History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v1.c6.s84.10

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.