and went to the Northern Kuru country. During Samjna's absence Chaya, 24 Samba-purana 10. 17 b (sarenur iti vikhyata etc.). This line, as occurring in the Bhavisya-purana (I. 79. 17 b) and the Skanda-purana (VII. i. 11. 65 b), reads 'surenuh' for 'sarenuh'. 25 Samba-purana 10. 19 c reads 'rantum vai nara-rupena suryo bhavati vai pura, This line, as occurring in the Bhavisya (l. 79. 20 a) and the Skanda-p, (VII, i. 11. 79 a), reads 'na tu tam nara-rupena suryo ('bharyam' according to the Skanda-purana) bhajati vai pura." The text of this line, as given by the Samba-purana, is obviously wrong. Cf. Samba-purana 11. 4 b-5 a (golakaram tu tadrupam drstva samjna vivasvatah/asahanti tu tat tejah svam chayam presya cabravit//),

THE SAURA UPAPURANAS .43 who resembled Samjna fully, attended the Sun as his wife and gave birth to two sons named Srutasravas and Srutakarman (of whom the former was destined to be known as Savarni Manu and the latter became the planet Sanaiscara later on) and a daughter named Tapati. Now, Chaya was so partial to her own children that Yama could not tolerate it. Once he threatened Chaya with his foot (padena samtarjay- amasa) and was cursed by her that his foot would fall down without. fail. Being afflicted in mind Yama approached the Sun with Manu and informed him of the whole matter. The Sun first minimised the severity of the curse by ordaining that worms would fall to the ground after taking flesh from his feet, and then asked Chaya the cause of her differential treatment towards the children. But as Chaya remained silent, the Sun understood the whole situation through meditation and was about to curse Chaya, when the latter related the whole mattter to the Sun. Being thus informed of the whole situation, the Sun approached his father-in-law Visvakarman in rage; but the latter told him that being unable to bear the extreme brightness of his form, Samjna went to a grassy wood in the Northern Kuru country and was practising severe penance there for an endurable figure of the Sun (cf. rupartham bhavato 'ranye caranti sumahat tapah). Visvakarman then intimated to the Sun that he was ready to act up to Brahma's proposal of paring the Sun's figure, only if the latter gave his consent. The sun agreed to it gladly and had his rays cut down by means of a lathe. The Sun then met Samjna in the Northern Kuru country in the form of a horse and had physical union with her. As a result of this union, the two Asvins, named Nasatya and Dasra, were born. The Sun had another son born of the earth. This son, who was named Raivata (or Revanta), 26 had the body of a horse and was armed 28 with a bow and arrows. Yama ruled over the creation with justice and became Dharmaraja; Manu became a ruler and the progenitor of the line of Iksvaku; Yami was transformed into the river Yamuna ; Savarni Manu was destined to become a ruler in future; Sanaiscara 26 The name is given as 'Raivata' and 'Revanta' in the Samba-purana, but in the Bhavisya-purana it is given as 'Raivata', 'Revata' and 'Revanta' (see Bhavisya-purana 1. 79, verses 59. 63, 79; I. 124. 31). In Visnudharmottara III. 67, 9 the name is given as 'Revanta.' +

44 STUDIES IN THE UPAPURANAS became a planet ; Tapati, who became the wife of king Samvarana, was turned into a river of the same name in the Vindhya mountain; the Asvins became the divine physicians; and Revanta became a noble and sanctifying deity easy to please. The story of Visvakarman's paring of the Sun's rays by means of a lathe is briefly this: rays As Samjna went to her father's house and then practised austerities (in the Northern Kuru country), the Sun became favourably inclined towards her and intended to fulfil her desires. In the meantime Brahma, being requested by the sages to save the creation from the trouble caused by the burning rays of the Sun, approached the Sun with other gods and Prajapatis and asked him to have his figure carved out by Visvakarman. At Brahma's request Visvakarman placed the Sun, with the latter's consent, on a lathe and pared his up to the knees. While the Sun's body was thus being cut out 'for the creation of the seasons of frost, heat and water', Brahma, Visnu, Rudra, Indra, Visvakarman and other gods, as well as the sages (viz., Balakhilyas, Visvamitra and others), Vidyadharas, Nagas etc. eulogised the Sun, and the Gandharvas (well versed in the three gramas, viz., sadja, madhyama and gandhara) and Apsarases etc, honoured the Sun with songs, dances and musical concerts. With the rays thus mopped off Visvakarman made a disc for Visnu and various missiles for other gods. The Purana adds that as the Sun's rays were pared up to his knees, his feet are always kept under a cover.- -(Chaps. 12-15). Another story may be mentioned here. Once Brahma and other gods found out that it was only through the boons of the compassionate Sun that the demons became powerful enough to trouble the gods. So, they decided to be devoted to the Sun and to surrround him in such a way that the demons might not see him. Accordingly, Indra stood, under the name of Dandanayaka," on the left side of the Sun and was engaged by the latter to rule over the world with his danda (sceptre) and niti (science of politics); Agni, who took his stand on the right side of the Sun, was known as Pingala due to his tawny colour and was engaged in recordDandanayaka is named as Dandin in Visnudharmottara III. 67. 5.

THE SAURA UPAPURANAS 45 ing the good and bad deeds of all creatures; the two Asvins stood on two sides of the Sun; Karttikeya and Hara stood at the eastern gate' under the names of Rajna and Stosa respectively "; Yama and Garuda assumed the names of Kalmasa and Paksin respectively (because the former was kalmasa i.e. variegated, and the latter had wings) and stood, with two asses," at the gate, which was thus rendered inaccessible; on the south, stood Citragupta (the officer of Yama) and Kala under the names of Jandakara and Mathara³ respectively; on the west, stood Varuna and Sagara under the names of Prapnuyana and Ksutapa³¹ respectively; on the north, stood Kuvera and Vinayaka, the latter having the form of an elephant; and on the east, stood Revanta, and Rudra under the name of Dindi. Thus the Sun's attendants were 'eighteen in number'. In order to prevent the demons these attendants as well as the Vedic hymns assumed various forms and surrounded the Sun with missiles in their hands.-(Sambap. 16. 1-24). 28 Samba-purana 16. 8 a reads 'purva-dvare sthitau tasya rajna-stosau mahabalau"; but in the corresponding line the Bhavisya-purana reads 'dvara-palau sthitau tasya rajnah sresthau mahabalau' (see Bhavisya-purana I. 124. 21 a), there being no mention of 'purva-dvara.' The reading 'rajnah sresthau' of the Bhavisya-purana is obviously wrong. Cf. Bhavisya-purana I. 124. 22-24 where the derivative meanings of 'Rajna' and 'Stosa' (and not 'srestha') are given. See also Bhav, I. 130. 52 b. 29 Samba-purana 16. 11 a reads 'kharam hi duratikrantam krtva dvaram vyavasthitau,' but Samba-purana 16. 21 a reads 'sakharadvarikau jneyau rajna-stosau tatah sthitau.' With whomsoever the 'khara' (ass) may be connected, it is clear that the asses were there. The Bhavisya-purana has these two lines as follows:-'dvitiyayam tu kaksayam apradhrstau vyavasthitau' and 'tau surya-dvarapau jneyau rajna-srausau tatah smrtau' (see Bhavisya-purana I. 124. 25 b and 35 b). 30 The name 'Mathara', which may have been derived from the Avestan Mathra, is found in the Bhavisya-purana (1. 53. 1), but the name 'Jandakara,' which also seems to have an Avestan origin, does not occur in the Bhavisya, 31 These two names are given respectively as Prapnuyana' and 'Ksataya' in Samba-purana 16. 16 a, as 'Prapnuyana' and 'Ksutapa' in Samba-purana 16. 16 b and 20 a, and as 'Prapnuyan' and 'Nuksutaya' in Samba-purana 29. 20 a, The Bhavisya-p, does not contain these names,

STUDIES IN THE UPAPURANAS 46 In Samba-purana 16 (verses 25-35) and narrated as follows: the 17, story of Dindi is After tearing away Brahma's head, Rudra took the skull in his hand and went naked to Daruvana for practising penance. At the sight of Rudra, the minds of the wives and daughters of the sages residing there became agitated. So, the sages drove Rudra away from that place. Rudra thence went to the Solar region, where the Sun's chief attendants advised him to take recourse to the Sun for getting rid of the sin committed. Rudra did so and eulogised the Sun, the result being that he became purified and was given the name 'Dindi'. The Sun advised Rudra to live in a highly sacred place on earth where he himself would live with him in company with his eighteen chief attendants as well as fourteen others. The Sun also conferred divine knowledge on Rudra, gave the name of Avimukta-ksetra to the place where Rudra practised austerities for attaining the Sun's favour, and assured Rudra that those people, who would bow down to Rudra and the Sun at that place having the measurement of a krosa, would become sinless. Besides these stories, there are also others which are no less interesting and important than those already mentioned. For instance, in chapters 42-43 the story of the establishment of the Sun's image in the Sun's penance-forest on the shore of the salt-ocean is given as follows: - *After Samba had brought the Yatakas and had a temple constructed for the Sun', the gods, sages, Siddhas, men and others heard of 'M.travana' (Mitra's forest) and at once came to this 'penance-forest' (tapovana) which was situated on the shore of the salt-ocean and was made by Visvakarman. Being thanked by Narada for enabling him to see the Sun's 'penance-forest' (tapovana) which was furnished with an eternal image of this god, Samba approached the Sun and was advised by the latter not to be proud of his glorious deed. Moreover, the Sun narrated the story that in ancient times some sages performed austerities there for many centuries, became the creators of this place through the Sun's favour, and thereby attained great fame for a Manvantara. Now, once the sages, Siddhas, Gandharvas and others, who lived in the Sun's penance-forest (tapovana, also called Surya-

THE SAURA UPAPURANAS 47 kanana) situated on the shore of the salt-ocean and worshipped him in various ways, stood in wait for his rise, eulogising him all the while. At dawn they were surprised to see that the Sun made the ocean, the sky and the earth red by means of his rays and appeared simultaneously in the sky and in the ocean. There was yet another form of the Sun which remained in water. Manus recovered it by entering the ocean, placed it in the 'tapovana', and cited hymns in its praise. On Manus' enquiry as to who constructed it and how it came to that place the image replied that after being constructed by Visvakarman and worshipped by the gods for the good of the world, it was placed on the Kalpavrksa in the Himalayas, whence it passed successively through the rivers Candrabhaga, Vaipasa, Satadrava, Yamuna, Jahnavi (also called Bhagirathi) and Modaganga³ until it reached the salt-ocean. The image also asked Manus to establish itself. Consequently, Vaivasvata Manu had a temple built for it, and the gods eulogised it, named it as Mundita and Mundira after being initiated by it to Sun-worship, and established the Sun in three (?) different places.³³ In chap. 45 the story of the origin of shoes and umbrellas is narrated thus : Once Jamadagni began to shoot arrows playfully, and his wife Renuka was engaged in collecting them. When, at mid day, the earth became extremely hot due to the burning rays of the Sun, Renuka delayed in fetching the arrows thrown by Jamadagni. Understanding Renuka's difficulties Jamadagni became so angry with the Sun that the latter appeared before the former in the form of a Brahmin and appeased him by handing over a pair of shoes and an umbrella for Renuka's use. 32 The reading 'modagamga-mahanadau' in Samba-purana 43. 32 b (bhagirathito vijneya modaganga-mahanadau) is obviously wrong. It should be 'modagamga mahanadi.' Cf. the adjective 'vijneya' and also the line 'tasmad vai modagamgayah pravista lavanodadhim' (Samba-purana 43. 33 b) which shows that from the Modaganga the Sun's image did not pass into any other river before entering the sea. It is needless to repeat that the present edition of the Samba-purana is full of mistakes. 33 Cf. sthapayitva ravim bhaktya trihsthanesu surottamah.-Samba-purana 43. 36 b.

48 STUDIES IN THE UPAPURANAS In addition to the above-mentioned stories, the following topics have been introduced into this Purana for the effective glorification of the Sun: The Sun's creation of Prajapatis and various kinds of creatures in the form and capacity of Brahma, and his division of himself into twelve parts and birth from Aditi as twelve Adityas, viz., Indra, Dhatr, Parjanya, Pusan, Tvastr, Aryaman, Bhaga, Vivasvat, Visnu, Amsu, Varuna and Mitra, of whom Indra ruled over the gods, Dhatr became a Prajapati and created beings, Parjanya remained in clouds, Pusan resided in food and nourished the created beings, Tvastr remained in trees, plants and herbs, Aryaman resided in the bodies of animals for facilitating the movement of air, Bhaga remained in the earth as well as in bodies, Vivasvat dwelt in fire and helped digestion, Visnu, the ninth form of Citrabhanu, 34 became the slayer of the enemies of gods, Amsuman resided in air and gladdened the creatures, Varuna resided in water contained in the sea and enlivened the whole world which depends on water, and Mitra, the twelfth from of the Sun (Bhanu), resided on the bank of the Candrasarit for the good of the world, performed austerities there by living on air, and favoured his devotees with boons, this original place of Mitra's residence being known as Mitravana, which was later on developed into a town by Samba (pascat sambena nirmitam). -( Chapter 4). The origin of the visible Sun, with its shooting rays, from the Egg brought forth by Aditi; the dimension of the Sun; the names and functions of its rays in general; the names and functions of its seven principal rays and their connection with the stars and planets, which are said to have originated from the Sun; and the way in which the Sun fills the universe with its rays. -( Chapter 7). The Sun as the original source and the main stay of the universe; the absolute necessity of the Sun for the measurement of time, the performance of Vedic sacrifices, and the growth of the vegetable world; and the different auspicious colours of the Sun during the different seasons. - ( Chapter 8). The twelve common names 34 The text reads 'Mitrabhanu' (Samba-purana 4. 16 a). But this reading is erroneous, Cf. Samba-purana 9. 2 and Bhavisya-purana I. 74. 18 a and 78. 55 a (corresponding to Samba-purana 4, 16 a and 9. 2 respectively), in which 'Citrabhanu' is given as a name for the Sun.

THE SAURA UPAPURANAS 49 were all of the Sun (viz., Aditya, Savity, Surya, Mihira, Arka, Prabhakara, Martanda, Bhaskara, Bhanu, Citrabhanu, Divakara and Ravi), the names of the twelve Adityas (viz., Visnu, Dhats, Bhaga, Pusan, Mitra, Indra, Varuna, Aryaman, 35 Vivasvat, Amsumat, Tvast and Parjanya), the the different months in which these twelve Adityas shine, and the numbers of their rays. -( Chapter 9). The evolution of the universe according to the principles of the Samkhya system, and the appearance of the Supreme Being (isvaram param) as a luminary (called Savity) at the prayer of Brahma, Visnu, Mahesvara and others who confused by darkness. -( Chapter 14). The origin of Vyoman (which is called 'sarva-devamaya', 'sarva-bhutamaya' and 'sarva-srutimaya' and whose worship is said to be equivalent to the worship of all gods) from the space of the Cosmic Egg and of the four-peaked Meru, which, like the pericarp of a lotus, formed the centre of the earth, round which the Sun moved in his chariot, and which was resorted to by the thirty-three sacrificing gods (viz., eleven Rudras, twelve Adityas, eight Vasus, and two Asvins, whose names also are given); the names of the fourteen Manus, the fourteen Indras and the Visvedevas living during the reigns of these Manus, the seven Maruts (from whom forty-nine Maruts arose), the three Fires (whose sons and grandsons were forty in number), the different kinds of years, the nine planets (with the mention of their nature, their origin, their relative position, their dimensions, and their distance from the earth), 36 the seven 35 Samba-purana 9. 3 b wrongly reads 'varuno yamah' for 'varuno 'ryama.' In its corresponding line the Bhavisya-purana (I. 78. 56 a) has the latter reading. See also Samba-purana 9. 5 b and 9 a for the name 'Aryaman.' 36 The names of the nine planets are the following:-Aditya, Soma, Lohitanga, Budha, Brhaspati, Sukra, Sanaiscara, Rahu and Dhumaketu, Of these, Aditya and Soma are called mandala-graha, Rahu is called chaya-graha, and the rest tara-graha. Soma is chief of the naksatras (naksatradhipati), and the Sun is graha-raja. Among the planets the Sun occupies the lowest position (sarvesam tu grahanam vai hy adhastac carate ravih-18. 48 b), and above it the other planets and the different mandalas are situated, one above the other, in the following order: Soma, (naksatra-mandala), Budha, Bhargava, Angaraka, Brhaspati, Sanaiscara, (rsi-mandala), and (Dhruva); Rahu moves mostly in the Adityamandala but sometimes traverses the path of Soma (aditya-nilaye rahuh kadacit soma-margagah-18. 51 b); and Ketu always remains in the Surya-mandala. The 7

50 STUDIES IN THE UPAPURANAS lokas (viz., bhuh, bhuvah, svah, mahah etc., which are said to be contained in Vyoman), and the eight classes of demi-gods.-( Chapter 18.). Geography of the earth (its seven dvipas, the seven oceans, the varsa mountains, etc.), the names of the fourteen lokas, the measurement of the mountain Meru (which is said to be golden and to be situated at the centre of the earth), and the names? and description of its four peaks.-( Chapter 19). The towns surrounding the Meru³; the speed with which the Sun goes round the Meru; and the names of the different gods who worshipped the Sun at different times.-( Chapter 20). Description of the Sun's one-wheeled chariot, of which the different divisions of time were the component parts, and which was drawn by the seven metres (viz., Gayatri, Tristubh, Jagati, Anustubh, Pankti, Brhati and Usnij) in the forms of seven horses and was attended by the gods, Adityas, sages, Gandharvas, Apsarases, snakes, Raksasas etc.; the names of those gods, Adityas, and others who, with their followers, attended the Sun's chariot in the different seasons of the year (the spring season consisting of Caitra and Vaisakha); and the way in which the Sun nourished dimension (vistara) of the Sun is 9000 yojanas, and the measurement of its mandala is thrice its dimension; the dimension (vistara) of the Moon is twice that of the Sun, and its mandala is thrice its dimension; the dimension of Bhargava (i.e. Sukra) is one sixteenth of that of the Moon, the dimension of Brhaspati is less by one fourth than that of Bhargava; the dimension of Kuja (i.e. Mangala) is less by one fourth than that of Brhaspati; and the dimension of Budha is less by one fourth than that of Kuja. The rksas (stars) have generally the same dimension as that of Budha, and there is no star having a dimension less than half a yojana. Rahu is equal in dimension to the Sun, but the expanse of Ketu is not fixed (aniyatah).-Samba.p. 18. 41 ff. It should be noted here that Samba-purana, chap. 18 has many verses in common with Devi-purana, chapters 46 and 47. 37 The names of the four peaks of the Meru are the following:-Saumanasa (which is golden), Jyotiska (which has the colour of rubies), Citra (which abounds in all kinds of metals), and Candramasa (which is white and silvery).-Samba-purana 19. 20 ff. 38 Amaravati (capital of Indra) was situated on the east of the Meru, Yamani (the city of Yama) on its south, Sukha (the city of Varuna) on its west, and Vibhavati (the city of Soma) on its north.-Samba-purana 20. 21 ff.

THE SAURA UPAPURANAS 51 the gods and Pitrs with nectar communicated through the moon. developed by his ray called Susumna, and men and other creatures by means of water drawn up with his rays and poured down as rain. -( Chapter 21). Consumption of fifteen digits of the moon by the gods and Pitrs during the dark half of the month; the moon's entrance, with its sixteenth digit, into the Sun 'in the morning, into trees and planets at mid-day, and into water in the evening during the newmoon day, and its nourishment by the Sun during the bright half of the month; the names of two kinds of Paurnamasi and Amavasya; and the names of the gods who consume fourteen digits of the moon during the dark half of the month.-( Chapter 22), Description of solar eclipse, in which the Sun is not really eaten up by Rahu (who is described as "tamomaya'), but the fact is that when on a new-moon day (amavasya) Rahu approaches the Sun for having his share of nectar from the moon which enters the Sun on that day, he covers the Sun as well as the moon which intervenes between the Sun and Rahu; description of lunar eclipse, during which Rahu approaches the moon on the full-moon day (purnima) with the same purpose and covers it with the shadow of the earth.-( Chapter 23). Description of the Magas as those who used to meditate on the syllable '#', and of the Yajakas as those who worshipped the Sun by burning incense, offering garlands and various other articles, and muttering mantras, the aim of the Magas and the Yajakas being the attainment of final emancipation (moksa) through service (karma-yoga) to the Sun who resides in the phenomenal Sun and is both 'sakala' and 'niskala'. ( Chapter 27). Acquirement of jnana through the practice of yoga (which consists of pranayama, dharana, pratyalara and dhyana); attainment of Surya-mandala (solar region) through yoga by those who are given to Traividya-siddhanta as well as by those who are versed in Surya-siddhanta (also called Aditya-siddhanta).-( Chapter 28). Characteristics of the Sun's images. 40 Construction of Sun-temples, in 39 39 Cf. 'atas chadayate rahur abhravac chasi-bhaskarau' (Samba-purana 23. 33 a), and 'adho rahuh parah somah somad urdhvam divakarah' (Samba-purana 23. 32 a), 40 It has already been noted that in connection with the description of the characteristics of the Sun's images the Samba-purana (29. 2-3 a, 5 b and 6 b) says, "In ancient times there was no image (of the Sun); the Sun was worshipped in a

52 STUDIES IN THE UPAPURANAS connection with which the following topics have been dealt with: selection and preparation of the site for the temple; placing of the Sun's image with its face turned very often towards the east and in rare cases towards the west; position of the snana-grha and the agnihotra-grha; and position of Sambhu and Matrs, Brahma, Visnu, Niksubha, Rajni, Pingala, Dandanayaka, Sri and Mahasveta (i.e. Laksmi and Sarasvati respectively), the Asvins, Rajna and Stosa, Kalmasa and Paksin, Jandaka and Mathara, Prapnuyana and Ksutapa," Kuvera and Soma, Revanta and Vinayaka, Vyoman, and Dindi." Drawing circle. The Sun, worshipped by his devotees in early days, was circular, just as there is the disc (of the Sun) in the sky...... No rule is (to be observed) in the case of those images which are (worshipped) in (private) houses; .. the examination of an image is to be made in case it is placed in a temple.' " 41 Though Samba-purana 29, 20 a reads 'prapnuyannuksutayau', the names are Prapnuyana and Ksutapa.-See footnote 31 above. 42 The text of Samba-purana 29. 13 b-24 b (on the position of the Sun's attendants) is as follows:-nityam pranmukham arkasya kadacit pascimamukham/ sthapaniyam grhe samyak pranmukhe sthana-kalpana//. bhavanad daksine parsve raveh snana-grham smrtam/ agnihotra-grham karyam raver uttaratah subham// udanmukham bhavec chambhor matrrnam ca grhottamam/ brahma pascimatah sthapyo visnur uttaratas tatha// niksubha daksine parsve rave rajni tu vamatah/ pingalo daksine bhanor vamato dandanayakah// sri-mahasvetayoh sthanam purastad amsumalinah/ tatas ca asvinau dvari puja-karma-grhad bahih// dvitayayam tu kaksavam rajna-stosau vyavasthitau/ trtiyayam tu kaksayam sthitau kalmasa-paksinau// jandako matharah sthapyo daksinam disam asthitau/ prapnuyan-nuksutayau tu pascimam disam asthitau// udicyam sthapaniyas tu kuverah soma eva ca/ uttarenaiva tabhyam tu revantah savinayakah// yad raver vidyate sthanam caturdiksu tu tatra va/ arghaya mandale dve vai karye savyapasavyatah|| dadyad udaya-velayam argham suryaya daksine/ uttare mandale dadyad argham astam gate ravau// caturasram catuh-srngam vyoma deva-grhagratah/ pratima-pada-sutrena karyam madhyasya mandalam//, dindih sthapyah puras tasmad adityabhimukhas tatha//.

THE SAURA UPAPURANAS 53 of three circles (mandala) for the offer of materials of worship at Sunrise, at mid-day and at Sun-set.-( Chapter 29). Seven kinds of images (so far as their materials are concerned), viz., kancani (made of gold), rajati (made of silver), tamri (made of copper), parthivi (earthen), sailaja (made of stone), vatksi (wooden) and alekhya (painted); directions about the construction of wooden images (viz., selection of trees for the construction of images; time and method of worship of the trees selected; method of cutting down the trees; effects of the fall of the trees in particular directions; heights and measurements of the different limbs of the images; dresses of the images, viz., avyanga, pada-bandha etc.; and so on).-(Chaps. 30-31). Method of consecration (of the Sun's image), which is free from Tantric elements and in which Vedic and Puranic mantras only are to be used.-( Chapter 32). Directions about the making of flags and flag-staffs for different deities (viz., Visnu, Isvara i.c. Siva, Brahma, Ravi, Jaladhipa i.e. Varuna, Dhanada, Karttikeya, Heramba i. e. Ganesa, Devaraja, Yama and The important variations in readings in these lines as occurring in the Bhavisya-purana (I. 130. 47 b-56 and 59-60 a) are the following: : 'sammukham' (for 'pranmukham' in line 1); 'sthapaniyam grham samyak prammukhasthanakalpanat' (for line 2); 'nimbas tu' (for 'niksubha' in line 7); 'tatah sthapyasvinoh sthanam purvadevagrhad bahih' (for line 10); 'rajnasrausau' (for 'rajnastosau' in line 11); 'jandakamacarau (v. I. janukamacarau) sthapyau daksinam disam asthitau' (for line 13); 'kuvero loka-pujitah' (for 'kuverah soma eva ca' in line 15); 'yatra va vidyate sthanam diksu sarva guhadayah' (for line 17); 'pratimayas tu sutrena karyani madhye 'sya mandalam' (for line 22); line 14 (prapnuyannuksutayau tu etc.) does not occur in the Bhavisya-purana It is to be noted that in Samba-purana, chap. 16, wherein the position of the attendants of the Sun has been given, there is mention neither of Sri and Mahasveta nor of Soma, and the position of the Asvins and Revanta is different. Mahasveta is, however, mentioned in Samba-purana 32.32 and 38. 39 and Soma is included in chap. 36 (verse 41 b) among the attendant deities of the Sun. According to Visnudharmottara III. 67 the names and position of the attendants of the Sun are as follows:-Dandin (i.e. Danda-nayaka), Dharma in the form of a lion, and the banner (dhvaja)-on the left of the Sun; Pingala-on the right; the Sun's four sons (viz., Revanta, Yama and the two Manus) as well as his four wives (viz., Rajni, Niksubha, Chaya and Suvarcasa)-on both sides. The Sun, who is the king of planets, may also be surrounded by other planets.

54 STUDIES IN THE UPAPURANAS Durga), the tops of these flags being furnished with the figures (which may either be made of gold, silver or gems, or be painted) of the animals which serve as the carriers of the respective deities; method of furnishing temples with flags.-( Chapter 33). Method of performing the annual worship (samvatsari puja) and the annual car-festival (ratha-yatra) of the Sun with the use of Vedic and Puranic mantras (there being no Tantric element); performance of the rite for the pacification of planets (graha-santi) in case the car was damaged while being drawn.( Chapter 34). Mental performance of the car-festival by the devotees, who are to have their heads always shaved.-( Chapter 35). Offer of incense by raising the vesel, first to the atmospheric Sun and then to his image and his attendants and other atmospheric deities (viz., Rajni, Niksubha, Dandanayaka, Pingala, Rajna,44 Stosa,45 Kalmasa, Garutmat, the quarter-deities, Dindi," Revanta, 47 Indra, Yama, 43 The car-festival was performed in the following way:-A car was constructed with gold, silver or hard wood, and fitted with good and welldecorated (artificial) horses. The image of the Sun was placed in it and duly worshipped with the performance of sacrifice to the Sun. The car was then drawn by men or bulls. At the end of the festival Brahmins were gratified with various kinds of food, and santi-homa was performed. The Samba-purana (34. 14-17 a) says that the car of the Sun, which was originally made by Brahma with the different divisions of a year as its component parts, and in imitation of which Visvakarman constructed cars for other gods, was introduced in the world of mortals by Iksvaku to whom it was given by Vaivasvata Manu. 44-45 In Samba-purana 36. 39 a these two names are wrongly given as Rajan and Tosa (tato rajne ca tosaya kalmasaya garutmate) In other places of the Samba-purana the names Rajna and Stosa are found. Bhavisya-purana I. 143. 40 a, which corresponds to Samba-purana 36.39 a, gives the names as Rajna and Srausa (tatha rajnaya srausaya tathesaya garutmate). 46-47 These two names have been given as Dandin and Raivanta in Samba-purana 36. 40 a (dandine ca tato dadyad raivantanucaraya ca); but in other places of this Purana the names Dindi and Revanta (or Raivata) occur. Bhavisya-purana I. 143.51 a, which corresponds to Samba-purana 36.40 a, reads 'dindine tu tato dadyaddhemantaya yaduttama.' The reading 'hemantaya' is obviously a mistake for 'revantaya.' In the Vispudharmottara (III. 67. 5) it is Dandanayaka who is named as Dandin.

THE SAURA UPAPURANAS 55 Jalesa i.e. Varuna, Kuvera, Soma, and others), after summoning the Sun by falling on knees, offering flowers to him on a copper vessel by muttering the Aditya-hrdaya mantra, and worshipping the Sun with the citation of Vedic and Puranic mantras.-( Chapter 36). Method of burning incense (during which a fire is to be kindled, the Sun is to be summoned with a Puranic mantra, homa is to be performed with the citation of Vedic mantras, and so on); names of the sacrificial and non-sacrificial trees, the proper time for homa, and the persons eligible for performing boma. - ( Chapter 37). Results of various kinds of service rendered to the Sun (viz., worship, offer of various articles to the deity, gifts to be made to Brahmins and others, salutation, fasting, etc.); characteristics of Surya-bhaktas ('bhakti' and 'sraddha' being defined as 'manaso bhavana bhaktir iccha sraddha ca kathyate'); the six mediums of worship, viz., fire, water, air, holy place, image, and pedestal for the image of a deity (there being no mention of yantra and mandala)."-( Chapter 38). Method of initiation (which requires the selection and preparation of the ground, selection of spiritual preceptors and disciples, offer of argha to the Sun with the mahamantra, drawing of a mandala with the figure of a twelve-petalled lotus in it, performance of homa and of tattva-nyasa and mantra-nyasa, worship of the quarter-guardians, to some of whom fish, meat etc. are offered, and so on, the mantras used in connection with initiation having Tantric symbolism).-(Chaps. 39 and 41). The import of letters used as symbols in mantras (which have Tantric symbolism). - ( Chapter 40). Sadacara for the Sun-worshippers. -( Chapter 44). Methods and results of observing the seven different Saptami Tichis, viz., Vijaya-saptami, Kamika Saptami etc., as well as 48 Samba-purana 38. 45- 49 agnau toye cantarikse sucau bhumyam tathaiva ca/ pratimayam tatha pindyam dadyad argham prayatnatah// 49 In the section on sadacara the following lines are noteworthy :- (a) parasmin dandane na icchet/kruddho 'pi na hanyat anyatra. bharya-putra-dasa-dasi-sisya-bhratrbhyah/ (b) pratar utthaya pitaram acaryam abhivadayet/ (c) vrddho 'gatir avasanno mitrani suka-sarikah/ paravatah punyakrtam gehe syus tailapayikah//

56 STUDIES IN THE UPAPURANAS the twelve Sukla Saptamis.-( Chapter 46). Method of Sun-worship with the performance of nyasas and mudras and the citation of mantras which have Tantric symbolism; method of performance of different kinds of mudras; dissertation on the formation and import of bijas used in mantras (with classification of all the letters of the alphabet); performance of abhicara; rites to be performed at the time of samnyasa; method of practising yoga; and so on.-(Chaps. -(Chaps. 47-83). Results of actions (karma-vipaka); gifts to be made to the reader (pathaka) of the Samba-purana for the pleasure of the Sun.-( Chapter 84). Besides the above-mentioned topics the Samba-purana contains a number of hymns (stava) in praise of the Sun.50 It also contains the etymological meanings of the following:- ⑆- (1) The epithets Aditya, Aja, Mahadeva, Isvara, Brahma, Bhava, Prajapati, Purusa, Svayambhu, Hiranyagarbha and Narayana as applied to the Sun (chap. 7, verses 16-21), (2) the Sun's twelve common names" (except Mihira and Ravi), the names of the twelve Adityas," and the names Sakra, Brahma, Mahadeva, Rudra and Kala as applied to the Sun for his different functions (chap. 9, verses 15 ff.), (3) the names Rajni and Niksubha for the Sun's two wives (chap. 11, verses 54-57), and (4) the names Rajna, Stosa, Jandakara and Mathara for four of the Sun's attendants (chap. 16, 'verses 9-10 and 14-15). The above contents of the present Samba-purana show that the Purana is pre-eminently a work of the Sauras whose sectarian mantra is 'khakholkaya namah'. Herein the Sun is called the highest deity and the Supreme Brahma. He is both the individual and the supreme soul and is both one and many. While residing as ksetrajna in the material body this Supreme Being, who is both personal and imperSamba-purana 12. 13 ff.; 13. 3 ff. (eulogy of Visvakarman); 15. 7 f.; 17. 1 ff. (the 'great hymn' pronounced by Rudra in the form of Dindi); 25. 5-8 (the *stava-raja consisting of the twenty-one principal names of the Sun, viz., Vikartana, Brahma, Sriman etc.). 51 These are Aditya, Savity, Surys, Mihira etc., as enumerated above. 52 These names (Visnu, Dhate, Bhaga, Pusan etc.) have been mentioned above.

THE SAURA UPAPURANAS 57 contaminated by actions or sonal, remains formless and is not influenced by the objects of senses. When transcending the three gunas he is called Purusa. It is he who is worshipped in different forms by gods and by men in the different stages of their life, and who pervades the universe and is its protector and regulator.53 The present Samba-purana, with its varied contents, is certainly not a unified work. Its chapters can be divided into two main groups, viz., I. Chaps. 1-38, 44-46 and 84; and II. Chaps. 39-43 and 47-83. That the chapters of these two groups were composed by different hands in different climes and ages, can be established by numerous evidences, the most important of which are noted below. (1) All the chapters of the first group, except chapters 17, 22-23 and 37, are found to occur, partly or wholly, in the Bhavisya-purana, as the following list will show. (It is to be noted that not even a single verse of any of the chapters of the second group is found in the Bhavisya-purana). Samba-purana Chapter 2 (except verse 21 b) " 3 (except verses 10-12, = " 4 " " 26-27, 30 b, 31 b-32 a, 52 b, 56) 5 (except verses 1-9 a, 21 a, 26 a, 30 b-39) 6 (except verse 12 b) Bhavisya-purana I. 66, verses 42-46, 49-632. I. 72, verses 3, 6-14 a; I. 73, verses 1, 2 b-10 a, 14-24 a, 25-41 a, 43 b-45, 49-50. I. 74, verses 1-4, 7-24, 26 a, 28 b-29. i. 67, verses 3-6 a, 7 b-10, 12 b-15, 25 b-32 a. I. 75, verses 1, 3 a, 4-6 a, 7 a, 10-13, 16-17; I. 76, verses 1-5 a, 6 b-8 a, 10 b-15. 7 (except verses 37,62 b-71)=I. 76. 16 b-20 a; I. 77. 1-21; " 8 (except verse 13 b, and second half of verse 13 a) I. 78. 1-24ª, 25 b-41 a. =I. 54. 2-14 (except the fourth pada of verse 14). 53 See Samba-purana, chapters 5, 7. 9, 14, and so on. 8

58 Samba-purana STUDIES IN THE UPAPURANAS Chapter 8 (except verses 11 b-13) " " " " " " " " " " " " " " " 8, verses 1-4 a, 5, 6 b-7 9(except verses 1 1 a,15-43)= 10 II (except verses 2-12 a, 39, 48 b-50, 70) 11, verse 51 a 12 (except verses 3, 20 a) 13 (except verses 9 b-11) 14 (except verses 17 b, 21) 15 (except verses 16, 26) 16 (except verses 14-16, 19 b-20 a, 33) 18 (except verses 2 b-8, 20 a, 32) 19 (except verses 2-3, 15 a) 20 (except verses 1-4, 7 b-8, 15-16) Bhavisya-purana I. 78. 43 b-53 b. I. 161. 2-5 and 6 b-7. 1.78.53 b-66,67-69,71-73,75-84 a. I. 79. 1-22 a. 1. 79. 23. 24-58, 63 a, 64-79 a, 78 b-81 a, 82 b-83 a. = I. 124. 32 a. === 1. 121. 1-13, 15 b-19 a, 20 b-28. I. 122 (except verses 8 b-9). 1. 123. 1-19, 21 b-22, 23 b-34. I. 123. 36-40 a, 41 a, 42 a, 43 b-44 a, 45-46 a, 53-56 a, 46 b-49ª, 51 a, 56 b-57, 58-66 a. = l. 124. 1-10, 13-15ª, 16 25 b-28, 31, 34-38, 40. === 21 (except verses 4 b, 29 a,= 38 b-39, 40 b, 42 b, 52- 53,58) 24 (except verses 17 b, 34 b-36 a) "> 25 "" " 24 a, I. 125. 2, 4, 7-25ª, 26 b-38 a, 39-63ª, 64 b-71. I. 126, 1, 3-6 a, 7-9 a, 10 b-28. I. 53. 35 b-44, 45 b-51 a. I. 52. 8-23, 24 b-25 a, 28-45 a, 46-49 a; 1.53. 10-13ª, 21-35 a. I. 127. 3-9, 10 b-27 a, 28-29 a, 30- 36 a. = I. 128. 26 (except verses 15, 22 b- = l. 129. 23, 50 a) 27 (except verses 5, 19 a) 28 " " 1. 1-2, 4, 6 a, 7 b-17 a; 139. 1-9ª, 10 b (first half), 70 a (second half), 70 b-81, 83-97. = I. 140. 20-23; I. 144. 9 b-16 a, 17-24, 25 b-26. = I. 145. 2-7, 8 b-21, 22 b-24, 26, 25, 27. 29 (except verses 1-7, 20 a)= I. 130. 42-56, 59-60 a, 63 b.

Samba-purana THE SAURA UPAPURANAS Chapter 30(except verses 28 b-29 " " " 31 and 31 b) 32 (except verses 13, 36 b, " 33 "' " 39ª, 43-44, 49-50 a, and 62) 34 (except verses 1-3, 10 b, 72) 35 (except verses 1 b, 2 b) 36 (except verses I, 4 b, 10 b-11 a, 30, 40 b-44) 38 (except verses 1-3 a, 4 b-16 a, 21 a, 24-26 a, 33-35 a, 36 b-39, 40 b- 46 a, 47 b-48 a, 50, 52 b, 55 b-56) = Bhavisya-purana 59 I. 131. 1 a, 2-3 a, 10 b-13 a, 5-10 a, 19-20, 23-26, 27 b-30, 36-41, 46-47. I. 132. 1-24. 1 I. 133. 1 a ; I. 135. 6 b-8, 9 b-16, 20 b 27 a, 51-52 a; I. 136. 2-7 a, 9 b-11 a, 25 b-26 a, 37 b-52 a, 67- 73, 75 b-79 a, 82; I. 137. 1-2. I. 138. 1 a, 2-4, 21 b-22 a, 34 a, 35-36 a, 37-38 a, 53ª,40 b, 47, 39 a, 41 b, 64-69 a, 70 a, 71 a, 72 a, 73 a, 76. 1. 55. 23 b-25, 28 b-29 a, 30 b, 31 b-32, 36 b-37 a, 39ª, 48 b- 50 a, 51-54 a, 55 b-65ª, 66 b-75; I. 56. 7 b-29ª, 30-31, 47-51 a; 57. 27 b, 31 a; I. 58. 1 a, 2, 18-20 a. I. I. 58. 22 b, 23-29, 30 b-31 a, 32 b-37 a, 38-45. = I. 143. 5 b-13, 14 b-41 a, 46- 55 a. 46 (except verses 1-3 a, 4 b-5 a, = 9 b, 22 b-23 a, 25 b-26 a, 27 b-28 a, 38-39) " 84, verses 1-2 a, 3 I. 80. 2, 9-11, 14, 16-18; I. 81. 2-3, 15 b-16 a; I. 82. 3 a, 6 a; I. 93. 1, 3-5ª, 7, 9 a, 15 b-16 a, 26 a, 28, 30, 32 a, 42 a, 64, 66. I. 208. 6, 4-5, 7-16 a, 17-18 a, 21-23ª, 24ª, 23 b, 27 a, 28-35; I. 209. 1-5 a, 6 b-12 a, 13 b-14 a, 15 b-16 a. I. 120. 1 a, 2 b-3ª, 4. We shall see hereinafter that the Bhavisya-purana borrowed these chapters from the Samba-purana

60 (2) STUDIES IN THE UPAPURANAS The chapters of the first group are concerned with 'Mitravana' which is said in a good number of verses to have been situated on (or very close to) the bank of the 'great river' (mahanadi) Candrabhaga, a tributary of the river Sindhu in the Punjab, and in which Samba established a Sun-temple and the city called Sambapura (modern Multan).58 56 The expression 'sindhor uttara-kulatah', occurring in Samba-purana 24. 5-6 which are the same as Bhavisya-purana I. 127. 6-7, must not be taken to indicate that Mitravana, mentioned in the chapters of the first group, was situated on the northern shore of the sea and was, therefore, identical with Mitravana in Orissa; because, in the chapters of the first group there is no second mention of Mitravana as being situated on the sea-coast. Moreover, in Samba-purana 26. 10 b-1257 (which are the same as Bhavisya-purana I. 129. 13 b-15) it is said that the image of the Sun, which was constructed by Visvakarman with the Kalpa-vrksa, was taken by him to the Himalayas and sent down the river Candrabhaga, so that it might reach Samba who was living in Mitravana. Here it is clear that the Candrabhaga rises in the Himalayas and is thus the same as the Candrabhaga which is a tributary of the river Sindhu. So, Mitravana, which is said to have 54 Samba-purana 3. 2 (=Bhav, I. 72. 6); 4. 1-2 a (=Bhavisya-purana 1. 74. 1-2 a); 4. 20 and 23 (=Bhavisya-purana I. 74. 22 and 24 respectively; in verse 24 the Bhavisya-purana wrongly reads 'mitrapadam' for 'mitravanam'); 24. 5-6 (=Bhav, I. 127. 6-7); 24. 31 (=Bhavisya-purana I. 127. 31 b-32 a); 26. 2 b and 4 b (=Bhavisya-purana I. 129. zb and 7 b); 26. 46 a (=Bhavisya-purana l. 139. 90 b); 26. 50 (=Bhavisya-purana I. 139. 94 b). 55 See the references in the immediately preceding foot-note. 56 For the text of these verses in the Samba-purana as well as in the Bhavisya-purana see foot-note 20 above. 57 pritya te sampratam caiva sa maya karitam punah// teneyam kalpa-vrksat tu nirmita pratima mama/ krtva himavatah prsthe punya-siddha-nisevite// tvadartham candrabhagayam tatas tenavatarita/ bhavatas taranartham hi jatam sthanam idam mama// The Bhavisya-p, reads "krtva tesam prapanco 'yam sa maya karitah punah' for the first line; 'visvakarmana' for 'pratima mama' in the second line; 'pura' for 'punya' in the third line; 'pratarita' for 'avatarita' in the fourth line; "tatah' for 'jatam' in the fifth line,

THE SAURA UPAPURANAS 61 been situated on this Candrabhaga, must be the same as the Mitravana of the Punjab. But in chapters 42-4358 (of the second group), the place of Sunworship is, in all cases, said to have been situated on the shore of the salt-ocean (lavanodadhi)," and never on or near the bank of the river Candrabhaga. (3) In the chapters of the first group the place at which 'Mitra' and Samba practised austerities and the latter established a Sun-temple and a Sun-image as well as a city called Sambapura, is called Mitravana. But in chapters 42-43 (of the second group) the place of Sun-worship is called the 'tapovana' (penance-forest) of the Sun (called Savitr, Bhaskara, Surya, Bhanu, Divakara etc. but never Mitra) in more places than one; it is also called Surya-kanana, Ravi-ksetra and Surya-ksetra; and it is only once (viz., in Samba-purana 42. 2) that this place is called 'Mitravana'. So, the word 'Mitravana', as occurring in Samba-purana 42. 2, is to be taken, like 'Surya-kanana', in its literal sense to mean the '(penance-) forest of Mitra', rather than a name. 61 (4) The chapters of the first group must have been written in Northern India (and most probably in its western part)63. But chapters 42-43, which deal with the Sun's penance-forest (called tapovana, and also Surya-kanana, Ravi-ksetra and Surya-ksetra) situated on the 58 For the contents of these two chapters see above. 59 Samba-purana 42.7 and 17; 43.1, 33 and 45. Cf. also Samba-p 40.9-14. 60 Simba-purana 42. 7, 9, 12 and 26; 43. 1. 6: Samba-purana 43. 6; 43. 46; and 43. 50 respectively, 62 The following holy places and rivers have been mentioned in chapters 32 (verses 1-2) and 34 (verses :-7) in connection with the holy water with which the Sun's image is to be bathed during its consecration and annual worship : Puskara, Naimisa, Kuruksetra, Prthudaka, Ganga, Sarasvati, Sindhu, Candrabhaga, Narmada, Payosni, Yamuna, Tamra, Ksipra and Vetravati. It is to be noted that all these holy places and rivers (except Payosni) belong to Northern India, especially to its western part, and that in the chapters of the first group no holy place or river (except Tapati) of Southern India has been mentioned. It should be mentioned here that both Payosni and Tapati (of which the latter is said to have risen from the Vindhyapada and has been identified with the Sun's daughter of the same name) belong to the northernmost part of Southern India,

62 STUDIES IN THE UPAPURANAS shore of the salt-ocean, are certainly concerned with a place very close to, or even identical with, Konarka in Orissa, because Konarka, which was situated on the sea-shore very close to the river Candrabhaga (a small branch of the river Praci), is called Surya-ksetra, Ravi-ksetra and Mitravana in the Brahma-purana, Ravi-ksetra and Maitreya Vana in the Kapila-samhita, and Surya-ksetra in the Siva-purana65 84 (5) In the chapters of the first group, it is Samba who is said to have established at Mitravana a Sun-temple and a Sun-image as well as a city called Sambapura, and the image, which Samba established at Mitravana, is said to have been constructed by Visvakarman, taken to the Himalayas, and sent down the river Candrabhaga for the sake of Samba. But in chapters 42-43 the history of the Sun's image, which was placed at the Sun's penance-forest on the shore of the salt-ocean, is given as follows. as follows. An image of the Sun was constructed by Visvakarman and worshipped by the gods. It was then placed on the Kalpa-vrksa in the Himalayas, whence it came down to the saltocean successively through the rivers Candrabhaga, Vaipasa (i.e. Vipasa), Satadrava (i.e. Satadru), Yamuna, Jahnavi (also called Bhagirathi) and Modaganga. Now, once the residents of the Suryakanana assembled on the sea-shore in order to see the Sun-rise and found to their great surprise that the rising Sun, who reddened the sky, the ocean and the earth by means of his rays, appeared in two formsone remaining in the sky and the other in the ocean. In water they found another form of the Sun, which Manus (and not Samba) recovered by entering the ocean and established in a temple which was built there for it by Vaivasvata Manu (and not by Samba). (6) In verses 9-10 of chap. 42 (of the second group) the Sun's penance-forest (tapovana), situated on the shore of the salt-ocean, is said to have been made by Visvakarman; but in the chapters of the first there is no such statement. group 63 Brahma-purana 28. 10 and 17. Brahma-purana 30. 41 and 48, in which the name Mitravana occurs, have been taken, along with other verses, from the Samba-purana 64 See Mano Mohan Ganguly, Orissa and Her Remains, p. 439. Visvakosa (a Bengali encyclopaedia, ed. Nagendra Nath Vasu), IV, pp. 545-548. 65 See Mano Mohan Ganguly, Orissa and Her Remains, p. 439.

THE SAURA UPAPURANAS 63 (7) In verses 16-36 of chap. 42 (of the second group) an attempt has been made to give a garb of greater antiquity to the Sun's penanceforest by saying that before Samba had gone to this place, some sages of old performed austerities there for many centuries in order to please the Sun and became the creators (srastarah) of this place through the Sun's favour. But in the chapters of the first group there is no mention of any sages living at Mitravana before Samba's arrival there. 66 (8) In chapters 42 and 43 there are a few instances of such bad versification as is not to be found in any of the chapters of the first group. 2.67 (9) In the chapters of the first group the Vedas have been held in the highest esteem. The hymns, recited by the gods and others in praise of the Sun, are called 'vedokta' or 'veda-vedanga-sammita'; the three Vedas are said to attend upon the Sun;68 the agni-hotra-grha (the house for the offer of oblations to the fire) is an unavoidable part of the Sun-temple; and so on. 169 and so on. Among these chapters there are a few (viz., chapters 30, 32 and 34-37) which deal with the method of Sun-worship, but in none of them there is any trace of Tantric influence. In these chapters the Vedic homa forms an important part of the worship; the mantras to be used are either Vedic or Puranic or both; 70 and the mediums of worship (viz., fire, water, air, holy place, image, and pedestal for the image of a deity) do not include the Tantric yantra or mandala." On the other hand, Tantric influence is very prominent in almost all the chapters of the second group. Mantras with Tantric symbolism are employed at every step; methods of drawing mandalas and performing various kinds of mudras are given; the necessity of performing nyasas and mudras in worship is emphasised; the word 'tantra' has been used to mean not only 'procedure' but 66 Samba-purana 42. 34-35; 43. 2 a. - 67 Ibid., 12, 8; 12. 13; 24. 7; and so on. 68 Ibid., 6. 15. 69 Ibid., 29. 15. 70 Ibid., 30. 18; 32. 12 ff., especially verse 25: 34. 30-34 and 43-49: 37. 19 b (puranoktena mantrena); and so on. 71 Ibid., 38. 45.

64 STUDIES IN THE UPAPURANAS also Tantric works;" methods of performing abhicara rites have been given; and so on. group "O (10) That the present Samba-purana ended with the chapters of the first is shown by the facts that in Samba-purana 39.1 Brhadbala says to Vasistha, "O venerable Brahmin, you have made me hear, both synthetically and analytically, this imperishable and highly blissful 'Purana'", and that in Samba-purana 39.5 the portion of this Purana beginning with chap. 39 is called the Uttara (bhaga) and is said to have been spoken out by Bhaskara." (11) The names of the twelve Adityas (viz., Aruna, Surya, Amsumalin, Dhats, Indra, Ravi, Gabhasti, Yama, Svarna-retas, Tvastr, Mitral and Visnu), as given in Samba-purana 51. 66-67 and 162-170, do not all agree with those contained in Samba-purana 4.6 and 9.3 ff. (In Samba-purana 4. 6 the names of the twelve Adityas are given as follows: -Indra, Dhatr, Parjanya, Pusan, Tvastr, Aryaman, Bhaga, Vivasvat, Visnu, Amsu, Varuna and Mitra. The list, as contained in Samba-purana 9.3., agrees with that in Samba-purana 4. 6 in respect of the names but not of their order). (12) Chapter 51 has borrowed many verses from chapters 7 and 9.74 (13) Among the chapters of the first group there are several cross-references?" to the topics dealt with in these chapters, but there 72 Ibid., 41. 1; 51. 195; 55, 99 and 101; 57. 15; 61.50; 68.9; 74. 10; and so on. 73 Ibid., 39. 5 a-puranasyottaram rajan yad uktam bhaskarena tu, 74 A list of these common verses is given below: Samba-purana 51. 126-129 51.139 51. 140 a Samba-purana 7. 6-9. 7. 19 b-20 a. Samba-purana 51. 187-191 a Samba-purana 7.54-55, 58 b-59 a, 62-63. -cf. 51. 141 a 51. 141 b - 51. 142 a 7. 17 b. 7.16 b. 51. 163 9. 19. 51. 164 b-165 a = 9. 31. 7. 17 a, 51. 165 b-166 a - 9. 25. 7. 18 a, 51, 168 a - 9. 38 b. 51.170 9. 39. 75 Viz., Samba-purana 5. 3 a refers to 4. 5-7; 7. 1-4 refer to chapters, 7-16 and 18-20; 7. 36 refers to 7. 12; 10.4 refers to 6.20; 34. 3 a refers to chapters, 29-3ª; 34. 4 b refers to chap. 32; 34. 14 refers to chap. 21; 35. 2 b refers to chapters 25 and 29: 35. 3 b refers to 10. 4 ff.; 38. 2 refers to chapters 29-31 and 34-37: 45. la refers to chap, 44.

THE SAURA UPAPURANAS 65 is not a single verse which refers to the topics dealt with in any of the chapters of the second group. On the other hand, in verse 14 of chap. 42 (of the second group) there is a reference to the contents of chap. 3. Hence the chapters of the second group must have been added later than those of the first group. (14) The chapters of the first group, unlike those of the second, contain several instances of grammatical solecism, viz., the roots 'pracch', 'vas' (in the sense of residing) and 'jval' (in the sense of burning) have been used in the their Atmanepadiya forms." From the above disagreements between the chapters of the two groups it is clear that all these chapters could not be the works of the same hand nor could they belong to the same clime or age. Among the chapters of the first group, again, there are some which must have been added later. We shall now try to find them out. Though in the concluding verse (iti muni-rsabhah sutaya visnor vidhim upadisya ca narado jagama/etc.) of chap. 32 Narada is said to have left Samba after giving him necessary instructions on the consecration of images of the Sun, chap. 33 opens as follows: - 'narada uvacaatahparam pravaksyami dhvajaropanam uttamam/etc.' This disagreement between the statements about Narada in these two chapters raises doubt in our mind about the genuineness of chap. 33. This doubt is considerably strengthened by Vasistha's statement in Samba-purana 34. 1-2 that 'on the expiry of a complete year after Samba's consecration of the image of the thousand-rayed (Sun), Samba again approached Narada and asked him how he was to perform the annual worship (samvatsari puja) of the Sun'. Moreover, Samba-purana 34. 3 a (yathoktena vidhanena pratima-sthapane krte) refers to the contents of chapters 29-32, and Samba-purana 34. 4 b (purvoktena vidhanena pratimam snapayed budhah) refers to chap. 32, the contents of chap. 33 being ignored totally. Hence chap. 33 must have been added later. But as this chapter occurs in the Bhavisya-purana, it must have been inserted 76 Samba-purana 6. 6 ('prcchasva' for prccha'); 6, 12 ('prrechate' for "prechati'); 11, 12 ('vasamana' for 'vasanti'); 38. 38 ("jvalamanam' for 'jvalantam'). 9

66 STUDIES IN THE UPAPURANAS into the Samba-purana earlier than the time of incorporation of the chapters of the Samba-purana into the Bhavisya. Chaps. 17, 22-23 and 44-45 do not occur in the Bhavisya-purana, nor are they referred to by any of the remaining chapters of the Samba-purana Samba-purana 7. 1-4 refer to chapters 7-16 and 18-20, ignoring chap. 17. So, chapters 17, 22-23 and 44-45 must be taken as later additions. The second group is made up of a few units which might not have been written at the same time. Chaps. 39-41 form such a unit. We have already noted that according to verses 1 and 5 of chap. 39, chapters 39 ff. form a distinct part, called Uttara (-bhaga), which is not a continuation of, but is quite different from, chapters 1-38. Towards the end of chapters 40 and 41, the section on diksa (in chapters 39-41) is called the Puranokta Sastra' which everybody is advised to read." Hence chapters 39-41 can safely be taken to be a distinct unit. As regards chapters 42-43, we have already said much on their distinct character and their connection with Mitravana of Orissa. Chaps. 53-83 form a distinct section called jnanottara, the name Jnanottara being mentioned in the colophons of many of these chapters. This section. which is really a Tantra, as it is called in many of its verses, is not peculiar with the printed edition only but is found in all the Manuscripts of the Samba-purana hitherto discovered. Moreover, the chapters of this section are often called Patala (just as in the Tantric works) and numbered afresh. For instance, the colophon of chap. 53 runs as follows: -iti sambapurane puja-vidhi-nirupane prathamam patalam nama tripancasattamo'dhyayah. Among the chapters 53-83, there are a few, viz. chapters 53-55 (except verses 98-117 of chap. 55), which are originally Saura, but the rest prominently exhibit Saiva influence. In these remaining 77 Samba-purana 40. 41 aaprameyam idam sastram puranam purva-coditam. Samba-purana 41. 1 nanyac chastram samuddistam bhanoh puja-nivedane/ puranoktam imam rajan sarva-vedopabrmhitam// Samba-purana 41. 7- adhyetavyam idam sastram * puranoktam idam sastram 7.

THE SAURA UPAPURANAS 79 67 chapters (viz., chap. 55, verse 98 to chap. 83) Siva and his linga have been mentioned on numerous occasions, Siva is called Paramatman (55. 114), and all gods are said to be 'Sivatmaka' (68. 49). Going to describe the way in which a devoted householder can attain the Sivaloka easily, chap. 69 says that the devotee should have, among other things, the following qualifications, viz., he should worship his spiritual preceptor like Siva himself, follow the path of Siva, and always meditate on the deity.78 In Samba-purana 71. 1 Samkara is called the best bija and the highest deity; Samba-purana 77. I proposes to describe the means by which a devotee may attain the likeness of Siva and his tie of bondage (pasa) may be severed; 7 in Samba-purana 80.10 it is said that the Yogins do not revert to rebirths after attaining the imperishable and the highest deity, namely Siva; 80 chap. 82 explains what is meant by bhava-linga, emphasises the necessity of its worship with flowers in the forms of eight mental attitudes (bhava, viz., ahimsa, indriya-nigraha, dhrti, ksama, sauca, akrodha, bri and satya) for the pleasure of Siva, and says: "One, who always worships the imperishable Siva with these flowers, is able to see this Supreme Being by breaking open the door of ignorance";" the tie of bongage, which subjects all creatures to rebirths, is in many places called pasa; 82 the names of Siva occur in many of the mantras; 83 and so on. So, it is highly - 78 Samba-purana 69. 18.tattvanusarena pathah kramaso 'thanuvarnyate/ siva-lokam yatha yena pravised grhavadgrhi// gana-mandala-tattvajnah........ | sivavad guru-pujakah//.......................... siva-marganusari ca.. ............dhyayams ca sivam atmastham.......... // samtyajya..... matani viparitani dhyayen nityam sadasivam// 79 Samba-purana 77. 1- ' siva-tulyatvam asya syat pasa-cchedas tu yena vai/ tam ato varnayisyami samskaram kramasah param// bhittva murdhni kapalam tu visaty avyayam isvaram/ yam prapya na nivarteta yoginah paramam fivam // 81 Samba-purana 82. 8 b-9 aebhir yas tu sada puspair arcayec chivam avyayam/ udghatya tu tamodvaram sivam pasyen niranjanam//, 82 Samba-purana 77. 1 and 6; 83. 12, 18 and 19; and so on. 83 Samba-purana 55. 98; 61. 18. .// /

68 STUDIES IN THE UPAPURANAS probable that these chapters with Saiva influence were taken from some work of the Saivas and adapted to the need of the Tantrik Sauras with certain modifications. That these chapters originally belonged to some other work, is shown by the fact that the introduction of Bhaskara as speaking to the inquisitive Brahma in Samba-purana 55. 98 ff. and of Mahesvara as speaking to Brahma in chapters 82-83 is made suddenly without any previous notice of the interlocutors. The remaining chapters 47-52 of this group must be taken to be another unit. These chapters seem to have been writen at the same time. From the above analysis it is evident that the present Samba-purana consists of different units mostly belonging to different climes and ages. We shall now try to determine the dates of composition of these units. But the problem of date of these units is intimately connected with the problems of mutual relation between the Samba-purana, Bhavisya-purana, Brahma-purana and Skanda-purana (Prabhasa-khanda, i). We shall first set ourselves to the solution of these problems. It has already been shown that a large number of chapters is found common to the Samba-purana and the Bhavisya-purana That as regards these common chapters the Bhavisya-purana is the borrower, can be established by the following evidences. (1) Regarding the Samba-purana the Matsya-purana (53. 61) says: - yatra sambam puraskrtya bhavisye'pi kathanakam/, procyate tat punar loke sambam etan munivratah//84 84 This verse, which agrees also with Skanda-purana VII. i. 2. 82 (v. 1. 'bhavisyati" for "bhavisye 'pi'; 'eva' for 'etat'), is found ascribed to the Matsya-purana (or Matsya) in Krtya-kalpataru, I, p. 30 (v. l. 'yat tu' for 'yatra' and 'bhavisyati' for 'bhavisye 'pi'), Caturvarga-cintamani, I, p. 533 (v. 1. 'bhavisyati" for 'bhavisye 'pi'; 'eva' for 'etat') and II. i, p. 22 (v. 1. 'bhavisyati' for 'bhavisye 'pi'; 'eva' for 'etat'; 'suci-vratah' for 'muni-vratah'), Krtya-ratnakara, P. 32 (v. 1. 'yat tu' for 'yatra'; 'tat procyate' for 'procyate tat'; and 'eva' for 'etat'), Jiva Gosvamin's commentary (called Krama-samdarbha) on Bhagavata-purana XII. 7. 17-22 (v, 1. 'yac ca' for 'yatra'; 'eva' for 'etat'; 'muni-vrataih' for 'munivratah), Nityacara-pradipa, I, p. 18 (v. 1. 'eva' for 'etat'; 'muni-vrataih' for 'muni-vratah'), and Viramitrodaya, Paribhasa-prakasa, p. 15 (v. l. 'yat tu' for 'yatra'; 'eva' for 'etat').

°0 THE SAURA UPAPURANAS 69 sages, (the section, occurring) in the Bhavisya also, wherein there is a small tale concerning Samba, is, again, called Samba (-purana) in society'. The words "api' and 'punah' in this verse, as well as the word 'prthak' in the verse 'astadasabhyas tu prthak puranam etc'.** show that though at the time of composition of these verses the Samba-purana was found to exist separately and was also found incorporated in the Bhavisya-purana, the author of these verses was quite conscious of the fact that the Samba-purana was really an independent Puranic work. (2) In Varaha-purana, chap. 177, in which the story of Samba's penance³ for the Sun's favour in order to get rid of leprosy caused by 85 The reading 'api' is found not only in the Venkat, ed. (53. 61) and Jivananda Vidyasagara's ed. (53. 61) of the Matsya-purana but also in Krtya-ratnakara, p. 32, Jiva Gosvamin's commentary on Bhagavata-purana XII. 7. 17-22, Nityacara-pradipa, I, p. 18 and Viramitrodaya, Paribhasa-prakasa, p. 15. (See the immediately preceding foot-note). The reading 'bhavisyati' (for 'bhavisye 'pi'), as found in the Anandasrama Sanskrit Series (Poona) ed. of the Matsya-purana, in Skanda-purana VII. i. 2. 82, and in Caturvarga-cintamani, I, p. 533 and II, i, p. 22, is metrically defective. 86 astadasabhyas tu prthak puranam yat pradisyate/ vijanidhvam dvija-sresthas tad etebhyo vinirgatam// (Matsya-purana 53. 63). For the different readings of this verse in different works see Chapter I, footnotes 37 and 38. 87 In Varaha-purana, chap. 177, the story of Samba has been given, with certain innovations, as follows: - Once Narada saw Krsna at Dvaraka and told him that all his 16000 wives were enamoured of Samba for his physical beauty and that this fact used to be discussed by the gods in Brahma-loka. In order to be convinced of the truth of Narada's allegation Krsna called Samba before his wives and saw with his own eyes the mental agitation his wives had at the sight of Samba. Krsna was ashamed of his wives' conduct, and decried female nature as being unscrupulously lustful. With the intention of making Samba an object of Krsna's curse, Narada said that this guilt was certainly not one-sided but was equally shared by Samba who used to encourage Krsna's wives in their desire for sexual enjoyment, and that even the residents of Satya-loka were of opinion that Krsna's wives were corrupted by Samba. Narada even advised Krsna to forsake Samba. Consequently, Krsna cursed Samba to be deformed; and in a moment Samba became an ugly leper. As a remedy Narada advised Samba to go to Udayacala and worship the rising Sun there in the forenoon. He also assured Samba that there would be a 'Bhavisyat-purana' on the basis of Samba's words (cf. bhavisyatpuranam iti ca tava vadad bhavisyati) and that this Purana would always be read

70 STUDIES IN THE UPAPURANAS Krsna's curse has been narrated briefly with the mention of the 'Bhavisyat-purana' as the source, Samba is said to have 'made the famous Bhavisyat-purana new'. This shows that originally the Bhavisya-purana did not did not contain any story of Samba, and that the chapters on Samba were added to the Bhavisya-purana later. (3) According to Naradiya-purana I. 100, the Bhavisya-purana consisted of five Parvans, viz., Brahma, Vaisnava, Saiva, Saura and Pratisarga, and of only 14000 slokas. In connection with a description of the contents of these Parvans, the Naradiya-purana says that the Brahma Parvan, which dealt with creation etc., sacraments, and the Tithi-kalpas up to the Saptami Tithi, and which represented all the sastras, related to the Aghora-kalpa, contained mainly the praise of Brahma,** and was 'aditya-carita-praya' and 'sarvakhyana-samanvita'. The non-mention of the famous story of Samba among the contents of the Brahma Parvan, the mention of a short extent of 14000 slokas for the entire Bhavisya-purana, and the statement that the Brahma Parvan abounded in the praise of Brahma and related to the occurrence of the Aghorakalpa, tend to show that the Brahma Parvan, described by the Naradiya-purana, was much shorter than the present one (in which there is no mention of the Aghora-kalpa and which has retained some of the contents of its earlier prototype)," and that it lacked the story of Samba. by Narada himself before Brahma in Brahma-loka and be declared by Sumantu to Manu in the world of mortals. But as the disabled Samba intimated his inability to go to Udayacala, Narada asked him to go to Mathura (which was evidently nearer to Dvaraka than Udayacala) and worship the Sun there after taking his bath in the Yamuna, so that Samba might derive the benefits of worshipping the Sun in the morning on the Udayacala, at mid-day, and in the evening. Samba did so and was cured of his disease. He asked the Sun about the Purana declared by the latter (cf. ravim papraccha dharmatma puranam surya-bhasitam), made the famous 'Bhavisyat-purana' new (cf. bhavisyat-puranam iti khyatam krtva punar navam), and established three images of the Sun,-one on the Udayacala, another named Kalapriya, on the south of the Yamuna, and the third, named Mulasthana, on the Astamanacala. Samba also established another image of the Sun, named Sambapura, at Mathura. 88 Cf. Naradiya-purana I. 100. 11 a- esu pancasu parvasu brahmano mahimadhikah. 89 See R. C. Hazra, Studies, pp. 167-171.

THE SAURA UPAPURANAS 71 That the Bhavisya-purana was originally much shorter than the present one and that it grew in bulk with the addition of various stories in later times, are shown by the present Bhavisya itself, in which Sumantu says to king Satanika that all the Puranas originally contained 12000 slokas each but later on increased in bulk by incorporating various stories, and that in course of time the Bhavisya-purana came to have half a lac of slokas.** (4) In the library of the Asiatic Society, Calcutta, there is a Manuscript of the Bhavisya-purana which consists of five Parvans, viz., Brahma, Vaisnava, Saiva, Tvastra (i.e. Saura) and Pratisarga. The extent of this Manuscript is much shorter than that of the printed Bhavisya, and it lacks the of Samba. story The evidences, adduced above, are certainly not very strong when taken individually. So, they are to be considered with the following internal ovidences. (5) In Bhavisya-purana I. 93, in which many of the verses of Samba-purana, chap. 38 are found, there is mention of both the Bhavisya-purana and the Samba-purana" among the objects to be offered to the Sun. (6) The story of Samjna has been given in two places of the Brahma Parvan of the Bhavisya-purana, viz., in chapters 47 and 79. Of these, chap. 79 has the great majority of its verses in common with Samba-purana, chapters 10-11, and narrates the story of Samjna in the same way as the latter.93 But in Bhavisya-purana I. 47 the story of Samjna has been given very differently in the following way. 91 Cf. Bhavisya-purana I. 1. 104 b-107 asarvany eva puranani samjneyani nararsabha// dvadasaiva sahasrani proktaniha manisibhih/ punar vrddhim gataniha akhyanair vividhair nrpa// yatha skandam tatha cedam bhavisyam kurunandana/ skandam sata-sahasram tu lokanam jnatam eva hi// bhavisyam etad rsinam laksardham samkhyaya krtam// No. 4500. See Haraprasad Shastri, V, pp. 424-428, No. 3738. It should be mentioned here that this Manuscript gives a text which is quite different from that of the printed Bhavisya. 92 Bhavisya-purana I. 93.71- 93 bhavisyam samba-samjnam va dattva suryaya pustakam/ rajasuyasvamedhabhyam phalam prapnoti manavah// For the story of Samjna as given in Samba-purana, chapters 10-11, see above.

72 STUDIES IN THE UPAPURANAS While the Sun (called Martanda) was yet in the Cosmic Egg (andastha), Daksa gave him his incomparably beautiful daughter named Arupa as wife, and Yama and Yamuna were born to her. Now, the Sun was beautiful but so bright that, being dazzled by his brilliance, Arupa was unable to was unable to see any of his limbs; even her beautiful golden complexion was turned black by the Sun's rays. So, being dejected in mind, Arupa determined to place her own chaya (shadow) there and go to the Northern Kuru country for practising penance. Consequently, she left Chaya to occupy her own place, with a request not to divulge the matter to the Sun, went to the Northern Kuru country, and lived there with deer for many years in the form of a mare. The Sun took Chaya to be his wife and begot on her 'two children named Sani and Tapati.' '95 Chaya was very partial to her own children and did not look upon Yama and Yamuna with much affection. Now, once Yamuna and Tapati quarrelled with each other and were turned into rivers (by their mutual curse); and Yama was beaten by Chaya so severely that he stood before her by raising his foot'. Chaya was enraged at Yama's behaviour and cursed him saying, "Thou, fool, hast raised thy foot towards me! So, the gruesome work of killing the lives of creatures will undoubtedly be thine as long as there will be the sun and the moon. If thou placest this foot on the ground, worms will consume it, polluted as it is by my curse". When Yama and Chaya were thus quarrelling, the Sun came there. Yama intimated to the Sun Chaya's unequal treatment towards them, and added that she was merely the chaya (shadow) of his mother and not his mother herself. Yama also informed the Sun of the unhappy incident concerning Yamuna and Tapati. Hearing all this, the Sun said that the worms would not 94 In Bhavisya-purana I. 47 the name of Daksa's daughter is given as Samjna only once, viz., in verse 48 b, but even in that line the reading 'samjnayah' is found replaced by the reading 'savarnayah' in some Manuscripts 95 Though here (in Bhavisya-purana I. 47. 12 a) only two children, namely Sani and Tapati, are said to have been born of Chaya by Martanda, in Bhavisya-purana I. 47. 48 a Chaya is said to have three children, viz., Tapati, Sani and Savarni (tapati sanis ca savarnis chayapatyani vai viduh). So, verse 48 of Bhavisya-purana 1. 47 must be spurious.

THE SAURA UPAPURANAS 73 enter the earth after taking flesh and blood from Yama's foot placed on the surface of the earth, that the water of the Yamuna would be as holy as that of the Ganges, into which the Yamuna would ultimately flow, that the Tapati would be equal to the Narmada in respect of sanctity and would flow on the south of the Vindhyas, that Yama would become the Lokapala, and that Chaya would thenceforward remain in her own body. The Sun then went to Daksa and asked him the reason of his daughter's departure. Daksa, who understood the whole matter, told the Sun that being unable to see the Sun's figure his daughter went to the Northern Kuru country. He also proposed that he might make the Sun's figure discernible, only if the latter agreed to stand the pain. The Sun consenting, Daksa thought of Taksan (the divine architect), who immediately came there and, with the Sun's consent to bear the pain, began to pare out his limbs from head to foot by means of his instruments. When the rays of his different limbs were thus being pared, the Sun fainted at every moment. So, being afraid of the Sun's curse, Taksan left the parts of his feet from the heels to the toes unpared and removed the pain by applying on his body a paste made of Karavira flowers and red sandal. The Sun went to the Northern Kuru country, took the form of a horse, and had physical union with his wife. The two Asvins and Revanta were born of this union. After meeting his wife the Sun reassumed his divine form. The above story differs from that in Bhavisya-purana I. 79 on many important points; viz., there is mention neither of Vaivasvata Manu nor of Srutasravas (who was destined to become Savarni Manu) among the sons of the Sun; the name of the Sun's wife is given as Arupa; Arupa is said to have gone direct to the Northern Kuru .country without stopping at her father's house; Yamuna and Tapati are said to have been turned into rivers by their mutual curse; and so on. So, it is evident that these two divergent stories could never have been written by the same hand. (7) The Bhavisya-purana begins to have verses in common with the Samba-purana from I. 52 (dealing with the following topics: -the description of the Sun's one-wheeled chariot, and the method and results of saluting the Sun). Bhavisya-purana I. 52 is intimately .10 connected with, and

74 STUDIES IN THE UPAPURANAS is a cotinuation of, Bhavisya-purana I. 51 which deals with the solar vow called Mahasaptami requiring the worship of the Sun, the gift of a chariot, and the performance of a procession after mounting the Sun's image in a car (ratha-yatra). It is the mention of Ratha-yatra in Bhavisya-purana I. 51. 13 b that introduces the topics of Bhavisya-purana I. 52 ff. Moreover, Vasudeva, who speaks to Samba in Bhavisya-purana I. 48-51 and who is said to have vanished from Samba's presence in Bhavisya-purana l. 52. 1-2, is introduced by Sumantu at the very beginning of Bhavisya-purana I. 48. As Bhavisya-purana I. 48-49, which deal with the method of Sun-worship in Saptami-vrata, are imbued with Tantric elements, and as Samba-purana, chapters 1-15, 16 (verses 1-24), 18-21, 24-38 and 46, being remarkably free from Tantric elements, must have been written at a time when the cult of the Sun was still immune from Tantricism, it is sure that the Bhavisya-purana incorporated the verses of the Samba-purana at a time when the method of Sun-worship was being influenced by Tantricism. (8) The same verses of the Samba-purana occur in three different places of the Bhavisya-purana, viz., Samba-purana Bhavisya-purana chap. 8 (except verse 13 b) chap. 8, verses 1-11 a chap. 8, verses 1-4 a, 5 and 6 b-7 I. 54. 2-14; I. 78. 43 b-53 a; 1. 161. 2-5 and 6 b-7. (9) Samba-purana, chap. 9 gives the etymological meanings (dhatvartha-nigama) of the Sun's different names in verses 15-43 and then says: - apy ekam vetti yo nama dhatvarthanigamai raveh/ sa rogair varjitah sarvaih sadyah papat pramucyate// (verse 57). Bhavisya-purana I. 78 (which has a large number of verses in common with Samba-purana, chap. 9) contains the verses 'apy ekam vetti yo nama' etc. but lacks the verses on the etymological meanings of the Sun's different names. (10) In verse 23 of Bhavisya-purana I. 79 Narada proposes to speak of the offspring of the Sun and says that the Sun begot three children on Samjna, but in verses 24 ff. he goes on narrating the story of Samjna abruptly from her residence in her father's house for one thousand years before she started for the Northern Kuru country. It is to be

THE SAURA UPAPUKANAS 75 noted that although the whole of Samba-purana, chap. 10, and the large majority of the verses of Samba-purana, chap. 11, are found to occur in Bhavisya-purana I. 79, the Bhavisya-purana remarkably lacks Samba-purana 11. 2-12 a which state why Samjna determined to go to her father's house without informing the Sun and how she created Chaya for the purpose and left her in charge of her husband and children. (11) In Bhavisya-purana I. 53, in which Brahma speaks to Rudra and which has the large majority of its verses in common with Samba-purana, chapters 20-21, verse 50 b reads 'visnur bhavan aham rudrah pujayama (v.l. pujayanti' and 'pujayamah') nisaksaye' in place of 'brahma visnus ca rudras ca pujayanti nisa-ksaye' of verse 23 b of Samba-purana 20 (in which Narada speaks to Samba on the names of the towns surrounding the Meru, the speed with which the Sun goes round the Meru, and the names of the different gods who worship the Sun at different times). (12) Samba-purana 35. 2 b-3 a (yasya yas ca niyogah syad devasya kathito maya/sa tasminn eva manasa sthapaniyo rathe budhaih//) refers to Samba-purana, chap. 29 (dealing with the characteristics of the Sun's image, the construction of Sun-temples, and the position of the image of the Sun as well as of those of the Sun's attendant deities in these temples). But Bhavisya-purana I. 58, which contains almost all the verses of Samba-purana, chap. 35, omits the lines 'yasya yas ca niyogah syat etc. but retains the line 'sa tasminn eva manasa sthapaniyo rathe budhaih'** which is meaningless without the first line (yasya yas ca niyogah syat etc.). The cause of this omission is that in the Bhavisya-purana there is no chapter (preceding chap. 58) to which the line 'yasya yas ca niyogah syat' may refer and that the verses of Samba-purana 29, which deal with the position of the Sun's image and of those of his attendant deities in the Sun-temple, have been inserted in the Bhavisya-purana as late as in chap. 130. (13) Samba-purana 35. 3 b (dyaur mahi deva-murtisthe yatha-purvam prakirtite) refers to Samba-purana 10. 4 ff. (in which the Sun's two wives Rajni and Niksubha have been identified with Dyauh and Prchivi respectively), but this line, as retained in Bhavisya-purana I. 58. 24 b (dyaur 96 See Bhavisya-purana I. 58. 24ª.

76 STUDIES IN THE UPAPURANAS mahi ca dvimurtisthe yathapurvam pratisthite), has no preceding chapter to refer to, and the verses of Samba p. 10, to which it might refer, have been inserted as late as in Bhavisya-purana I. 79. (14) Though in Bhavisya-purana I. 58 Brahma speaks to Rudra, line 32 b (which corresponds to Samba-purana 35. 10 a) runs as follows: -yathoktakaranad rudra sada santir bhaven nrpa. The use of the word 'nrpa' in the Vocative Case in this line is unwarranted and proves that the Bhavisya-purana is the borrower, because in the corresponding chapter (35) of the Samba-purana Vasistha speaks to king Brhadbala. (15) The Bhavisya-purana has plagiarised a large number of verses from Varahamihira's Brhat-samhita," viz., Bhavisya-purana I. 54. 15-16 1. 130. 8-37 a Brhat-samhita 3. 21-22. " " 56. 1-28 and 29 b-30. I. " 1. 131. 4 " 59. 1. " I. 131. 14-18 -cf. " 59.5-7. " ' t I. 131. 31 b-35 1. 131. 42 b-45 " 59. 8-11. " 59. 12-13. " I. 132. 26-32 - " 58. 48, 47 b, 50-52 and 41-42. I. " 133. 1 b-2 -cf. " 60. 1-2 a. 1. , 133. 3 a 60. 2 b. " "" 1. 133. 3 b-8 a _cf. " 60. 3-6 a. " I. 137. 4-6 a 60. " 14-19 and 22 a. 97 The Bhavisya-purana is taken to be the borrower for the following reasons: (1) In Bhavisya-purana I. 1. 7 Vyasa is said to have narrated briefly in the present Bhavisya the contents of the Smrti and other works written by the sages such as Parasara, So, the present Bhavisya-p, calls itself a compilation rather than an original work. As a matter of fact, Bhavisya-purana I. 2 ff, frequently refer to Manu and have numerous verses derived from the Manu-smrti. Apararka and Kullukabhatta even say that the Bhavisya-purana expounds the passages of the Manu-smrti (see Apararka's com. on the Yajnavalkya-smrti, pp. 1071 and 1076, and Kulluka-bhatta's com. on Manu-smrti XI. 73, 74, 75 and 101), ' (2) The peculiar metre, which Varahamihira uses in many of the chapters of his Brhat-samhita, is found only in some of those verses of the Bhavisya-purana which are common with the Brhat-samhita. There are two verses (viz,, Bhavisya-purana I. 137. 3 and ub-7 a) which, though written in this peculiar metre, do not occur in the Brhat-samhita. Of these, the former (i.c. verse 3) is introductory and the latter is concluding to verses 4-6 a (=Brhat-samhita 60, 14-19 and 22 a).

THE SAURA UPAPURANAS 77 But in the Samba-purana there is not even a single line which has its parallel in the Brhat-samhita, although almost all the verses of chapters 8 and 29-31 of the Samba-purana are found to occur in the above-mentioned chapters of the Bhavisya-purana, viz., Samba-purana Bhavisya-purana Chapter 8 (except verse 13 b) =I. 54. 2-14; " 29 (except verses 1-7, 20 a) " =I. 130.42-56, 59-60 a, 63 b; 30 (except verses 28 b-29, 31 b)=1. 131. 1 a, 2-3ª, 10 b-13 a, 5-10 a, 19-20, 23-26, 27 b- " 31 " 32, verse 1 a 30, 36-41, 46-47; I. =l. 132. 1-24; =I. 133. 1 a. On the other hand, Bhavisya-purana I. 24-28, though, dealing with the physical characteristics of men and women (stri-purusa-samudrikalaksana), betray no influence of the Brhat-samhita (which deals with (3) A great scholar and astronomer like Varahamihira cannot be expected to have plagiarised verses from the Bhavisya-purana, especially when we consider that although in Brhat-samhita 1. 2 Varahamihira says that he has treated in an easy style the same subject-matter as was revealed by the former seers, he refers very often, by name, to the authors of those works from which he has taken verses, and that the extant Puranas, which are often called compilations (samhita), are found to have incorporated verses or even complete chapters from standard Sanskrit works on different subjects. Hence it is sure that the Bhavisya-purana borrowed the verses from the Brhatsamhita. Regarding the mutual relation between the Bhavisya-purana and the Brhat-samhita, Nagendra Nath Vasu says that the Brhat-samhita (60. 19) quotes the verse 'visnor bhagavatan magams ca savituh etc.' from the Bhavisya-purana (see Vasu, Archaeological Survey of Mayurabhanja, Vol, I, p. v, foot-note 1). It is evident that Vasu jumped into his conclusion on the basis of only the above-mentioned verse (visnor bhagavatan), and that he was quite unconscious of the numerous coincidences between the Brhat-samhita and the Bhavisya-purana So, his view can safely be rejected. Vasu's view has been repeated by J. N. Farquhar in his Outline of the Religious Literature of India (p. 153), but the latter says "... the sloka may have been in common use; we cannot be sure that it is quoted from the Purana by Varaha Mihira". (See Outline, p. 153, foot-note 2).

78 STUDIES IN THE UPAPURANAS the same topics in chapters 68-70). So, it is evident that the chapters of the Bhavisya-purana, which deal with the story of Samba, were originally taken from the Samba-purana and improved with verses from the Brhatsamhita and then added to the Bhavisya-purana (16) In Bhavisya-purana I. 66 Sumantu, being asked by Satanika to speak on the glory of the Sun, narrates the interlocution between the sage Sankha and a Brahmin; and in this interlocution Sankha says: "imam artham vasisthena prstah sambo yatha pura/ sa covaca vasisthaya tad aham kathayami te//" This seems to be a reference to the Samba-purana in which Vasistha narrates the story of Samba to king Brhadbala. (17) In Bhavisya-purana I. 78. 58-60 (=Samba-purana 9. 5 b-8 a) the names of the twelve Adityas, shining respectively in the twelve months from Caitra, are as follows:Vishu, Aryaman, Vivasvat, Amsumat, Parjanya, Varuna, Indra, Dhatr, Mitra, Pusan, Bhaga and Tvastr. But in Bhavisya-purana I. 65. 26 b-29 the twelve Adityas, shining respectively in the twelve months from Caitra, are the following: - Dhatr, Aryaman, Mitra, Varuna, Indra, Vivasvat, Parjanya, Pusan, Isu, Bhaga, Tvastr, and Visnu. (18) In Bhavisya-purana I. 139. 1-9 a (which are the same as Samba-purana 26. 16-22 a and 24-25) we are told that after regaining his former physical beauty Samba approached Narada and asked him which Brahmins were fit for worshipping the Sun's image established by himself. Narada said that no twice-born of any worth could be prevailed upon to worship the image and accept its property, because by such acceptance they would be regarded as apankteya Devalaka Brahmins. So, Narada advised Samba to take recourse to the Sun who alone was able to give him necessary information in this matter. Next, in Bhavisya-purana I. 139, verses 9 b-69 (none of which, except the first half of 1 ob, is found in the Samba-purana) we see that Narada also gave an alternative suggestion to Samba saying: "Or, Oh tiger in the family of Yadu, go to Gauramukha, the priest of Ugrasena, and ask him. He will fulfil your desire". Consequently, Samba approached 98 Bhavisya-purana I, 139. 9 b-10 a.

THE SAURA UPAPURANAS 79 19 Gauramukha and requested him to accept the huge temple (vipulam grham) as well as the property that was donated by Samba to the Sun's image established there by himself. But Gauramukha declined saying that he could not lower himself to the status of apankteya Devalaka Brahmins by accepting the property of the image. Next, being asked by Samba as to whether he saw or heard of any Brahmin to whom these things might be given, Gauramukha spoke of the Magas', whom he described as descendants of Jarasabda (or Jarasastra, according to some Manuscripts)". About the origin of this Jarasabda, Gauramukha narrated the following story. 998 Due to a curse of the Sun, his wife Niksubha was born in a human form as the daughter of the sage Rjisvan (more often called Rjihva, and once Sujihva) of the Mihira gotra. Rjisvan named her Haralila (or Havani according to some Manuscripts), 100 and the latter 'was to sport with Fire according to her father's command' (pitur niyogat sa kanya vihatej jatavedasam-Bhavisya-purana I. 139. 36 b)¹º¹. Accordingly, the Fire was kindled (samiddhah) 102 by her. Now, once the Sun chanced to see Haralila and was attracted by her youthful beauty. Finding no other means of enjoying her person, he entered fire 103; 99 Nagendra Nath Vasu, Castes and Sects of Bengal, IV, p. 30. The Bodleian Manuscript reads 'jalagamvu.'-See Theodor Aufrecht, p. 33 a. 99 a The Rg-veda names one Rjisvan (almost undoubtedly a king) in a number of verses, two of which (viz., Rg-veda IV. 16. 13 and V. 29, 11) call him a Vaidathina' (a son or descendant of Vidathin) and one (viz., Rg-veda X. 99.11), an 'Ausija' (a son or descendant of Usija). As there is no possibility of Vaidathina Rjisvan and Ausija Rjisvan of the Rg-veda being different persons, it seems that Rjisvan was the son or descendant of Vidathin belonging to the family of Usija. (See Pargiter, Ancient Indian Historical Tradition, p. 161). In Rg-veda VI. 20.7 Rjisvan has been called 'a donor of (sacrificial) gifts'. 100 See Theodor Aufrecht, p. 32 b. Nagendra Nath Vasu, Castes and Sects of Bengal, IV, p. 3º, 101 This shows that Haralila (or Havani) was betrothed by her father to the Fire god, who alone was thus entitled to enjoy her person. 102 The word 'samiddhah' may also mean 'excited amorously'. 103 In the verses anayavahrto yo 'yam pavako deva pujitah/ vanam avisya tanvangim bhajeyam loka-pujitam // iti samcintya devesah sahasramsur divaspatih/ vivesa pavakam vira tat-putras cabhavat tada//

80 STUDIES IN THE UPAPURANAS and Haralila also transgressed the kindled Fire and met the Sun. Seeing that Haralila transgressed himself, the Fire, which was kindled by Haralila, became enraged. He assumed his own form and said under the inspiration of the Sun (nodito bhaskarena tu), "As you have superseded me by violating the Vedic injunctions, the son, who will be born to you, will be famous under the name of Jarasabda (or Jarasastra, according to some Manuscripts) and will be the perpetuator of his family and the multiplier of fame (vamsa-kirtivivardhanah) 104. (His descendants) will be called Magas, because of (his) origin from fire; they will also be known as dvijatis (twice-born) for (his) origin from Soma, and as Bhojakas for (his) origin from Aditya. All these will be called divine". Saying this the Sun (who resided in the Fire) vanished. 105 The sage Rjisvan knew, through meditation, about Haralila's pregnancy. He deemed himself lowered 106 and cursed Haralila saying: "Oh extremely fortunate (girl), as, due to the fault of yourself who have become passionate, the foetus has been generated in you under the cover of fire, it will become dishonourable (apujya)". Being aggrieved, Haralila prayed to the Sun for raising her child to an honourable position. The Sun took the (Bhavisya-purana I. 139. 39-40) the word 'vanami' must be a wrong reading for 'enam'. Aufrecht's Manuscript reads 'etam' for 'vanam'.-See Theodor Aufrecht, P. 33ª. 104 In the printed edition, Bhavisya-purana I. 139. 43 b ff. read as follows: vedoktam vidhim utsrjya yathaham lamghitas tvaya/ tasman mattah samutpanno na ca putro bhavisyati// jarasabda iti khyato vamsa-kirti-vivardhanah/ agni-jatya magah proktah soma-jatya dvijatayah// etc. etc. But with these readings the above lines do not give any clear meaning, and the third line remains unconnected. So, we are to accept the text of the second line as given in Aufrecht's Manuscript , viz., tasmat sa tu samutpannas tava putro bhavisyati.-See Theodor Aufrecht, p. 33ª. 105 The printed ed. reads:tam evam uktva bhagavan adityo 'ntaradhiyata (Bhavisya-purana I. 139. 46 a). But Aufrecht's Manuscript reads:tam evam uktva bhagavan adityo 'ntardadhe 'gniman (see Bod, Cat., p. 33 a). The latter reading seems to be better. 106 Cf. patitah syan mahateja rjihvah sumahamatih.

THE SAURA UPAPURANAS 81 form of fire and said that though he did not like to make Rjisvan's words futile, he would make her disreputable son worthy of respect and versed in the Vedas, that her son would have as his descendants such teachers of the Vedas as Vasistha and others who would sing the Sun's praise, worship the Sun and fire with devotion, observe the solar vows, have matted hair and beards, carry a purnaka in their right hand and a 'varsma'107 in their left, cover their face with a veil called 'patidana 108, and, being purified by these and other practices, attain the Sun's proximity, and that even those who would worship the Sun without observing any rule or using any mantra out of ignorance or displeasure, would delight in the presence of the Sun. The Sun then vanished. Thus, Gauramukha said, 'the Bhojakas came into being'. Gauramukha advised Samba to give the town as well as the gifts to these Bhojakas. At the request of Samba to tell him where these great sons of the Sun called Bhojakas lived, Gauramukha intimated his ignorance in this matter and advised him to take recourse to the Sun. Then in Bhavisya-purana I. 139. 70-81 and 83-97 (which are the same as Samba-purana 26. 26-49 and 50 b-52) we are told that Samba approached the Sun, bowed down to him, and asked him: "Who will perform your worship?" Being thus questioned by Samba, the Sun spoke of the Magas, Magagas, Ganagas (or Manasas) and Mandagas of Saka-dvipa, who, he said, were produced by Visvakarman from his rays, 109 to whom he imparted the four Vedas, and who were given to his worship. At the Sun's advice Samba went to Saka-dvipa and brought eighteen families (astadasa kulani) of Magas to Mitravana. A careful comparison between the above contents of the three parts of Bhavisya-purana 1. 139 shows that the third part is a direct continuation of the first, and that the second part (viz., Bhavisya-purana I 139. 9 b-69), which is not found in the Samba-purana, differs on many points from the first and the third. For instance, Samba's question 'kas te pujam karisyati' 107 The printed ed. wrongly reads 'varma'.-Bhavisya-purana I. 139. 60 a. The "varsma' (or Barsom,-Avestan 'baresma') is a bundle of twigs held by Magian priests during Sun worship. 108 This veil is called 'paitidana' in the Avesta, 109 tejasas te madiyasya nirmita visvakarmana.-Bhavisya-purana I. 139. 76 b. 11

82 STUDIES IN THE UPAPURANAS to the Sun in Bhavisya-purana I. 139. 7 ob follows from the conversation between Samba and Narada in Bhavisya-purana I. 139. 1-9 a but does not agree with Bhavisya-purana I. 139. 69 in which Gauramukha says : "naham jane mahabaho vasante yatra vai magah/ ravis taj janate vira tasmat tam saranam vraja//"; and in Bhavisya-purana I. 139. 76 b the Magas, Magagas etc. are said to have been produced by Visvakarman from the Sun's rays, whereas in Bhavisya-purana I. 139. 9 b-69 a different origin of the Magas is given. Just like the Bhavisya-purana, the present Brahma-purana also has a large number of verses in common with the Samba-purana, viz., Brahma-purana Chapter 29 (except verses 1-2, == " 30, verses 2 b-21 " 6 b-7 a, 9 b and 25 b 30, verses 22-23ª, 24-42 a, = Samba-purana Chapter 38 (except verses 1-2, 34 a and 53 b); " " 44 " 30, verses 45, 60 a, 62-65,= 75ª, 76-86, 88-92 " " 31, verses 1-14 a " 31, verses 14 b-27 " 31, verses 29 b-38 " 32, verses 50-54, 55 b-67 a, " 32, verses 89 a, 90-92, " 68 a, 69-73, 75 a (partly), 76-79 and 81 93 b-94, 95 b-105, 106-108 " " " 33, verses 1-22 a and - " 23-31 2, verses 2 a and 3-21; 4, verses 3-18 and 20-24; 5, verses 1-20, 21 b-23 a, 24-30, 31 b-39; 8, verses 1-13; 9, verses 1-13 a and 14; 25, verses 3 b-12; 11, verses 1 b-22, 3 b-5 a, 9-11, 12 b-16 a, 19-31, 32 a(partly), 34 b-38,41; 12, verses 5ª, 9ª, 11-20, 22-26;11,verses 42- 43; 12, verse 27; 14, verses 1, 4-17ª, 18-24 a and 26-34 That the above verses of the Brahma-purana originally belonged to some other source is shown by the fact that though in Brahma-purana, chap. 28 Brahma begins, at the request of the sages, to describe the place (ksetra) of Konaditya or Konarka situated in Utkala (or Odradesa) on the northern shore of the salt-ocean 110, in chapters 29-33 110 Brahma-purana 28, verses 1-2 (.... daksinodadhi-samsthitah/ odradesa iti khyatah......// samudrad uttaram tavat.........................), 11 (lavanasyodadhes tire......), 19-20, 56 and 64 (konarkasyodadhes tire.........).

THE SAURA UPAPURANAS 83 he is found to describe Mitravana situated on the bank of the Candrasarit mostly in the same verses as found in the Samba-purana and the Bhavisya-purana, no mention being made by him of Konaditya (or Konarka), of Utkala (or Odradesa), or of the ocean in these chapters. A comparison between the above-mentioned chapters of the Brahma-purana, on the one hand, and those chapters of the Samba and the Bhavisya-purana which have verses in common with the Brahma-purana, on the other, shows definitely that the Brahma-purana borrowed these common verses from the Samba-purana For instance, many verses are found common to Brahma-purana 29, Samba-purana 38 and Bhavisya-purana I. 80-82 and 93; and a textual comparison between these chapters shows that Brahma-purana 29 agrees much more with Samba-purana 38 than with Bhavisya-purana I. 80-82 and 93.111 III The nature of agreement will be evident from the following table. Brahma-purana 29. 1-2 dedy Bhavisya-purana Samba-purana 38. 1-2 I. 80. 1. f. 80. 2. - 1. 80. 3-8. 29. 31 29. 3 b-4 a 29. 4 b-6 a 29. 6 b-7 a 29. 7 b-9 a 29.9 b 29. 10-12 29. 13 a 29. 13 b 29. 14 a 38. 3 a 38. 3 b-4 a 38. 4 b-6 a 38. 6 b-8 a 38. 8 b-11 a 38. 12 a 38. 12 b D 38. 11 b 29. 14 b-17 29. 18-20 == 38. 13-16 a 38. 16 b-19 a 29. 21 29. 222 29. 23-25 b 29. 25 b S 29. 26 - 38. 19 b-201 38. zob 38. 21 b-23 B - - = = 1. 80. 9-11. J. 80, 12-13. I. 80. 14. I. 80. 15. I. 80, 16 a. I, 80, 16 b-18. 1. 80. 19. I. 80. 20. I. 80. 21-36.

84 STUDIES IN THE UPAPURANAS Similarly, the text of Brahma-purana, chap. 30 follows much more that of Samba-purana 2 and 4-5 than of Bhavisya-purana I. 66, 74 and 67. The arrangements of those chapters of the Brahma, Samba and Bhavisya-purana in ,112 also point to the Samba-purana which the common verses occur, source of the Brahma. Brahma-purana 29. 27-29 a - 29. 29 b-31 a Samba-purana 38. 24-26 a === 38, 26 b-28 a Bhavisya-purana as the 1. 81. 1. I. 81. 2-3 and 15 b-16 a. 1.81. 1. 81, 4-15 a. I. 81, 15 b-18. 1. 81. I-2, I. 82. 3 a. 29. 31 b 29. 32 a 29. 32 b-35 etc. === 38. 28 b - - 38. 29 a 38. 29 b-32 etc. I. 82. 3 b-5. I. 82. 5 a. etc. The text of the Brahma-purana follows that of the Samba-purana not only in the number of verses but also in their readings. For instance, Samba-purana 38.3 b-deva-puja-phalam 38.4 a-pranipate namaskare tatha caiva pradaksine 38.16 b-pujaya ca vivasvatah Bhavisya-purana Brahma-purana I, 80.2 a-surya-puja-phalam 29.3 b-deva-puja-phalam. I. 80.2 b-pranipate phalam 29.4 a-same as in the Samba-purana yac ca gita-vadyc ca yat phalam I. 80.9 a-pujaya ca naro raveh 38.17 b-bhumyam namas- 1. 80.10 a-bhumau namas- 29.18 a-pujayapi vivasvatah 29.19 a-same as in the karam karoti yah kara-paro raveh Samba-purana 38.19 a-sapta-dvipa 1. 80.11 b-sapta-dvipa vasundhara bhaven mahi 29.20 b-same as in the Samba-purana etc. etc. etc. For those few cases in which particular verses or readings of the Brahma-purana are found in the Bhavisya-purana and not in the Samba, the changes undergone by the Samba-purana are to be held responsible. 112 The corresponding chapters in these three Puranas are the following:Brahma-purana Chapter 29 30 Samba-purana Chapter 38 Chaps. 2, 4 and 5 8, " " 31 " " 32 " 33 " 8.9 and 25 Bhavisya-purana I. 80-82 and 93. I. 66, 74 and 67. 1. 54 (or 78 or 161), 78 and 128. and 121. 11 and 12 I. 79 Chapter 14 1. 123. Note that most of the chapters of the Samba-purana, which correspond to Brahmap., chapters 29-33, follow their preceding ones in regular succession.

THE SAURA UPAPURANAS 85 The Skanda-purana (Prabhasa khanda) also has a large number of verses in common with the Samba-purana, Bhavisya-purana and Brahma-purana The corresponding chapters of these four Puranas in which the common verses occur are the following:Skanda-p.VII Samba-purana Bhavisya-purana Brahma-purana (Prabhasa-khanda).i, Chaps. 11-12 Chaps. 10-13 and I. 79 and Chapter 32. 15 121-123 Chaps. 100-101 Chaps. 4 (slightly), I. 72-73 and Chapter 31. 3 and 9 78 Chaps. 128 and Chapter 25 I. 128 Chapter 31. 240 A comparison between the texts of these corresponding chapters shows that the text of the Skanda-purana is based mainly on that of the Bhavisya but is sometimes supplemented by that of the Brahma-purana, as the following table will indicate. Bhavisya-purana Brahma-purana Skanda-p.VII (Prabhasa-khanda).i, Samba-purana 11. 62-75 II. 1. 76 11. 77-80 a 11. 80 b-85 a = = 10. 4 b-17 = 1. 79. 4 b-87 = - 10. 18-20 = IO. 21 = - = = I I. I a I I • Ib I I. 2 a 11. 2 b-3 a 11. 3 b-4 11. 5 a = 1. 79. 18-21 a 79. = 1. 79. 22 b = I. 79. 23 a 1. 79. 23 b I. 21 b-22 a - - - 11. 85 b 11. 86-89 11. 90-91 II. 92 1 = 11. 5 b-8 II. 9-10 11. 93 a 11. 93 b-94 a II. II - - = == 32.50 a. 32. 50 b. 32. 51-52 a. 32. 52 b. 32. 53-54. = 32. 55 a. =32.55 b-56 a.

86 STUDIES IN THE UPAPURANAS Skanda-purana VII (Prabhasa-khanda).i, II. 94 b-95 a 11. 95s 11. 95 c-100 Cf.11. 101 102 II. 103 a 11. 103 b II. 104 a 11. 104 b ====== Samba-purana I I. I za Bhavisya-purana == II. 12 b = I. 79. 24 a 11. 13-14 a I. 79. 24 b-25 I I. - - - Brahma-purana 32. 56 b. = 32.57° = 32. 58 a. 32. 58 b. 1 11. 14 b = I. 79. 26 a I. 79. 26 b = 32 59 a. = I. 72. 27 a = 32. 59 b. I. 79. 27 b 32. 60 a. I. 79. 28 a I. 79. 28 b-30 a 11. 105 a 11. 105 b 11. 106 a I I 15 a 1 11. 15 b I I. I II. 16 a 16 b 11.17-18 ======== 11. 106 b-109 a 11. 109 b-110 a === II. 19 11. 110 b-112 a 11. 112 b-113 = II. 114 II. 115 11. 116 a 11. 116 b 11. 117-118 11. 119 II. 120-122 a II. 122 b II. 123 II. II. 124 a 11. 124 b II. 11. 125-129 II. 130 13. 131 = - = I. 79. 30 b-31 a =32. 60 b-61 a. -- 11. 20-21 a = 1. 79. 31 b-32 =32. 61 b-62 b. 11. 21 b = 1.79.33 a I I. 22 a = 1. 79. 33 b 11.22 b-24 a= I. 79. 34-35 = 11.24 b-26 b= I. 79. 36-38 a - = 32. 62 c. = === 32. 63-64. 32. 65-67 a. = 32.67 b. II. 26 c I. 79-38 b = 32. 68 a. = 32. 68 b. = 32. 69-73. II. 27-31 1 - - 1. 79. 39-43 = 32.74° Happe

Skanda-p.VII (Prabhasa-kh).i, II. 133-135 Ma THE SAURA UPAPURANAS Samba-purana 87 Bhavisya-purana Brahma-purana I I. 32 a I. 79. 44ª - 32. 75 a (partly). 32. 75 b. Cf. 11. 132 Cf.11. 136 a Cf.11. 136 b II. 137 a 11. 137 b-138 a II. 11. 138 b-140 Cf.11.141 a 11. 141 b II. 142 11. 143 a-148 = 11. 32 b ...... === == Ap = II. 33 II.34 a II. 34 b II. 35 I I. 1 36-38 II. 39 a I I. 39 b 11.40 I I. 41 11. 42-48 a I I. 11. 48 b-50 - I. 79. 44 b - - - - - = - - I. 79.45 1. 79. 46 a I. 79. 46 b 79.46 b I. 79. 46 c I. 79. 47-49 I. 79.5° I. 79.51 I. 79. 52-57 = 32. 76 a. = 32. 76 b. = 32.77-79. = 32. = 8 ob. 32. 8 oa. 32. 81. 32. 82. 88 12. 1-2 1 12. 3-4 a -- - - I. 79. 58-61 I I. 51 a I. 79- 62 a I. 79. 62 b - - I I. 51 b-53 a= I. 79. 63-65 a 11. 53 b-55 I I. I I. 56 a 11. 56 b-57 - 11. 58-65 11. 66-67 a 11. 67 b I I. 68 = 11.69 == I. 79. 65 b-67 = I. 79. 68-69 a I. 79. 69 b-75 = I. 79. 76 I. 79. 77-78 a = I. 79. 78 b - I. 79.79 79. 80 I. 81 1.79. - - -་

88 STUDIES IN THE UPAPURANAS Skanda-purana VII (Prabhasa-khanda).i, Samba-purana Bhavisya-purana - = II. 70 12. 1-2. - = 12.3 = I. 79. 82 I. 121. 1-2 Brahma-purana II. 149 a 11. 149 b II. 149 c 11. 150-151 11. 152-163 etc. II. 197 11. 198-199 11. 200 b-201 II. 203 etc. 12.4 - 12.5 a - 12. 5 b-8 12. ga 12. 9 b-10 = l. 121.3 I. 121. 4ª = I. 121. 4 b 7 I. 121. 8 a 32. 89 a. = 32. 89 b. 32. 90 a. = I. 121. 8 b 9 = I 2. 11-13 a - etc. 1 etc. - I. 121. 10-12 a 32.90 b-92 etc. = I. 123. 77 = Cf.I.123.78-79 == PA = 32.93 a. etc. --I. 123. 80-81 | I. 1. 123. 82 etc. etc. Much more striking is the resemblance between Skanda-purana VII.i. 100-101 and Bhavisya-purana I. 72-73 and 78 which agree not only in the number of verses but also in their contents. In Skanda-purana VII.i.100 and Bhavisya-purana 1.72 the sage Durvasas is said to have cursed Samba to become a leper, because Samba imitated the uncouth look and movement of the sage; but in Samba-purana, chap. 3, which corresponds to Skanda-purana VII.i.100, there is no such story of Durvasas. We are now in a position to discuss the dates of the different units of the present Samba-purana This Purana not only mentions the Mahabharata in verse 15 of chap. I but also derives the majority of the verses of its chap. 45 (dealing with the story of the origin of shoes and umbrella) from the latter, viz.,

Samba-purana THE SAURA UPAPURANAS Chapter 45, verses 3 b-9, 10-25, = 27-29, 31 a, 32, 34 b, 35 b-38, and 39 (cf.) Mahabharata 89 XIII (Anusasana-parvan). 95, verses 7-13, 15-17 a, 19 and 20 b-28; 96, verses 1-2 a, 3 a, 4-8 a, 12, 13 b-15, 18-19, and 20-21 (cf.). It speaks of many 'Puranas', 113 and refers most probably to the Skanda-purana, Brahmanda-purana, Vayu-purana, Markandeya-purana, etc.¹¹4 It knows the week-days, as it mentions Sunday on several occasions. 115 In Samba-purana 3. 52-53 Samba is said to have enraged the sage Durvasas and become the object of his curse which brought about the destruction of the Yadu family through a mace (musala) born of Samba.116 The mention of Durvasas as cursing Samba to give birth to a mace is found in Bhagavata-purana X. 1. 12 ff. In the Mahabharata (XVI. 1. 15 ff.) and the Visnu-purana (V.37.6 ff.) the story of the birth of a musala from Samba is given, but in both these works Samba is said to have been cursed by the sages Visvamitra, Kanva and Narada, but not by Durvasas. So, the upper limit of the date of the Samba-purana should not be placed earlier than 500 A.D. Again, the Samba-purana was mentioned by Alberuni in 1030 A.D.¹¹º Candesvara quotes a verse from Samba-purana, chap. 36 in his Krtya-ratna- 113 Samba-purana 5.9 b-vedesu ca puranesu sangopangesu giyate. The word 'purana' has also been used in the sense of 'old narrative'.-See Samba-purana 1,16; 5.33; and so on. 114 Samba-purana 1. 8 b-11 tvayatra kathita suta purana bahu-vistara/ sanmukhasya katha cadau punar brahmandam eva ca|| vayunapi ca yat proktam tatha savarnikena ca/ markandeyena yat proktam yad vaisampayanena ca// dadhicina ca yat proktam yac ca sarvena bhasitam/ harinapi ca yat proktam rsibhih samudahrtam// balakhilyais ca yat proktam yac (v.l. 'tac' in India Office (London) Manuscript) chrutam carsibhih saha// 115 Samba-purana 36.28; 38.26; 46.3; 51.117; and so on. 116 sambena punar apy evam durvasah kopito munih/ bhavyenarthena catyartham purvanusmaranena vai// praptavan sumahacchapam sambo vai manujottamah/ tacchapan musalam jatam kulam yenasya patitam// 117 Sachau, Alberuni's India, I, p. 130. 12

90 STUDIES IN THE UPAPURANAS kara; Sulapani has a few lines from chap. 46 in his Vratakala-viveka; Halayudha has three verses from chapters 24 and 36 in his Brahmanasarvasva; Vallalasena draws upon chapters 36, 38 and 45 in his Danasagara; and Vandyaghatiya Sarvananda has, from chap. 9, a few lines (on the etymological meanings of the names 'Brahma,' 'Varuna,' 'Martanda' and 'Mihira')118 in his commentary called Tika-sarvasva on Amarasimha's Namalinganusasana. Sarvananda quotes from the Samba-purana another line 119 which, as Sarvananda says, was given in the Samba-purana in connection with the description of flags for different deities (dhvajanirnaya), but which is not found in Samba-purana, chap. 33 (dealing with the same topic). Besides these, a few more verses of the 'Samba-purana' are found quoted in Mitra Misra's Viramitrodaya (Paribhasa-prakasa, p. 24), Ananta-bhatta's Vidhana-parijata, II, p. 519, Gadadhara's Kalasara (pp. 125-126), Raghunandana's Smrti-tattva (I, p. 417), Hemadri's Caturvarga-cintamani (III. ii, p. 644), and Jimutavahana's Kalaviveka (pp. 417 and 492), but none of these verses is found in the present Samba-purana We have already seen that the text of Skanda-purana VII. i, chapters 11-12, 100-101, 128 and 240120 is based on Bhavisya-purana I, chapters 72-73, 78-79, 121-123 and 128 and Brahma-purana, chapters 31- 32, that the Brahma-purana (chapters 29-33) has borrowed a large number of verses from the Samba-purana, and that the Bhavisya-purana has plagiarised a 118 The line, which Sarvananda quotes from the Samba-purana on the etymological meaning of the name 'mihira', is 'miheti secane dhatur mehanan mihirah smrtah'. But this line is not found in the present Samba-purana That this line once did occur in chap. 9 of the present Samba-purana is shown definitely by the fact that though towards the beginning of this chapter the Samba-purana first gives the 24 names of the Sun and then proposes, in verse 15, to give the etymological meanings (dhatvartha-nigama) of these names, it actually gives the etymological meanings of 23 names, and makes no mention of the name 'mihira'. 119 Tika-sarvasva, p. 2 ctad uktam sambapurane dhvaja-nirnayetalas talakrtih karyo makaro makarakrtih. This line (talas talakrtih) has its parallel in verse 38 b of Bhavisya-purana I. 138 which corresponds to Samba-purana, chap. 33. 120 For the comparatively late date of many of the chapters of the present Prabhasa-khanda, see foot-note 35 under Saura-purana in Vol. II of the present work. See also R. C. Hazra, Studies, p. 163.

121 THE SAURA UPAPURANAS 91 large section, including complete chapters, of the Samba-purana Now, Brahma-purana 29-33 (on Konarka in Orissa) are to be dated between 950 and 1200 A.D.;¹ª¹ and the Bhavisya-purana must have borrowed the chapters of the Samba-purana not later than 950 A.D., because Varaha-purana, chap. 177 13 mentions the story of Samba as occurring in the 'Bhavisyatpurana,' and among the verses quoted by Jimutavahana, Vallalasena and Hemadri from the Bhavisya-purana there are some which are common to the Bhavisya and the Samba-purana 123 Hence the date of the Samba-purana cannot be placed later than 800 A.D. Thus the Samba-purana is to be dated between 500 and 800 A.D. As this Purana is mentioned in all the lists of eighteen Upapuranas as well as in Matsya-purana 53 and Skanda-purana VII. i. 2, it seems to have been composed towards the beginning of this period. J. N. Farquhar also supposes, without adducing much evidence, that the present Samba-purana was written between 550 and 900 A.D.134 The above date of the Samba-purana is certainly not the date of ali its chapters. We have already seen that the chapters of the present Samba-purana are to be divided into two main groups, viz., (1) chapters 1-38, 44-46, and 84, and (2) chapters 39-43 and 47-83, 121 See R. C. Hazra, Studies, pp. 153-4 and 156. 122 For the probable date of Varaha-purana, chap. 177, see R. C. Hazra, Studies, pp. 105-106. 123 Bhavisya-purana I. 81. 2-3 and 15 b-16 a, quoted in Jimutavahana's Kalaviveka, p. 415, are the same as Samba-purana 38. 26 b-28 a; Bhavisya-purana I. 81, 2, quoted in Kalaviveka. p. 492 and Hemadri's Caturvarga-cintamani, I, p. 63, and II. i, p. 663, is the same as Samba-purana 31. 26 b-27 a; Bhavisya-purana I. 93. 42 a, quoted in Vallalasena's Danasagara, p. 681 is the same as Samba-purana 38. 55 a; Bhavisya-purana I. 81. 3, quoted in Caturvarga-cintamani, II. i, p. 663, is the same as Samba-purana 38. 27 b-28 a; Bhavisya-purana I. 208. 4-16 a, 17-18 a, 21-22 a and 30 b-34 a, quoted in Caturvarga-cintamani, II. i, pp. 687-690, are the same as Samba-purana 46, verses 3 b-4 a, 5 b-6, 7-9ª, 10-20 a and 28 b-32; Bhavisya-purana I. 209. 1-5ª, 6 b-12 a and 13 b-14 a, quoted in Caturvarga-cintamani, II. i, pp. 724-725, are the same as Samba-purana 46, verses 33 b-37 and 40-46; Bhavisya-purana I, chapters 55-57 and 58 (verses 1-33), quoted in Caturvarga-cintamani, II. ii, pp. 424-440, are very much the same as Samba-purana chapters 34 and 35; and so on. 124 J. N. Farquhar of the Religious Literature of India, p. 205.

92 STUDIES IN THE UPAPURANAS and that the chapters of the second group were added to the Samba-purana at a later date. We have also noted that among the chapters of the first group, there are a few interpolated ones, viz., chapters 17, 22-23, 33 and 44-45' and that none of these interpolated chapters, except chap. 33, occurs in the Bhavisya-purana So, chap. 33. though spurious, must have been added to the Samba-purana before the Bhavisya-purana borrowed chapters from the Samba-purana Thus it is to be dated between 700 and 950 A. D. The remaining interpolated chapters, viz., 17, 22-23 and 44-45, which do not occur in the Bhavisya-purana, must have been inserted after 950 A. D. This late date of insertion of these lastmentioned chapters must not be taken to indicate that all the verses of these chapters were composed at a later date. We have already seen that chap. 45 (dealing with the origin of shoes and umbrella) is composed of verses mostly taken from Mahabharata XIII. 95 and 96. Chapter 44 also (which deals with manners and customs laid down in aphorisms and which records two metrical gathas 125, one of which is said to have been sung by Yama) must have been based on earlier work. As, of these two chapters (44-45), the latter is drawn upon by Vallalasena, and as chap. 45 refers to, and is introduced by, chap. 44, it is sure that chapters 44 and 45 were inserted at the same time and that this insertion was made before 1050 A. D. It should be mentioned here that none of the early Nibandha-writers quotes even a single line from chap. 44, although it deals with manners and customs (acara). an The chapters of the second group do not occur in the Bhavisya-purana Unlike the chapters of the first group, they are full of Tantric elements. So, they must have been added to the Samba-purana after Vallalasena's time; otherwise, Vallalasena would never quote verses from the 125 atra gatha yamena gita- and ayur asya nikrntati praja nasya bhavet tatha/ ya ucchistah prapathati svadhyayan cadhigacchati// atra gatha- akrosaka-samo loke suhrd anyo na vidyate/ yas tu duskrtam adaya sukrtenabhisamsati//

THE SAURA UPAPURANAS 93 126 These Samba-purana, so deep his hatred towards Tantricism was. chapters with Tantric elements seem to have been added before 1500 A. D., because Gadadhara quotes from the Samba-purana a line 137 in which a worshipper is directed to perform nyasa according to the prescribed manner before worshipping the deity, and Mitra Misra quotes a verse¹28 in which people, who have deviated from the path of the Vedas, are advised to take recourse to Tantras in order that they may gradually return to the path of the Vedas. Likewise, Ananta-bhatta quotes from the same Purana another verse which says, "For the sake of those who deviated from the Veda the lord of Kamala spoke out the Pancaratra (Tantra), the Bhagavata (Tantra) and the Tantra named Vaikhanasa."129 The results of the above analysis, so far as chronology is concerned, are as follows: Group 1- _ (1) Chaps. 1 (except verses 17- 25 which give the contents of the spurious chapters), 2-15, 16, 18-21, 24-32, 34-38, 46 and 84. (2) Chaps. 17 (3) Chapter 33 and 22-23 (4) Chaps. 44-45 Group II- (1) Chaps. 39-43 and 47-83 -Composed between 500 and 800 A. D. (Most probably towards the beginning of this period). - Added later than 950 A. D. -Added between 700 and 95° A. D. -Inserted into the Samba-purana between 95° and 1050 A.D. - Added between 1250 and 1500 A. D. 126 For the names of the Puranas and Upapuranas which Vallalasena rejected wholly or partly as unauthoritative for their Tantric elements see Dana. sagara, p. 7 (verses 59 and 63-67). 127 Kalasara, p. 126-evam nyasa-vidhim krtva tatah pujam samacaret. 128 129 sruti-bhrastah sruti-prokta-prayascitte bhayam gatah/ kramena sruti-siddhyartham manusyas tantram asrayet || (Viramitrodaya, Paribhasa-prakasa, p. 23). pancaratram bhagavatam tantram vaikhanasabhidham/ veda-bhrastan samuddisya kamala-patir uktavan // Vidhana-parijata, II, p. 519. 1

STUDIES IN THE UPAPURANAS 94 (The second group is made up (a) chapters 39-41 (b) chapters 42-43 (c) chapters 47-52 (d) chapters 53-55 (verses 1-97) (e) chapters 55 (verses 98 ff.)-83 of a few units, viz., initiation to Sun-worship; on the Sun's penance-forest on the shore of the salt ocean; on japa-yajna vidhi, mudra-laksana, puja-vidhana, etc. ; - which are originally Saura: - which exhibit Saiva influence and seem to have belonged originally to some other work). The original chapters, which are now found in the present Sambap., were not all that constituted this Purana originally. That several chapters have been lost, or rather eliminated, from this Purana, will be clear from the following evidences. After narrating how Samba dishonoured Narada and became the object of Krsna's curse Vasistha says in Samba-purana 3.52-53- "sambena punar apy evam durvasah kopito munih/ bhavyenarthena catyartham purvanusmaranena vai// praptavan sumahacchapam sambo vai manujottamah], . tacchapan musalam jatam kulam yenasya patitam//" "(Being urged) by destiny and by the recollection of the previous (event) Samba enraged very much the sage Durvasas again in the same way. Samba, the best of men, received a severe curse, (and) due to that curse there was born a mace which destroyed his family". The words 'punar api' and 'purvanusmaranena' in the former verse show that the story of Samba's creation of Narada's displeasure and his incurring the curse of Krsna was preceded by the story of Samba's incurring the displeasure of Durvasas and becoming the object of the latter's curse. But in the present Samba-purana there is no such story about Durvasas. That this story once occurred in the Samba-purana is shown by the Bhavisya-purana (I. 72. 14-20) which states that once Durvasas came to Dvaravati in course of his wanderings. At the sight of the tawny eyes, extremely emaciated body, and ugly look of the sage, Samba, who was proud of his physical beauty, ridiculed him by imitating his uncouth look and movement. Durvasas was enraged at Samba's behaviour and cursed him to became a leper before long.

THE SAURA UPAPURANAS 95 This Purana then narrates, like the Samba-purana, the story of Narada's arrival at Dvaravati in order to see Vasudeva, Samba's negligence towards the sage, and Krsna's curse on Samba, and concludes with the versesambena punar apy eva durvasah kopito munih/ tac-chapan musalam jatam kulam yenasya ghatitam// (Bhavisya-purana I. 73, 44). These stories of Durvasas and Narada are also found in Skanda-purana VII. i. 100 (verses 12-17) and 101 (verses 1-43) which are the same as Bhavisya-purana I. 72 (verses 14-20) and 73 (verses 1-43 a). In Bhavisya-purana I. 140.23 a Samba asks Vyasa to tell him who the Magas and the Bhojakas were and how they became the worshippers of the Sun (katham pujakara hy ete kim magah kim ca bhojakah). Consequently, in Bhavisya-purana I. 140. 29 ff. Vyasa speaks on the Magas and the Bhojakas 'in the same way as he was told about these by Vasistha' (cf. yathakhyatam vasisthena tatha te vacmi krtsnasah-Bhavisya-purana I. 140. 30 b) and says at the end of Bhavisya-purana I. 144- "makara-dhyana-yogac ca maga hy ete prakirtitah// dhupa-malyair yatas capi upaharais tathaiva ca/ bhojayanti sahasramsum tena te bhojakah smrtah//" But in Samba-purana, chap. 27 (in which Vasistha speaks to king Brhadbala, and of which verses 1-4 agree with Bhavisya-purana I. 140. 20-23, and verses 6-18 and 19 b-23 agree with Bhavisya-purana I. 144. 9 b-16 a, 17-24 and 25 b-26) there is no account of the Bhojakas; and the word 'bhojaka' has been replaced, obviously for the sake of this elimination, by the word 'yajaka' in Samba-purana 27. 4 a ('katham pujakara hy ete kim magah kim ca yajakah' which corresponds to Bhavisya-purana I. 143. 23 a mentioned above) and 22 b-23 (makara-dhyana-yogac ca maga¹³ hy ete prakirtitah // dhupa-malyair japais capi hy upaharais tathaiva ca/i ye yajanti sahasramsum tena te yajakah smrtah//). Nay, in other verses also of the Samba-purana the word 'yajaka' has been substituted for the word 'bhojaka'. 181 That the word 'yajaka', now found in the 130 The printed text wrongly reads 'maya' for 'magah'. 30 131 See Samba-purana 30. 22 b-brahmanebhyas tato dattva yajakebhyas ca daksinam (=Bhavisya-purana I. 131. 36 b-.....dattva bhojakebhyas ca.................);

96 STUDIES IN THE UPAPURANAS 182 Samba-purana, was a later substitute for the original word 'bhojaka' and that an account of the Bhojakas once occurred after Samba-purana 27. 4ª, are proved not only by the above comparison of the texts of the Samba and the Bhavisya-purana but also by the fact that the word 'bhojaka' has been retained in Samba-purana 27. 3.1 In Samba-purana 36. 36 a (= Bhavisya-purana I. 143. 37 a) also, the word 'bhojaka' is found to occur. As the Bhojakas have not been mentioned in any of the verses preceding Samba-purana 27. 3 a, Brhadbala's anxiety to know about the Bhojakas (cf. kim tu cintayatah suryam cintayitva tu bhojakan) in Samba-purana 27. 3 ff. indicates that there were verses on the Bhojakas preceding Samba-purana 27. 3. It will be interesting here to note why and by whom the accounts of the Bhojakas were eliminated from the Samba-purana and the word 'bhojaka' was substituted by the word 'yajaka' in it. The indiscriminate use of the names 'Maga' and 'Bhojaka' for the Sun-worshippers in the Samba-purana shows that this Purana makes no serious distinction between the Magas and the Bhojakas. According to this Purana, a Sun-worshipper was called Maga, because he meditated on the syllable #133; he was also called Bhojaka, because he worshipped the Sun with incense, garlands and other offerings" In Bhavisya-purana I. 140 (verses 20-23) and 144 also, which correspond to Samba-purana 27, the Magas and the Bhojakas are not at all distinguished. - 134 • 32. 35 b havisyam bhojayitva tu brahmanan yajakams tatha (=Bhavisya-purana I. 136. 44 a havisyabhojakamams tu brahmanan bhojakams tatha); 32. 47 a-viprebhyo yajakebhyas ca tato dadyac ca daksinam (=Bhavisya-purana I. 136. 67 b-viprebhyo bhojakebhyas ca). 132 kim tu cintayatah suryam cintayitva subhojakan/ jnanam prati tatha caisam hrdaye mama samsayah// katham pujakara hy ete kim magah kim ca yajakah/ etc. etc. etc. The verse 'kim tu cintayatah' is the same as Bhavisya-purana I. 140, 22. The Bhavisya-purana reads 'tu bhojakan' for 'subhojakan' of the Samba-purana 133 The syllable 'T' was regarded as a symbol for the Sun.-See Bhavisya-purana I. 144. 25 a-makaro bhagavan devo bhaskarah parikirtitah. This line does not occur in the Samba-purana 134 See Samba-purana 27.22 b-23 (=Bhavisya-purana I. 144. 25 b-26; the Bhavisya-purana reads 'magah' for 'maya', and 'bhojakah' for 'yajakah' of the Samba-purana),

THE SAURA UPAPURANAS 97 It is even said in the Bhavisya-purana that none becomes entitled to attain final emancipation without acquiring the qualifications of a Bhojaka 135. But in Bhavisya-purana I. 139. 9 b-69 (which are not found in the Samba-purana), the Magas and the Bhojakas are described as the descendants of Jarasabda (or Jarasastra) who was cursed to be regarded as 'apujya' (not deserving honour) by the Fire sustained by Haralila (or Havani), daughter of the sage Rjisvan; and in Bhavisya-purana I. 140, verses 1-19 and 24-50 and chap. 141 (which also do not occur in the Samba-purana) the Bhojakas are said to have descended from those ten of the eighteen Sun-worshipping Magas who were married to the girls of the Ksatriyan Bhoja family by Samba¹86. From these stories of the Bhavisya-purana, which are mostly imaginary but not without any basis on historical facts, and from the other accounts of the Magas and the Bhojakas as occurring in the common portions of the Bhavisya and the Samba-purana we make the following deductions: (i) The Sun-worshipping Magas, who came to India in early times, were, in course of time, divided into two groups known as Magas and Bhojakas. (ii) In spite of their ritualistic, and sometimes ideological, differences, which appear to have been partly responsible for their separation, the Bhojakas were at first regarded as holy Brahmins" as much as, or even more than, the Magas. 137 (iii) Due to their objectionable activities and matrimonial relations, as known from Bhavisya-purana I. 140 (except verses 20-23), 141 and 146 (which do not occur in the Samba-purana), the Bhojakas came to lose their position of respect with the progress of time and turned Devalaka Brahmins (temple-priests) attached to Sun-temples. They were hated so much that other Brahmins looked upon them as 'apankBhav. 1. 144. 7 anagatva bhojakatvam hi moksam apnoti kascana. See also Bhavisya-purana I. 171-172 in which Bhojakas have been praised, so much so that they have been identified with the Sun himself (tat suryo bhojakah so 'tra bhojakah surya eva hi.-Bhav, I. 172. 51 a). 136 See especially Bhavisya-purana I. 140 (verses 7-19) and 141 (verses 4-10). 137 Cf. Bhavisya-purana I. 141. 9 a- bhojakams tan ganan prahur brahmanan divya-samjnitan. 13

98 STUDIES IN THE UPAPURANAS teya' (unfit for sitting in the same row with them at meals) and did In his Bhasya on not take food prepared or served by them 188. Manu-smrti 2. 6 Medhatithi names the Bhojakas as extra-Vedic people having no connection with the Vedas 199. (iv) Besides the Sun-worshipping Magas and Bhojakas mentioned above, there came to India in later times other Magas who were the Fire-worshipping followers of Zoroaster and must have left Iran as a result of the spread of Islam after the sixth century A. D. (v) The Sun-worshipping Magas did not look upon these Fireworshipping followers of Zoroaster with respect. They recognised these new Magas as Brahmins of low status like the Bhojakas, and, in order to win them over to Sun-worship, invented the story of the birth of Jarasabda (or Jarasastra, i.e. Zoroaster), from whom both the Fire-worshipping Magas and the Sun-worshipping Bhojakas are said to have descended. The motive underlying this peculiar story is evidently to impress upon the Fire-worshipping Magas that their religious leader Zoroaster was really the son of the Sun and worshipped the Sun-god in the form of Fire, that they could attain final liberation from bondage not by Fire-worship but by worshipping the Sun through Fire as a medium, and that they were free to retain, to a great extent, their own peculiar practices, viz., use of 'patidana', holding of 'purnaka' and 'varsma', having matted hair and beards, offering of Soma during worship, and so on. (vi) A section of the Fire-worshipping Magas must have been absorbed by the Bhojakas, and this seems to be the cause why both the Fire-worshipping Magas and the Sun-worshipping Bhojakas have been said to be the descendants of Jarasabda (or Jarasastra). 138 Bhav, I. 146. 1-3- satanika uvaca- ya ete bhojakah prokta devadevasya pujakah/ nannam bhojyam athaitesam brahmanais ca kadacana// abhojyatvam katham yata bhojakas tad vadasva me// 139 See Medhatithi's Bhasya on Manu-smrti 2. 6-na hi sakya-bhojakaksapanakadinam veda-sambhavah... evam sarva eva bahya bhojakapancaratrika-nirgranth-anarthavada-pasupata-prabhrtayah............../..

THE SAURA UPAPURANAS 99 99 From inscriptional evidence we learn that the Bhojakas enjoyed a respectable position at least down to the eighth century A.D. Narasimhagupta Baladitya and Jivitagupta II, who reigned in Magadha in the fifth and eighth centuries A.D. respectively, are said to have shown respect to the Bhojaka Brahmins of Magadha and to have made donations of land to them.140 But from the tenth century A.D. the descendants of Brahmins from Saka-dvipa called their ancestors 'Magas' or 'Saka-dvipi' Brahmins but not 'Bhojakas' at least in Magadha and Bengal. This fact is evidenced not only by a number of inscriptions (such as the Govindapura stone inscription 141 which mentions the Mana kings of Magadha), but also by the Kulaji-granthas and other works. It is clearly for this lowered position of the Bhojakas that the word 'bhojaka' has been replaced with the word 'yajaka' in the Samba-purana, and this replacement seems to have been made by the people of Orissa who added chapters 42-43 to the Samba-purana in order to glorify the Sun's place on the sea-coast there. Scholars are inclined to regard the Samba-purana as 'a Saura document connected with Orissa'.143 But this view is untenable. We have already seen that the present Samba-purana is originally a work connected with Mitravana in the Punjab and that it is only the interpolated chapters 42-43 which deal with the Sun's penance-forest in Orissa. The present Samba-purana must have been written in Northern India, and most probably in its western part. With the exception of the rivers Tapati and Payosni, all the holy places and rivers, mentioned in this Purana, belong to Northern India, especially to its western part. 144 140 Fleet, Corpus Inscriptionum Indicarum, III (Gupta Inscriptions), p. 217. 141 For this inscription see Nagendra Nath Vasu, Castes and Sects of Bengal, IV, pp. 59-64- 142 For the names of many of these works as well as for the relevant extracts from them, see Nagendra Nath Vasu, Castes and Sects of Bengal, IV, pp. 66 ff. 143 J. N. Farquhar of the Religious Literature of India, p. 205. Nagendra Nath Vasu, Archaeological Survey of Mayurabhanja, Vol. I, p. xii; and Visvakosa (a Bengali encyclopaedia), Vol. IV. pp. 545-548. Mano Mohan Ganguly, Orissa and Her Remains, pp. 439 ff. 144 See foot-note 62 above,

100 STUDIES IN THE UPAPURANAS 146 According to the Saura-samhita of the Skanda-purana the Samba-purana was also called 'Susuksma'.145 A 'Bhaskara-purana' is mentioned in Skanda-purana V. iii (Reva-khanda). 199. 4-5 as dealing with the story of the birth of the two Nasatyas (nose-born, i.e. the Asvins) in connection with the praise of Martanda." This 'Bhaskara-purana' may be the same as the present Samba-purana, because the latter also calls itself 'bhaskarasya puranam' in verse 13 of chap. I and contains the story of the birth of the Asvins in chapters 10-11. In his Malamasa-tattva Raghunandana gives from the 'Kaurma' (i.e. Kurma-purana) a list of Upapuranas including the Samba-purana and a Purana 'named Bhaskara' (bhaskarahvayam).147 So, this Bhaskara-purana of the Malamasa-tattva must be different from the Samba-purana Both Raghunandana and Kasirama Vacaspati, the commentator on the Malamasa-tattva, identify this Bhaskara-purana with the Aditya-purana148 D. R. Bhandarkar mentions a Surya-purana as known to the Brahmins called Sevaks, who live round about Jodhpur. 149 But as we 145 Julius Eggeling, VI, p. 1382- tatah sambapuranakhyam susuksmam iti ceritam. 146 yudhisthira uvaca- adityasya sutau tata nasatyau yena hetuna! samjatau srotum icchami nirnayam paramam dvija// markandeya uvaca- purane bhaskare tata etad vistarato maya/ samsrutam devadevasya martandasya mahatmanah// 147 Smrti-tattva, I, pp. 792-3. 148 Smrti-tattva, I, pp. 792-3- kaurme- 'anyany upapuranani munibhih kathitany api/' tani ca narasimha-nandy-aditya-kalika-puranadini, yatha- 'adyam sanatkumaroktam narasimham tatah param/' etc. See also Malamasa-tattva (Candicarana Smrtibhusana's edition with Kasirama Vacaspati's com.), pp. 212-3-bhaskarahvayam aditya-puranam, 149 'Round about Jodhpur there is a class of Brahmanas known as Sevaks, most of whom are religious dependants of the Osval Sravaks. They call themselves Sakadvipa Brahmanas and know that their story is told in the Namagrantha of the Surya-purana and also in the Bhavisya-purana'.-Epigraphia Indica, IX, p. 279.

THE SAURA UPAPURANAS 101 are quite ignorant of the contents of this Purana, we do not know whether it is the same as the Samba-purana or not. The whole of the present Samba-purana is not metrical. There are portions which are written in prose (viz., in chapters 39, 41, 52, and so on). Chapter 44 is written in a sutra form. We have already seen that the Samba-purana has borrowed verses from the Anusasana-parvan of the Mahabharata. It has also derived verses from the Bhagavad-gita 150 and the Upanisads. Though, as we have already seen, the present Samba-purana in its original form was connected with Mitravana of the Punjab, it must have known the other two most prominent places of Sun-worship, viz., Kalapriya and Sutira. This is evidenced by the verse "samnidhyam mama purvahne udite rajyate janah/ kalatyaye ca madhyahne sayahne catra nityasah//" (Samba-purana 26.14) which is a changed form of the original verse "samnidhyam mama purvahne sutire draksyate janah/ kalapriye ca madhyahne 'parahne catra nityasah//" retained in Bhavisya-purana I. 129. 16 b-17 a. That Sutira was the same as Mundira mentioned in the Bhavisya-purana, Skanda-purana etc. and was situated in Orissa, and that Kalapriya was situated on the bank of the Yamuna, will be evident from the following discussion. According to Bhavisya-purana I. 72. 4-6 the three places of Sun-worship in Jambu-dvipa are Mundira, Kalapriya and Mitravana, and it is only at Sambapura (in Mitravana) that the Sun resides permanently. 150 See, for instance, Samba-purana 5. 20 and 14. 17 (=Bhagavad-gita 13. 13). sthanani trini devasya dvipe 'smin bhaskarasya tu/ 151 purvam indravanam (v.l. 'mitrabalam' and 'mitravanam' for 'indravanam') nama tatha mundiram ucyate// kalapriyam (v. 1. kolapriyam) trtiyam tu trisu lokesu visrutam/ tathanyad api te vacmi yat pura brahmanoditam// candrabhaga-tate namna puram yat samba-samjnitam/ dvipe 'smin chasvatam sthanam yatra suryasya nityata// 151 Though the reading 'indravanam' occurs in the body of the text of our printed edition as well as in the Manuscript of the Bhavisya-purana described by Aufrecht in his Bod. Cat, (p. 31, foot-note 6), the reading 'mitravanam' is undoubtedly the

102 STUDIES IN THE UPAPURANAS But in Bhavisya-purana I. 129. 16 b-17 a the Sun, speaking of Mitravana, says: "samnidhyam mama purvahne sutire draksyate janah/ kalapriye ca madhyahne 'parahne catra nityasah//" and Siddhas; and in "People will ever see my proximity at Sutira in the forenoon, at Kalapriya at mid-day, and here in the afternoon". Thus in Bhavisya-purana I. 129. 16 b-17 a the names of the three places of the Sun are given as Sutira, Kalapriya and Mitravana. In Bhavisya-purana I. 189. 23-26 Pundirasvamin, 153 Kalapriya and Mulasthana have been mentioned among the places which are said to be resorted to by gods Bhavisya-purana I. 55. 27 Sundirasvamin, 153 Kalapriya and Mitravana are found mentioned among the holy places from which water should be collected for bathing the Sun's image in its annual worship. In Varaha-purana 177, in which the story of Samba's penance for the Sun's favour in order to get rid of leprosy caused by Krsna's curse 154 has been narrated briefly with the mention of the 'Bhavisyat-purana' as the source, Samba is said to have established three images of the Sun-one on the Udayacala, another, named Kalapriya, on the south of the Yamuna, and the correct one; because the name 'Mitravana' has been mentioned in a large number of verses in the Bhavisya-purana, whereas there is no second mention of 'Indravana' anywhere in the whole Purana, Moreover, Skanda-purana VII. i. 100. 2 b-3 a, which reproduces the verse 'sthanani trini devasya' of the Bhavisya-purana, reads 'mitravanam' and not 'indravanam'; and in the Samba-purana, the name of the place is given as Mitravana in all cases. Aufrecht's Manuscript of the Bhavisya-purana reads 'mundaram' for 'mundiram'. But the evidences of the Skanda-purana (VII. i. 100. 3 a and 139. 11 a) and the Samba-purana (43. 41 and 53) show that the reading 'mundiram' is the correct one. For the name Kalapriya' see Aufrecht's Manuscript of the Bhavisya-purana, Varaha-purana 177. 52, Skanda-purana VII. i. 139. 11 b, and Bhavisya-purana I. 129. 17 a. 152-153 Pundirasvami' and 'Sundirasvami' are obviously mistakes for 'Mun- dirasvami³. Cf. Skanda-purana VIII. i. 139. 11 (mundira-svaminam pratar gamgasagara-sangame), Bhavisya-purana I. 72. 4 (... mundiram ucyate), and Samba-purana 43. 41 b and 53 b (mundiram). 154 For the story of Samba as given in Varaba-purana, chap. 177, see foot-note 87 above.

THE SAURA UPAPURANAS third, named Mulasthana, on the Astamanacala.155 103 So, from the Varaha-purana we get the names of the three places of Sun-worship as According to Skanda-purana morning at Ganga-sagaraUdayacala, Kalapriya and Mulasthana.156 VII. i. 139. 11-12 a the Sun resided in the sangama as Mundirasvamin; at mid-day he resorted to the bank of the Yamuna as Kalapriya; and in the evening he remained on the bank of the Candrabhaga as Mulasthana.157 In Skanda-purana VI.76 also the names of the three places and forms of Bhaskara have been given as Mundira, Kalapriya and Mulasthana, and it has been said that the Sun presents himself at Mundira after the expiry of the night, at Kalapriya at mid-day, and at Mulasthana at the approach of the night, that Mundira is situated in the eastern part of the earth', Kalapriya in its middle, and Mulasthana (in its western part) beyond Kalapriya, and that, while residing at Mundira and Kalapriya, the Sun is also known as Mundirasvamin and Kalanatha (or Kalavallabha) respectively. 158 So, occording to the Skanda-purana the names of the three places of the Sun are Mundira, Kalapriya and Mulasthana. 155 Verses 51 b-53 sambah surya-pratistham ca karayamasa tattvavit/ udayacale ca samsrito yamunayas ca daksine// madhye kalapriyam devam madhyahne sthapya cottamam/ mulasthanam tatah pascad astamanacale ravim// sthapya trimurtim sambas tu......................... // 156 The use of the names Kalapriya and Mulasthana for the images of the Sun situated on the south of the Yamuna and on the Astamanacala respectively, need not confuse us. These names for the images must have been derived from the names of the places at which these images were situated. Similar instances of the use of place-names for those of the images are found in Varaha-purana 177. 54-56 (in which Sambapura is mentioned as the name of an image of the Sun at Mathura), and Samba-purana 43. 39-41 (in which 'Mundira' is said to be a name of the Sun's image established by Manus in the Sun's penance-forest on the shore of the salt-ocean). 157 mundirasvaminam pratar ganga-sagara-sangame/ kalapriyam tu madhyahne yamuna tiram asritam// mulasthanam castamane candrabhaga-tate sthitam// 158 See Skanda-purana VI. 76. 1-3, 5, 22, 44-45, 59-60, 71. Of these, verses 3 and 5 run as follows: tatra samkramate suryo mundire rajani-ksaye/ kalapriye ca madhyahne mulasthane ksapagame //

104 159 STUDIES IN THE UPAPURANAS As regards the position of these places, the Bhavisya and the Skanda-purana say that the Sun is close to Sutira (or Mundira according to the Skanda-purana) in the forenoon, to Kalapriya at mid-day, and to Mitravana (or Mulasthana according to the Skanda-purana) in the afternoon. The Varaha-purana also contains clear references to the belief that the greatest benefit was derived by worshipping the rising Sun on the Udayacala, the mid-day Sun at Kalapriya, and the setting Sun at Mulasthana.160 Hence it is evident that Mundira, Sutira and Udayacala were situated in the eastern part of India, Kalapriya in the middle, and Mitravana and Mulasthana in its western part. Now, Mulasthana (literally meaning 'original place'), which is said in the Skanda-purana (VII. i. 139. 12 a) to have been situated on the bank of the Candrabhaga and in the Padma-purana to have been the abode of Samba and which is mentioned in Bhavisya-purana I. 189. 24-25 along with Pundirasvamin and Kalapriya, must be the same as Mitravana (in the Punjab)¹¹ which is said to be the adya-sthana (original place) of the mundirah purva-dig-bhage dharitryah sruyate kila/ madhye kalapriyo devo mulasthanam tad-antare// 159 See Bhavisya-purana I. 129. 16 b-17 a cited above, and Skanda-purana VII. i. 139. 11- 12 a and VI. 76. 3 and 5 cited in the two immediately preceding foot-notes (157 and 158). 160 Cf. Varaha-purana 177. 36-38 ayathodayacale devam aradhya labhate phalam/ mathurayam tatha gatva satsurye labhate phalam// madhyahne ca tatha devam phalapriyam akalmasam/ mathurayam ca madhyahne madhyamdina-ravau tatha/ astamgate tatha devam sadyo rajya-phalam bhavet/ mathurayam tatha punyam udayastam raver japam// (Did the third line read 'madhyahne ca yatha devam kalapriyam akalmasam"?) See also Varaha-purana 177. 31-32 samba samba mahabaho srnu jambavati-suta/ udayacale ca purvahne udyantam tu vibhavasum// namaskuru yathanyayam vedopanisadadibhih/ tvayoditam ravih srutva tustim yasyati nanyatha// Cf. also Varaha-purana 177. 52-53 cited in foot-note 155 above. 161 For the identification of Mitravana with Mulasthana (modern Multan) in the Punjab, see Bhandarkar, Vaisnavism etc., p. 154; J. N. Farquhar of the Religious Literature of India, p. 152; N. L. De, Geographical Dictionary of Ancient and Mediaeval India, pp. 133-4; and so on.

THE SAURA UPAPURANAS 105 Sun in a number of places both in the Bhavisya and the Samba-purana, and Kalapriya was evidently situated on the southern bank of the Yamuna, as the Varaha and the Skanda-purana show.163 So, the problems, which remain to be solved, are whether Mundira, Sutira and Udayacala are identical, and where we are to locate the place or places bearing these names. We have already seen that in its two lists of the names of the three prominent places of Sun-worship in Jambu-dvipa the Bhavisya-purana mentions 'Mundira' in the one (viz., I. 72. 4) but replaces it by 'Sutira' in the other (viz., I. 129. 16 b). So, according to the Bhavisya-purana Mundira and Sutira are identical. This identification is supported by the Samba-purana (chapters 42-43) which informs us that the 'beautiful' (ramya) penance-forest of the Sun (in Orissa) was situated on the 'shore' (tira) of the salt-ocean (lavanodadhi), that the sight of the rising Sun there was deemed highly meritorious, and that the Sun's image, which was established there by Manus, was given a name 'Mundira'.169 So, Sutira (literally meaning 'beautiful shore') must be another name for Mundira, which, again, must be very close to, or identical with, Konarka 164 situated on the sea-shore very close to the river Candrabhaga (a branch of the river Praci in Orissa). In Samba-purana, chapters 42-43 the Sun's penance-forest on the sea-shore 162 Varaha-purana 177. 52. Skanda-purana VII. i. 139. 11, 163 Samba-purana 43. 40-41 tato nama prakurvanti samprahrsta-tanuruhah/ anena munditah sarve tena mundita ucyate// atha krtartha-samjnas ca nigamajnair udahrtah/ mundi pramardane dhatuh samjnayam ca vidhiyate/ prakarsad ardayed yena tena mundira ucyate// Also Samba-purana 43. 53-54 aeka murtir dvidha krtva bhutalesv avatarita/ pratyuse caiva mundiram ye pasyanti narah sakrt// na kadacid bhayam soko rogas tesam prapadyate/ even 164 Though the name 'Konarka' does not occur in the Bhavisya-purana, the Sun is called "kona-vallabha' in Bhavisya-purana I. 153. 50. So, it seems that in later times Mundira came to be known as Konarka because of its position in the north-east corner (kona) with respect to Puri. (See Mano Mohan Ganguly, Orissa and Her Remains, p. 437). 14

106 STUDIES IN THE UPAPURANAS (in Orissa) has been called Surya-kanana, Ravi-ksetra and Suryaksetra and once Mitravana; 165 in the Kapila-samhita Konarka has been called Maitreya Vana and Ravi-ksetra; 166 and in Brahma-purana, chapters 28-32 the place (ksetra) of Konaditya or Konarka in Utkala (or Odradesa) is called 'suryasya ksetram' (28. 10), 'raveh ksetram' (28. 17), 'savituh ksetram' (28. 62) and 'bhaskarasya ksetram' (29. 1), Mitravana, situated on the bank of the Candra-sarit, has been identified with this holy place of the Sun, and the Sun's devotees, attending this place, are directed to worship the rising Sun there with the three-syllabled mantra. By its mention that in the morning the Sun remained at Gangasagara-sangama as Mundirasvamin, the Skanda-purana (VII. i. 139. 11) appears to disprove the above identification of Mundira with the Sun's penance-forest (called Mitravana) in Orissa, because the word 'gangasagara-samgama' is generally used to mean the place where the Bhagirathi falls into the sea. But the Bhavisya-purana, which mentions Ganga-dvara, Ganga-sagara (i.e. the mouth of the Bhagirathi), Kalapriya, Mitravana and Sundirasvamin (which must be a mistake for Mundirasvamin) in its list of different holy places and rivers to be named during the bathing of the Sun's image in its annual worship," shows clearly that Mundirasvamin and Gamga-sagara (the mouth of the Bhagirathi) do not refer to the same place. So, the word 'gamgasagara-sangama', as occurring in Skanda-purana VII. i. 139. 11, must be taken to mean the place where the river Candrabhaga (a branch of the river Praci in Orissa) falls into the sea, because in the Puranas all rivers which flow into the sea are called 'Ganga'.169 Or, it may mean the mouth of the Surya-ganga, which is mentioned in the Kapilasamhita as one of the holy places and rivers in Arkaksetra. In the 165 Samba-purana 42. 2. 166 Asiatic Society of Bengal (Calcutta) Manuscript (No. 311), chap. 6. 167 udyantam bhaskaram drstva sandra-sindura-samnibham/ tryaksarena tu mantrena suryayarghyam nivedayet// 168 Bhavisya-purana I. 55. 24-30. Brahma-purana 28. 32-33. 188 169 sarvah punyah sarasvatyah sarva gamgah samudragah.-Markandeya-p, 57. 30 b; Vayu-purana 45. 108 a (v.l. sarasvatyah); and so on,

THE SAURA UPAPURANAS 107 Padma-purana (Patala-khanda) there is mention of a Ganga-sagara-sangama near Purusottama-ksetra (modern Puri). 170 As regards Udayacala, we are not absolutely sure whether it is the same as the Udayagiri in Orissa; because, in his Katha-sarit-sagara Somadeva mentions an Udayadri, the abode of Siddhas (siddhaksetra), as situated much farther east from Paundravardhana (most probably beyond Kamarupa),171 and in their description of Kurmasamsthana, the Markandeya-purana (chap. 58) and the Brhat-samhita (chap. 14) mention Pragjyotisa, Lauhitya, Udayagiri, Paundra etc. as situated in the east. But the Kalika-purana, which names the holy places, mountains, rivers, lakes and pools in and about Kamarupa, including the Raviksetra (Sun's place) 172 lying between the river Sumadana on the west and the Brahma-ksetra on the east and containing a temple of the Sun, is silent about any Udayacala in or near Kamarupa, although it mentions a mountain called Samdhyacala of that locality. So, the Udayacala of the Varaha-purana is most probably to be taken to be the same as the Udayagiri in Orissa. The great popularity of the story of Samba as the antiquated founder of the Sun-temple and the Sun's image at Mitravana (in the Punjab) tempted the people of different parts of India to connect their own Sun-temples and Sun-images with Samba as the founder. Thus, Skanda-purana VII. i. 100 says that Samba established an image of the Sun, named Sambaditya, in Prabhasa-ksetra, and that the place at which this image was established was called Sambapura; according to Skanda-purana VII. i. 139. 22 the Sun was called Samba at Vardhamana 170 See Padma-purana, Palata-khanda, chapters 19 and 21-22. [In chapters 17-22 there is the story of a king named Ratnagriva of Kanci, who, in course of his pilgrimage, went to Purusottama-ksetra and visited Purusottama after bathing at Ganga-sagara-sangama.] See also Sahitya-Parisat-Patrika, XLIII, 1343 Bengali Samvat, pp. 80-81 (for information regarding the presence of a Ganga-sagara-sangama near Puri). 171 Kathasaritsagara, pp. 67-69. The Vidusaka, who went to the Udayadri successively through Tamralipta, Karkotaka and Paundravardhana in search of the Vidyadhari princess named Bhadra, is said to have travelled over 60 yojanas of difficult (durgama) country, crossed the Sitoda, a river that cannot be crossed by mortals, and reached the border of the mountain of the rising Sun. 172 Kalika-purana 81. 39-53.

108 STUDIES IN THE UPAPURANAS (vardhamane ca sambakhyam); in the Brahma-purana the Sun's image, called Konaditya, at Konarka is said to have been established by Samba; and so on. It is for this reason that in Skanda-purana VII. i. 100 the third important place, except Mitravana and Mundira, of Sunworship in Jambu-dvipa is called Sambapura, the place of Sambaditya, in Prabhasa-ksetra, and not Kalapriya. 173 The names of Mundira, Kalapriya, and Mitravana (in the Punjab) as prominent places of Sun-worship were known to the original author of the Samba-purana as well as to the interpolator of chapters 42-43, but the latter was so anxious for adding to the importance of Mitravana in Orissa that he eliminated the lines sthanani trini devasya dvipe 'smin bhaskarasya tu/ purvam mitravanam nama tatha mundiram ucyate/ kalapriyam trtiyam tu trisu lokesu visrutam// from chap. 3 and distorted those original verses of the Samba-purana which contained, or referred to, the names of these prominent places of Sun-worship, in order that Mitravana in Orissa might be regarded as the only sacred place of the Sun. From what has been said above it is clear that the Magian Sunworship spread at least as far as Orissa even before the time of composition of the present Samba-purana 173 Cf. Samba-purana 26. 14- samnidhyam mama purvahne udite draksyate janah/ kalatyaye ca madhyahne sayahne catra nityasah// which is the distorted form of the original verse 'samnidhyam mama purvahne sutire draksyate janah etc.' retained in Bhavisya-purana I, 129, 16 b-:7 a. Cf. also Samba p. 43. 36 b-37 asthapayitva ravim bhaktya trihsthanesu surottamah/ nivrttim yanti sukrto devakaryartha-tatparah// Samba-purana 43. 5 obyam yam kriyam samarabhet suryaksetresu manavah/ etc. etc. (Note the plural number in 'suryaksetresu'). And Samba-purana 42. 53 b-56 aetc. pratyuse caiva mundiram ye pasyanti narah sakrt/ na kadacid bhayam soko rogas tesam prapadyate// kalahrtkalapritya ca madhyahne ye tv aveksakah/ tesam eva sukhodarko hy acirenaiva jayate// samba-krte pure bhanuh sayahne yair udiksitah/ sadyah sampadyate tesam dharmakamartha-sadhanam//