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Some Aspects of the Vamana-purana [visayako vicarah] / By Dr. B. H. Kapadia; Reader in Sanskrit, Vallabh Vidyanagar / 170-182

vamana- [ nibandhe'smin vamanapuranavisayako vicarah krtah | puranasya astadasapuranesu pariganana krta vartate | asya puranasya nama vaisnava- purananusari kintu padmapurane asya ganana rajasapuranesu krta | da0 haraprasadasastrina, matanusaram saivapuranam etad | diksita ra mahodayasyapi etadevabhimatam | vidusam dhyanamasminpurane yathocitam nasit | naradiyapurane asya puranasya yadvivaranam drsyate tadanusarena idam puranam dasasahasraslokatmakamasit | asya vakta brahma srasit | kintu samprati etadvivaranam na samghatate | vartamane purane tu slokasamkhya sata - sahasranyeva | vamanapurane upalabdhanam vibhinnachandasam samkhya'tra nirdista visayavivecanadvara asya puranasya nirmanakalavisaye sratha ca nirmitasthanavisaye'pi lekhaka mahodayena svamatam sthapitam | asmin purane puranapancalaksanam samyak na samghatate | athava asya puranasya nirmane pancalaksanasya vicaro na krtah | yadyapi visnoravataranam visesato vamanavatarasya varnanamatra drsyate | kintu sivasya mahatmyam visesaruperana drsyate | asya puranasya visayavivecanamatra visesarupenakrtam | bhaugolika- sthananam tirthanancapi varnanamasmin purane drsyate yasya lekhaka mahodayena visadarupena nirdesah krtah | visayavivecanena idam spastam bhavati yad asya puranasya astadasapuranesu visistam sthanamasti | ] The Vamana-Purana (Va. P . ) is one of the eighteen Mahapuranas. It is mainly given to the glorification of Kuruksetra and the adjoining holy place and in connection with this glorification legends of demons and gods have been narrated. The contents of this Purana do not agree with the five characteristics that go to characterise a Mahapurana. It almost lacks the five (themes characteristic) of the older Mahapuranas. Its position in the list of 18 Mahapuranas as given in the Visnu - P. is fourteenth, according to Vayu it is eighth and according to Alberuni it is sixth. Like a few other Vaisnava Puranas the present Va. P. is named after one of the Avataras of Visnu. So it is a Sattvika purana but according to Padma-P. it is a Rajasa P. Dikshitar has

Jan., 1965] SOME ASPECTS OF VAMANA-PURANA 171 classified it as a Saiva Purana. Dr. Haraprasad Sastri classifies it as a sectarian work and it is a handbook of Saiva sects. According to Hazra it is an Upapurana and not a Mahapurana. Among the 18 Mahapuranas Va. P. was not so much known for a long time. Adolf Holtzmann considers it as an unimportant work. M. Winternitz in his "History of Indian Literature" Vol. I describes it only in seven lines. Paul Hacker has analysed and discussed important passages from this Purana. After this A. Hohenberger discusses about the Va. P. in his article "Das Vamanapurana" published in, Indo-Iranian Joural, Vol. VII, 1963 No. 1 pp. 1-57. H. H. Wilson in his Puranam gives four pages (77-80) for the description of this Purana. In "Purana Vivecana," Durgasankara K. Shastri gives information about it from pp. 196- 97. In "Studies in Epics and Puranas," Dr. A. D. Pusalker also gives very little information about this Purana. In "Studies in the Puranic Records on Hindu Rites and Customs", Dr. R. C. Hazra devotes pp. 76-92 for this. Thus, we can safely say, that this Purana has not engaged the attention of scholars. 105 we get the following listen, I describe to you about fi. e. Visnu, the account of, and e. In the Narada-Purana in Adhyaya information about the Va. P. :-O child, the Va. P. which is rich in the legends which has 10,000 verses, which has which has two parts and is capable of giving good to the narrator and the listner. According to the Matsya-P. (53. 44-45) and Skanda-P. (VII. 1, 2, 63-64) Va. P. is thus characterised :- trivikramasya mahatmyamadhikrtya caturmukhah | trivargamabhyadhattacca vamanam parikirtitam || puranam dasasahasram kurmakalpanugam sivam | But, the present Purana is not narrated by Brahma nor in it (is there) the mention of the Kurmakalpa. It is narrated by Pulastya to Narada and not even by Lomaharsana to the sages of the Naimisa forest as is generally found with other Puranas. Hence, Hazra considers it as an Upapurana. The Kurma P.

172 puranam - PURANA [Vol. VII., No. 1 (I. I. 19) and Garuda P. (I. 227. 19) mention it among the Upapuranas. According to Na. P. and the Mat. P. the total number of verses in the Va P. is 10,000. According to the Na P. it is in two parts, the Purva-bhaga and the Uttara-bhaga. The Uttara bhaga is also known Brhadvamana. It has four Samhitas : Mahesvari Samhita, Bhagavati Samhita, Sauri Samhita and Ganesvari Samhita. Each Samhita has thousand verses. In Mahesvari Samhita there is the glorification of Krsna and his worshippers, in Bhagavati Samhita there is the story of the incarnation of Jagadamba, in Sauri S. there is the Mahatmya of the sin destroying Surya and in Ganesvari S. there is given the life sketch of Ganesa. At present the Uttara Khanda of the Va. P. is not available. The purva-bhaga has 95 Adhyayas and so it is called an Apurna Purana. The work as is now available has 95 Adhyayas with a total number of 5813 verses. Considering the prose passages that are found in it the work can roughly come to the extent of 6,000 verses. The contents of the Purva bhaga as given in the Nar. P. tallies fully with those of our present text. The traditional account about the Va. P. is that Pulastya narrated it first to Devarsi Narada, from Narada it came to Vyasa, from Vyasa to Romaharsana and he narrated it to the assembled sages in the Naimisaranya. It is thus related in naradapurana Adh. 105 :- srnu vatsa pravaksyami puranam vamanabhidham | trivikramacaritradhyam dasasahasrasamkhyakam || kurmakalpasamakhyanam vargatrayakathanakam | bhagadvayasamayukta vaktasrotrsubhavaham || further we get : pulastyena samakhyatam naradaya mahatmane | tato naradatah praptam vyasena sumahatmana || vyasattu labdhavan vatsa tacchisyo romaharsanah | sa cakhyati viprebhyo naimisasthebhya eva ca | evam paramparapraptam puranam vamanam subham ||

Jan., 1965] SOME ASPECTS OF VAMANA-PURANA 173 Thus the framework of the Va. P. is formed by the dialogue between Narada and Pulastya. Narada asks questions whose answers are given by Pulastya. In a long chapter Pulastya retreats and Lomaharsana appears as an interlocutor from 22.47 to 43.14 wherein he is mentioned in all for 32 times. After this Lomaharsana imparts the words to Sanatkumara who is in the vicinity of the Sthanutirtha (43.4 to 50. I) and he narrates in 43. 15 what he had once heard from Brahma. On the whole we can say that the work is not systematic, there is little order that is discernible, the body of the work consists of replies of Pulastya to the enquiries of Narada. It is however, more tolerant in character than other Puranas as its homage to Siva and Visnu are with tolerable partiality. Though a Vaisnavite Purana the Va. P. commences with the story of Siva as to how he cuts off his head in a peculiar way. Then there is the account of the dehatyaga of Sati, then the origin of the Linga worship and many things connected with Siva find a place in this Purana. The story connected with the Vamanavatara Visnu is recounted thrice. God Vamana comes to the sacrifice of the daitya chief Bali as a dwarf, asks for a tract of land measuring three strides for sacrificial purpose and subsequently takes his all encompassing steps. In the two narratives the Daitya chief is Bali while in the third he is named as Dhundhu. The work is mostly composed in verses except for three prayers, the innumerable names and long statements about Visnu (26 and 93) and about Siva (44) are in prose. Like the Epic literature the predominent metre is the sloka Besides the Sloka the author who is well acquainted with the poetic requirements uses with great felicity other meteres as for example: Upajati (452), which stands at the top, Vamsastha (83), Indravajra (72), Upendravajra (24), Vasantatilaka (21), Salini (II), Sragdhara (9), Sardulavikridita (3) Indravamsa (3), Arya (2), Puspitagra (2), Lalitapada (2), Rucira Malini (2), Prthvi (I), and Sikharini (I). In this Purana innumerable enchanting similes and images are also found.

174 puranam - PURANA [Vol. VII., No. 1 From the close examination of the contents we can surmise about time and the place where this was possibly composed. A search should be instituted as regards the frequency of the Tirtha that is mentioned in it. The South-Western, the Western, the North-Western and the Northern parts of India are referred to with a certain predilection. To the South-Western region the Southern Gokarna and the Malaya mountain are mentioned. In the North-Western the Indus and its tributaries, the Iravati are to be named. On the Himalaya is the repeated mention of Badari or Badrika. The author appears to be familier with the rivers of the Gangetic delta. Kuruksetra is widely reputed, as well as the river Sarasvati. Among the Tirthas that are located here the oft mentioned ones are Prthudaka and the Sthanutirtha. In Kuruksetra or Kurujangala, it is narrated in one of the legends, that the horse sacrifice of Bali was obstructed by Visnu (89. 52; 90-48). In the enumeration of things and beings which are prominent among their domain Kurujangala is considered as the best among the fields and Prthudaka the best among the Tirthas (12. 45). From such passages it is quite probable that the region of its composition is to be searched in one such place. To decide the date of a Purana is one of the knot tiest problems. The date of Matsya P. is the later part of the 7th or the 8th Cent. A. D. The Va. P. in its present form which not only presupposes the Matsya P. but also the Kurma P. (12.48) can never be assigned a date prior to the 8th Cent. A D. Even though a few chapters may go back to earlier periods as regards the date of the present Va. P. there are two divergent opinions viz. those of Haraprasad Shastri and H. H. Wilson. Hazra does not agree with these two views and after ably discussing the material in his work from pp. 78-92 he concludes that the date falls either in the ninth or the tenth century A. D. and most probably in the former. The present Purana though comparatively a late work had not come down to us in an unadulterated form. The interpolations were earlier than 1050 A. D. as could be shown from quotations from certain chapters.

Jan., 1965] SOME ASPECTS OF VAMANA-PURANA 175 The five characteristics of a Purana as enumerated in the Matsya P. 53. 65, Kurma. P. I. I. 12 are not effectively given attention to in the Va. P. These characteristics are adhered to in a very slip-shod manner. Thus, Sarga is partially discussed in chs. 2, 43 and 49. Pratisarga is dealt with in a cursory manner in these chapters and also occasionally mentioned in 11. 45; 47.3. Short statements about Vamsa (geneology) are given in 23. I-5; 47. 1-7. The Manvantarani only serve as the description of the origin of the momentary Maruts (71 and 72). In this Purana the Vamsanucaritam are hardly worth mentioning. Thus possibly Hazra is tempted to consider this purana as an Upapurana. Even though there is the description of the Vamanavatara of Visnu thrice and even though there is the glorification of Visnu by his worshippers as well as by Brahma, Siva and others, still to this original Vaisnavite setting afterwards Saivite material was added. The legends pertaining to Siva are as numerous as those of Visnu legends and the Saiva material present in our present Purana and the title of the work shows that in its earlier form might have been later it may have been a Vaisnavite work but on recast by Siva worshippers. This fact will become more clear when we cast a glance on the contents of this Purana. The real content of this Purana is as a result of the questions which Narada puts to Pulastya in the beginning of the work and in the course of the Purana. We can divide the main contents under the following eight heads: The creation of the universe, worship of Visnu, worship of Siva, their identification, duties and virtues of the four castes, images of gods, and the Tirthas. The creation theory and the geography of Bharatavarsa is as found in most of the Puranas. As regards the three incarnations of Visnu as Vamana the first incarnation legend about the dwarf is dependent on Harivamsa (3. 65. 1-69, 17) and on Matsya P. (244. 10, 246. 96). The first legend occurs in Chapters 23-30, the second in chapters 74-77 and the third in 78. Visnu is considered as Narayana in 6-8, Visnu as the enemy of Mura in

176 puranam - PURANA [Vol. VII., No. 1 60-61, Visnu as the fulfiller of the wish of Kuru in 22, there is the glorification of Visnu in Adhyayas 87-95. The Purana, though Vaisnavite, starts with the sacrifice of Daksa and its destruction (1-5), in the second and the third Adhyayas there is the description of Siva as a Kapalin and the origin of the Tirtha Kapalamocana (3.1-51). In the sixth chapter there is the description of the burning of Kamadeva. Chapters 51-53 are concerned with the birth and the marriage of Uma with Siva. It may be observed that Siva puts to test the mind of Uma by abusing the naked Siva whom she wished to make her lord. The dialogue between the two reminds one of Kalidasa's Kumara-sambhava.¹ Chapter 54 describes the birth of Vinayaka, 57 is concerned with the birth and the six mouths of Kartikeya. 58 is concerned with the killing of Mahisa and Taraka. Siva's favour on Andhaka are in chs. 8-10 and chapters 56-70 are concerned with the defeat of Andhaka who was enamoured of Parvati and whom he wanted to make as his wife. Chapter 47-48 deal with the absolution of king Vena and the adhyayas is concerned with the Sthanutirtha too. Adhyayas 11-15 deal with the worshipper Sukesin. A detailed description of the Sthanutirtha is found in ch. 44, the Linga and the Linga worship is dealt with in chs. 45-46. There are 35 millions of Lingas (46.1-59). Brahma guilty of incest goes Sthanutirtha and worships the Linga of Siva (49.1-51). In ch. 67 Visnu and Siva are considered as unity. With the change of weapons Siva and Visnu conquor the Asura chief Jalodbhava (81.18-30). Thus, the main contents of the Va. P. show that it is equally disposed towards Visnu and Siva. Besides these topics dealing with the two gods as in the other Puranas the Va. P. also discusses the four castes, the asramas and the corresponding duties that are to be performed. (14, 74, 75 etc.). The concept of Visnu as Rama, Krsna and other incarnations leads to its representation in the form of images and idols. Idols with two, four and many arms, with multitudes of weapons, in yellow garment, on riding Garuda are described. A 1. Kalidasa's Kumarasambhava, 5. 30-86.

Jan., 1965] SOME ASPECTS OF VAMANA-PURANA 177 further step from this is the connection of the gods with constellations and the Zodiac as well as with the different months, (61.53-70). An image of Siva which is associated with the zodiac, the planets and the rasis is described towards the end of the description of the destruction of the sacrifice of Daksa (5.30-42). The images of gods are prescribed as definite practices among religious duties. On the eleventh of the bright half of a month Visnu is to be worshipped by means of leaves, flowers, fruits, ghee, sesamum, rice, corn, gold, pearls, clothes and with the juice of various tastes. It is the special province and privilege of Puranas to deal with Vratas and the Tirthas. In the Va. P. the three Vratas that are peculiar are: Naksatrapurusavrata, the Asunyasayanadvitiya kalastamivrata and the Taptakrcchravrata. Let us turn to these vratas with a little closeness. Chapter 80 is fully occupied with this topic. Accounts about this sort of worship of Visnu are also found in the Brhatsamhita of Varahamihira (105) and Matsya P. 54. To the different limbs and parts of the body of Visnu different rasis are assigned. The starting point is the two legs of the idol of Visnu. The Naksatra Mula is assigned to it. The top of the head is assigned the constellation Ardra. In the performance of this Vrata the Brahmanas are to be richly rewarded. The most important gifts are the umbrella, sandles, clothes, corn, ghee, gold, milch cow. One who is experienced in the Veda and a good astrologer receives special presents (80. 27-29). The performance of this Vrata is described as capable of destroying sins and is expressly recommended by quoting the examples of Bhrgu, Arundhati, Rambha, Tilottama, Aditi and the king Pururavas. In the Matsya-P. special formulas are given for the limbs of the gods and the constellations. The second Vrata is in the service of both Visnu and Siva. A detailed description is given of the time at which the gods go to sleep. Hari goes to sleep when the Sun is in the sign Mithuna on the 11th of the bright half of the month, Rama on the 13th and on 23

178 puranam -- PURANA [Vol. VII., No. 1 the full Moon day the husband of Uma etc. (16. 6-17). When the gods sleep the rainy season starts. The worship of Visnu attains its climax in the words: O you infinite one, with your three steps and the world as the dwelling place you are never separated from Laksmi, so in view of your grace let our dwelling be never empty. O Lord of the gods, as your bed is never empty so let the destroyed state of a householder be never repeated for me. The gods awaken when the constellation scorpion is illumined, Hari in the sign Libra. Sankara sleeps in the month Nabhasya on the eighth day of the dark of the month when the Sun is in conjunction with the constellation Mrgasiras. The worship of Siva for the six months is with the words: "Be merciful, I am given to sufferings. You are the lord. Bring about the complete destruction of my misery." Same rich gifts for the Brahmanas are prescribed. In the prescribed manner the god with the animal in the banner is to be worshipped for the full one year. According to the word of Siva the worshipper attains everlasting world (16.1-66). The Taptakrcchra vrata is recounted by Vasudeva to gods as purificatory and one is able to see god Siva. It starts with the bath in milk and other liquids and one has to mutter the Satarudriya given in the Veda. While completing it one has to live for three days on hot water, for three more days on hot milk, and for further three days on hot ghee and for further three days maintain on pure air. With regard to this the quantity prescribed is 12 palas of water, 8 palas of milk, and six palas of ghee for day (62. 8-17). In the Va. P. Chapters 32-46 with a total verses amounting to 656 there are decriptions and legends about Tirthas. Besides we see further accounts in the descriptions of a Tirtha to which Prahlada goes (78. 1-11; 79. 1-9; 81. 1-17; 83. 1-33; 84. 1-50). We even see Bali (89. 1-26) and Siva himself on a visit to the Tirtha (51. 45-74; 60. 3-19; 62. 33-39). To the 656 verses named above we can thus add 220 verses occuring in the descriptions of Tirthas of Prahlada, Bali and Siva. Thus, the total

Jan., 1965] SOME ASPECTS OF VAMANA-PURANA 179 number of verses given to the descriptions of Tirthas in the Va. P. are 876. Thus we can say that one seventh of Va. P. is concerned with the Tirthas and legends connected with them. The most oft mentioned regions and places are as follows:Kuruksetra or Kurujangala (12. 45; 21. 21; 24. 26; 22. 1-62; 34. 12; 41. 13-21; 48. 23. 33; 50. 5; 57. 93, 62. 56.57; 84. I. 3. 17; 89.52; 90. 5. 17. 48) Prthudaka (12. 45; 21. 21. 24; 22. 44; 19. 16. 19. 20; 50. 1-5; 51. 49, 50. 54; 57. 88; 58. 115; 62. 52). Sthanutirtha (40. 1-45; 42. 30; 45. 1-5; 47. 1-163; 48. 1-35; 49. 7, 51; 84. 18. 19; 90. 17), Saptasarasvata (47.17-22; 38. 21-23; 57.92; 62. 45), Saptagodavara (63. 77, 81; 65. 55; 84. 32; 90. 23), Syamantapancaka (22. 15-62(, Ramahradr (2. 59, 60; 35. 1-19), Puskara (22. 19; 24. 41; 57. 90; 65. 12-54; 83. 32; 64. 12; 90. 14), Prayaga (22. 18; 51. 51; 57. 99; 83. 27. 28; 90. 14- 23), Varanasi (Benaras 3. 30-41 ; 15. 50. 53. 87; 51. 49; 83. 29; 90. 15), Kapalamocana (3. 49-51 ; 32. 1-16a,), Badrika or Badari (2. 42. 43; 6. 4; 8. 45; 57.96; 79. 4. 5; 90, 4), Iravati (79. 7. 8. 51. 81; 90. 5), Vindhya (9. 21- 37; 21.4; 54. 26. 27; 55. 42; 56. 69; 65. 109; 83. 17; 90. 12. 28), Prahlada and others when they visit the Tirtha. show their reverence to different gods To name a bit : Siva (36. 44; 37. 1; 38. 20-23; 41. 11; 44. 1-38; 45. 1- 31; 46.58; 47. 62-162, 48. 1-35; 49. 43-51; 84. II), Linga of Siva and others (44. 7-39; 45. 1-31; 46. 4-52), Visnu (35. 20 ; 79. I-9; 79. 79-84; 84. 25), Emblems while Visnu assumes his Avatara viz. fish, tortoise, man-lion, Govinda and the three strides (78. 1-11), Narayana (8.38-72; 43. 29. 30), Nara Narayana, Brahma, Siva, Indra and other gods (42. 1-24), Visnu and Siva (35. 22; 36. 29-40; 83. 1-30), Brahma, Visnu and Siva (43. 21. 22; 81. 13-17), Siva and Uma (42. 13), Durga (36. 19), Katyayani (18. 18-20; 20 50; 56-63), Siva and the Rudras (36. 20-23), Mitra and Varuna (84. 22. 23), Rsis, Pitrs and gods (84. 24), the seven Rsis (36.7-13), the pitrs (35.1-19, 36.47-52, 37.15.16, 50. 11-12). The description of the Tirthayatra has great deal of

180 puranam - PURANA [Vol. VII., No. 1 similarity with those of the description in the Vanaparvan of the Mahabharata. We can establish the correlation by this equation 3.80.1-3, 156.21 = 3090-11450. It is repeatedly mentioned that the pilgrims have the sight of a definite god at different Tirthasthanas. We can agree with Paul Hacker when he states that this refers to the sight of the idol which the pilgrim sees at this place. The comparison shows that Visnu and Siva are worshipped with the same devotion. Besides these two there were innumerable other gods, the seven Rsis and the Pitrs who engage our attention. Mostly the worship consists of baths and fasts and now and then attains the climax in the praise songs of gods (33. 5; 34. 35; 37. 1; 47. 62-162). The same religious practices as in the case of the Taptakrcchravrata and the Naksatrapurusavrata (62.8-26; 80.1-38) demand really greater undertakings from the worshipper and are not restricted to the place of pilgrimage. Among diverse gifts the gift of a damsel (Kanyadana 34. 43) and a sacrifice of the damsel (Kanyayajna 37. 12) and of slave and slave girls are also named (95. 44). The aim for undertaking the pilgrimage always looms large before the eye of the pilgrim. These are: purification from the sins and freeing oneself from the flood of the hells (41. 31; 48. 16. 37), virtue, possessions, pleasures and salvation (17.20), gold (35. 15), sovereignty over the seven worlds (36. 13), the state of a Brahmana (39. 14), the money and corn (42. 15), enjoyments (48. 32), beauty (79. 82), and lastly the entry into the world of the gods. Besides different heavens the attainment of diverse worlds are given prominence: The world of Brahma (36. 13), the world of Siva (37. 1; 48. 23), the highest step (35. 19; 37. 14; 38. 23; 46. 58), the highest Brahman (39. 2), the highest charm (42. 29), the highest consummation (45. 17), and the highest absolution (49. 34. 35). Now and then a reassurance is also given that a return to the worldly existence is not to be dreaded (35. 19; 39. 2; 49. 35). Thus from the above discussion we can surmise about the Va, P. that it is peculiar of the eighteen Mahapuranas in this that

Jan., 1965] SOME ASPECTS OF VAMANA-PURANA 181 in it only in a peculiar way both the gods Visnu and Siva are given attention simultaneously. Both enjoy a respectable position with the worshippers. Legends of Visnu and Siva are narrated to bring out the importance of these two gods. It is to be observed that even in the legends which bring about the glory of Siva like the Bhagavata P. Visnu gains a palm over Siva. It is from this angle of vision that Va. P. is Vaisnavite and the Saivite element was added to it later on when it was subsequently revived by the worshippers of Siva. The Saivite setting is not in keeping with the importance that is acorded to Visnu. The Vamanavatara of Visnu is repeated at three different places. The Saiva material in the present Purana as contrasted with the title and the contents given in the Matsya and the Skanda, show that the Purana in its earlier form was a Vaisnava work, and it was later on recast by the worshippers of Siva who changed the work with the addition and alterations in such a way that very little of its earlier contents was retained. The idols, images and the Tirthas add a distinct charm to this Purana. One seventh of the portion is given to the Tirthas. The Vratas like the Naksatrapurusavrata, Asunyasayanadvitiyakalastamivrata and the Taptakrcchravrata engage our attention. The geography of the places help us in deciding the place of the origin of this Va. P. which can be near Kuruksetra. Besides stories of other Avataras there is a detailed account of Vamanavatara. But in a different way is the account of Siva Sivamahatmya, Sivatirtha, Sivasivavivaha, the birth of Ganesa, the pure life of Kartikeya etc. From the Va. P. booklets like Karkacaturthikatha, Gangamahatmya, Venkatagirimahatmya etc. are brought to light. In this Purana besides accounts of Siva, Visnu and Devi there are descriptions of Tirthas, Tirthamahatmyas, and Vratas. It can never go beyond the 10th cent. A. D. It is a compilation of different pieces at diverse times. The Prahladacarita of Va. P. is sequent to Harivamsa, but prior to Bhaga, P. and Vi. P. The Devi Mahatmya, Mahisasuravadha, Candamundavadha, Sumbhanisumbhavadha etc. appear to be prior to those of Markandeya's Devi Mahatmaya. Andhakasura-

182 puranam - PURANA [Vol. VII., No. 1 vadha, Daksayajnabhanga, Parvatijanma etc. are events pertaining to Siva which are prior to those of Skanda, Linga and Kurma Puranas. In the Vrataraja there are quotations from the Va. P. (as regards Vratas falling on each and every day) so also Aparaditya quotes from the Va. P. From quite early times the Puranas are considered as sourses of Dharma (Cf. Yaj. I. 3). This tradition is the main reason why the Nibandha authors have profusely drawn upon the Puranas in their respective works. Aparakas com. on Yaj., Danasagara, Smrticandrika of Devannabhatta, Caturvargacintamani of Hemadri, Krtyacara of Sridatta Upadh yayam Krtyaratnakara of Candesvara, Madhavacarya's com. on Parasara smrti, Sraddha viveka of Sulapani, Tirthacintamani of Vacaspatimisra, Nityacara paddhati of Vidyakara Vajapeyin, Varsakriyakaumudi of Govindananda, Suddhikriyakaumudi of Govindananda, Sraddha kriyakaumudi of Govindananda, Kalasara of Gadadhara, Smrtitattva of Raghunandana, Nityacarapradipa of Narasimha Vajapeyin, Haribhaktivilasa of Gopalabhatta have similar verses or verse portions as are found in the Va. P. Dr. R. C. Hazra in his work has given an analysis of these in a tabular form (See pp. 296298). Besides, verse or verses from the Va. P. are qoted in Kalaviveka of Jimutavahana p. 360, Smrticandrika of Devanabhatta ii. 363, Madanaparijata of Madanapala p. 62, Smrtitattva of Raghunandana I. 356, 415, 840, II. 76, 139, 148, 563, 623, Yatratattva of Raghunandana p. 19.