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Studies in the Puranic Records on Hindu Rites and Customs c7.s17: 11. The Bhaviṣya-Purāṇa

Studies in the Purāṇic Records on Hindu Rites and Customs c7.s17

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11. The Bhaviṣya-Purāṇa

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Regarding the contents of the Bhaviṣya-p. the Matsya informs us that, in relation to the Aghora-kalpa, Brahmā spoke out to Manu the Purāṇa which dealt with the glories of the Sun, and that it contained 14,500 verses²¹⁹. The information supplied by the Agni-p. differs slightly from that of the Matsya. According to this Purāṇa the Bhaviṣya, which originated from the Sun (sūrya-sambhava), was declared by Bhava to Manu, and its extent was 14,000 Ślokas²²⁰. More detailed information, though of considerably late date, in the same direction is contained in Nāradīya-p. I, 100, wherein it is said that once Manu enquired of Brahmā about Dharma. Accordingly, the latter spoke out the Bhaviṣya-p. in relation to the Aghora-kalpa. This Purāṇa was then divided by Vyāsa into five Parvans, viz., Brāhma, Vaiṣṇava, Śaiva, Saura and Pratisarga. The contents of all these Parvans are also given. About the Brāhma Parvan it is said that it began as an interlocution between Sūta and Śaunaka, and that it was mainly a book on the Sun (āditya-carita-prāya)²²¹.

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²¹⁹ yatrādhikṛtya māhātmyam ādityasya caturmukhah| aghora-kalpa-vṛttānta-prasaṅgena jagat-sthitim| manave kathayāmāsa bhūta-grāmasya lakṣaṇam|| caturdaśa sahasrāṇi tathā pañca śatāni ca| bhaviṣya-carita-prāyaṃ bhaviṣyam tad ihocyate|| Mat 53, 30-31. These verses are the same as Sk VII, ii, 2, 49-50, the difference being that the Skanda reads ‘jagat-patiḥ’ for ‘jagat-sthitim’.

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²²⁰ Ag 272, 12.

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²²¹ Nār I, 100. The contents of the ‘Brāhma Parvan’, as described by the Nāradīya, agree much with those of our present Brāhma which also is ‘āditya-carita-prāya’, contains various stories about the Sun, deals with creation etc.

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From these informations we learn that the Bhaviṣya was narrated in relation to the Aghora-kalpa mainly as an interlocution between Brahmā and Manu, that it consisted of five Parvans, and that the Brāhma Parvan, which dealt primarily with the Sun, began as an interlocution between Sūta and Śaunaka. The printed Bhaviṣya, on the other hand, does not contain any interlocution between Brahmā and Manu; it is divided into four Parvans, viz., Brāhma, Madhyama, Pratisarga and Uttara²²²; there is no mention of the Aghora-kalpa; and though the Brāhma Parvan contains a good number of chapters on the Sun and his worship, it does not begin with the conversation between Sūta and Śaunaka. These

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²²² According to Saura-p. (AnSS ed.) 9,8 and Sk V, iii (Revā-kh.), 1, 34b-35a also, the Bhaviṣya consists of four Parvans.

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in chap. 2, is the essence of the Śāstras (cf. chap. 2, verses 5 ff.), treats of the sacraments in chaps. 3 ff. and of the Tithi-kalpas (i.e., rites and duties due on different lunar days) up to the Saptamī-kalpa in chaps. 17 ff., and so on.

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Just as in the case of the numbers of Parvans, there are remarkable differences in their lengths also. Haraprasad Shastri describes a Ms of a ‘Bhaviṣya-p.’ consisting of five Parvans—Brāhma, Vaiṣṇava, Śaiva, Tvaṣṭra (i.e., Saura) and Pratisarga and dealing with the Kalpas (rites and ceremonies) due on different Tithis (lunar days), with the stories of Rudra and the Sun, and so forth (see, Śāstri, Cat. of Sans. Mss, ASB, Vol. V, No. 3738). The description shows that (1) the Brāhma Parvan ends with the Pratipat-kalpa, the interlocutors being Śatānīka and Sumantu; (2) the Viṣṇu-parvan deals with all the remaining Tithi-kalpas, has the same principal interlocutors as in the Brāhma Parvan, and consists of 31 chapters; (3) the Rudra-parvan has the same interlocutors, deals with the origin of Rudra, Datta and others, and consists of 3 chapters; (4) the Tvaṣṭr-parvan has Śatānīka as one of the interlocutors, contains a Sūrya-śuka-saṃvāda, and deals with the story of the marriage of the Sun with Saṃjñā, Śuka’s going to the solar region (sūrya-maṇḍala), and so on; and (5) the Pratisarga-parvan begins with the Sun as an interlocutor, contains a Sūrya-śuka-saṃvāda, and ends with the return of Śuka from the solar region.

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Mss of the Bhaviṣya-p. described by Eggeling (Ind. Off. Cat., Part VI, No. 3447) and Aufrecht (Bodleian Catalogue, No. 75) extend upto the Saptamī-kalpa, and almost all their contents occur in the Brāhma Parvan of our printed Bhaviṣya (see Bhav I, 2 ff.). These Mss deal, among other things, with the stories of the Bhojakas and their origin from the Magas of the Śāka-dvīpa and are ‘āditya-carita-prāya’. So they seem to have much in common with the Brāhma Parvan of the Bhaviṣya described in the Nāradīya-p., according to which this Parvan also extended up to the Saptamī-kalpa and was ‘āditya-carita-prāya’.

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Another Ms. of the Bhaviṣya divides the Purāṇa into two Bhāgas—Pūrva and Upari, the former consisting of the Brāhma and Vaiṣṇava Parvans and extending up to the Navamī-kalpa, and the latter containing the Madhyama-tantra composed of four parts (bhāga). This Madhyama-tantra has many chapters and verses in common with the Madhyama disagreements show that at least the major portion of the present Bhaviṣya does not represent the earlier one known to and noticed by the Matsya, Agni and Nāradīya-p.²²³ As a matter of fact, the three Parvans—Madhyama, Pratisarga and Uttara—are comparatively late appendages. Of these three, the Madhyama Parvan, which is not mentioned in Bhav I, 2, 2-3 speaking of five Parvans, viz., Brāhma, Vaiṣṇava, Śaiva, Tvāṣṭra and Pratisarga, is full of Tantric elements, recognises the authority of the Tantras, and mentions the Yāmalas, Dāmaras etc. Moreover, none of the numerous verses quoted from the ‘Bhaviṣya-p.’ or ‘Bhaviṣya’ by the comparatively early commentators and Nibandha-writers like Bhā-deva, Jīmūtavāhana, Vijñāneśvara, Aparārka, Devaṇabhaṭṭa, Ballālasena, Aniruddhabhaṭṭa, Hemādri, Madanapāla, Mādhavācārya and Śūlapāṇi is found to occur in this Parvan though it is full of Smṛti materials. So, it can hardly claim to have come from an early date²²⁴. The Pratisarga-parvan, though nominally mentioned in Bhav I, 2, 2-3, is practically a new work. It narrates stories about Adam, Noah, Yākuta and others, and speaks of Taimurlong, Nadir Shah and Akbar with their descendants. It gives the story of Jayacandra and Pṛthvīrāja, preaches the glories of the worship of Satya-nārāyaṇa, and fabricates myths about the births of Varāhamihira, Śaṃkarācārya, Rāmānuja, Nimbārka, Madhva, Jayadeva, Viṣṇusvāmin, Bhaṭṭojidikṣita, Ānandagiri, Kṛṣṇa-caitanya, Nityānanda, Kabīra, Nānaka, Ruidāsa, and others. It even knows the British rule in India and names Calcutta and the Parliament (aṣṭa-kauśalya). Thus its contents betray its late date²²⁵. The

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²²³ According to the Nāradīya-p. (I, 100, 13) the Bhaviṣya known to it consisted of 14,000 Ślokas. So, it was a much shorter work than our printed Bhaviṣya.

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²²⁴ Though the Madhyama Parvan is generally a late work, it contains chapters and verses which must be dated earlier than 1500 A.D.; because, of the verses quoted by Raghunandana in his Smṛti-tattva II, pp. 286-7 from the ‘bhaviṣyapurāṇīya-madhyatantra-ṣaṣṭhādhyāya’ and on p. 509 from ‘the ninth chapter of the third part’ of the same Purāṇa (cf. iti bhaviṣya-purāṇe tṛtīya-bhāge navamo ’dhyāyaḥ), those on p. 509 are found to tally with Bhav II (Madhyama Parvan), iii (Tṛtīya Bhāga), chap. 18, verses 1 and 4-10 (the lines ‘tathā jambu’, ‘eteṣāṃ valkala-rasaḥ’ and ‘kuśa-valmīka-sambhūtam’ being not found).

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²²⁵ According to the Nāradīya-p. (I, 100, 10) the Pratisarga-parvan known to it contained various legends (nānākhyāna-samanvitam). In the printed

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Parvan of our printed Bhaviṣya (see, Shastri, Cat. of Sans. Mss, ASB, Vol. V, No. 3740; and Notices of Sanskrit Mss, Second Series, Vol. II, No. 151).

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Yet another Ms of the same Purāṇa speaks of three parts (khaṇḍa)—Vaiṣṇava, Śiva and Śakti, and gives the lives even of Jiva Gosvāmin and other followers of Caitanya. It thus resembles the Pratisarga-parvan of our printed Bhaviṣya (see, Shastri and Gui, op. cit., Vol. IV, No. 170).

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Uttara Parvan, which calls itself a distinct ‘Purāṇa named Bhaviṣyottara’²²⁶ and is generally the same as the ‘Bhaviṣyottara-p.’ known to Aparārka, Hemādri, Mādhavācārya and others, contains chapters and verses which must be dated earlier than 1100 A.D. Its distinct character is further established by the fact that none of the verses quoted from the ‘Bhaviṣya-p.’ or ‘Bhaviṣya’ by the commentators and Nibandha-writers except Hemādri is found in this Parvan, though it is full of various Smṛti matters²²⁷. The few cases, in which the verses quoted by Hemādri from the ‘Bhaviṣya-p.’ are found in the Uttara Parvan, must be due to the confusion between the titles ‘Bhaviṣya’ and ‘Bhaviṣyottara’. (Cf., for instance, Caturvarga-cintāmaṇi, II, i, pp. 604-5, 669-671 and 705-717, and II, ii, 526-7, wherein verses, though really belonging to the ‘Bhaviṣya-p.’, have been ascribed to the ‘Bhaviṣyottara’. See also App.).

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²²⁶ Cf. Bhav IV, 207, 10b—khyātaṃ bhaviṣyottara-nāmadheyam mayā purāṇam tava sauhṛdena.

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²²⁷ More detailed information regarding the so-called Uttara Parvan will be given in our ‘Studies in the Upapurāṇas

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Different, however, is the case with the Brāhma Parvan, in which a good number of the quoted verses is traceable. Thus, some of the verses quoted from the ‘Bhaviṣya-p.’ in the Mitākṣarā (on Yāj.), Kālaviveka, Aparārka’s com. on Yāj., Dānasāgara, Smṛticandrikā, Caturvarga-cintāmaṇi, Mādhavācārya’s com. on the Parasara-smṛti, Madana-pārijāta and Kullūkabhaṭṭa’s com. on the Manu-smṛti are found in Bhav I, chaps. 2, 3, 4, 18, 19, 21, 22, 31, 32, 36-39, 46, 47, 51, 55-59, 64, 65, 68-70, 81-83, 86, 89, 90, 91 93, 96--101, 103, 104-106, 108-112, 118, 165-170, 172, 181, 183, 184, 186, 197, 208, 209, 212-214 and so forth (see App.). Therefore, it is sure that the major portion of the present Brāhma Parvan can rightly claim an early origin. Now the question is whether this Brāhma Parvan is the same as that of the Bhaviṣya known to the Matsya, Agni and Nāradīya. We have seen from the Matsya and the Nāradīya that the Brāhma Parvan of the earlier Purāṇa began as an interlocution between Sūta and Śaunaka, and that the Purāṇa was first declared by Brahmā to Manu. In the extant Brāhma Parvan, on the other hand, there is mention neither of Sūta and Śaunaka nor of Brahmā and Manu. It begins, unlike the other Parvans, with the story of king Śatānīka, who, being advised by the sages, asks Vyāsa to speak on Dharmaśāstra.

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Pratisarga-parvan also we find nothing but a number of mythical stories. But this coincidence must not be taken to assign the present Pratisarga-parvan to an early date, because Nār I, 92-109, which give the contents of the Mahāpurāṇas, are of a considerably late date.

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Vyāsa refers the king to his pupil Sumantu who is to speak on Dharma matters. Sumantu, therefore, first names the authors of the Dharmaśāstras, viz., Manu, Viṣṇu, Yama, Aṅgiras and fourteen others, and goes on answering the questions put to him by Śatānīka.

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The above disagreements show that the extant Brāhma Parvan is the result of a recast to which its prototype was subjected. In this recast the general form of the Parvan was changed and many chapters were discarded²²⁸. It is most probably for this reason that numerous quoted verses, especially on vows and penances, are not found in the extant Brāhma Parvan.

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²²⁸ About the Bhaviṣya-p. the Dānasāgara (fol. 3b) says:

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The Brāhma Parvan calls itself a Dharmaśāstra in which Śrauta and Smārta Dharma has been described²²⁹. The topics dealt with in it are multifarious. In chaps. 1-46 it treats of the duties of the castes and Āśramas, the sacraments, the duties of women, the good and bad signs of men, women and kings, and the method of worshipping Brahmā, Gaṇeśa, Skanda and the Snakes on different Tithis; and chaps. 47-215 are devoted to the numerous solar vows, the glories of the Sun, and the origin of the Bhojakas from the Magas brought to India by Śāmba from the Śāka-dvīpa and married to the girls of the Bhoja family. This Parvan has taken a few verses from the Bṛhat-saṃhitā of Varāhamihira without naming the source²³⁰. It refers frequently to Manu²³¹ and has numerous verses in common with the Manu-smṛti. Sometimes it expands the ideas contained in the verses of Manu. Aparārka and Kullūkabhaṭṭa are, therefore, justified in saying that

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²²⁹ Bhav I, 1, 71 and 75.

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²³⁰ Bhav I, 130, 27 ff. (= Bṛhat-saṃhitā 56, 20 ff.), I, 132, 26 ff. (= Bṛhat-saṃhitā, chap. 58, verses 48, 47b, 50-52 and 41-42), and I, 137, 4 ff. (= Bṛhat-saṃhitā 60, 14 ff.).

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²³¹ Cf. Bhav I, 2, 114; I, 3, 10; I, 4, 23 and 141; and so on.

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*saptamyavadhi purāṇam bhaviṣyam api saṃgṛhitam atiyatnāt*
*tyaktvāṣṭamī-navamyoḥ (° myau?) kanyau ( (kalau?) pāṣaṇḍibhir grastau*
* (° ste?)||*

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This remark shows that the Bhaviṣya-p. known to Ballālasena dealt, among other topics, with the different Tithi-kalpas up to the Navamī-kalpa. In his Caturvarga-cintāmaṇi Hemādri quotes numerous verses from the ‘Bhaviṣya-p.’ on the Aṣṭamī-, Navamī- and other Tithi-kalpas. But in our printed Bhaviṣya there is no chapter on the Aṣṭamī- or Navamī-kalpa. According to Nār I, 100, 9 the Tithi-kalpas beginning with the Aṣṭamī-kalpa were dealt with in the Vaiṣṇava Parvan.

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The present Brāhma Parvan has not only suffered through losses but has also gained by incorporation. For instance, it includes the major portion of the Sāmba-p. (cf. Bhav I, 72 ff. and Sāmba-p., Veṅk. ed., chaps. 3 ff.).

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the Bhaviṣya-p. expounds the passages of the Manu-smṛti²³². This indebtedness to Manu is not, however, peculiar with the Bhaviṣya only. Most of the other Purāṇas often refer to Manu as an authority and have verses in common with the work of the great law-giver²³³.

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²³² Cf. Aparārka's com. on Yāj., pp. 1071 and 1076; and Kullūka's com. on Manu XI, 73, 74, 76 and 101.

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²³³ See my article in Indian Culture, Vol. I, 1935, pp. 587-614.

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The determination of the date of composition of the earlier portions of the extant Brāhma Parvan is very difficult, there being no sufficient evidence on which we may base our conclusion. It is, however, possible to form an idea of the upper limit of the date of especially the Smṛti-chapters. An examination of these chapters as well as of the untraceable verses quoted in the Nibandhas shows that they were composed at a time when the names of the zodiacal signs and the weekdays were well known and widely used²³⁴. The Nakṣatras have been mentioned in the order from Kṛttikā to Bharaṇī in one place (viz., Bhav I, 179, 1-10) and from Aśvinī to Revatī in another (viz., Bhav I, 102, 47-71). The chapters in which the Nakṣatras have been named are closely connected with the preceding and the following ones, in some of which the verses quoted by the Nibandha-writers have been traced. These chapters, therefore, cannot be taken as dating later than the adjacent ones. Now, the orders of the Nakṣatras and the popularity of the names of the Rāśis and the weekdays show that the upper limit of the date of composition of the Smṛti-chapters should be placed about 500 A.D., because from 550 A.D. the order of the Nakṣatras from Aśvinī to Revatī attained a state of general acceptance. If the chapters containing verses from the Bṛhat-saṃhitā are not later additions, this limit should be placed later than 550 A.D. As we are not sure about the real character of these chapters, we shall have to remain satisfied with 500 A.D. as the upper limit.

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²³⁴ Cf. Bhav I, 102, 76; I, 179, 12-13; I, 81, 2 and 16; I, 84, 1-2; I, 90, 1; and so forth. Kālaviveka, pp. 194-195, 300, 301-302, 420 and 492.

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In the extant Brāhma Parvan there are certainly some interpolated chapters which seem to include those influenced by Tantricism, because chapters dealing with the same topics but free from Tantricism are also found to occur. The chapters in which Tantric influence is very conspicuous, are the following: I, 16 (verses 35 ff.) to I, 18—on Brahmā-worship; I, 29-30 —on Gaṇeśa-worship; I, 49, 199-200, 205-206 and 211-215—on Sun-worship.

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Some of these chapters must be dated earlier than 1200 A.D. (see App.). The rest might have been interpolated at the time of appending the other Parvans which also are replete with Tantricism.

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A few words may be said here on the Smṛti-contents of that Bhaviṣya-p. which was used by the Nibandhakāras. From the quotations we understand that in this Bhaviṣya-p. there were some Smṛti-chapters in which the interlocutors were Sumantu and a king (Śatānīka ?) of the Kuru family²³⁵. There were also some more chapters in which Īśvara spoke to Guha (i.e., Kārttikeya) on penances²³⁶. This interlocution between Īśvara and Guha is not found in the present Bhaviṣya. From the quoted verses we understand further that the chapters on penances were based on the works of Parāśara, Saṃkha, Vasiṣṭha, Manu and Gautama who are mentioned as authorities in the quoted verses²³⁷.

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²³⁵ Cf. Mitākṣarā on Yāj. III, 6; Aparārka's com., pp. 15, 39 and 563; Kālaviveka, pp. 302 and 413; and so on.

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²³⁶ Cf. Aparārka's com., pp. 1067-1069; Bhavadeva's Prāyaścitta-prakaraṇa, p. 17; Kullūka's com. on Manu XI, 78; and so on.

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²³⁷ Cf. Aparārka's com., pp. 1061-1062, 1067, 1071 and 1075; and Kullūka's com. on Manu XI, 91 and 147.

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CHAPTER IV

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A CHRONOLOGICAL TABLE OF THE PURĀṆIC CHAPTERS ON HINDU RITES AND CUSTOMS

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In the previous two chapters the Purāṇas have been carefully analysed in order to find out the genuine and the interpolated Smṛti-chapters and to determine the dates of their composition. The results of this analysis, so far as they relate to the Smṛti-chapters, are given below in a tabular form.

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1. Mārkaṇḍeya-purāṇa.

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| Chaps. 12 and 14 | — on hells. | |
| Chap. 15 | — on the results of actions done. | |
| Chaps. 28-29 | — on the duties of the castes and Āśramas. | — Some time about the 3rd or 4th century A.D. Most probably in the 3rd century. |
| ,, 30-33 (1-7) | — on funeral sacrifices. | |
| Chap. 34 | — on customs in general. | |
| ,, 35 | — on eatables and non-eatables. | |
| ,, 33 (8 to the end) | — on funeral sacrifices. | — Not later than the beginning of the 5th century A.D. but later than the above chapters. |

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2. Vāyu-purāṇa.

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| Chaps. 57-59 | — on Yuga-dharma. | — *C.* Between 200 and 275 A.D. |
| ,, 73-83 (except verses 14-42 of chap. 82). | — on funeral sacrifices, impurity, and purification of things. | — *C.* 200-500 A.D. Probably in the middle of the 3rd century. |

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— on the duties of the Āśramas. — on penances for the mendicants (yati). } — Probably after 400 A.D., but certainly earlier than 1300 A.D.

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Chap. 18 ,, 101 — on hells and results of actions done. } — Not known. May have come from the same date as chaps. 57-59.

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Chaps. 105-112 — on the glorification of Gayā. } — Added later. Certainly earlier than 1400 A.D.

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Chap. 82 (14-42) — on the results of performing funeral sacrifices in the holy places such as Gayā, Brahma-kuṇḍa, etc. } — Added later.

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3. Brahmāṇḍa-purāṇa.

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II, 29-32 — on Yuga-dharma. — C. Between 200 and 275 A.D.

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III, 10 (verses 52 ff.) to III, 23 } — on funeral sacrifices, impurity, and purification of things. } — C. 200-500 A.D. Probably in the middle of the 3rd century A.D.

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IV, 2 — on hells and results of actions done. } — Not known. May belong to 200-275 A.D.

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4. Viṣṇu-purāṇa.

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II, 6 VI, 5 III, 8-16 } — on hells. — on the duties of the castes and Āśramas, customs in general, impurity, and funeral sacrifices. } — C. Between 100 and 350 A.D. Most probably in the last quarter of the 3rd or the first quarter of the 4th century A.D.

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VI, 1-2 — on Yuga-dharma and the results of actions done.

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5. Matsya-purāṇa.

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Chap. 7 (37-49) — on the duties of women. } — Not later than 950 A.D. Most probably as old as the date of composition, or rather compilation, of the extant Matsya.

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Chaps. 16-22 — on funeral sacrifices. — C. 400-850 A.D. Probably between 550 and 650 A.D.

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” 142 and 144-145 } — on Yuga-dharma. — (Most probably) of the same date as that of composition of the extant Matsya.

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Chap. 53 — on gifts. Chaps. 54-57 — on vows (vrata). Chap. 61 — on vow. ” 68 — on bath. Chaps. 83-92 — on gifts. Chaps. 58-59 — on consecration. Chap. 60 — on vow. Chaps. 62-64 — on vows. Chap. 66 — on vow. ” 67 — on bath. Chaps. 69-72 — on vows. ” 74-75 — on vows. ” 77-80 — on vows. Chap. 81 — on vow. ” 82 — on gifts. Chaps. 274-289 — on gifts. — C. 550-650 A.D. ” 258-263 — on Pratimā-lakṣaṇa. } ” 264-270 — on consecration and Vāstu. } — C. 550-650 A.D. ” 205-206 — on gifts. } — C. 400-1100 A.D. Chap. 207 — on dedication (utsarga). } — Probably 550-650 A.D. ” 76 — on vow. — C. 650-950 A.D. Chaps. 95-96 — on vows. — C. 600-900 A.D. ” 97-101 } — Chaps. 95-96 are earlier than chaps. 97-101.

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} — C. 550-650 A.D. (Later than the chapters of the just preceding group).

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| Chap. 7 (6-30) | —on vow. | —Interpolated? Most probably not later than 900 A.D. |
| ,, 102 | —on bath. | —*C.* 650-950 A.D. |
| Chaps. 215-243 | —on the duties of kings, law (vyavahāra), penances, sacrifices to the planets and the methods of their pacification. | —*C.* 650-1000 A.D. |
| ,, 252-257 | —on Vāstu. | |
| ,, 93-94 | —on sacrifices to the planets and the methods of their pacification. | —*C.* 650-1000 A.D. |
| ,, 180-185 | —on holy places. | —*C.* 700-1075 A.D. |
| Chap. 165 | —on Yuga-dharma. | —Probably not later than 950 A.D. |
| Chaps. 103-112 | —on holy places. | —*C.* 850-1250 A.D. |
| Chap. 13 (10 to the end) | —on holy places. | —Late interpolation. |
| ,, 65 | —on vow. | —Uncertain. Surely very late. |
| ,, 73 | —on vow. | |
| ,, 39 | —on hells. | —Late, but uncertain. |
| ,, 40 | —on the duties of the Āśramas. | |
| Chaps. 186-194 | —on holy places. | —Very late. (Later than 800 A.D.). |

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6. Bhāgavata-purāṇa.

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| III, 30 | —on the results of actions. | —*C.* Sixth century A.D. Probably in the former half of this century. |
| VII, 11-13 | —on the duties of the castes and Āśramas. | |
| XI, 17-18 | | |
| VII, 14-15 | —on funeral sacrifices and holy places. | |

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7. Kūrma-purāṇa.

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| I, 2, verses 36-75, and I, 3 | } — on the duties of the castes and Āśramas. } | — *C.* 550-650 A.D. |
| II, 12-13, II, 14 (except verses 57b-61a), II, 15, II, 19, II, 24-25 and 27-29, | } — on the duties of the castes and Āśramas. | — *C.* 700-800 A.D. Most probably at the beginning of the 8th century. |
| II, 16 | — on customs in general. | |
| II, 17 | — on eatables and non-eatables. | |
| II, 18-19 | — on daily duties. | |
| II, 20-22 | — on funeral sacrifices. | |
| II, 23 | — on impurity. | |
| II, 26 | — on gift. | |
| II, 30 and 32-33 | — on penances. | |
| I, 28 I, 29 | — on Yuga-dharma. — on the nature of the Kali age. } | — *C.* 700-1400 A.D. Probably 700-800 A.D. |
| I, 30-34 | — on holy places. | — *C.* 700-1150 A.D. Probably 700-800 A.D. |
| II, 34-42 | — on holy places. | — *C.* 750-1250 A.D., or rather 800-1250 A.D. |
| I, 35-38 | — on holy places. | — *C.* 750-1200 A.D. or rather 800-1200 A.D. |
| I, 2, verses 76-87 | } — on the duties of the castes and Āśramas. } | — Interpolated much later. |
| II, 14, verses 57b-61a | } — on Gāyatrī-uddhāra. | — Very late interpolation. |
| II, 31 | — on holy places. | — Interpolated much later. |

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8. Vāmana-purāṇa.

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| Chap. 11 | — on hells. | |
| ” 12 | — on the results of actions. | — C. 9th or 10th century A.D. Most probably in the former. |
| ” 14 | — on the duties of the castes and Āśramas, customs in general, eatables and non-eatables, purification of the body and things, and impurity due to births and deaths. | |
| ” 80 | — on vow. | — Earlier than 1050 A.D. May belong to the 9th or the 10th century. |
| ” 95 | — on the worship of Viṣṇu. | |

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9. Liṅga-purāṇa.

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| I, 25-28 | — on Liṅga-worship. | — C. Between 600 and 1000 A.D. Most probably 600-800 A.D. |
| I, 77-78 | — on the consecration of a Liṅga. | |
| I, 81 | — on Pāśupata-vrata or Śiva-liṅga-vrata. | |
| I, 83-84 | — on Śaiva Vratas to be observed in the different months. | — C. Between 600 and 1000 A.D. Most probably 800-1000 A.D. |
| I, 85, 1-82 | — on the method of muttering the five-syllabled Mantra. | |
| I, 85, 83-126 | — on Dīkṣā and Puraścaraṇa. | |
| I, 85, 127 to the end; I, 89 | — on customs in general. | |
| I, 90 | — on penances for Yatis. | |

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II, 23-26 — on Śiva-worship. II, 28-44 — on great gifts. II, 45 — on funeral sacrifices for living persons. II, 46-49 — on consecrating the Liṅga. II, 51 to the end — on mystic rites and practices. } C. Between 600 and 1000 A.D. Most probably 800-1000 A.D.

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10. Varāha-purāṇa.

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Chaps. 13-14 — on funeral sacrifices. ” 19-35 — on Tithis. Chap. 37 — on worship. Chaps. 38-65 — on vows. Chap. 68 — on Yuga-dharma and penances. } — C. 800 A.D.

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Chaps. 115-120 — on worship. ” 123-124 — on worship. Chap. 126 — on holy places. Chaps. 127-129 — on initiation. ” 130-136 — on penances. ” 137-139 — on holy places. } — C. Between 800 and 1000 A.D. Later than the former chapters. — C. Between 800 and 1000 A.D. Later than the chapters of the first group.

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” 181-186 — on consecration. ” 187-192 — on funeral sacrifices. ” 198-206 — on hells and results of actions. } — ” ” } — Between 900 and 1100 A.D.

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Chap. 207 — on gifts. Chaps. 208-209 — on the duties of women. } — ” ”

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” 140-151 — on holy places. — Interpolated. Not later than 1500 A.D.

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” 152-180 — on holy places. — Later than chapters 140-151, but not later than the Haribhaktivilāsa.

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Chap. 99 (1-52) — on worship. — Not later than 1400 A.D.

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Chap. 99 (53 ff.),

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Chap. 112 (1-62) Chaps. 213-216 } — on worship and gifts. — Not later than 1100 A.D. — on holy places. — Not known. Interpolated late; probably not earlier than 1100 A.D.

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11. Padma-purāṇa

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(a) Ādi-khaṇḍa.

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Chaps. 11-30, Chap. 32 and Chaps. 33-49 Chap. 31 } — on holy places. — on the glories of Śālagrāma. — C. Between 950 and 1400 A.D. Chaps. 51-54; and ,, 58-60 Chap. 55 } — on the duties of the castes and Āśramas. — on customs in general. ,, 56 — on eatables and non-eatables. ,, 57 — on gifts.

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(b) Bhūmi-khaṇḍa.

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Chaps. 39-40 Chap. 41 } — on gifts. — on the duties of women. — C. Between 900 and 1400 A.D. ,, 59 — on the duties of the Āśramas. ,, 87 — on vows. Chaps. 90 and 92 — on holy places.

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(c) Brahma-khaṇḍa.

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Chaps. 1 to the end } — on vows, worship, besmearing the temple with cow-dung, glories of Brāhmans, religious observances in different months, etc. — Very late. Most probably of the same date as that of the chapters of the Ādi-kh.

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(d) Pātāla-khaṇḍa.

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Chap. 9 (40-63) — on the duties of the castes and Āśramas. Chaps. 17-22 — on holy places. Chap. 48 (4-69) — on the results of actions. — Later than the sixth century A.D. Most probably later than the time of the advent of the Muhammadans. But earlier than 1400 A.D.

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Chaps. 78-79 — on the worship of Śālagrāma. Chap. 80 — on Viṣṇu-worship. Chaps. 81-82 — on initiation. ,, 84-99 — on vows. — Most probably not earlier than 900 A.D. Certainly earlier than 1100 A.D.

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Chap. 102 — on the duties of women. Chaps. 101, 105 and 110 — on funeral sacrifices, Liṅga-worship and Yuga-dharma — Not earlier than 800 A.D. Most probably later than 900 A.D., but earlier than 1400 A.D.

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Chap. 108 — on vows. ,, 113 — on funeral sacrifices.

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(e) Sṛṣṭi-khaṇḍa.

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(As to those chapters which were borrowed by the Sṛṣṭi-kh. from the Matsya-p., the dates given below are those of their incorporation into the Sṛṣṭi-kh.).

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Chap. 7 (8-30) — on vow. ,, 7 (39-50) — on the duties of women. ,, 9 (73 to the end); Chaps. 10-11 — on funeral sacrifices. Chap. 15 (96-158) — on initiation and the duties of the Brahmā-worshippers. ,, 15 (161 to the end) — on the duties of the castes and Āśramas. — C 600-750 A.D. Most probably in the latter half of the 7th century.

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| Chap. | 17 (188-259) | — on holy places and Brahmā-worship. | — C. 600-750 A.D. Most probably in the latter half of the 7th century. |
| ” | 29 | — on holy places. | |
| ” | 31 (76 to the end) | — on vows and gifts. | |
| Chaps. | 20-25 | — on vows, gifts, bath and consecration. | — C. Between 800 and 950 A.D. Most probably in the former half of the 8th century. |
| ” | 27-28 | — on holy places and results of actions. | |
| Chap. | 36 (28-51) | — on Yuga-dharma. | |
| ” | 31 (8-75) | — on Brāhmī initiation. | — C. Between 850 and 1400 A.D. |
| ” | 43 (99 to the end) | — on the glories of Brāhmans, the characteristics of the Gāyatrī and its muttering, Prāṇāyāma, Nyāsa, etc. | |
| ” | 44 | — on bad Brāhmans. | |
| ” | 45 (61 to the end) | — on the glories of Brāhmans and the means of their livelihood, Pātakas, and gift. | — C. Between 1000 and 1400 A.D. Some of the chapters, of which chap. 47 is one, of this group must be dated earlier than 1200 A.D. |
| ” | 46 | — on customs in general and purification of things. | |
| ” | 47 | — on the duties of women, and funeral sacrifices. | |
| ” | 49 | — on the duties of a wife, and giving away (in marriage) of the daughter. | |
| ” | 54 | — on the merits of digging tanks. | |
| ” | 55 | — on the merits of dedicating trees, gardens and water reservoirs. | |

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Chaps. 56-57 —on constructing dams, digging ponds, making gifts, worshipping Viṣṇu and other gods, erecting temples, and so forth. Chap. 58 —on vows, glories of the Tulasī plant, etc. ,, 59 —on the glories of the Tulasī plant. ,, 60 —on the glories of the Ganges. Chaps. 61-62 —on the worship of Gaṇeśa. ,, 75-76 —on vows. ,, 78 to the end —on the methods of worshipping the planets and Devī.

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—C. Between 1000 and 1400 A.D. Some of the chapters, of which chap. 47 is one, of this group must be dated earlier than 1200 A.D.

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(f) Uttara-khaṇḍa. Chapters on marriage, gifts, vows, worship, duties of the castes and Āśramas, and holy places. —Late. Most probably not earlier than 900 A.D. Major portion earlier than 1500 A.D.

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12. Bṛhannāradīya and Nāradīya Purāṇas.

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(a) Chapters of the Bnār dealing with the duties of the castes and Āśramas, funeral sacrifices, penances, holy places, vows, etc. —Most probably between 850 and 950 A.D.; probably some time about the middle of the 9th century.

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(b) Nāradīya P. (As to those chapters of the Nāradīya which were borrowed from the Bnār, the date given below is that of their incorporation into the Nāradīya).

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I, 12 —on holy places. I, 13 —on building temples, digging ponds and making various kinds of gifts. —C. 875-1000 A.D.

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I, 14 —on the duties of the castes and Āśramas, sins (pātaka), penances and funeral sacrifices. I, 17-23 —on vows. I, 24-30 —on customs, duties of the castes and Āśramas, funeral sacrifices, penances, Tithis, great sins (mahāpātaka), minor sins, etc. —C. 875-1000 A.D. I, 31-32 —on the duties of the castes and Āśramas. II, 1-37 —on the glories of vows. I, 43 —on the duties of the castes and Āśramas. I, 64-68 I, 82-91 } —on initiation, the method of muttering the Mantra, and worship. —Late interpolations. At least Nār II, 38-43 on Gaṅgā-māhātmya are earlier than Vācaspatimiśra. I, 110-124 —on various kinds of vows. II, 39 to the end —on the glories of holy places.

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13. Agni-Purāṇa.

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(a) The Smṛti-chapters which are original to the Agni-p. (except those chapters which are borrowed from earlier sources) } —on holy places, funeral sacrifices, worship of various deities, duties of the castes and Āśramas, marriage, customs in general, purification of things, impurity, sacrifices to the planets, sins, penances, vows, hells, gifts, duties of kings, etc. } —During the 9th century A.D.

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(b) Interpolated chapters.

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| Chaps. 21-106, | —on worship, bath, | —Later than |
| ,, 263-272, and | maintenance of the | the chap- |
| ,, 317-326 | fire, performance of | ters men- |
| (There may be a | Mudrās, initiation, | tioned |
| few more chapters, | sacraments, build- | above. |
| but they cannot be | ing temples, conse- | |
| separated). | cration of images | |
| | and books, Vāstu, | |
| | etc. | |

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14. Garuḍa-purāṇa.

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| (a) Smṛti-chapters in the | —on various kinds of | —During |
| Pūrva-kh. (except | worship, initiation, | the 10th |
| those borrowed from | Nyāsa, investiture | century |
| the Yājñavalkya- | with the sacred | A.D. |
| smṛti and the Parā- | thread, consecra- | |
| śara-smṛti). | tion of i m a g e s, | |
| | daily duties, gifts, | |
| | penances, vows, | |
| | bath, funeral sacri- | |
| | fices, Yuga-dharma, | |
| | Saṃdhyā, etc. | |

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| (b) Smṛti-chapters of | —on hells, method of | —Later than |
| the Uttara-kh. | burning a man | the chap- |
| | made of straw, im- | ters of the |
| | purity, funeral sac- | Pūrva-kh. |
| | rifices, gifts, etc. | |

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15. Brahma-purāṇa.

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| The date of composition, or rather | | |
| compilation, of the Brahma- | —C. Between 900 and 1200 A.D. | |
| purāṇa. | | |
| Chap. 25 | —on holy places. | —Spurious. |
| Chaps. 28 (1-8), | —on bath and holy | —C. Between 900 |
| 42 (35 to | places. | and 1150 A.D. |
| the end), | | Earlier t h a n |
| 43-69, 70 | | the chaps. of |
| (1-11) and | | the next group. |

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| Chap. 28 (9 to the end), Chaps. 29-41 and Chap. 42 (1-34) | —on holy places. | —C. Between 950 and 1200 A.D. |
| Chaps. 214-218 | —on hells and results of actions. | —Not later than 1500 A.D. Probably of the same date as that of composition of the present Brahma. |
| ” 219-222 | —on funeral sacrifices, customs, impurity and the duties of the castes and Āśramas. | —Earlier than 1200 A.D. |
| Chaps. 223-231 | —on marriage, holy places, worship, Yuga-dharma, and results of actions. | —Not known definitely. May have come from the same date as that of compilation of the present Brahma. |
| ” 70-175 | —on holy places. | —Not known. Probably not earlier than the 10th century A.D. |

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16. Skanda-purāṇa.

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Smṛti-chapters of the Sk. —Generally late. There are, of course, a few chapters which are to be dated earlier than 1050 A.D. For further details, see under Skanda-p. (Chap. III, section 9).

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17. Brahmavaivarta-purāṇa.

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IV, 8 —on the Janmāṣṭamī-vrata. IV, 26 —on the Ekādaśī-vrata. —C. Between the 8th and the beginning of the 14th century A.D.

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Other chapters —C. Between the 10th and the 16th century A.D.

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18. Bhaviṣya-purāṇa.

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Smṛti--chapters of the Bhaviṣya } —on the duties of the castes and Āśramas, duties of women, customs, marriage, worship, vows, initiation etc. } —Not earlier than 500 A.D.

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Of these,

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Bhav I, chaps. 21, 31, 32, 36, 37, 39, 46, 81, 96-101 and 106. } —Not later than 1000 A.D.

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Bhav I, chaps. 3, 4, 64, 65, 93, 103, 118, 181, 184 and 186. —Not later than 1075 A.D.

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Bhav I, chaps. 2, 18, 19, 22, 38, 47, 51, 55-59, 68-70, 82, 83, 86, 89-91, 104, 105, 108-112, 165-170, 172, 183, 197, 208, 209, 212-214, and so on. } —Not later than 1200 A.D.

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The lower limits of the dates of the remaining chapters are not known.

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The above table will show that the Purāṇas began to incorporate Smṛti-matter from about 200 A.D., and that there were two main stages in the development of the Purāṇic Smṛti materials. In the first stage, which covered a period ranging approximately from the beginning of the third to the end of the fifth century A.D., the Purāṇas dealt only with those topics on Hindu rites and customs which formed the subject-matter of the early Smṛti Saṃhitās such as those of Manu and Yājñavalkya.¹ But in the second stage, which began from about the beginning of the sixth century A.D., we are astonished to find a well marked improvement on the varieties of the Smṛti-topics. In this stage the new topics added relate mainly to various kinds of gifts, initiation, sacrifices to the planets and their pacification, Homa, consecration (pratiṣṭhā) of images etc., Saṃdhyā, glorification of Brāhmans and their worship, glorification of holy places, Tithis, Utsarga, Vrata and Pūjā. These topics are found neither in the works of Manu and Yāj.² nor in the Purāṇas, or portions thereof, which were written earlier than about the beginning of the sixth century A.D.

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¹ These topics are: Varṇāśrama-dharma, Ācāra, Ahnika, Bhakṣyābhakṣya, Vivāha, Aśauca, Śrāddha, Dravya-śuddhi, Pātaka, Prāyaścitta, Naraka, Karma-vipāka and Yuga-dharma.

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² The Yājñavalkya-smṛti contains verses on Vināyaka-pūjā and Graha-śānti.

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