कल्पान्तरे विश्वासटिप्पन्यः

Viṣṇudharmasutra. The Viṣṇudharmasūtra has been printed several times in India, viz. by Jivananda in his Dharmasastrasangraha (1876 part I pp. 70-176 ) by the Bengal Asiatic Society (1881, ed. by Dr. Jolly with extracts from the commentary Vaijayanti ), by M. N. Dutt (Dharmaśāstra texts, vol. II pp. 541-666, Calcutta, 1909) and translated by Dr. Jolly (in the S. B. E. vol. VII with an Introduction). In the present work Dr. Jolly’s edition has been used. The sūtra contāins one hundred chapters. Though the number of chapters is so large, the sūtra is not very extensive. There are several chapters such as 40, 42 and 76 that contain only one sūtra and one verse. The first chapter and the last two are entirely in verse; the remaining chapters are in mixed prose and verse, the versified portion being generally at the end of each chapter. As pointed out by the Vaijayanti the sūtra is in close relation to one of the oldest schools of the Yajurveda, viz. Katha. It also stands in a peculiar relation to the extant Manusmṛti. According to the Caranavyūha, Kathmand

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1100 They are: afraiova a FAQ Araa: / sifa stafi Raga

agufall at stā upami na fagarat:la farta etti secrap. 1225.

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Odrāyaniya are two of the twelve sub-divisions of Caraka śākhā of the Yajurveda. Dr. Jolly ( S. B. E. VII, p. XII ) gays that the Viṣṇudharmasutra has four chapters (21, 67, 73 and 86 ) and that both drew from a common source. Būhler points out( West apd Būhler’s digest, 3rd ed. p. 35 ) that the Kathakagļhya found in Kashmir agrees closely with the Dharmasūtra of Viṣṇu and the mantras in the latter agree with the Kāthaka recension of the Yajurveda. But the Visun. dharmasūtra is not the work of the same author that com posed the Kathaka Srauta or Grhya sūtras, nor does it appear that it formed part of the Kathaka Kalpa. Dr. Jolly ( R. u. S. p. 7 ) says that Govindarājā ( 12th century ) in his Smrti mañjarī cites a passage in prose from a Kathasūtrakrt on the penance for Brāhmana murder which is wanting is our Viṣṇusmrti ( vide S. B. E. Vol. 25, p. xxl n for the passage ).

The contents of the Viṣṇu-dharma-sūtra are :- The earth, being listed out of the surging ocean by the great Boar, went to Kaśyapa to inquire as to who would support her thereafter, and was sent by him to Viṣṇu who told her that those who would follow the duties of varnms and aśramis would be her support, whereupon the earth pressed the great God to impart to her their duties ; 2. the four varṇas and their dharmas ; 3. the duties of kings ( rajadharmal ); 4. the Kārsāpaṇa and smaller measures ; 5. punishments for various offences; 6. debtors and creditors, rates of interest, sureties; 7. three kinds of documents ; 8. witnesses ; 9. general rules about ordeals ; 10-14. ordeals of balance, fire, water, poison and holy water ( lcosa ); 15. the twelve kinds of sons, exclusion from inheritance; eulogy of sons; 16. offspring of mixed marriages, and mixed castes ; 17. partition, joint family and rules of inheritance to one dying sonless, re-union, stridhana; 18. partition among sons of a man from wives of different castes ; 19, carrying the dead body for cremation, impurity on death, praise of Brāhmanas; 20. the duration of the four Yugas, Manvantara, Kalpa, Malākalpa, passages inculcating that one should not grieve too much for the departed ; 21. the rites for the dead after period of mourning, monthly frāddha, sa pindikarana ; 22. periods of impurity on death for sapindas, rules of conduct in mourning, impurity on th and rules about impurity on touching various persons and objects ; 23. purification of one’s body and of various auhi stances ; 24. marriage, forms of marriage, inter-marriages

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guardians for marriage; 25. the dharmas of women ; 26. precedence among wives of different castes; 27. the saīskāras, garbhādhāna and others ; 28. the rules for brahmacārins ; 29. eulogy of ācārya ; 30. time for the starting of Vedic study and holidays; 31. father, mother and ācārya deserve the highest reverence ; 32. other persons deserving of respect; 33. the three sources of sin, viz. passion, anger, greed ; 34. kinds of atipātakas, deadliest sins; 35. five mahāpātukas ; 36. anu patakas, that are as deadly as the mahāpātakas; 37. numerous upapātakas; 38–42. other lesser sins ; 43. the twenty-one hells and the duration of hell torments for various sinners; 44. the various low births to which sinners are consigned for various sins ; 45. the various diseases suffered by sinners and the low pursuits they have to follow by way of retribution ; 46-48. various kinds of krcchras (penances ), sāntapana, cāndrāyana. prasrtivāvaka; 49. actions prescribed for a devotee of Vasudeva and the rewards thereof; 50. prāyascitta for killing a brāhmana and other human beings, for killing cows and other animals; 51-53. prāyaścittas for drinking wine and other forbidden substances, for theft of gold and other articles, for incest and sexual intercourse of other kinds; 54. prāyaścittas for miscellaneous acts; 55. secret penances ; 56. holy hymns like Aghamarsuṇu that purge sin ; 57. whose society should be avoided, Vrātyas, unrepentant sinners, avoiding gifts ; 58. the pure, variegated (mixed ) and dark kinds of wealth ; 59. The duties of house-holders, pākayajñas, the five daily mahāyajñas, honouring guests; 60. the daily conduct of a householder and good breeding ; 61-62. rules about brushing the teeth, ācamana; 63. means of livelihood for a house-holder, rules for guidance, good and evil omens on starting on journey, rule of the road ; 64. bathing and tar. pana of gods and Manes ; 65-67. worship of Vasudeva ; flowers and other materials of worship, offering of food to deities and pindas to ancestors and giving food to guests ; 68. rules about time and manner of taking food ; 69-70, sexual inter course with wife and about sleep; 71. general rules of conduct for & snātaka; 72. value of self-restraint; 73-86. srāddhas, the procedure of sraddhas, astakā frāddha, the ancestors to whom srāddha is to be offered, times of sraddha, fruits of brāddha on the several week days and the 27 naksakruerend the tithis, materials for sraddha, brāhmaṇas unfit to be invited at $rāddha, brāhmaṇas who are parktipāvana ; countnega fit for sraddha, tirthas, letting loose of a bull; 87-88. gitts of

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antelope skin, or a cow ; 89. kārtika-spāna ; 90 eulogy of gifts of various sorts ; 91-93. works of public utility such as wells, lakes, planting gardens, embankments, gifts of food, flowers &c.; difference in merit according to the recipient; 94-95 rules about forest hermit ( vānaprastha ); 96-97. about sannyāsa, anatomy of the bones, muscles, veins, arteries &c.; concentration in various ways; 98-99. praise of Vasudev& by the Earth and of Laksmi; 100. rewards of studying this Dharmaśāstra.

The Visuudharma-sūtra somewhat resembles the Dharma sūtra of Vasistha. Like the latter it is full of verses. But one feature which is peculiar to the Viṣṇu-dharmasūtra is that it professes to be a revelation by the Supreme Being. None of the other dharmasūtras so far described assumes this role. The style of the Viṣṇudharmasūtra is easy and somewhat diffuse. It presents hardly any ungrammatical forms. The printed text is corrupt only in a few cases ; the verses occur generally at the end of chapters. Sometimes the number of verses in a chapter is very large e. g., in chapter 20 there are 21 sūtras and 32 verses, in chapter 23 there are 24 verses, in chap. 43 there are 14, in chap. 51 there are 20 verses. Some of the verses are in the classical Indravajrā (19. 23-24 ) and the Upajāti metres ( 23.61 and 59. 30 ) and a few are Tristubhs (29. 9-10, 30. 47, 72. 77). The three Tristubhs ( 29. 9-10, 30. 41 ) are three out of four verses of the Vidyā Būkta occurring in the Nirukta (II. 4). Chap. 72.77 is Bhagavadgitā 11. 70. Chapters 1, 99, 100 are entirely in verse. Chap). 98 contains praise of Vāsudeva by the Earth in about 91 names, some of which like Lekhya, Sapta, Kapila. Saṅkhyācārya are rather surprising. The revelation by God Viṣṇu is contained in 96 chapters (2 to 97 ). The nares of Visuu are only 94 bat 98.6 ( on nainas-te ) and 98.101 (namo nama iti ) are added to 94 and thus the names of Viṣṇu are squared up with 96 chapters. The word uthu does not occur at the beginning of the first two chapters and in Dr. Jolly’s edition at the beginning of some other chapters also ( viz. 4, 16-20, 22-23, 26-27, 29-32 &c.). The chapters vary greatly in extent. In Chap. 34, 39 and 40 there is only one sūtra followed by one verse. There are other chapters bolso that are short, that is they have three or four sūtras andma. verso vix. 41, 84, 88, 89, while some chapters occupy mort

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than three printed pages such as 3, 20, 22, 23, 51, 54, 96. Chap. 5th is the longest, containing 178 sūtras and 14 verses at the end. Here and there Viṣṇu Dh. S. gives etymologies such as of the word putrue in 15. 44 ( = Manu 9. 138 ), of Māmsa ( in 51.78 = Mapu V.55 ), of purusa ( from puri sete ) in 97.15, which is also given in Br. Up. II. 4.18 and Nir. I. 13), At the end of Chap. 78 there are two gathās (52-53) sung by pitrs which are quoted by Kullūka on Manu III. 274 as Viṣṇu’s and which are similar to Manu III. 273-74 and Vāyu-purāṇa 82.11 and Matsya-purana 204.5 ( matsya Chap. 204 has Gāthās 3-17 sung by the pitrs, 10 of which begin with api syāt sa kulessmākam etc. ). Vide Anuśāsane parva 88. 12-17 (Ch. ed.). There is one verge ( 72.6 ) which has eleven letters in the first pūūda and twelve in the remaining three,

In determining the age of the Viṣṇudharmasūtra one is confronted with a difficult problem. Some of the chapters undoubtedly contain material which is comparatively old and on a level with the ancient Dharmusñtras of Gautama and Apastamba. Such are the chapters about rājadharma and punishments (3 and 5), the rules about twelve sons and the mixed custes ( 15-16 , funeral rites and mourning (21 and 22 ). But there are very large portions of the work that bear a clear impress of a later date. The Viṣṇudharma. sūtra apd the Manusinrti have at least 160 identical verses. But this is not all. There are hundreds of sūtras which are merely the prose equivalents of verses from the Mapusinrti. For example, Viṣṇu 2.3 and Manu 2.16, Vinnu 3.4 and 6 and

an 7. 69 70, Vionu 3, 7-10 and Manu 7. 115, Viṣṇu 3. -15 and Manu 7. 116-117, Viṣṇu 4.1-13 and Manu 8, 132-137, Viṣṇu 5. 4-7, and Manu 9. 237, Viṣṇu 20. 1-21, and Manu I. 67-73, Visyu 51. 7-10 and Manu 4. 209-212, Visuu 59. 21-25 and Manu 3. 70, Vinnu 62. 224 and Manu 2. 59, Viṣṇu 71. 48-52 and Manu 4. 80, and Viṣṇu 96. 14-17 and Manu 6. 46 agree almost word for word. The verses that are identical in both are found in all the chapters of the Manusmrti from the second to the last, the largest number ( about 47 ) occurring in the 5th and chapters eleven, two, and three respectively contributing 25, 24, and 19 verses

Therefore the question whether the extant Viṣṇudharmasutra borrows from Mavu or vice versu or whether both borrow Hom the common original assumes very great importance, As thorax

Manu 7.69 70,

Viṣṇudharmasutra

respondence extends over several hundred verses of the Manu smṛti, the last hypothesis of borrowing from a compion original does not recommend itself to me. No such common source is known to have existed and to say that there were hundreds of floating popular verses whose authorship was unknown and which were drawn upon by both works appears to me to be au extremely gratuitous and unsatisfactory assumption. In my opinion it is the extant Vinnudharmasūtra that borrowed the verses ac hoc or adapted them from the Manusmrti, There are several lines of reasoniug that strengthen this hypothesis. There are some verses that are identical in both, in which the name of Manu occurs, which the Vismudharmasūtra omits by making slight verbal changes. For example, Viṣṇu 23. 50 substitutes’tat parikīrtitam’ for ‘Manur-abravit’ in Manu 7. 131 ; and Viṣṇu 51. 64 reads ’nūnyatreti kuthamcaua’ for Manu 5. 41’nūnyatretyabravin-Manuḥ’ ( this last occurs in

Vas. 4. 6). The reason for these changes is obvious. The Viṣṇu-dharmasūtra professes to be a direct revelation from Visuu and it is in keeping with this assumed role tbat not one human author is mentioned by name in the sutra. Therefore where the nume of Manu occurred in any verse, it was pur. posely omitted. Another reason why the sūtrit must be presumed to be the borrower is the character of the extant work itself. It is a kind of hotchpotch and contains verses that are identical with those of other works. For example, several verses of the Bhagavadyitā occur in the Vishudharma sūtra. Viṣṇu 20. 48-49 and 51-52 are the same as Gītā 2. 13; 23, 24, 28 ; Viṣṇu 72. 7 and Gitā 2-70 are almost identical. Viṣṇu 96. 97 and the first half of 93 are the same as Gītā 13. 1-2, except that in keeping with its character of a revelation to the Earth, the Vishudharmasūtra substitutes ‘vasudhe for’ kaunteya’ and · bhāvipi ‘for bhārata.’ Several verses of the Yājśavalkya-smrti are identical with those of the Visuudharmasūtra. For example, Vistu 6. 41 and Yāj, 2. 53, Viṣṇu 8. 38 and Yāj. II. 79, Viṣṇu 9. 33 and Yāj. 2. 97, Viṣṇu 17. 17 and Yāj. 2. 138, Viṣṇu 17. 23 ( first half) and Yāj, 2, 210 ( latter half ), Viṣṇu 62. 9 and Yūj. 1. 21, Vi. 63. 51 and Yāj. 1. 117 are identical. Besides these, there are hundreds of prose sūtras that are identical with passages of Yājñavalkya. For example, Vi. 3. 72-74 = Yūj. II. 1-4; Vi. 3. 82=YASI 318-320 ( rules about land grants.); Vi. 5. 65-69=Ya n. 217-220, Vi. 5. 73=Yāj. II. 221; Vi. 45. 3-12 =Yāj. 3. 2002141 ( about diseases suffered by singers ); Vi, 60.24 = YĂj.

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Vi. 96. 55-79=Yāj. 3. 84-90 ( about 360 bones of the body ); Vi. 96. 80-88=Yāj, 3. 100-102 ( about the number of arteries, veins, muscles etc. ); Vi, 96. 89-92=Yāj. 3. 93-99. Dr. Jolly thinks that Yājñvalkya borrows from Viṣṇu the whole of the anatomical section ( vide S. B. E. vol. VII, p. XX ). With great respect I differ from this opinion. There is nothing to show that the anatomical details were first given to the world by Viṣṇu. They must have first been embodied in works on medicine such as those of Caraka and Susrutall and were probably copied by Dharmasūtra writers. But, if there is any borrowing between Viṣṇu and Yājñavalkya, I think from the character of the Viṣṇudharmasūtra that it is the sūtra that must be regarded as borrowing from Yājñavalkya. There are Beveral matters in the extant Viṣṇudbarmasūtra which are wanting in Yājñavalkya and which induce one to place the extant sūtra later than Yājśavalkya, viz. the uame .Jaiva’ for Thursday ( Vi. 78. 5 ), the long list of tirthas ( Vi. chap. 85 ) which include Sriparvata and the five rivers of the south called southern Paīcanada, the importance of the conjunction of the moon and Jupiter on a full moon day (Vi. 49. 9.10 ), the vague definition of Aryavarta 1a ( Vi. 84. 4). The verse in Viṣṇu 54, 33 ( about half prayascitta for boys and old men ) is ascribed to Angiras by the Mitākṣarā (op Yāj. III. 243 ).

Therefore, the most probable conclusion is that the extant Viṣṇudharmasutra burrows from the Manusmrti, Yajnavalkya and other authors. It would be too much to assume that tbe Manusmrti, the Bhagavadgitā aud Yājśavalkya borrow from such a comparatively unimportant work as the Vishudharma sutra.

The above conclusion is further strengthened by certain other considerations. The Manusmrti has been quoted with utmost reverence by a host of writers from at least the 4th cen tury downwards, such as Sabara, Kumārila and Saṅkarācirya.

11 Vide चरक, शारीरस्थान chap. 7 and सुश्रुन, शारीरस्थान chap. 5; in

the 3421FECT of CTH, TITT chap. 3, wo fiod 360 bones and

700 inuscles. 112 चातुर्वर्ण्यव्यवस्थानं यस्मिन्देशे न विद्यते। सम्लेच्छदेशो विज्ञेय आर्यावर्तस्ततः परः ।

It is to be noted that Yāj. (1.2) lays down dharmafor the country in which the black door moves about, following Baud 1, 28 and Var. 1, 18

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Yajñavakya was commented upon by Viśvarūpa in the first half of the 9th century. Viśvarūpa in his com mentary quotes scores of sūtras from Gautama, Apastamba, Baudhāyana, Vasistha, Sarkha and Hārīta. But it is significant that Viśvarūpa in his commentary on Yajña valkya does not quote even a single sūtra of Viṣṇu by name. It is true that Viśvarupa ( on Yaj. III. 66 ) says that the four forms of asceticism ( pārivrājya ) should be under stood from the other smrtis like those of Viṣṇu. 113 This probably refers to chap. 97 of the extant Viṣṇudharmasūtra. Medhātithi (on Manu 3. 248) quotes Viṣṇu (21. 12 ) and on Manu 9. 76 quotes a sūtra of Viṣṇu which I could not trace in the printed Viṣṇu. 114 The Mitākṣarā mentions Viṣṇu about thirty times. The quotations are taken from chapters 19, 21, 22, 35-42, 50, 51, 52, 75 and 79 of the Viṣṇudharma sūtra, 18 sūtras of chap. 22 ( on āśauca and kindred topics ) being quoted on Yāj. III. 23, 24, 27, 29-30. But it is a remarkable fact that not one of the verses in the extant Viṣṇudharmasūtra is cited as Viṣṇu’s in the Mitāksarā. The only exception is a verse cited as Viṣṇu’s on Yaj. III, 265, which has the same purport as Viṣṇu 52. 14 (a verse) and the first pūdu of which is identical with that of the verse in the Viṣṇudharmasūtra 116 A few verses that are quoted as Viṣṇu’s in the Mitāksarā could not be traced in the extant dharmasūtra.16 It is not unlikely that the sūtra

113 स्मृत्यन्तरेभ्यश्च विष्ण्वादिभ्यो विशेषतश्चतुर्विध-पारिव्राज्यप्रकारभेदोभ्युपगन्तव्यः । 114 The quotation is ’ अष्टौ विप्रसूताः षट् राजन्याश्चतुरो वैश्या द्विगुणं प्रसूतेति न

शूद्रायाः कालनियमः स्यात्संवत्सरमित्येके;’ compare for a somewhat similar

rule Vas. 17. 78. 115 यथाह विष्णुः । दत्त्वैवापहृतं द्रव्यं स्वामिने व्रतमाचरेदिति ।, while विष्णुधर्मसूत्र

roads — दत्त्वैवापहृतं द्रव्यं धनिकस्याप्युपायतः। प्रायश्चित्तं ततः कुर्यात्कल्मषस्याप

नुत्तये॥’

HAPA

16 The verse are: ओष्ठौ विलोमको स्पृष्टा वासो विपरिधाय च । quoted on Yaj. I.

195 ; ‘अप्रशस्तास्तु कानीनगूढो पन्नसहोडजाः । पौनर्भवश्च नैवैते पिण्डरिक्थांश भागिनः ॥ qnoted on YAj. II. 132 ; अपुत्रपौत्रसन्ताने दौहित्रा धनमानुयुः । पूर्वेषां तु स्वधाकारे पौत्रा दौहित्रका मताः ॥ on Yaj. II 135 ; आकृष्टस्तमंडली वापि धनैर्वा विप्रयोजितः । यमुद्दिश्य त्यजेत्प्राणांस्तमाहुर्ब्रह्मघातकम् ॥ भाति मित्रकलत्रार्थ सुहृत्क्षेत्रार्थमेव च । यमुद्दिश्य त्यजेत् … घातकम् ॥ उद्दिश्य कुपिता

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first contained mostly prose sutras based on Manu and the Kathakagrhya and verses were tacked on later.

Quotations from the Visuudharmasūtra in the Kr̥tya. kalpataru (no part of which had been published at the time this volume was published in 1930, but now eleven parts of which have been published in the GOS. edited by my friend the late Prof. Rangaswami Aiyangar) are made hundreds of times e. g. 132 times on Vyavahārakānda, 39 times on Srāddha, 38 times in Niyatakāla, 35 times in Gșhasthakānda, 30 times in Brahmacārikānda, 10 times on Rajadharma, 15 times ou Dānakānda ( the Dānakinda quotes on pp. 231-33 the whole of chap. 90 except the last five sūtras and a verse). One great advantage is that the Kalpataru often states that the same verse or passage occurs in Viṣṇu and other ancient writers e. g. in Vyavahārakānda on pp. 270, 613, 627, 652, 676, 678 &c. verses are cited as Manu-Viṣṇu and cited as Viṣṇu and Yājñavalkya on pp. 150, 213, 289. Yāj. II. 120 ( second half ) is Viṣṇu 17. 23 (first half ). The whole of Viṣṇu Chap. 49 ( on Dvadasivrata ) and Vismu Chap. 89 are quoted by Vratakānda of Kalpataru on pp. 310, 418 respectively. Among later writers of nibandhas Apararka quotes Viṣṇu most profusely and the Smrticandrikā also quotes Visna about 225 times. Many of the verses found in Vi. are quoted by Aparārka as Vinnu’s e. g. Vi. 84. 4 on Yāj. 1. 2; 68. 46 47 on Yāj. 1, 106 ; 67. 33 on Yāj. 1. 107; 5. 183 on Yāj. 2. 60 ; 10. 9-11 on Yāj. 2. 102. But there are numerous verses quoted as Viṣṇu’s by Apararka which are not found in the sutra, e. g. on Yāj. I. 21, 53, 89, 100. Sometimes. Aparārka quotes almost whole chapters of Visuu, e. g. Vi. 68 on Yaj. I. 106 and 90 on Yāj. I. 208, 70 on Yāj. 1. 114. It is to be noted that Vi. 70. 17 (a verse) is quoted by Aparārku as a prose sutra (on 1. 114 ) with slight verbal changes. All these facts make one feel naturally sceptial about the anthenticity of most of the verses in the extant Viṣṇudharmasūtra. They probably formed no part of the sutra at the time when the Mitākṣarā

( Continued from the previous page ) हत्वा तोषितः श्रावयेत् पुनः । तस्मिन् मृते न दोषोस्ति द्वयोरुच्छ्रावणे को on Yūj. III. 297 ; tafton Of STATED Tara hitrost Ja Igre

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was composed. At all events it cannot be gainsaid that the verses are a very late part of the sūtra.

The Visuudhamasūtra contains quotations from all the Vedic sarhitās and from the Aitareya-brāhmana (as in Vi. 15.45 ). It mentions the Vedāngas very frequently (30.3 and 38, 28. 35, 83. 6 ), it speaks of Vyakarana (83,7 ), of itihāsa ( 3. 70, 30, 38, 83. 7), of Dharmaśāstras (3. 70, 30. 38, 73. 16, 83. 8), of Purūna ( 3. 70, 30. 38 &c ). About the close correspondence between Baud. III, 6 and Viṣṇu. 48 and between Vas. 28. 10-15 and 18-22 and Visuu, chap. 56 and 87, vide remarks made above pp. 43 and 103. The sutra quotes several verses ( called gūthūs ) and says they were sung by pitṛs; vide 78. 52-53, 80. 14, 83. 21, 85. 65-67. They bear close resemblance to the gāthās sung by the pitṛs quoted in the Apuśāsana-parva 88. 11-15 and a half verse estavya bahavaḥ putra yadyekopi Gayām vrajet’ is the same in Vi. 85. 67 and Anu. 88. 14. The Vinnusmrti enumerates twenty one hells ( 43. 1-22 ), which are almost the same as Yājña valkya’s (3.222-224 ). It mentions the names of the seven days of the week (78. 1-7-), Thursday being called Jaiva, while Yājñavalkya mentions only the seven planets (with Rābu and Ketu ) in the same order ( I. 296 ). It recommends the practice of sutī ( 25. 14 ), speaks of pustakas (18, 44, 23. 56 ), a word which is not used by the other dharmasutras 80 far described. It gives a long list of good and evil omeus at the time of startivg on a journey (63. 33-39 ). Among evil omens it includes the sight of yellow-robed ascetics (i. e. Buddhists probably ) and Kāpālikas ( 63. 36 ). It prohibits speech with Mlecchas, Antyajas ( 71. 59 ) and journeys to Mleccha countries ( 84. 2 ). It contains special directions about the worship of Vāsudeva in chap. 49 and speaks of Svetadvipa as the reward of devotion to Vāsudeva ( 49. 4). Here and there, there are eulogies of Vasudeva ( 1. 50-57, 65. 1, 97, 10, 98 which ( last ) gives one hundred names of Visųu ). It speaks of the four vyūhas of Vāsudeva ( 67.2 ) and of the Varāhā incarnation. It gives a vague location of Aryāvarta us a country where the four varṇas exist ( 84. 4 ). It enumerates numerous sacred places ( 85. 1-52 ), among which Sriparvata, Saptārsa ( modern Satayo Godāvari and southern Pancanada deserve to be spabadiy noted. Though it does not specifically enumerate the eighboro122

titles of law just as Yājṅavalkya does not, yet it contains rules ( in chapters 5-6 ) on almost all of them.

As Yājiavalkya enumerates Viṣṇu among the pro pounders of dharmaśāstras, it follows that a work of Visuu existed in comparatively early times. What matters that work embraced it is difficult to say. It probably contained the topics found in the works of Gautama, Apastamba and others. It may have included portions borrowed from the

Kathakagrhya.

An important question is whether the Viṣṇudharmasutra is related to the Kathaka school ( of the Caraka śākhā of the Kranayajurveda ). I do not propose to deal with it at great length. Nanda Pandita in his Com. on Viṣṇu Dh. S. 67.3 (where twelve deities are named) expressly states that the deg cription of Vaisvadeva in that chapter follows the procedure adopted in the Kāthakaśākhā ‘Kāthaka-śnk hānusārena Vaisvadevam-āha …… Agnyādibhyo dvādaśālutirjuhuyāt’. Important evidence is furnished by the Kr̥tyakalpataru, an extensive digest composed in the first half of the 12th century A. D. on Sriddha (GOS. Ed.). Vishu Dh. S. chap. 73 provides about āmaśrāddhas (śrāddhas with uncooked grains) and Kamyusrāddhas ( srāddhas performed on certain tithis, nakṣatras and weekdays for securing certain desired objects specified in Viṣṇu Dh. S. Chap. 78) a certain procedure (the original is quoted in the note ) 1186 ‘in these srāddhas

118 विष्णुधर्मसूत्र ( chap. 73. 1 ) begins : अथ श्राद्धेप्सुः पूर्वेद्युाह्मणानामन्त्रयेत् .

Then sitras from b are : आमश्राद्धेषु काम्यश्राद्धेषु च प्रथमपञ्चकनामि हुत्वा । पशुश्राद्धेषु मध्यमपश्चकेन । अमावास्यासूत्तमपञ्चकेन । आग्रहायण्या ऊवं कृष्णाष्टकासु च क्रमेणैव प्रथममध्यमोत्तमपञ्चकैः । अन्वष्टकासु च । विष्णुध. 73. 5-9. On this कृत्यकल्पतरु ( श्राद्धकाण्ड ) p. 165 explanis ‘आमश्राद्ध लौगाक्षिगृह्यानुसारेण ज्योतिष्टोमादावारम्भे नान्दीमुखश्राद्ध पञ्चम्यादौ पुत्रार्थिना क्रियमाणम् । प्रथमपश्चकेन इति ’ इयमेव सेति पञ्चदश!ऽनुवाकस्तत्तिरीय. के काठकं च पठ्यते । तस्य यथाक्रमं प्रथमद्वितीयतृतीयपञ्चकाः स्थालीपाके नामौकरणहोमे विनियुज्यन्ते । पशुश्राद्धं समाप्तऽब्दे । The Kathaka-gzhya (od. by Dr. Caland ) 7. 81 runs - तिस्रोऽष्टकाः पितृदेवत्याः। ऊर्ध्वमाग्रहायण्यास्त्रयस्तामिस्रास्तेष्वष्टमीष्वष्टकायज्ञाः। प्रथमा शाकेन द्वितीया मासेन तृतीयामपूपैः। ..इयमेवसेत्यनुवाकेन पञ्चभिः पञ्चभिरभिजनयात् । 1-3 and 8. लौगाक्षिगृह्य in the Kashmir Series of Texts ( Iny is the same as Kathaka-grhyn ; देवपालभाष्य on लौगाक्षिगृह्य explates thers Verses at length.

runs -

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during the recitation of the first pañcaku ( a collection of five verses ), after having offered an oblation into fire; in sraddhas where meat is offered during the recitation of the second pancaka ; at a srāddha on amāvāsya ( New Moon ) during recitation of the last pancakx; on the Astākas ( eighth days) of the three dark halves following Agrahāyaṇi ( full moon day in Mārgasirṣa ) during the recitation of the first, second and last pancaka respectively and likewise on the Anva stakās he must invite the Manes, &c. The Kștyakalpataru on Srāddha (pp. 164-65 ) sets out Viṣṇu Db. S. 73. 5-14 and remarks that the words’ first pancaka’ &c. have in view, according to Laugāksiyrhya, the Anuvāka of 15 rks, where the first pañcaka begins with the rk’iyam-eva’ (which is the first of the pentad ), the second pentad begins with pañca vyustih’ and the 3rd pentad begins with ‘ftasya dbāma’. Thene fifteen verses form the 10th unuvāka of 39th Sthānaka (called’ yadakranda’ from first two words ) of the Kathaka sambitā. The first verses of the pentad of this anuvāka in Kāthaka-samhitā is ’ Iyameva sā &c. ‘, the first verse of the 2nd pentad is’ punca-vyustir-anu’ and the first verse of the third pancaka is ‘?tasya dhama’. The above makes it clear that the Viṣṇudharmasūtra took the Kāthaka-samhita and the Kathaka-grhya (or Laugākṣi ) as its basis. The words

prathama-paūcakena, madhyamapancakena’ are vague and could have been understood only by those who know their relation to Kāthakgrhya and Kātha kasambiti. It follows that at least some chapters (like 21, 64, 65, 67, 78 Svc.) were certainly based on the Kūķhaka grbya (if not all ). and the Visuu Dh. S. was originally intended to be a Dharma sūtra for the students of the Kathaka, though in course of time it grew and included elements not connected with Kāthaka-sūkhā. 1160

116b It should be noted that these fifteen verses occur in the Kathakama

Samhitā as well us in Tai. S. IV, 3.11 and Maitrāyani Samhita II. 13. 71-85. But tho latter two differ from Kathaka Sam, in the sequence of the verses and also present different readings of a word or two. The first five vorges of the Anuvāka of ló verses in Kathaka 8. and Tui, S. are the same und in the samo order. But, thereafter there is a grant denl of differonce. The sixth verso ip Kāthaka (pañca-vyuṣtir-apu’ becoines Ilth iu Tai. S. avd the first visade

POON the third pañcaka in Kathaka is ‘Ṛtasya dbama’ and becomes tho 13th in Tai. 8. The Mai, 8. does not concur ip baviug on the frat five roroos in tbe samo ordor,

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It may be stated that on Viṣṇu Dh. S. 21. 17 also Nanda paudita mentions the Kāthakgrhya, that Viṣṇu Dh. S. 64. 21 (Drupadām Sāvitrīm vā) refers to Kāthaka S. 38. 63 (Drupa dādivonmumucānah etc. ). Similarly, Viṣṇu 65. 2 (Asvinoh prānastau te iti jivudānam dattva) mentions Kathaka-sam. 11. 17; on Vi. Dh. S. 65. 7 Nandapandita remarks that the four mantras (Kāthaka-saṁ. 36. 29-32) are to be recited; Viṣṇu 65. 11 (tejosi sukramiti dipam ) mentions a mantra from Kāthaka-sam. I. 33.

Dr. Jolly in his learned and long introduction to the translation of Visuu Dh. S. (SBE. Vol. VII, pp. IX-XXXVII) deals with several problems, some of which have been discussed already. His remarks on some problems will be briefly mentioned here. On p. XXIV (in order to establishi the priority of Viṣṇu to the Manusmrti ) he says that the

· Viṣṇusūtra nowhere refers to South Indian nations such as the Dravidas and Andhras or to the Yavanas’. That non mention does not lead to positive conclusions is well illus. trated here. The Andhras are mentioned even in the Aitareya Brāhmana ( 33. 6), where Viśvūmitra curses his dis: obedient sons that their offspring will be Audbras, Sabaras and Pundras’ &c, ). Asoka in his 13th Rock edict mentions Andhras. On p. XXI Dr. Jolly refers to Yāj. II. 240-41 where nūnaka is mentioned and punishment is provided for one turning out a false nanaka or for fabricating a royal grant, wbile Viṣṇu V. I refers only to royal grants but not to nānakas. This is put forward by Dr. Jolly as a ground for regarding Vishu as more ancient than Yāj. (p. XXI). It has been shown that the Vishudharmasutra professes to be a direct revelation by God Viṣṇu to the Earth Goddess and therefore the redactor of Viṣṇu knowing that the Dāyaka is of foreign origin omitted that word. Lastly, his view ( Intro. pp. XXV, 1f), following the lead of Būhler, that the extunt Manusmrti is an improved metrical edition of the Mānava-dharmasūtra (not now available ) will be dealt with later under section 13 ( Mānavadharmasūtra: did it exist ?). I agree with Dr. Jolly that some devotee of Viṇṇu recast the original Dharmasūtra ( Intro. pp. XXVIII ff). I am in agreement with the view which Dr. Jolly holds that the original Visuudharmasūtra was closely connected with the Kathaka Samhitā. Not only Nanda pandita, but the Kr̥tya kalpataru ( of the first half of 12th century ) relies on the tradition that Viṣṇu Dh. S. accorda with Laugākṣi-głby

TITU

Viṣṇudharinaaatta.

125: Dr. Jolly (on pp. XXIX-XXXI of his Introduction) puts forward several considerations as to how and why the chapters were raised to 100, what portions may be regarded 28 old and what were added by the Viṣṇuite redactor later. I do not agree with everything he says but on the whole his treatment is judicious. He observes that the Viṣṇuite editor (pp. XXXII ) cannot be placed earlier than 3rd or 4th century A. D. I agree with this.

The original Vinnu Dh, S. ( mostly in prose ) may have to be placed about 300 B. C. to 100 A. D. and the present inflated text about 400 to 600 A. D. Vide two papers of Prof. L. Renou of Paris on Viṣṇu in Journal Asiatique ( 1961) pp. 163-172 ( in French ) and in Bulletin of the D. C. R. I. Vol. 20 parts 1-4 ( in English ) pp. 319-323.

When Dr. Jolly ways that certain chapters of Viṣṇu Agree closely with the Kāthakagrhya, all that is meant is that some of the sutras of Viṣṇu are the same or almost the same as those of the Kathakayshya (e. g. compare Visuu 21, 73 and 86 with Kāthakagshya V. 12, V. 9, and V. 3 respectively ). But in all these places Vinnu contains more details than the Kathakagrhya. It may, however, be noted that in a few cases tbe views of the Kathakagshya differ from those of Viṣṇu. For example, Viṣṇu ( 30.1) speaks of Vedic studies for 44 months only in the year when once they are started on the full-moon day of Srāvana or Bhadrapada, while the Kāṭhakagrhya ( I. 9. 10), gives three alternatives, viz. 442, 5 or 543 months ; Viṣṇu prescribes that the proper year for the upanayana of a ksatriya is the 11th from conception ( 27.10 ), while the Kāthaka prescribes the 9th, without specifying whether it is to be from conception or birth (IV. 1.2); Viṣṇu enumerates eight forms of inarriage ( 24. 18), while the Kūṭhaka (II. 3 and 4 ) speaks of only two, Brāhma and Asura, and is silent about the rest: Visnin ( 46. 19-20 ) defines Sānta pana and Mahū sauta pana differently from the Kūthaka (1. 7. 3-4), but agrees with Yājña valkya (III. 315-816 ). Here the recent Lahore edition of the Kūthakagļhya by Dr. Caland has been used. As it used Kathaka mantras and borrowed from the Kāṭbakagļhya, the dharmasūtra may have been ext. book of the Kāṭbaka school and probably originated in Kashmir and Punjab which is the home of the Kath.

12B

History of Dharmaśāstro

The date of the older portion of Vinnu may be placed between 300 B. C. to 100 B. C. But this is no more than a mere conjecture. It is to be noted that Kumārila does not mention the Viṣṇudharmasūtra among the sūtras studied by particular schools. Then several centuries later on the whole of the sūtra was recast from the Vaiṣṇavite point of view and received large additions both in prose and verse. When these additions were made we have no exact means of determining. It is probable that they were not made very long before Viśvarūpa. At all events the additions were made long after the Yājṅavalkyasmrti and after the 3rd century. The mention of the week days makes the sūtra comparatively a late work. The earliest epigraphic mention of a week-day is in the Eran inscriptiou of 484 A. D. ( vide Fleet’s Gupta inscriptious pp. 88-89 ) and Varāhamihira (6th century ) knew the week days well. The Brahmapurana (28. 55) mentions Sunday and the Padmapurīna mentions Thursday ( Brahmakhanda chap. 11. 34 ). The Sūrya-siddhanta (XII. 6 and 78 ) speaks of the lords of days. Thus ulthough the extant Viṣṇu–dharmasutra is a late recast, it contains a few doctrines that were held in ancient times. For example, it allows a Brahmana to marry a girl of anyone of the four varṇas ( 24. 1 ) and does not inveigh against niyoga as Manu does.

A few of the sūtras agree closely with Nārada. Vide Vi. 7. 10-11 and Nārada ( Ruādāta verses 136-137 ).

The Mitākṣarī quotes all the prose passages of chapters 85-42 and ascribes them to Bșhadvisnu (on Yaj. 3. 242 ). Similarly, on Yaj. 3. 261 it ascribes Vi. 35. 3-5 to Brhad. visuu. Similarly, the Smṛticandrikā (II. p. 298 ) ascribes Vi. 17. 4 ff to Bṛhad-Viṣṇu. The Mitāksarā (on Yāj. 3. 267 ) quotes a verse of Vrddha-Viṣṇu which summarises some sutras of Viṇṇu"? (50.6 and 12-14).

In the Anandāśrama collection of smytis there is a Laghu-Vinnusmṛti in five chapters and 114 verses dealing with the duties of the varras and the four asramas. Aparārka in his commentary on Yāj. 3. 238 quotes four

NSTITU

117 The verge of Tefais tai g ** grata CT

MITTEE Taifaguèt ll The sūtray are : ATE N द्वादशसंवत्सरं कुर्यात् । पादोनं क्षत्रियवधे । अर्ध वैश्यवधे । तदर्ध शता

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verses from Laghu-Viṣṇu, which are not found in the Anandāsrama text. So Aparārka used some other work or perhaps a larger work. The Parāsara-Mūdhaviya often quotes gadya-Viṣṇu and padya-Viṣṇu. The former from a quotation in vol. I. part 2, p. 234 seems to be the Viṣṇu dharma sutra itself. In the Sarasvativilāsa numerous sūtras of Viṣṇu with the explanations of Bharuci thereon are quoted, which are not found in the printed Viṣṇu.118

The Viṣṇu-dharmasūtra was commented upon by Nanda pandita, author of several works on dharmaśāstra, who wrote at Benares the commentary called Vaijayanti (accord ing to certain m8s.) in 1679 (i. e. 1622-23 A. D.) of the Vikrama era. Dr. Jolly publishes extracts from this commen tary in his edition of the sutra.

From the fact that the Sarasvativilisa quotes several times the sutras of Viṣṇu with Bhāruci’s explanation, it looks probable that Bharuci commented upon the Viṣṇudharma sutra. For further information on Bharuci vide sec. 61.

So far only the printer and well-known Jharmasūtras have been passed under review. But there were numerous other dharmasūtras which are either noir extant in rare m88. or are not yet discovered but are only to be reconstructed from quotations. It is now time to discuss them.