Pramāṇa · Search · About · API

History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v1.c6.s84: 99. Nṛsiṁhaprasāda

History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v1.c6.s84

Language
English

99. Nṛsiṁhaprasāda

v1.c6.s84.1

This is an encyclopaedic work on dharmaśāstra, no part of which has been yet printed. The Benares Sanskrit College has a complete ms. of this vast work. I could examine the whole of it. Besides, the Deccan College collection has two mss. of portions of it, viz. of the Dānasāra (No. 353 of 1875-76) and of the Tīrthasāra (No. 352 of 1875-76). The Dānasāra and Śāntisāra are also noticed in Mitra's cat. of Bikaner mss. (pp. 429-430) and six sections out of twelve are noticed in the I. O. cat. p. 434 No. 1467. Unless otherwise stated the references here are to the Benares Sanskrit College ms.

v1.c6.s84.2

The Nṛsiṁhaprasāda is divided into twelve⁹⁸⁹ sections called '*sāra*' on saṁskāra, āhnika, śrāddha, kāla, vyavahāra, prāyaścitta, karmavipāka, vrata, dāna, śānti (the averting of evil foreboded by natural portents and other strange occurrences), tīrtha and pratiṣṭhā (consecration of temples, idols etc.). Each section⁹⁹⁰ begins with an invocation of Nṛsiṁha( the man-lion incarnation of Viṣṇu) after whom the work is named Nṛsiṁhaprasāda (the fruit of the grace of Nṛsiṁha). In the Saṁskārasāra, after invoking Nṛsiṁha, the introduction tells us that⁹⁹¹ when king Rāma ruled in Devagiri (modern Daulatabad), Śāmavit was ruler of Delhi and that after the latter Nijāmasāha wielded power over the world. Then after pronouncing an eulogy on Nijāmasāha (verses 10-13) the author speaks of himself. We⁹⁹² are told that the author was Dalapati (or Dalādhīśa), son of Vallabha, of the Bhāradvāja-gotra and of the Yājñavalkīya śākhā (i. e. Śuklayajurveda) and that he was the keeper of the imperial records of Nebajana (?). There are elaborate colophons⁹⁹³ at the end of almost each section (called sāra) in which we are told that Dalapati was the pupil of Sūryapaṇḍita, that he was a great exponent of the Vaiṣṇavadharma, that he was the chief minister and keeper of the records of Nijāmasāha, who was the overlord of all Yavanas (Mahomedans) and ruler of Devagiri. In some colophons he is styled Mahārājādhirāja. It is doubtful whether Dalapati or Dalādhīśa was the real name of the author or was merely a title. It is not unlikely that Sūryapaṇḍita said to be the *guru* of the author is the same as Sūrya, the father of the great Maratha saint Ekanātha, who wrote his Bhāgavata at Benares in *śake* 1495 (i. e. 1573 A. D.) and who states that he was born in a family of devout Vaiṣṇavas.

v1.c6.s84.3

⁹⁸⁹ संस्कारसारः प्रथमो द्वितीयस्त्वाह्निकाभिधः । श्राद्धसारस्तृतीयस्तु चतुर्थः कालनिर्णयः ॥ पञ्चमो व्यवहाराख्यः प्रायश्चित्ताभिधो ... (*torn*) नाशकः (सप्तमस्त्वघनाशकः) ॥ अष्टमो व्रतसाराख्यः पुराणोक्ताभिधायकः । नवमो दानसाराख्यः सर्ववर्णाधिकारकः ॥ दशमः शान्तिसंज्ञो वै तैर्ध एकादशः स्मृतः । देवप्रतिष्ठासारश्च द्वादशः परिकीर्तितः ॥ verses 17-20 of संस्कारसार.

v1.c6.s84.4

⁹⁹⁰ e. g. verse 8 of the संस्कारसार. The first verse of आह्निकसार is प्रणम्य श्रीनृसिंहेन (हं तु ?) दलाधीशेन भूभुजा । श्रीनृसिंहप्रसादेन दिनानुष्ठेयमुच्यते ॥; the श्राद्धसार begins 'श्रीनृसिंहं नमस्कृत्य दलाधीशमहीपतिः । श्राद्धसारं प्रकुरुते सर्ववैदिकतुष्टये ॥'

v1.c6.s84.5

⁹⁹¹ श्रीमद्देवगिरौ पुरन्दरपुरस्पर्धाधिबद्धादरे रामे राजनि शामवित्किल बभौ राजा स दिल्हीश्वरः । दिल्हीशादुपरि प्रभुः समभवन्नैजामसाहो महान् यद्दोर्दण्डनिजप्रतापमहिमा राज्यं वशे चानयत् ॥ verse 9.

v1.c6.s84.6

⁹⁹² प्रौढश्रीद्विजराजवंशतिलकालङ्कारहीरः प्रभुर्भारद्वाजकुलानुगः प्रथमया यः शाखयालङ्कृतः। श्रीमन्नेबजनसमस्तकरणाधीशः सतामग्रणीः श्रीमद्वल्लभभूश्चिरं विजयते श्रीमान्दलाधीश्वरः॥ verse 14 of संस्कारसार. The third line is metrically faulty in the 6th syllable. This verse occurs in each सार at the end with variations. In the D.C. ms. No. 358 of 1875-76 the last two lines are श्रीमद्वल्लभसूनुरात्मनिरतस्तत्संप्रदायाग्रणीः सारे दानकसंज्ञकेतिचतुरे श्रीमान्दलाधीश्वरः ॥

v1.c6.s84.7

⁹⁹³ e. g. at the end of the श्राद्धसार ‘श्रीमत्प्रौढप्रतापमहाराजाधिराज-सर्वपुरीसुन्दरीदेवगिरिपुरवराधीश्वर -समस्तयवनाधीश्वर -श्रीमन्निजामसाहसमस्तकरणाधीश्वर-सकलविद्याविशारद -याज्ञवल्कीयशुभशाखाप्रवर्तक -द्विजराजकुलालङ्कारहीर -श्रीवैष्णवप्रवर्तक -श्रीवल्लभात्मज-श्रीवल्लभपण्डितप्रसादसादितसूर्यपण्डिताभिधगुरु- मन्वादिप्रणीतनीतिशास्त्रभिज्ञ-महाप्रभुस्वकार्यवीक्षणप्रतिनिधीकृत-श्रीमहाराजन्दलपतिराजविरचिते श्रीनृसिंहप्रसादे &c.

v1.c6.s84.8

The Nṛsiṁhaprasāda names numerous authors and works. In the beginning of the Saṁskārasāra, he mentions a host of writers and works that he consulted.⁹⁹⁴ Besides these he mentions Someśvara (commentator of the Tantravārtika) and Kāladīpa in the Saṁskārasāra; the Purāṇasāra in the Āhnikasāra; Pārijāta and Vādibhayaṅkara in the Vyavahārasāra; Kāmika, Jñānaratnāvalī, Balārkodaya in the Dānasāra.

v1.c6.s84.9

⁹⁹⁴ कालादर्शानन्तभट्ट-विज्ञानेश्वर भट्टहेमाद्रि-दीपिकाविवरण-असहाय-प्रयोगपारिजात-मदनपारिजात-कृत्यकल्पतरु-माधव-स्मृतिचन्द्रिका-स्मृतिरत्नावलि-स्मृतिदर्पण-स्मृतिचिन्तामणि-स्मृतिभास्कर-मेधातिथि-विज्ञानतिलक-अपरार्क-विज्ञानमार्तण्ड-भोजराजीय -विश्वरूपनिबन्ध-नारायणीय-गणेश-वाक्यमीमांसा-स्मृतिमीमांसा-निबन्धसर्वस्व-स्मृतिमहार्णव -शातातपीयकर्मविपाक समुच्चय-माधवीय-मैलगिकर्मविपाक-प्रवराध्याय-प्रवरमञ्जरी -जातिविवेकप्रमुखाननेकनिबन्धान् &c. folio 3b.

v1.c6.s84.10

The contents of some of the sections of the Nṛsiṁhaprasāda may be set out here. In the Saṁskārasāra the author treats of the meaning of *dharma*, śruti, smṛti, the authoritativeness of purāṇas, kalivarjya (usages prohibited in the kali age), puṇyāhavācana, madhuparka, vṛddhiśrāddha, garbhādhāna, puṁsavana, jātakarma, nāmakaraṇa, upanayana, marriage and other *saṁskāras*, the duties of brahmacārins, snātakas, householders, vānaprasthas and saṁnyāsins. In the Āhnikasāra the author after dividing the day into eight parts speaks of the actions appropriate to each viz: in the first getting up from bed at the brāhma-muhūrta, śauca, brushing the teeth, decoration of the hair, bath etc; in the second study; in the third, looking after dependents and pursuit of one's livelihood; in the fourth midday bath, brahmayajña, tarpaṇa, vaiśvadeva, daily śrāddha; in the fifth dinner and foods prescribed and forbidden; in the sixth and seventh reflecting over itihāsa and purāṇa; in the 8th decision about worldly affairs, evening saṁdhya etc. In the Kālasāra (which is incomplete in the Benares ms.) he defines the nature of *kāla* and gives rules and decisions about months, *tithis* and such festivals as Navarātra, Janmāṣṭamī etc. In the Vyavahārasāra the author deals with the meaning of vyavahāra, the eighteen titles of law, the four-fold method of deciding dharma, the pramāṇas (means of proof), dāyavibhāga etc. In the Vratasāra he speaks of the several principal *vratas* in each month, some of which are for both men and women, some for men only and some for women only. In the Dānasāra he dilates upon the nature of dāna, its varieties, the various results of dānas, the proper time and place for dānas, proper recipients of dāna, what things can be the subjects of gifts, units of gold, silver etc., the description of kuṇḍa, maṇḍapa and vedī, the sixteen great dānas such as tulā, hiraṇyagarbha, brahmāṇḍa, kalpapādapa etc. and three *atidānas*, viz. land, cows and learning; gifts of images, food, ornaments, bed-stead etc.; gifts on saṁkrānti and eclipses etc. The Tīrthasāra is interesting for this that as the author hailed from Devagiri he speaks principally of *tīrthas* of the Deccan and Southern India. In this work he speaks of Setubandha, Puṇḍarīka⁹⁹⁵ or Pauṇḍarīka (modern Pandharpur in the Sholapur District, it seems), Gayātīrtha, eulogies of Godāvarī, Kṛṣṇā-Veṇyā, Narmadā, Malaprahāriṇī etc.

v1.c6.s84.11

⁹⁹⁵ भैम्याश्चैव तटे देवि दक्षिणे तीर्थमुत्तमम् ... धर्मरीरा नदी यत्र करवीरकुशांकुरैः । शोभिता सङ्गता भैम्यास्तस्माद्योजनमन्ततः । पौण्डरीकमिति ख्यातं तत्तीर्थं तीर्थपूजितम् । पाण्डुरङ्गस्तत्रास्ते &c.

v1.c6.s84.12

The Nṛsiṁhaprasāda being a work from the Deccan held the view that marriage with a maternal uncle's daughter was sanctioned by the Veda and was not to be censured.⁹⁹⁶ It says that where there is (irreconcileable) conflict between the smṛtis and purāṇas there is an option.⁹⁹⁷

v1.c6.s84.13

⁹⁹⁶ वस्तुतस्तु मातुलसुतापरिणयनं वेदाभिहिततया न दोष इति ... विस्तरेण वक्ष्यामः । संस्कारसार folio 9.

v1.c6.s84.14

⁹⁹⁷ यत्र स्मृतिपौराणयोर्विरोधस्तत्र विकल्पः । संस्कारसार folio 14a.

v1.c6.s84.15

As the Nṛsiṁhaprasāda relies upon the Mādhavīya and the Madanapārijāta, it is certainly later than 1400 A. D. As it is mentioned as an authority in the Dvaitanirṇaya of Śaṅkarabhaṭṭa and in the Mayūkhas of Nīlakaṇṭha it must be earlier than about 1575 A. D. If by the Dīpikāvivaraṇa which it enumerates among its principal authorities is meant the com. of Nṛsiṁha, son of Rāmacandrācārya, on his father's commentary of the Kālanirṇaya (which is most probable), then the Nṛsiṁhaprasāda must be later than about 1500 A.D. Dr. Bhandarkar⁹⁹⁸ says that Rāmacandrācārya lived about 1450 A. D. A ms. of the Dīpikāvivaraṇa was copied in *saṁvat* 1604 (1548 A. D.).⁹⁹⁹ The Benares Sanskrit College ms. appears to have been copied for Rāmapaṇḍita Dharmādhikārī at Benares, who is said to have been the father of Nandapaṇḍita¹⁰⁰⁰ (see sec. 105 below). At the end of several *sāras* either *saṁvat* 1568 (1511-12 A. D.) or 1569 occurs as the date.¹⁰⁰¹ This may be said to be the date of the actual composition of the work or of the copying of the ms. for Rāmapaṇḍita. It seems difficult to believe that Rāmapaṇḍita for whom the ms. was copied in 1511-12 A. D. was the father of the famous Nandapaṇḍita. We know that Nandapaṇḍita composed his Vaijayantī in 1623 A. D. Rāmapaṇḍita must have been a man of middle age before he could order the copying of a huge ms. like the Nṛsiṁhaprasāda. If he did this in 1511-12 A. D. his son could hardly have been alive 120 years later. Therefore it looks probable that the dates (*saṁvat* 1568 and 1569) are not the dates when the ms. was copied for Rāmapaṇḍita, but rather the dates of the composition of the original work or of the copying of the ms. from which Rāmapaṇḍita got his own ms. copied. At all events it is clear that the Nṛsiṁhaprasāda could not have been composed later than 1512 A. D. As the author was a minister of Nijāmasāha who ruled over Devagiri, it appears that he is referring to Ahmad Nizam Shah who ruled from 1490-1508 A. D. or to his son Burhan Nizam Shah (1508-1533 A. D.), most probably the former.¹⁰⁰² It may be taken as certain that the work was composed between 1490 and 1512 A. D.

v1.c6.s84.16

⁹⁹⁸ Report, 1883-84, pp. 58-60.

v1.c6.s84.17

⁹⁹⁹ Vide I. O. cat. p. 530, No. 1662.

v1.c6.s84.18

¹⁰⁰⁰ *Vide* Benares 'Pandit' (New series) vol. V. pp. 377-78 for an announcement about the नृसिंहप्रसाद by a learned descendant of नन्दपण्डित.

v1.c6.s84.19

¹⁰⁰¹ At the end of the colophon of the आह्निकसार we have the date 'संवत् १५६८ समये आश्विनवदि १३ शुक्रवारे' and on the back of that part of the ms. the date 'संवत् १५६९ वैशाखवदि ७ शुक्रे' i. e. 7th May 1512 A. D. At the end of the कर्मविपाकसार we have 'संवत् १५६९ समये कासीपुरीश्रीविश्वेश्वरचरणसंनिधाने'. At the end of the तीर्थसार we have 'संवत् १५६८ समये वैशाखसुदि द्वितीया रवौ'.

v1.c6.s84.20

¹⁰⁰² Vide Lane-Poole's 'Muhammadan dynasties' (ed. of 1925) p. 320 for the names and dates of the Nizam Shahs.

Linked texts (13)