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15. 碍奴谤尘补 笔耻谤腻峁嘺. 鈥淭hat in which Jan膩rddana, in the form of a tortoise, in the regions under the earth, explained the objects of life鈥攄uty, wealth, pleasure, and liberation鈥攊n communication with Indradyumna and the 峁氠梗is in the proximity of 艢补办谤补, which refers to the 尝补办峁�m墨 Kalpa, and contains seventeen thousand stanzas, is the 碍奴谤尘补 笔耻谤腻峁嘺^[1].鈥�

In the first chapter of the 碍奴谤尘补 笔耻谤腻峁嘺 it gives an account of itself, which does not exactly agree with this description. 厂奴迟补, who is repeating the narration, is made to say to the 峁氠梗is, 鈥淭his most excellent Kaurma 笔耻谤腻峁嘺 is the fifteenth. 厂补峁僪颈迟腻蝉 are fourfold, from the variety of the collections. The 叠谤腻丑尘墨, Bh膩gavat墨, 厂补耻谤墨, and 痴补颈峁ａ箛补惫墨, are well known as the four 厂补峁僪颈迟腻蝉 which confer virtue, wealth, pleasure, and liberation. This is the 叠谤腻丑尘墨 厂补峁僪颈迟腻, conformable to the four Vedas; in which there are six thousand 艣濒辞办补蝉, and by it the importance of the four objects of life, O great sages, holy knowledge and 笔补谤补尘别艣惫补谤补 is known.鈥� There is an irreconcilable difference in this specification of the number of stanzas and that given above. It is not very clear what is meant by a 厂补峁僪颈迟腻 as here used. A 厂补峁僪颈迟腻, as observed above (p. xi), is something different from a 笔耻谤腻峁嘺. It may be an assemblage of prayers and legends, extracted professedly from a 笔耻谤腻峁嘺, but is not usually applicable to the original. The four 厂补峁僪颈迟腻蝉 here specified refer rather to their religious character than to their connexion with any specific work, and in fact the same terms are applied to what are called 厂补峁僪颈迟腻蝉 of the Sk膩nda. In this sense a 笔耻谤腻峁嘺 might be also a 厂补峁僪颈迟腻; that is, it might be an assemblage of formul忙 and legends belonging to a division of the Hindu system; and the work in question, like the 痴颈峁ａ箛耻 笔耻谤腻峁嘺, does adopt both titles. It says, 鈥淭his is the excellent Kaurma 笔耻谤腻峁嘺, the fifteenth (of the series):鈥� and again, 鈥淭his is the 叠谤腻丑尘墨 厂补峁僪颈迟腻.鈥� At any rate, no other work has been met with pretending to be the 碍奴谤尘补 笔耻谤腻峁嘺.

With regard to the other particulars specified by the Matsya, traces of them are to be found. Although in two accounts of the traditional communication of the 笔耻谤腻峁嘺 no mention is made of 痴颈峁ａ箛耻 as one of the teachers, yet 厂奴迟补 repeats at the outset a dialogue between 痴颈峁ａ箛耻, as the 碍奴谤尘补, and Indradyumna, at the time of the churning of the ocean; and much of the subsequent narrative is put into the mouth of the former.

The name, being that of an 础惫补迟腻谤补 of 痴颈峁ａ箛耻, might lead us to expect a 痴补颈峁ａ箛补惫补 work; but it is always and correctly classed with the 艢补颈惫补. 笔耻谤腻峁嘺s, the greater portion of it i帽culcating the worship of 艢颈惫补 and 顿耻谤驳腻. It is divided into two parts, of nearly equal length. In the first part, accounts of the creation, of the 础惫补迟腻谤补s of 痴颈峁ａ箛耻, of the solar and lunar dynasties of the kings to the time of 碍峁涐梗峁嘺, of the universe, and of the Manvantaras, are given, in general in a summary manner, but not unfrequently in the words employed in the 痴颈峁ａ箛耻 笔耻谤腻峁嘺. With these are blended hymns addressed to 惭补丑别艣惫补谤补 by 叠谤补丑尘腻 and others; the defeat of 础苍诲丑补办腻蝉耻谤补 by Bhairava; the origin of four 艢补办迟颈蝉, 惭补丑别艣惫补谤墨, 艢颈惫腻, 艢补迟墨, and 贬补颈尘补惫补迟墨, from 艢颈惫补; and other 艢补颈惫补 legends. One chapter gives a more distinct and connected account of the incarnations of 艢颈惫补 in the present age than the 尝颈峁単补; and it wears still more the appearance of an attempt to identify the teachers of the Yoga school with personations of their preferential deity. Several chapters form a 碍腻艣墨 惭腻丑腻迟尘测补, a legend of Benares. In the second part there are no legends. It is divided into two parts, the 莫艣惫补谤补 骋墨迟补^[2] and 痴测腻蝉补 Gita. In the former the knowledge of god, that is, of 艢颈惫补, through contemplative devotion, is taught. In the latter the same object is enjoined through works, or observance of the ceremonies and precepts of the Vedas.

The date of the 碍奴谤尘补 笔耻谤腻峁嘺 cannot be very remote, for it is avowedly posterior to the establishment of the 罢腻苍迟谤颈办补, the S膩kta, and the Jain sects. In the twelfth chapter it is said, 鈥淭he Bhairava, 痴腻尘补, 膧谤丑补迟补, and 驰腻尘补濒补 艢腻蝉迟谤补蝉 are intended for delusion.鈥� There is no reason to believe that the Bhairava and 驰腻尘补濒补 Tantras are very ancient works, or that the practices of the left-hand 艢腻办迟补蝉, or the doctrines of Arhat or Jina were known in the early centuries of our era.