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After a detail and careful study of the 惭补迟蝉测补辫耻谤腻峁嘺, it can be said that this 笔耻谤腻峁嘺 occupies a unique place not only in the Pur膩峁噄c literature but also in the whole Indian literature. It delineates so many aspects like religion philosophy, polity, art and architecture, geography, history, etc. that it becomes like one of the torch bearer of 笔耻谤腻峁嘺 literature. From various references made by the Sanskrit scholars, the probable date of the 惭补迟蝉测补辫耻谤腻峁嘺 can be inferred to be spread over from 4th Century B.C. to 1250 A.D. The content of this 笔耻谤腻峁嘺 is so vast that the present thesis, being bound by some limitations, restricts its study to some particular topics only. Here are the outcomes of the research study projected in the following points:

Being a metrical work the 惭补迟蝉测补辫耻谤腻峁嘺 is formed with various literary aspects. The application of the metres is apt here and 础苍耻峁ａ弓耻辫, being used in most of the verses can rightly be assigned as the main metre of this 笔耻谤腻峁嘺. The application of some other metres like 鲍辫补箩腻迟颈, Vasantatilaka, 笔耻峁�p颈迟腻驳谤腻, 惭腻濒颈苍墨, 搁耻肠颈谤腻 etc. can also be noticed here. Some irregularities in case of following the general rules of metres are also seen which may be for variation in readings in different editions of the text. Otherwise, it can be said that these irregularities show variations in the metres themselves.

The use of figure of speech in its narration is also marvelous where both 艣补产诲腻濒补峁僰腻谤补 and 补谤迟丑腻濒补峁僰腻谤补 find their way. The use of 础苍耻辫谤腻蝉补, Yamaka, 鲍辫补尘腻, 搁奴辫补办补, Ullekha and 础谤迟丑腻苍迟补谤补苍测腻蝉补 bring a charismatic charm to the Pur膩峁噄c narrations. In using particular figure of speech in concerned narrations, the purpose of the poet is seemed to be successful. Though the 惭补迟蝉测补辫耻谤腻峁嘺 has limited scope in using this literary device, still the figurative delineations found in the required narrations make this work a beautiful literary piece.

Study reveals that though in this 笔耻谤腻峁嘺 the description or situation does not make any room for delineation of full-fledged sentiments, yet, from the sentiments used here, the reader can have the rasabodha. No matter what poetical element the 惭补迟蝉测补辫耻谤腻峁嘺 draws theoretically, the way it picturesque an event, the way it expresses grief, agony, it touches the heart of the reader and success lies on that.

This 笔耻谤腻峁嘺 has a vast historical data which includes the genealogies of the kings from different dynasties. The historical data that it bears can be regarded as assets of Indian History. By giving the genealogical data of the kings and princess of many dynasties of the Pre and post Bharata war it has enriched Indian History. It can be said from the study that the data included in this 笔耻谤腻峁嘺, are partly legendary and partly historical. The traditional history of the Pre-惭补丑腻产丑腻谤补迟补 War period from Manu Vaivasvata to the accession of 笔补谤墨办峁�i迟补 embodies the dynastic accounts of both the Solar and Lunar race.

After having critically examined the data available in the 笔耻谤腻峁嘺 text, it is observed that the Pur膩峁噄c accounts relating to all the aforesaid aspects or the subject do not appear to be very much systematic in respect of genealogies and chronology. Although there is some confusion on the historical parts of the 惭补迟蝉测补辫耻谤腻峁嘺, yet, the information it has given cannot be nullified. It bears historical value to a considerable length. The thorough study reveals that most of the names of the rulers of different dynasties are genealogically and chronologically arranged. The historical data contained in the 笔耻谤腻峁嘺 about the evolution of the kingship and state and other relevant topic form very important part of the political theories and institutions in ancient India.

The 惭补迟蝉测补辫耻谤腻峁嘺 is basically included in 迟腻尘补蝉颈办补 category, still, study reveals that it has put more emphasis on 痴补颈峁ａ箛补惫颈蝉尘. However there is also revelation of 艢补颈惫颈蝉尘 and 艢补办迟颈蝉尘 along with 痴补颈峁ａ箛补惫颈蝉尘 in this 笔耻谤腻峁嘺. This 笔耻谤腻峁嘺 has established 痴颈峁ａ箛耻 as supreme being who is the cause of creation, nourishment and destruction of the world. The incarnation theory of Vainavism is fully developed here. Regarding 艢颈惫补 also the 惭补迟蝉测补辫耻谤腻峁嘺 holds the similar view and whenever occasion arise this 笔耻谤腻峁嘺 describes 艢颈惫补 also as the Supreme Reality. Even Vi峁�nu is said to worship him. This may give rise to some confusion. But the fact is that in ancient times, both 痴补颈峁ａ箛补惫颈蝉尘 and 艢补颈惫颈蝉尘 occupied equal status in the society, the glimse of which can be gathered here.

艢补办迟颈蝉尘 was also popular at that time which is evident from the descriptions of Mother Goddess and 尘腻迟峁沰腻蝉. However it is seen that this cult is not so much developed in this 笔耻谤腻峁嘺.

The vratas occupy an important place in the 惭补迟蝉测补辫耻谤腻峁嘺 among the religious rites performed by people of that period. It is clear from the description that vratas are the substitute of difficult and reserved Vedic sacrifices which were meant only for the three upper class of people. But vratas found in the 惭补迟蝉测补辫耻谤腻峁嘺 can be performed even by 艣奴诲谤补蝉 and women. Therefore the vratas discussed in the 惭补迟蝉测补辫耻谤腻峁嘺 are not just an oblation to gods and goddesses, rather, they are directly related to the social and moral life.

It is found that in almost all the vratas, 诲腻苍补 is recommended in the 惭补迟蝉测补辫耻谤腻峁嘺, that too to the 产谤腻丑尘补峁嘺蝉 only who are poor and needy. The reason of this may be that as at that time 产谤腻丑尘补峁嘺蝉 were not permitted to do menial works so they had to depend on the donation of others. In this way they were encouraged to remain engrossed in the spread of education which was their main duty. Another noteworthy outcome is that though donation of many costly things like gold, silver, jewels etc. are enjoined here, the 惭补迟蝉测补辫耻谤腻峁嘺 prescribes alternatives to these things for the poor people also. So that people, who are poor financially can also perform desired vratas.

Like all other 笔耻谤腻峁嘺s the 惭补迟蝉测补辫耻谤腻峁嘺 also deals with the cosmology of the Universe. Different cosmological theories are found here. The cosmic egg theory is the dominant cosmological theory. But another theory, i.e., creation theory from 笔谤补办峁泃颈, which corresponds to some extent to 厂腻峁僰丑测补 theory of creation is also dealt with in detail. Moreover other aspects of 厂腻峁僰丑测补 philosophy like the concepts of 驳耻峁嘺蝉, 笔谤补办峁泃颈, 笔耻谤耻峁�a etc. are also discussed here. The only difference is that while in 厂腻峁僰丑测补 philosophy 笔谤补办峁泃颈 and 笔耻谤耻峁�a are independent, in the 惭补迟蝉测补辫耻谤腻峁嘺 they are under the control of God.

Another philosophical school which finds prominence in the 惭补迟蝉测补辫耻谤腻峁嘺 is Yoga philosophy. The word yoga is used here in the sense of joining or connection. It also denotes equanimity of mind. Karmayoga, 箩帽补苍补测辞驳补, bhaktiyoga are also described, among which the path of devotion is stressed. However no detailed discussions on eight fold yogic practices are found here.

According to the 惭补迟蝉测补辫耻谤腻峁嘺 the foremost duty of a king is to protect and serve his subjects, to administer his state with all suitable means and to appoint competent persons as his ministers. A king, according to the 惭补迟蝉测补辫耻谤腻峁嘺, should make necessary arrangement for winning the hearts of his subjects by doing well for them and for the State also as dissatisfied or unhappy citizens may be the cause of dethronement of the king.

The 惭补迟蝉测补辫耻谤腻峁嘺 advises that the king should select eligible officials for his office so that the functioning of the state administration will not suffer and the state will grow.

This 笔耻谤腻峁嘺 has given stress on punishment for different types of crime. These punishments include fine, physical punishment, death sentence and banishment from the country etc. according to the intensity of the crime. A worth mentioning point is that the 惭补迟蝉测补辫耻谤腻峁嘺 has prescribed severe punishment for one who violates the modesty of woman and the punishment is no less than death penalty. Another noteworthy point is that the 惭补迟蝉测补辫耻谤腻峁嘺 has given more stress on fine than on physical punishment.

The study of art and architecture that found in the 惭补迟蝉测补辫耻谤腻峁嘺 exposes the fact that the people of that age were aware of architecture and its various facets. The 惭补迟蝉测补辫耻谤腻峁嘺 has revealed different measurements for constructing houses based on their position held in society. The measurements of dwelling houses of the king鈥檚 officials and those of the people serving the king are different. Again the measurements of the houses of general public are also varied according to their status in the society. This 笔耻谤腻峁嘺 reflects the richness of Indian art and architecture throughout its pages. From the soil testing to construction of durga for the king and his subjects this 笔耻谤腻峁嘺 has given a vast description. Apart from this the building of 惭补峁囜笉补辫补, installing the idols of gods and goddesses with proper measurement etc. also are discussed in this work. Art and architecture that is been reflected in this 笔耻谤腻峁嘺 bear the evidence of our rich civilization. The rules of construction found in this work have relevance in present time also. It has stressed that before starting a construction one should test the soil with proper rule. The bhumipujana, laying of foundation stone etc. which is done prior to the starting of any construction must have connection with the Pur膩峁噄c ideas of construction.

To give an overall idea of the ancient geography of the world this 笔耻谤腻峁嘺 has shared valuable data. Although 笔耻谤补峁嘺蝉 are confused in dealing with the two concepts of bh奴vanako峁�a yet the information of geography which is found in this 笔耻谤腻峁嘺 bears great value. One must go through this information to gather proper knowledge on ancient geography.

The 惭补迟蝉测补辫耻谤腻峁嘺 has given accounts on holy rivers and mountains which have the relevance in present time also. It has also given a vast list of the holy places of India. These rivers, mountains holy places have modern day relevance. Many of the places are still known with such Pur膩峁噄c names. But the area of such places varies now from the Pur膩峁噄c description.

Therefore, in concluding remarks it can be said that this 笔耻谤腻峁嘺 is a work of high value which is not properly evaluated yet. It deserves more importance than it has been given till date. One cannot bind this 笔耻谤腻峁嘺 in criteria of five or ten characteristics as it is a work of encyclopaedic value or a type of 诲丑补谤尘补艣腻蝉迟谤补 as has been already termed by the scholar. The religious part which not only reflects the different cults of the Pur膩峁噄c age, but also shows the value of the rituals that performed by the common people. Vratas were performed, 顿腻苍补蝉 were given not only for the satisfaction of mind or to fulfill aspirations. They were done for the welfare of the society, for the equal status of the people in a society also. Along with the historical data this 笔耻谤腻峁嘺 has dealt with the polity. By giving valuable data of polity including the duties of kings, appointment to his ministers and other officials, punishment of different crimes, this 笔耻谤腻峁嘺 has played the role of an 补谤迟丑补艣腻蝉迟谤补. On the other hand, the architectural data which are found in 惭补迟蝉测补辫耻谤腻峁嘺 are the evidence of richness of Indian society. Beyond this it contributes to the Indian philosophy mainly to the system of 厂腻峁僰丑测补 and Yoga philosophy. With such encumbered knowledge of different aspects, the 惭补迟蝉测补辫耻谤腻峁嘺 shockingly carries the high value as a literary work. The use of literary merits like sentiments, figures of speech, metres, imagery has proven 惭补迟蝉测补辫耻谤腻峁嘺 as a literary work of high value. To observe 惭补迟蝉测补辫耻谤腻峁嘺 through a critical way, which is by taking its different aspects in to account although a hard work yet at the end of the study it can be expected that this study will somehow contribute to our society.