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Garuda Puran [garudapuranam] / By Dr. B. H. Kapadia; Reader in Sanskrit, Vallabha Vidyapith, Vallabhanagar, Gujarat / 101-114

[ nibandhe'smin lekhakena garudapuranasya svaruparacanadivisaye vimarsah prastutah | garudapuranam tu tarksya-sauparna-vainateyadinamabhirapim abhidhiyate | visnuna garudayabhihitatvadasya puranasya garudapurana- miti samjna | puranesu asya puranasya mahatta sarvatra svikriyate | asmin purane puranapancalaksanarntagata visayatirikta api bahuvidha anye visaya varttante yenasya puranasya mahattvam vardhate eva | asya puranasya ganana vaisnavapuranesu kriyate | garudapurane kandatrayam vartate - acarakandah pretakandah tatha brahmakandah | lekhaka- mahodasya matanusaram pretakanda eva asya puranasya mulabhutom'sah, purane'smin bhugola -rajaniti- vrata- prayascitta-mahatmya - ausadhadinana- visaya vartante | visayadrstya puranamidam agnipuranena samyam bhajate | puranesu mahapurananam gananaprasange asya puranasya sthanam saptadasa vartate | kacittu navame, trayodase, pancadase va sthane asya ganana vidyate | asya puranasya vakta visnuh srota ca garudah | asya slokasamkhya astasahasradhikam vartate | racanakalanirdharanamapi lekhaka- mahodayenatra krtam | purane'smin samhitatrayam vartate agastyasamhita | ( ratnapariksa ), brhaspatisamhita ( nitih ) tatha dhanvantarisamhita ( bhaisajyam ) | pracinatama sima i0 pu0 200 varsanirdharita susruta- sya namollekhat | nimnatama sima isaviyakalasya dasamasatabdyah prageva, alaberuni-mahodayenasya puranasya nirdesatvat | yajnavalkyasmrtera- peksaya ( kalah 400 i0 ) api asya puranasya pracinatvam nirdharitam lekhakamahodayena | bahavo'sya pracina amsah lupta navinasca samyojitah | bahvinam vidyanamapi sannivesah paravarttini kale eva krtah mahabharata- ramayanayoh kecit visaya apyatra samkalitah | amtatah pretakalpasya visayanam vimarsah krtah | hemadrau pretakalpasya aneke uddharana vidyante ye vartamanapretakalpe na vidyante | atah te amsa garudapuranatah lupta jata ityanumiyate, naunidhiramakrtasya garudapuranasaroddharasya visaye'pi vicarah prastutah | ]

102 puranam - PURANA [Vol. VIII., No. 1 The Garuda or the Garuda Purana was first revealed by Visnu to Garuda and hence its such a name. Its interest in the usual Pauranic topics is rather secondary. It is concerned more with the Vaisnavite rituals, Vratas, Prayascittas and Mahatmyas. Visnu, Siva, Durga, Surya and Ganesa are the five gods recommended for worship in it. Imitating the Agni-Purana it summarises the Ramayana, the Maha-Bharata, Harivamsa and has sections on cosmography, astronomy, samudrikasastra, medicine, prosody, grammar, ratnapariksa, niti, dharmasastra etc. In the usuall ist of 18 Mahapuranas its place is 17th; as given in Visnu P. 3.6.24, Mark. P. 137. 11, Bhag. P. 12.13.8 (under the name Sauparna), Kurma P. I. I, Br. Vai. P. 4. 133.20, Padma P. 4. 111. 93, 6.220.25, Saura. P. 9, Madhusudana Sarasvati: Prasthanabheda 13. Padma P. gives also the 16th place at 6. 263. 80, Garuda itself gives this at 215. 16. The Varaha P. sets this aside and gives in its place Vayu P. In Alberunis first list, which edition rests on oral information, it is quoted under the name of Tarksya P. and it is assigned 15th place. Dividing the Puranas according to the sattvikani and tamasikani according to Padma P. 4.263.83 Garuda P. is sattvika along with Visnu, Narada, Bhagavata, Padma and Varaha. It shows thereby, that it is to be recokned along with Vaisnavani. Dikshitar classifies Garuda Purana among Visnu Puranas. Dr. Haraprasad Sastri puts it in the list of the first group of encyclopaedias of literature comprising of Garuda, Agni and Narada. Tne Garuda Purana is also named after the huge mythical bird Garuda, the son of Rsi Kasyapa or Tarksa (after whom it has the name Tarksya Purana) and Vinata (therefore named as Vainateya by Vayu 2.42.8). The Garuda-Purana has three Kandas: Acara or Karmakanda, (having 240 Adhyayas) Pretakanda (49 Adhyayas) and Brahmakanda (129 Adhyayas). Out of these, 1. Wilson Visnu P. p. XXIV. 2. India, I 130, Alberuni's second list (ibid 131) is borrowed from Visnu P. 3. Cf. Wilson, Visnu P. XX. Even Sonnerat 178 names it as one of the four Puranas dedicated to the praise of Visnu. 4. Visnu P. I. 21. 17, Bh. P. 6. 6. 21f. also Hopkins, Epic Mythology 23.

Jan., 1966] THE GARUDA PURANAM 103 the second is the real Garuda Purana as the common mass is familiar with this only. These three kandas are independent. Pretakanda is the chief and the early part of the Garuda Purana. It is probable that the Acarakanda is added afterwards by about 9th cent.A. D. Brahmakanda is still later as it has the influence of the Bhagavata Purana it; still, it is not later than the 10th cent.A. D. The Uttarakhanda, a part of the Garuda Purana is interesting as it depicts interesting prakaranas describing rites to be performed at the approach of death, obsequial ceremonies to be performed by the son, the life of the preta, Narakayatana, exaltation of the Sati, the efficacy of the Gayasraddha. As the garuda Purana also possesses the alternative name Suparna it is cited by the Bhagavata Purana as Sauparna P. The connection of the present Garuda P. with the Garuda rests on the account that Visnu revealed the Purana to Garuda at its request and it in its turn announced it to Kasyapa. Besides, Visnu granted the request of Garuda namely of setting free* its mother from the servitude of the serpent, obtains Soma and makes it his Vehicle." As soon as Kasyapa listended the Garuda Purana, as an example of the mystic power attained through it he turns a dried up tree once again green. Otherwise, there is no reference to the Garuda-Myth in the present Garuda-Purana. The Account of the Matsya Purana³ that fundamentally the Garuda Purana deals with the birth of Garuda ought to refer to another text or it is only derived from the title of the Purana. The short sketch of the Matsya Purana regarding the contents of the Puranas are quite general. The account of the Agni purana also is to be judged in 5. Garuda P. 2. 17ff. 10 6. She was a prey to the lost bet with Kadru. Cf. Suparnadhyaya 3 and 4, M. Bh. I. 1189ff. 7. Cf. Uttara. Kh. I. 9. 8. Mats. P. 53. 53 : yada ca garude kalpe visvandat garudodbhavam | adhikrtyabravit visnurgarudam tadihocyate || 9. That one such was existing is rendered possible from the citation of Hemadri from the Garuda P. 10. Mats. P. 53. 13ff,

104 puranam - PURANA [Vol. VIII., No. 1 the same manner that Garuda Purana describes the origin of Garuda from the universal egg.11 Even in most of the Puranas the connection of the contents with the title of the Purana is very loose. Not only these accounts regarding the contents of the Garuda Purana which are in the Purana in the Purana lists of Matsya and Agni go contrary to our present Purana text but also controvert the account regarding its extent contained in the Puranas. 14 In the Edition of Jibanand Vidyasagara, Calcutta, 1890 the text without Uttara-Khanda has about 7200 slokas, while with the Utta. Kh. it is 8500 slokas. The account of our Purana¹4 itself approximates to it, as according to it it has 8800 slokas. The Agni-Purana also does not go far off when it gives 8000 slokas. On the other hand, the accounts of other Puranas regarding the extent of the Garuda Purana are a pure phantasy. Matsya P.,14 Vayu P.,16 Bhag. P.16 and Br. V. P. ascribe to it 19,000 slokas. Generally, from such numbers one can conclude the existence of a very large text than the one known to us at present which fact equally applies to the number given of other Puranas. As regards the diversity of contents G. P. surpasses Agni P. about whose encyclopaedic nature Winternitz 18 has already pointed out. Save the Vaisnavite Puranas, as in the case of the other Puranas, the contents of this Purana agrees very little with the traditionally determined five laksanas of a Purana" and still less to those characteristics enumerated in the Bhag. Purana.20 Nevertheless, 11. Agni P. 271.21 : garudam casta sahasra visnuktam tarksyakalpake | visvandat garudotpattim tat dadyat hemahamsavat || 12. The same account is given by Wilson, VI. P. LXXXV on the ground of the present text. Even the account of the contents, though short, gives no doubt that out text was before him. The whole is divided into 229 Adhyayas. 13. Garuda P. 1. 35. 14. Matsya P. 53. 54. 15. Vayu P. 2. 42.8 16. Bh. P. (Bhagavata) 12. 13. 8 17. Br. Vaiv. P. 4. 133.20. 18. Gesch. der Ind. Lit. I. 473 and Wilson Visnu P. LIXff. 19. winternitz a. a. 0 443. 20. Bhag. P. 2. 10. I; 12. 7. 8.

Jan., 1966] THE GARUDA PURANAM 105 Adhyayas 4-6 treat of sarga and pratisarga, Adhyaya 54 deal with Vamsa, Adhyaya 87 treat of Manvantarani, Adhyayas 138-141 treat of Vamsanucaritam (Solar and Lunar dynasties). A large part of the text is occupied with Vaisnavite ceremonies and vratas, Prayascittas, description of celebrated Tirthas and enumeration of their sin removing power. The following is most noteworthy: Description of Dvipas, Varsas and universal mountains in Adhyayas 54-61,1 astronomy in Adhyaya 59, Astrology, omens, and portents in Adhyayas 60-62, Samudrikasastra in Adhyaya 65, detail description of precious jewels and their potency (ratnapariksa) in Adhyaya 68-80, contents of Ramayana in Adhyaya 143, legend of Rci's meeting his ancestors in adhyayas 88-90, contents of Harivamsa in adhyaya 144, contents of the Mahabharata in Adhyaya 145, diseases and their treatment in adhyas 146-177, magic to overpower another, to bring impotency and to kidnap a rival in adhyaya 178, the Garuda Mantra which drives away demons and heals fever in Adhyaya 197, medicinal herbs and their potency in adhyayas 179-193, the science of curing horses in adhyaya 201, grammar in adhyayas 66, 203, 204 and discourse over Niti in adhyayas 108-115. The Garuda Purana has Khandas Purva and Uttara. In the first khanda there is detailed description of ratnapariksa and rajaniti. Ayurveda is described in 26 adhyayas. Here also the description of medicinal herbs as a result of whose use one's intellect becomes sharp and pure. This Purana treats the chandasastra in six Adhyayas. From the Garuda Purana, many small books such as Trivenistotra, Panca parvamahatmya, Visnudharmottara, Venkatagirimahatmya, Sriranganathamahatmya, Sundarapuramahatmya etc. have come out. The Uttara Khanda of this Purana contains Pretakhanda which is very well known among the devoute Hindus. The Garuda Purana has its importance and glory for the Hindu only on account of this portion. During the ten days of the Sraddha after the demise in a family the recitation of this part of the 21. These accounts are also treated in Kirfel's Kosmographie der Inder 55f. 14

106 puranam - PURANA [Vol. VIII., No. 1 Garuda Purana, in particular, is considered very holy and pious by the religious minded Hindus. On account of certain common features the Garuda Purana can be safely described as the sister Purana of the Agni-Purana. Each one deals with the Para and Apara Vidya and the Ramayana and the Mahabharata can be looked upon as the model of that class of literature. This Purana lifts the veil of nature as it were. It is a moot question whether Garuda Purana was written by one author or its bulk has been increased by subsequent additions. From the first chapter we gather that it consisted of 8800 verses. It seems that many things have been added which have no direct bearing with it or have no legitimate connection with it and a large mass of original matter has been expunged from it so that it can remain true to the number 8800. The Pretakhanda was added as an appendix. The Purana was slowly turned into a compendium. Tantric rites and mantras such as Tripura Vidya, Nityaklinna Vidya, were incorporated in the Garuda Purana. This Purana is considered as one of the scriptutal Puranas of Vaisnavism. The Pretakalpa is manifestedly an interpolation as its subject is dealt with in chapters on Sraddha Kalpa, Prayascitta etc. The Garuda Purana contains three Samhitas viz. the Agastya Samhita, the Brhaspati Samhita (Nitisara) and the Dhanvantari Samhita. Any one of these would give it a permanant value, accord it immortal fame among works on practical ethics or applied medicine. The Agastya Samhita deals with the formation, crystallisation and distinctive traits of differeet preciouse jems and enumerates countries from which our forefathers used to collect them. This part will be surely welcomed by the present day minerologists. In the Brhaspati Samhita there are observations on practical conduct and knowledge of human naturs and it reminds one of Bacons essays. In the Actiological portion of the Dhanvantari Samhita one is surprised to note that in certain types of fever the blood undergoes a sort of chemical change etc. and a kind of

Jan., 1966] THE GARUDA PURANAM 107 parasite produces leprosy. The therapeutical portion of the Samhita contains many excellent remedies which can help the art of living a long life. In view of additions and amplifications, it is futile to determine the time of the Garuda Purana. One cannot lay down a precise date for its composition. Garuda Purana is mentioned in Halayudha's Brahamanasarvasvam. According to many eminent authors Visnudharmottarapurana forms a portion of Garuda Purana. Garuda Purana like Agni Purana, Padma Purana and the like were the exponents of victorious Brahmanism. Descriptions in the life of Buddha though meagre and the occurrance of the name of Susruta in the medicinal portion of the Garuda Purana show that its author was acquainted with the Buddhistic literature of the age. The recension of the Susruta Samhita was written in 200B. C. by Nagarjuna. Susruta Samhita gives the number of bones in a human body as 300, Visnu Smrti gives as 360 and the Garuda Purana gives as 362 (Asthnam dviadhakam proktam). The Law book of Yajnavalkya forms the upper limit which is 400 A.D. and in the 1st and the 3rd Adhyayas almost the entire Garuda Purana is drawn upon." For a still later date, there is the circumstance, that over and above the contents of the Mahabharata and the Ramayana even the contents of Harivamsa which possesses the character of a Purana are given and therefore is scarcely older than the latest portions of the Great Epics. A surer lower limit is fixed by Alberuni" whose work about India is composed by 1031 A. D. He knew the 18, Puranas as canonical texts. Their origin ought to be thus 100 years prior. The citations of Alberuni from Puranas particularly form Visnudharmo- 22. Jolly, Recht und Sitte p. 21. 23. They are the following: Garuda. P. Adhyaya 93-Yajna. I. 13, Adhy. 94 Yaj. I. 14-50, Adhy. 95=Yaj. I. 51-89, Adhy. 96=Yaj. I. 91- 180, Adhy 97-Yaj. I. 182-96, Adhy. 98=Yaj. I. 200-216, Adhy. 99= Yaj. I. 217-269, Adhy. 100-Yaj. I. 270-291, Adhy. 101- Yaj. I.294. 305, Adhy. 102=Yaj. 3. 45-53, Adhy. 103-Yaj. 3.56.,ff, Adhy, 104= Yaj. 3. 208-218, Adhy. 105-Yaj. 3. 219-328, Adhy. 106 Yaj. 3. 1-43. 24. S. O. S. I.

108 puranam - PURANA [Vol. VIII., No. 1 ttarapurana which has been analysed by Buhler" shows that this text was before him in a form which is identical with the one known to us to-day. This much can be accepted with certitude that the Garuda preferably Tarksya P. quoted by him is identical with that of our text. Compared to the Matsya Purana, we may note; that in the Matsya Purana, the lord assumes the form of a fish and tells the account to Manu, but here the lord tells or better answers the questions of the Garuda, the king of birds, and solves the doubts. The exact determination of the lower limit depend on the answer to the querry whether Garuda Purana is as old as Visnud harmottarapurana and it can be considered as the part of it.26 According to Buhlers analysis" the Kasmerean Visnudharmottarapurana like other Puranas treats the successive world creations, gives geographical, astronomical and chronological accounts, gives numerous genealogies, legends, contains extensive discourses on vratas and Sraddhas, gives discourse on dharma and rajaniti, medicine, science of arms, short chapters on Sanskrit and Prakrit grammar, lexicography, metrics, poetics, contains discussion on preliminaries to dance, song and instrumental music, has discussion on the construction of images and temples. As pointed out by Buhler Visnudharmottarapurana is already cited in the 7th cent. A. D.28 As gathered from the work of Alberuni, it appears that he knew and has studied it a form which is essentially identical recension.29 He gives extracts from it, dialogues between Markandeya and Vajra,30 between king Pariksa and Satanikas mostly treating of astronomical and mathematical well and he knew it in with the Kashmerean mostly in the form of 25. Cf. the introduction to the translation of Apastamba's Dharmasutras S. B. E. 2, XXVIIff. and particularly I. A. 19 (1890), 381ff. 25 (1896) 323ff. 26. Winternitz I. 480. 27. I. A. 19, 381ff. 28. Brahmagupta's (628 A. D.) Brahmasiddhanta is borrowed in Visnudharmottarapurana. 29. Cf. Buhler a. a. O. as well as Jolly Recht und Sitte 31. 30. India I. 241f., 321, 360, 386, II, 2. 3. 31. India I. 77ff.

Jan., 1966] 33 THE GARUDA PURANAM 109 objects (planets and fixed stars 1.287 f., legends of stars 1.211, Pol. 1.241, even treats of mythology 1.54, Manvantaras 1.387). The oldest Indian author who cites Vi. D. P. is Hemadri in whose Caturvargacintamani and entire chapter is borrowed from it. As regards the offering of Sraddha in Vi. D. P. Caland has shown a very narrow connection connection with the Visnusmrti and according to which the Purana might have been the portion that loans. If the Vi. D. P. be a part of the original Garuda Purana which still requires a very exact investigation, then the time of the origin of this work may be given between 4th Cent A. D. to 7th cent. A. D. Probably, Vi. D. P. cannot be taken as a decisive criterion for the age of the Garuda Purana since diverse types of additions to the Puranas are often very loosely connected with the main work and they need not originate at the same time. In any case, the Garuda Purana as a whole, does not belong to the latest portions of the Purana literature. According to Hopkins,34 it can be as old as the conclusive redaction of the Mahabharata. According to Pargiter, the genealogical chapters (Adhyayas 138-141) contain lists of kings which are later than that of Matsya, Vayu and Brahmanda Puranas. It is a matter for a thorough investigation, whether the shorter list of kings in the Garuda Purana is really the later one. According to the thorough criticism which Keith has levelled against the chronological determination of Pargiter with reference to the Puranas, still their utility for the absolute and relative date determination of these texts is admissible in any case only with great care. If the Vamsanucarita chapter of the Garuda Purana be later than the above named Puranas it will be so in view of the tolerably high age of the Vayu Purana 37; still, it cannot push on Garuda Purana up to the latest time that comes in view. 36 35 32. Is to be placed according to Buhler a. a. O. between 1260 to 1309 A.D. 33. Cf. Winternitz 455 and 477. Rajendralalmitra's account in the introduction to his ed. of Agni Purana, p. III, 34. Great of India 48 ann. 2. 35. The Purana Text of the Dynasties of the Kali Age, VII and 83, cf. also Ancient Indian Genealogies and Chronology, J.R. A.S. 1910, I-56. 36. JR AS 1914, 1021-1031. 37. Winternitz I. 463.

110 puranam - PURANA [Vol. VIII., No. 1 The general view point applied by Winternitz, that if a Purana is to be given a later date then its accounts should be inconceivable and phantastic. 38 This point of view cannot allocate a high age to Garuda Purana which with its 84,00000 hells excells to an extent such similar accounts of other Puranas." 39 Even the priestly greed, which is enveloped in verbose and pretenteous enumeration of the gifts are to be given to Brahmanas at every possible opportunity ought to point to a later age. This characteristic is stamped on all the later Puranas, (f. e. g. Saura Purana, Adhyaya 10). The Uttarakhanda (Pretakalpa) printed by Vidyasagara at the end of the Garuda Purana, which has the title Pretakhanda (rituals for the departed) treats in 35 Adhyayas about Pretas, hells and the cult of the dead. Its connection with the main is very loose. Therefore, many chapters of the latter treat the same topics e. g. Adh. 57 deals with the nether world and hells, Adh. 85 offerings on Gaya, Adhy. 99 Sraddhavidhi, Adh. 104 coming back of the sinner from the hells, Adh. 106 impurity on death, Adh. 210-212 Sraddha and Sapindikarana. In any case, such repetitions in one and the same Purana are quite frequent and are 8. Hells are beneath the Earth and water. Visnu P. 2. 6. 1, Vayu 2. 39. 176, Br. Vaiv. P. 2. 33, Bhag. P. 5. 26. 5, Garuda. P. 57. 4, and Vama. P. 2. 50. The number 84,000000 is highly liked in the Indian systems. The Hindus as well as the Jains also believe in 84,00000 lives after which one gets a human birth. Cf. Caurasilakha me bhatakyo etc. In Garuda P. 4. 62, 16. 13, this is the no. of beings. Uttar. Kh. 6. 44 gives this no. of beings in the world of Yama. The nmber of hells given in the oldest Brahmana literature is 7. Cf. Sankaracarya and Ramanuja on Br. Sutra 3. I. 15, Amarakosa I. 9. I, Mark. P. 12 and 14. Manu 4. 88-90, Yaj. 3.222-224, Visnu. XLIII I-22, Vamana P. II. 50ff., Kirfel Kosm. Visnu P. 2. 6. 2-4, Bhag. P. 5. 26. 7; 28 krores of hells are given according to Agni P. 370 18ff., Padma P. 6.227. 66. Thus the Brahmanic accounts give multiples of 7 as the basis while the Buddhists give multiples of no. 4. Sporadic accounts are given by Brahma P. viz. 10 hells to give 10 Pindas. Garuda. P. 105.4 gives 12 hells Br. Vaiav. P. gives 86 hells, Brahma P. 214.14 gives 22 hells cf. also Bhaga. P. 5.26.37, Padma P. 6. 229.37 Visnu P. 2. 6. 27, The usual seven principal hells are Raurava, Maharaurava, Kalasutra Apratistha, Avici, Lohaprstha, and Tamas.

Jan., 1966] 40 THE GARUDA PURANAM 111 very temptingly connected with the composition of these texts.99 a The date of this Sraddhakalpa cannot be fixed prior to the middle of the 7th cent. A. D. is to be assumed from the citations from Bhartrhari as he died about 651-652 A. D. However, this conclusion is not convincing as under the name of Bhartrhari, as pointed out by Hertel, there are poems of different authors who can be as old as Bhartrhari himself. Citations from the Garuda Purana occuring in Hemadri's Sraddhakalpa (Caturvargacintamani ed. Bibliotheca Indica Vol. III. 1) are borrowed from a text whose general contents visibly correspond to the Uttarakanda (pretakalpa) of this Purana. But, nothing of the like occurs in the text lying before us, not even in the main part of the same. This circumstance shows, that there must be another Garuda Purana than the one edited by Vidyasagara. In Hemadri there is no citation from the Uttarakhanda of the Garuda Purana lying before us which does not naturally prove that this text did not yet exist in the time of Hemadri. By the side of the Garuda Purana, as it occurs in the edition of Jivananda Vidyasagara; there is yet another, which has become well known and this appears to be an extract form this Purana, indeed, from the pretakalpa of the same and this text is entitled Garudapuranasaroddhara." The author of this as also the author of the commentary partly given in slokas names himself in the latter 43 as Naunidhirama, son of Sriharinarayana, grandson of Srisukhalalaji, who was a legend teller in the court of king Srisardula in Junjhununagara.44 39a. Garuda P. and Agni P. contain many descriptions of hels which do not confirm to their aims. Particularly rich are the repetitions in Padma P. 40. Uttar. Kh. 3. 18= Bhartrhari 3. 76 41. Thus, I-tsing (Takakusu 179 f.), it is presumed that the poet Bhartrhari is identical with the grammarian and the philologist which is even presumed even by Pischel (Die Indische Literatur, Kultur der Gegenwart, 205). 42. Aufrecht, Cat. Cat. quotes it as Garudapuranasaroddharasamgraha. 43. last p. Maya Naunidhiramena Krtoyam Sarasamgrahah Tika on Adhyaya XVI: Iyam Naunidhiramena maya tika krtadarat. 44. The present Jhunjhunu, capital of Tahsil of the same name in Jaipur Rajaputana, about 140 kilometres N. N-W of Jaipur.

112 puranam - PURANA [Vol. VIII., No. 1 If one compares Naunidhirama's Saroddhara with the Pretakalpa of the Garuda Purana found in the edition of Vidyasagara, it appears that both the texts in reality agree in their general contents and that too rather verbally. Even regarding the extent they are very close: Uttarakhanda has 1319 slokas in 35 Adhyayas, Saroddhara has 1275 slokas in 16 Adhyayas. As Naunidhirama's text almost comes near to the contents of the Uttarakhanda it follows that it is not purely an extract from it. It contains, besides the similarities, even such material which is not found in the main Garuda Purana. The author of the Saroddhara points out in the introduction to his Tika a few ancient extracts from the Garuda Purana and utilises still other texts and visibly they are other Puranas. From the Bhagavata Purana a few passages are literally borrowed: Death and the pangs on the path of Yama 1. 21-25, 37ff., Bhag. P. 3. 30. 14-18, 28, development of the child in the womb 6. 5ff., Bhag. P. 3. 31.1ff, Sarpapuja 12. 74f. occurs almost exactly as in Bhavisyottara P. (Hem. 1666). The description of Yama's path verbally agrees with Brh. Narada P. 19, description of Yama 3. 30ff. agrees with Brh. Narada P. 29. 47ff. and both these are also in the Uttarakhanda. 45 In the external form, the text differentiates itself from the Uttarakhanda above all through careful literary style and orderly composition. Adhyayas 1-13 contain uniform material concluded by the sravanaphala, Adhyayas 14-16 follow uniformity and have very few repetitions. On the contrary, the arrangement of the Uttarakhanda is awufully confusing, has repetitions even in the same phraseology and that too in abundance. Remarkable is the extensive portion on widow burning (X. 35-50) for which a few verses are in the Uttarakhanda. Even the chapter on Yoga Adhyaya XV and the wise sayings in Adhyaya XVI have no exact parallel in it. From all these it comes out, that Naunidhirama's 45. Ungrammatical forms or usages, irregular Sandhi are very rare. Artistic metres are very often used as in U. kh. They are the following. Indravajra 1. 38; Upajati 2. 16; 6. 36; 7. 60; 9. 48. Vansastha 2. 35-40; Vasantatilaka 2. 48; 6. 40; 8. 19-20; Sragvini 8. 17. 18; Sardulavikridita 1. 59; 15. 74-75; Arya 1. 1. 16 121.

Jan., 1966] THE GARUDA PURANAM 113 Saroddhara is not a mere extract from the Uttarakhanda of the Garuda Purana. The text should be late on account of the inordinate glorification of Sati found in it, in particular its sources, this is also so from the borrowals from the Bhagavata Purana which speaks for its lateness inspite of its extraordinary estimation in India it belongs to the youngest product of Purana literature. Monier Williams states regarding the conjectured age of Saroddhara : "The Garuda Purana is comparatively a modern work, probably not older than the seventh or the eight century, and possibly still modern." The last observation is just for Saroddhara, hardly only for the Garuda Purana. In his treatment of the cult of the Hindus Monier williams has taken) Saroddhara of the Garuda Puranna as the basis for the deliniation of modern views and usages of the Hindus because he sees in it the excellent incorporation of them, as in this text occurs, what the modern Hindu believes; regarding the continuity of the soul after death and the literary determination of the ceremonies connected with the dead confirming greatly with the modern usages. Jolly 48 proves that ancient custom of the burial were extensively preserved by the Brahmanas and the present consolatary mantras uttered with a certain predilection are borrowed from the Garuda Purana (i. e. without doubt our Sarroddhara). The introduction to the English translation S BH p. I confirms that it is recited whole over India at the funeral of the corpse and still however many fear to listen to it on other occasions as they are considered as ominous. Before bringing this small article to a close, I would be failing in my duty if I were not to mention my indebtedness to the source which I have made use of in the composition of this article. 46. Jolly states in S B E 7. XXIX that widow burning is not mentioned in any ancient Sanskrit Literature. Cf. also Garbe, Beitrage zus Indischen Kultur Geschichte 154f., Winternitz W Z KM 29, 172ff. 47. a. a. O. 291ff. 48. Recht nnd Sitte 156, 15

114 puranam- PURANA [Vol. VIII, No. 1 In particular, I ought to express my special debt to Dr. Abegg. To a large extent, I have drawn upon the material from Dr. Phil. Emil Abeggs "Der Pretakalpa des Garuda-Purana", 1921 which is his Habilitations-schrift submitted by him to the Hohen philosophischen facultat I der Universitat Zurich. I am highly obliged to the great scholar for it as well as the publisher. If scholars are able to make use of this article, I think, my purpose of writing will be fruitified.