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History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7: Volume 7

History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v7

Language
English

Contents

Volume 7

Front matter

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*Prepared under the Supervision of the Publication Department of the Bhandarkar Oriental Research Institute POONA*

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POONA Bhandarkar Oriental Research Institute

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VOL. V (PART II)

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Bhandarkar Oriental Research Institute, POONA 4

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Copies can be had direct from the Bhandarkar Oriental Research Institute, Poona 4 (India)

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Price Rs 60 per Copy exclusive of Postage

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Revised Price Rs. 80-00

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Vol. V, Part 2

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Pages 719-1711 of the Text and pp. I to XXII of the Epilogue printed by Shri K G. Sharangpani, at the Aryabhushan Press, 915/1 Shivajinagar, Poona 4 and the Prefatory matter and the Index printed by the Bhandarkar Oriental Research Institute Press, Poona 4 and published by Dr R. N. Dandekar, M. A, Ph D, Hon. Secretary, Bhandarkar Oriental Research Institute, Poona 4.

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It transcends the distinction of subject and object, the duality which is essential for knowledge

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The absolute of experience is not the absolute of language or of logic. The Real to which we belong is beyond description in its majesty, power and glory. Spiritual humility requires us to look upon the varied expressions and interpretations as suggestions of the Supreme. By encouraging dogmatism and the use of force to spread belief, religions have become discredited.

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The seers affirm that they are one with the Supreme : *ahaṁ brahmāsmi*. Hallāj exclaims . "I am the truth" and was executed for his heterodoxy.

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A well-known Sufi tradition attributes to the prophet a saying : "He who knows the self knows the Lord". Of Abū Yazīd it is recorded that he said : "I sloughed off my self as a snake sloughs off its skin; then I looked into my self, and lo, I was He".¹ Religion, it is said, springs from the great 'I am' in each 'me'. The fountains are within.

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¹ Cf *Bṛhadāraṇyaka Upaniṣad* IV 4 7.

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On the pathway to the goal we feel that the attainment of the goal is conditioned by the effort of the seeker and the grace of God — *tapaḥ-prabhāva* and *deva-prasāda*.

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The seekers look upon the Supreme as a Person separate from us, whose commands we obey, whose will we accept with reverence. The One beyond sense-perception, speech and logic is also the Controller, the Lord of all, the Creator and Ordainer of all. "There is nothing marvellous in my love for you, O God, you are a mighty being but your love for me a poor slave is really marvellous. It is impossible to know thee and not to love thee." The personal is not a falsification of This page appears to be completely blank.

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*Vyavasāyātmikā buddhir eke 'ha kurunandana*. The trained understanding is single-minded. Integrity refers to the quality of oneness. It does not mean alienation from the world. Religion does not mean other-worldliness, separating oneself from all created things. It is denial of egoism. Turning one's back on the world is a part of ascetic discipline which is not an end in itself. Liberation from the tyranny of time is not liberation from time. When we become spiritual in outlook we do not cease to be human.

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The secret of true greatness is love of fellowmen. Love of neighbour is not only a moral duty but a wise policy. The right course today is co-operation and not conflict. "What merit is there in the goodness of a man who returns good for good? A good man verily is one who returns good for evil."¹ *Rāmarājya* or the Kingdom of God is the ideal for the human community. The one hope for the peoples of the world to get together is a change in the human heart.

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¹ *upakāriṣu yaḥ sādhuḥ sādhutve tasya ko guṇaḥ* । *apakāriṣu yaḥ sādhuḥ sa sādhuḥ sadbhir ucyate* ॥

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Ethical standards are the only criteria for the distinction between high and low among men. Purity of conduct elevates a man even as impurity degrades him All other distinctions are irrelevant The *Chāndogya Upaniṣad* refers to *patitas*. The Cāṇḍālas are those given to stealing, drinking, adultery and murder. These four are fallen *ete patanti catvāraḥ*.² A *patita*, a fallen man, is a wicked man, a small-minded selfish man, not an untouchable.

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² V 10. 9

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The caste distinctions may have had their value in another context of society but we have out-grown it.

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The *Bhagavadgītā* speaks of the four-fold classification as based on *guṇa* (character) and *karma* (work).

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We are all unregenerate at birth and become regenerate by our effort.

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*janmanā jāyate sūdraḥ*
*saṁskārād dvija ucyate* ।

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Some are advanced; others not. We should give equal facilities to all. The *Mahābhārata* says that there was only one *varṇa* at the beginning and the four castes arose out of later developments.

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*ekavarṇam idaṁ pūrvaṁ viśvaṁ āsīd yudhiṣṭhira* ।
*karma-kriyā-vibhedena cāturvarṇyaṁ pratiṣṭhitam* ॥

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But we have come to base caste on birth though some of our leading writers have held that it is not birth or learning but conduct alone that constitutes its basis; for *dvijatva*,

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*vṛttam eva tu kāraṇam* ।
*vedapāṭhena vipras tu brahmajñānāt tu brāhmaṇaḥ* ॥

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It is not the colour of the skin but the conduct of the person that counts. The only way to progress is by means of good conduct. The *Saṁvarta-Smṛti* says :

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*sadācāreṇa devatvaṁ ṛṣitvaṁ vai tathaiva ca* ।
*prāpnuvanti kuyonitvaṁ manuṣyās tadviparyaye* ॥

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Great achievement is possible for each one of us.

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Professor Kane brings out with great learning and lucidity the frequent changes our society has passed through. When Manu (I. 85) tells us that different customs prevailed in different ages he suggests that the social code is not a fixed but a flexible one.¹ Social customs and institutions are subject to change Yājñavalkya tells us that "one should not practise that which, though ordained by the *Smṛti*, is condemned by the people."¹ What appeals to one's conscience, *ātmanas tuṣṭiḥ*, the conscience of the disciplined, not of the superficial, the forms which the elect praise,² should be our standard.

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¹ *anye kṛtayuge dharmās tretāyāṁ dvāpare 'pare* । *anye kaliyuge nṛṇām*

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¹ I 156

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² *yam āryāḥ kriyamāṇam tu śaṃsanti.*

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Vital changes may be introduced in the habits of the people by *pariṣads* or assemblies of the learned. When such assemblies cannot be constituted even the decision of one learned in *dharma* will be authoritative. The Āpastamba Dharmasūtra says *dharmajña-samayaḥ pramāṇam*.³ People who are learned and compassionate, who are practical-minded can decide the issues of right and wrong. They are the conscience of the community. What we are doing by legislative enactments is consistent with our tradition.

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³ I 1 1 2

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S. RADHAKRISHNAN

Preface to Volume V

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The fourth volume of the *History of Dharmaśāstra* was published in October 1953, i. e. more than eight years ago. This last volume was in the Press for more than five years. The delay is due to several causes This volume in two parts contains over 1700 pages. It is thus far more bulky than any of the previous volumes. Nonavailability of sufficient quantity of good printing paper was another cause. The third cause was my age (I am now 82 years old) and frequent bad health. It is gratifying to my friends and myself that at last this undertaking spread over thirty-seven years is completed.

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This volume is divided into ten sections. The first section deals with Vratas and Utsavas (religious vows and festivals); the second with Kāla (time), Muhūrta (auspicious times), and calendar; the third with Śāntis (propitiatory rites for averting the wrath of a deity, a calamity or unlucky event); the fourth and fifth with Purāṇas and Dharmaśāstra and the causes of the disappearance of Buddhism from India; the sixth with Tāntrik doctrines and Dharmaśāstra; the seventh with Mīmāṁsā and Dharmaśāstra; the eighth with Sāṅkhya, Yoga, Tarka and Dharmaśāstra; the ninth with cosmology, Karma and Punarjanma; the tenth with the fundamental conceptions and characteristics of Hindu (Bhāratīya) culture and civilization, and future trends.

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In the Preface to the 2nd volume I have indicated the reasons for numerous and lengthy Sanskrit quotations. In the Preface to the 4th volume I have mentioned the aim I had in view in bringing together the facts in each branch of Dharmaśāstra with detachment and integrity and without bias. The same aim and mental attitude have been kept in view in this volume also. But it may be argued that when an author selects some of the numerous facts he passes a judgement about the importance of facts and his judgement may be biased all the same. I do not dispute this argument, but will only argue that, facts being numerous and there being limitations imposed by the space available, the author has a right to pronounce a judgement as to the importance of the facts he selects.

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As regards volumes two, three and four, I could rely on a tower of strength in the person of Paramahaṁsa Svāmī Kevalānanda Sarasvatī of Wai. But, unfortunately the Svāmī passed away in March 1955 before I began to write this last volume, and I could not get the benefit of his wise counsel in this fifth volume.

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In this last volume I received help from many people, either personally or by correspondence. I have to thank Mr. M. B. Arte, Dr. R. N. Dandekar, and Prof. H. D. Velankar for help in translating important passages from several French and German works. Prof. Gode, Curator of the Bhandarkar Oriental Research Institute, Poona, was always ready to render help as to manuscripts and books. He had been a close friend for nearly forty years and his sudden death has meant for me the loss of a learned, sympathetic, and ever-obliging friend. Dr. A. D. Pusalker very carefully read the chapters on Purāṇas and indicated several misprints and some inaccurate statements. Dr. Raghavan very kindly brought to my notice the calendars in use in Southern India and certain works on Vratas; Pandit Śrījīva Nyāyatīrtha sent me in Sanskrit the Naiyāyika view on Kāla; Miss Kunda Sathe (now Mrs. Savkar)

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kindly sent me from Paris information from French scholars on Babylonian, Assyrian and Greek astronomy. I am highly obliged to Dr. B. S. Joshi for sending me microfilms of certain papers (not available in India) from Cambridge and Chicago. Prof Durgamohan Bhattacharya kindly sent me a copy of the *Kāla-siddhānta-darśinī*. I am under deep obligations to Svāmī Kuvalayānanda of Lonavla for reading my chapter on Yoga and suggesting valuable changes and amendments. Prof. Zala gave me details about the Vratas observed in Saurāstra. Prof. G. H. Bhatt (Baroda) and Mr. S. L. Katre (Curator, Scindia Institute, Ujjain) very kindly showed me the manuscript-wealth of their Institutes and helped me with the contents of several relevant mss. on Vratas and Kāla. Shri Padeśāstrī of Baroda discussed with me, personally and by correspondence, several points about Ancient Hindu Astronomy. MM. Dr. Umesh Mishra brought to my notice his edition of the *Vijñānadīpikā* of Padmapāda and Dr. H. G. Narahari wrote to me about the *Prārabdha-dhvānta-vidhvaṁsana* of Acyutarāya and sent me off-prints of his papers thereon. Mr. Shankarrao Joshi of the Bhārata Itihāsa Saṁśodhaka Maṇḍala of Poona helped me by bringing to my notice hand-written calendars more than two hundred years old. To all these I offer my best thanks. I am highly obliged to Mr. S. N. Savadi b. a. (hons.) of the Bhandarkar Oriental Research Institute for help in the correction of the proofs of this volume. I have to thank Mr. P. M. Purandare, Advocate (O. S.), Bombay High Court, Tarkatīrtha Raghunāthaśāstrī Kokje of Lonavla, and Dr. Bhabatosh Bhattacharya for reading the printed sheets and making suggestions and pointing out misprints. Mr. N. G. Chapekar, in spite of his being now over 91 years of age, read some chapters when they were only typewritten, and discussed them personally with me for some hours. To him I owe a deep debt of gratitude for having taken so much trouble at such a very advanced age. I am highly obliged to Dr. A. Ghosh, Director-General of the Archaeological Survey of India, and to the Librarian Mr. L. G. Parab and the staff of the Archaeological Library for rendering all help to me while I had been collecting material for this volume

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I cannot find words adequate enough to express my sense of deep gratitude to Dr. Radhakrishnan, now President of India, who has favoured me with many kindnesses during the last fourteen years. As for this volume of the *History of Dharmaśāstra*, in the midst of numerous engagements and heavy work, he found time to look into its last two chapters, made vital suggestions for their improvement, and finally contributed a learned Foreword.

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I am aware that, in spite of so much help rendered by so many friends and well-wishers, this large volume might contain many mistakes, for which I alone am responsible. In the process of printing, some diacritical marks have either been elided or placed in wrong places, for which I seek the indulgence of all scholars and readers.

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Lastly, I thank the Manager of the Aryabhushan Press of Poona for carrying out with energy and zeal the work of printing this very large volume bristling with thousands of quotations, in the face of great difficulties caused by shortage of paper, the Poona floods, and other unforeseen happenings

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Bombay, July 1962

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P. V. KANE.

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of some important works and authors. referred to in vol. V.

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*N. B.* Some dates, particularly of ancient works, are more or less conjectural.

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4000 B. C.–1000 B. C.—The period of the Vedic Saṁhitās, Brāhmaṇas and Upaniṣads ; some hymns of the Ṛgveda, of the Atharvaveda and verses in the Taittirīya Saṁhitā and Brāhmaṇas may possibly go back to a period earlier than 4000 B. C. and some of the Upaniṣads (even from among those that are regarded by most scholars as the earliest ones) may be later than 1000 B. C.. Some scholars have criticized me for assigning the Vedic Saṁhitās to such an early date as 4000 B. C. Bloomfield, in 'Religion of the Veda' (New York, 1908) was willing (on p. 20) to regard 2000 B. C. for the beginnings of Vedic literary productions and to assign a much earlier date for institutions and religious concepts which the Veda derived and he denies that there is any better proof for any later date such as 1500, 1200 or 1000 B. C. rather than for one of the earlier viz. 2000 B. C. Winternitz (in 'Some problems of Indian Literature' which are his Calcutta Readership Lectures, p. 20) remarks 'it is more probable that this unknown time of the Vedic Literature was nearer 2500 B. C. or 2000 B. C. than to 1500 or 1200 B. C.' Both Bloomfield and Winternitz frankly confess that they know nothing at all about the date of the early Vedic Literature. Some Western scholars are rather too cocksure or dogmatic than the facts warrant.

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They mostly rely on comparisons with other extant Indo-Aryan literatures and conjectures, which is *not* proof.

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800 B. C.–500 B. C.—The Nırukta of Yāska.

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800 B. C.–400 B. C.—The principal Śrauta sūtras (such as those of Āśvalāyana, Āpastamba, Baudhāyana, Kātyāyana and Satyāṣāḍha) and some of the Gṛhyasūtras (such as those of Āśvalāyana and Āpastamba) and Vedāṅga Jyotısa.

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500 B. C.–300 B. C.—The Dharmasūtras of Gautama, Āpastamba, Baudhāyana and Vasiṣṭha and the Gṛhyasūtras of Pāraskara and a few others.

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500 B. C.–300 B. C.—Pāṇini.

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500 B. C.–200 B. C.—The Bhagavad-gītā.

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400 B. C.–200 B. C.—The Pūrvmīmāṁsā-sūtra of Jaimini.

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300 B. C.–200 B C.—The Vārtikas of Vararuci Kātyāyana on Pāṇini's Grammar.

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300 B. C.–100 A. D.—The Arthaśāstra of Kautilya (rather nearer the former date than the latter).

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200 B. C.–100 A. D.—The Manusmṛti.

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150 B. C.–100 A. D.—The Mahābhāṣya of Patañjali (rather nearer the former date than the latter).

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100 B. C.–100 A. D.—Upavarṣa, author of a commentary on Pūrvamīmāṁsā and Vedāntasūtra.

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100 B. C.–300 A. D—Patañjali, author of Yogasūtra.

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100 A. D.–300 A D.—Yājñavalkya-smṛti and the Viṣṇu dharmasūtra.

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100 A. D.–400 A. D.—Nāradasmṛti.

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200 A. D.–400 A. D.—Śabara, author of bhāṣya on P. M. S. (nearer the former date than the latter).

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250 A. D.–325 A. D.—Sāṅkhyakārikā of Īśvarakṛṣṇa.

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300 A. D.–500 A D.—Bṛhaspatismṛti on Vyavahāra and other topics (not yet found); extracts on Vyavahāra are translated in S. B. E. Vol. 33 and extracts from Bṛhaspatismṛti on many topics were collected by Prof. Rangaswami Aiyangar and published in a volume in G. O. S.

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300 A. D.–600 A. D.—some of the extant Purāṇas such as Vāyu, Brahmāṇḍa, Viṣṇu, Matsya, Mārkaṇḍeya.

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400 A. D.–500 A. D.—Māṭharavṛtti on Sāṅkhyakārikā.

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400 A. D.–500 A. D.—The Yogasūtrabhāṣya of Vyāsa.

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476 A. D.—Āryabhaṭa, author of Āryabhaṭīyam, was born.

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500 A. D.–575 A. D.—Varāhamihira, author of Bṛhatsaṁhitā, Bṛhajjātaka, Pañcasiddhāntikā and other works.

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550 A. D.–700 A. D.—Yuktidīpikā, com. on Sāṅkhyakārikā.

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600 A. D.–650 A. D.—Bāṇa, author of the Kādambarī and Harṣacarita.

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650 A. D.–660 A. D.—Kāśikā of Vāmana and Jayāditya, com. on Pāṇini's grammar (was composed)

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650 A. D.–700 A. D.—Kumārilabhaṭṭa, author of Ślokavārtika, Tantravārtika, Ṭupṭīkā.

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600 A. D.–900 A. D.—Most of the metrical smṛtis such as those of Parāśara, Śaṅkha and Devala and some of the Purāṇas like Viṣṇudharmottara, Agni, Garuḍa.

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680 A. D.–725 A. D.—Maṇḍana (vide p. 1198 of vol. V).

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700 A. D.–750 A. D.—Gauḍapāda, author of a commentary on Sāṅkhyakārikā and *paramaguru* (guru's guru) of Śaṅkarācārya.

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⁷⁰⁰ A. D.–750 A. D—Umbeka; vide vol. V p. 1198

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⁷¹⁰ A. D.–770 A. D.—Śālikanātha (vide vol. V p. 1198)

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788 A. D.–820 A. D.—Śaṅkarācārya, author of Bhāṣyas on the Gītā, principal Upaniṣads and V. S.

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780 A. D.–870 A. D.—Utpala, the encyclopedic commentator on Varāhamihira's works.

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790 A. D.–850 A. D—Viśvarūpa, the commentator of Yājñavalkyasmṛti, author of Vārtika on the Bhāṣyas of Śaṅkarācārya on Bṛhadāraṇyakopaniṣad and the Taittirīyopaniṣad and of the Naiṣkarmyasiddhi ; the same as Sureśvara (after he became a Sannyāsin).

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820 A. D.–900 A. D.—Vācaspati, author of bhāṣya on Yogasūtra, author of Nyāyakaṇikā, Tattvasamīkṣā, Bhāmatī (in all 7 works).

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825 A. D –900 A D.—Medhātithi, author of bhāṣya on the Manusmṛti.

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900 A D.–1100 A D.—Pārthasārathimiśra, author of Śāstradīpikā, Tantraratna, Nyāyaratnākara.

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1005 A. D.–1055 A. D.—Dhāreśvara Bhoja, author of numerous works such as the Rājamārtaṇḍa (on astrology), Yuktikalpataru, Rājamārtaṇḍa (a commentary on Yogasūtra).

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1050 A. D.–1150 A. D.—Bhavanātha or Bhavadeva, author of Nayaviveka.

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1080 A. D –1100 A D —Vijñāneśvara, author of Mitākṣarā, commentary on Yāj.

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1100 A. D.–1130 A. D.—Lakṣmīdhara, author of a very extensive digest on Dharmaśāstra called Kalpataru or Kṛtyakalpataru.

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1100 A. D.–1130 A. D —Aparārka, a Śilāhāra king, author of an extensive commentary on Yāj

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1100 A. D.–1150 A. D.—Jīmūtavāhana, author of Dāyabhāga, Kālaviveka and Vyavahāramātṛkā.

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1127 A. D –1138 A D.—Mānasollāsa or Abhilaṣitārthacintāmaṇi of Someśvaradeva.

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1114 A. D.–1183 A. D.—Bhāskarācārya, author of Siddhāntaśiromaṇi (born in 1114 A. D.).

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1150 A. D. – 1160 A. D.—Rājataraṅgiṇī of Kalhaṇa (composed between these dates).

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1150 A. D.–1180 A. D.—Aniruddhabhaṭṭa, author of Hāralatā and Pitṛdayitā and *guru* of Ballālasena, king of Bengal.

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1158 A. D.–1183 A. D.—Ballālasena (king of Bengal who composed five works of which two are available and printed viz. Adbhutasāgara (begun in 1168 A. D.) and the Dānasāgara composed in 1169 A. D.

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1150 A. D.–1300 A. D.—Haradatta, commentator of Dharmasūtras of Gautama and Āpastamba and of some Gṛhyasūtras.

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1150 A. D.–1300 A. D.—Kullūka, commentator of Manusmṛti.

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1200 A. D.–1225 A. D.—Smṛticandrikā of Devaṇṇabhaṭṭa.

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1260 A. D.–1270 A. D.—Caturvargacintāmaṇi of Hemādri (composed between these dates).

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1275 A. D.–1310 A. D.—Śrīdatta, author of Pitṛbhakti, Samayapradīpa and other works.

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1300 A. D.–1370 A. D.—Caṇḍeśvara, author of Gṛhastharatnākara, Kṛtyaratnākara, Vyavahāraratnākara and other works.

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1300 A. D.–1386 A. D.—Mādhavācārya, author of Jaiminīyanyāyamālāvistāra, Parāśaramādhavīya and other works.

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1300 A. D.–1386 A. D.—Sāyaṇa, author of bhāṣyas of Vedic Saṁhitās and Brāhmaṇas.

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1360 A. D.–1390 A. D.—Madanapārijāta and Mahārṇavaprakāśa compiled under king Madanapāla and his son.

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1360 A. D.–1448 A. D.—These are the dates of the birth and death of Vidyāpati, author of Gaṅgāvākyāvalī and other works, patronized by several kings of Mithilā.

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1375 A. D.–1450 A. D.—Śūlapāṇi, author of Dīpakalikā, Tithiviveka, Ekādaśīviveka and several works on topics of Dharmaśāstra called Vivekas.

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1425 A. D.–1450 A. D.—King Madanasiṃha, completed a large digest called Madanaratna.

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1375 A D.–1500 A. D—Digest composed by Pṛthvīcandra, son of Nāgamalla, called Dharmatattvasudhānidhi.

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1400 A. D.–1450 A. D.—Nyāyasudhā of Someśvara, a commentary on Tantravārtika.

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1425 A. D.–1460 A D.—Rudradhara, author of Varṣakṛtya, Śuddhıvıveka and other works.

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1425 A. D.–1490 A. D.—Vācaspati, author of Kṛtyacintāmaṇi and numerous works called Cintāmaṇi and some works called Nirṇaya (e. g Tithinirṇaya).

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1440 A. D.–1500 A. D—Vardhamāna, author of Daṇḍaviveka, Gaṅgākṛtyaviveka and other works.

v7.c84.81

1513 A. D.–1580 A. D.—Nārāyaṇabhaṭṭa, author of Tristhalīsetu, Prayogaratna etc.

v7.c84.82

1520 A. D.–1575 A. D.—Raghunandana, author of many works called Tattvas, such as Tithitattva, Ekādaśītattva etc

v7.c84.83

1554 A. D.–1626 A. D.—Appayyādīkṣita, author of Vidhirasāyana and numerous works on different śāstras and topics (vide p. 1199 above).

v7.c84.84

1560 A. D.–1620 A. D.—Śaṅkarabhaṭṭa, son of Nārāyaṇabhaṭṭa and author of Dvaitanirṇaya, Mīmāṁsābālaprakāśa and other works.

v7.c84.85

1590 A. D—1630 A D.—Nandapaṇḍita, author of Dvaitanirṇaya, Vaijayantī (commentary on Viṣṇudharmasūtra).

v7.c84.86

1600 A. D.–1665 A. D.—Khaṇḍadeva, author of Bhāṭṭakaustubha and Bhāṭṭadīpikā.

v7.c84.87

1610 A. D.–1640 A. D.—Time of literary activity of Kamalākarabhaṭṭa, author of Nirṇayasindhu, Śūdrakamalākara and many other works.

v7.c84.88

1610 A. D.–1640 A. D.—Mitramiśra, author of a huge digest called Vīramitrodaya on tīrtha, pūjā, samaya and many other topics of Dharmaśāstra.

v7.c84.89

1615 A. D.–1645 A. D.—Time of literary activity of Nīlakaṇṭha, son of Śaṅkarabhaṭṭa, and author of a digest on topics of Ācāra, Saṁskāra, Vyavahāra etc.

v7.c84.90

1620 A. D.–1690 A. D.—Viśveśvara, alias Gāgābhaṭṭa, author of Bhāṭṭacintāmaṇi and other works.

v7.c84.91

1645 A. D.–1675 A. D.—Probable period of the literary activity of Anantadeva, author of a large digest called Smṛtikaustubha.

v7.c84.92

1700 A. D.–1740 A. D.—Smṛtimuktāphala of Vaidyanātha.

v7.c84.93

1670 A. D.–1750 A. D.—Nāgeśa or Nāgojībhaṭṭa, an encyclopædic writer on Grammar, Poetics, Dharmaśāstra, Yoga and other Śāstras (about 47 works).

v7.c84.94

1790 A. D.—date of the composition of the Dharmasindhu by Kāśīnātha Upādhyāya.

v7.c84.95

1730 A. D.–1820 A. D.—Bālambhaṭṭa, author of a commentary called Bālambhaṭṭī on the Mitākṣarā.

Abbreviations

v7.c85.1

used in vol. V for works in English and Sanskrit.

v7.c85.2

On pp. 251-252 there is a list of abbreviations meant for the list of Vratas alone. Many of them will be included in this list also.

v7.c85.3

A. B. O. R. I = Annals of the Bhandarkar Oriental Research Institute, Poona.

v7.c85.4

AIHT = "Ancient Indian Historical Tradition" by Pargiter.

v7.c85.5

Ait. Br. = Aitareya-brāhmaṇa.

v7.c85.6

A. I. O. C. = All India Oriental Conference.

v7.c85.7

A. K. = Ahalyā-kāmadhenu (ms.)

v7.c85.8

Āp Dh. S. = Āpastambadharmasūtra.

v7.c85.9

Āp. Śr. S = Āpastamba Śrautasūtra.

v7.c85.10

Āśv. Gr. = Āśvalāyana Gṛhya-sūtra.

v7.c85.11

A. S. W. I. = Archaeological Survey of Western India Reports.

v7.c85.12

B. D. C. R. I. = Bulletin of the Deccan College Research Institute, Poona.

v7.c85.13

B. E. = 'Buddhist Esoterism' by Dr. B. Bhattacharya.

v7.c85.14

B. E. F. E. O. = Bulletin de L'Ecole Francaise D' Extreme-Orient.

v7.c85.15

B. G. = Bombay Gazetteer Volumes.

v7.c85.16

B. G. S. = Bombay Government Series.

v7.c85.17

Bhav. U. = Bhaviṣyottara-purāṇa.

v7.c85.18

B. I. = Bibliotheca Indica Series.

v7.c85.19

B. O. R. I. = Bhandarkar Oriental Research Institute, Poona.

v7.c85.20

Br. = Brāhmaṇa (class of works).

v7.c85.21

Bṛ. S. = Bṛhat-saṁhitā of Varāhamihira.

v7.c85.22

Bṛ. Up. = Bṛhadāraṇyaka Upaniṣad.

v7.c85.23

B. V. = Bhāratīya Vidyā, Journal, Bombay.

v7.c85.24

C. I. I. = Corpus Inscriptionum Indicarum; Vol. I Aśoka Inscriptions; Vol. II Kharosthī Inscriptions; Vol. III Gupta Inscriptions; Vol. IV Kalacūri Inscriptions.

v7.c85.25

C. R. C. = Calendar Reform Committee (Report of).

v7.c85.26

D. C. = Deccan College.

v7.c85.27

E. I. = Epigraphia Indica (Volumes).

v7.c85.28

E. R. E. = Encyclopaedia of Religion and Ethics in 12 volumes.

v7.c85.29

E. S. A. = 'Exact Sciences in Antiquity' by Prof. Neugebauer (1951).

v7.c85.30

Gaut. or Gautama = Gautama-dharmasūtra.

v7.c85.31

G. K. = Kālasāra of Gadādhara.

v7.c85.32

G. O. S. = Gaikwad's Oriental Series (Baroda).

v7.c85.33

H. = Prof. Hazra.

v7.c85.34

H. of Dh. or H. Dh. = History of Dharmaśāstra, Vols. I–V.

v7.c85.35

H. O. S = Harvard Oriental Series.

v7.c85.36

H. P. or H. Y. P. = Haṭhayogapradīpikā.

v7.c85.37

H. V. = Hemādri on Vratas.

v7.c85.38

I. A = Indian Antiquary (Journal) or Law Reports, Indian Appeals (context will clearly show which is meant).

v7.c85.39

I. H. Q. = Indian Historical Quarterly (Journal).

v7.c85.40

Jai. = Jaimini or Jaimini's Pūrvamīmāṁsā-sūtra.

v7.c85.41

J. A. O. S. = Journal of the American Oriental Society.

v7.c85.42

J. A. S. or J. A. S. B. = Journal of the Asiatic Society of Bengal.

v7.c85.43

J. B. A. S. = Journal of the Asiatic Society, Bombay.

v7.c85.44

J. B. B. R. A. S. = Journal of the Bombay Branch of the Royal Asiatic Society.

v7.c85.45

J. B. H. U. = Journal of the Benaras Hindu University

v7.c85.46

J. B. O. R. S. = Journal of the Bihar and Orissa Research Society.

v7.c85.47

J. B R. S. = Journal of the Bihar Research Society.

v7.c85.48

J. G. J. R. I. = Journal of the Ganganath Jha Research Institute, Allahabad.

v7.c85.49

J I. H = Journal of Indian History.

v7.c85.50

Jiv. = Jivananda's edition in two volumes of Raghunandana's Tattvas.

v7.c85.51

J. N. = Jayantīnirnaya.

v7.c85.52

J U. P. H. S. = Journal of United Provinces Historical Society.

v7.c85.53

J. O R. = Journal of Oriental Research, Madras.

v7.c85.54

J. R A. S = Journal of the Royal Asiatic Society of Great Britain.

v7.c85.55

J. V. O. T. = Journal of Venkatesvara Oriental Institute

v7.c85.56

K. N. = Kālanirnaya of Mādhava.

v7.c85.57

K. R = Kṛtyaratnākara of Candeśvara.

v7.c85.58

K. S. S = Kashi Sanskrit Series.

v7.c85.59

K. T. = Kṛtyatattva.

v7.c85.60

K. T. V. = Kālatattvavivecana.

v7.c85.61

K. V. = Kālaviveka.

v7.c85.62

M. B. P. = Mīmāṁsā-bāla-prakāśa.

v7.c85.63

M. C. = Muhūrta-cintāmaṇi.

v7.c85.64

M. L. J. = Madras Law Journal.

v7.c85.65

Mit. = Mitākṣarā, commentary on Yājñavalkya-smṛti.

v7.c85.66

M. M. = Mahāmahopādhyāya (title conferred on learned men).

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