कल्पान्तरे विश्वासटिप्पन्यः

Devala The name Devala as that of a sage frequently occurs in the Mahābhārata and is closely connected with Asita. Vide Sabhāparva 59. 9-11, Salya 50 and Sāntiparva 230. In Subhā ( 72. 5) it is stated that Devala declared that a man has three lights viz. son, actions and correct knowledge. In the Gita also (in X. 13 ) Arjuna says all the sages, the Devasși Nārada, Asita, Devala and Vyāsu speak of you as done in X. 12’. Sarkaricñrya in his bhāsya on Vedānti sutra 1. 4. 28 states that the Sārkhya system is nearer to Vedanta than other systems like the atomic theory, since it espouses the doctrine of the non-difference between cause

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284 प्रेतेभ्यो ददाति जीवान्तरितेपि जीवान्तर्हितेपि । जीवपितृकस्य होमान्तम् ।

अनारम्भो वा । न व्यवेते जातूकर्ण्यः । न जीवन्तमतिददातीति श्रुतेः । काम wit. T. IV. 1. 23-27. Compare two versos of Harita quoted by Kalpataru od Srāddha on p. 237 on the same point,

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and effect and adds that some writers of Dharmasutras such as Devala do rely on it in their works. So Devala dharmasūtra was not only earlier than Saṅkarācārya, but was also regarded as early as (if not earlier than ) the sutras based purely on logic or the atomic theory. In vol. V (of His. of Dh.) pp. 380-81, 1439 n. 2363, 1445, 1453 note 2390, 1458 note 2398 some passages have already been cited from Devala (as quoted in works on Dharmaśāstra ). They will not be repeated here. But a few more passages quoted from Devala by the Mit., Aparārka, Kalpataru and others will be set out or referred to. In the first edition also some references were given where passages of Devala are referred to but hardly any quotations in Sanskrit from Devala dharmasūtra were set out. It may be stated here that early extant commentators like Viśvarūpa and Medhātithi do not quote prose passages from the Devala Dharmasūtra relating to Sāṅkhya and Yoga. But Aparārka quotes profusely from Devala ( about 130 verses and prose passages 15 times ). Some of the prose passages may be pointed out. On p. 72 a long proge passage is cited about the rules to be observed by one who has decided to be a perpetual student.

In the Mit. there are several prose passages quoted from Devala, e. g. on Yāj. I. 120 there is a sūtra on the dharmas of the sūdra and the avocations open to him ; 265 on Yāj. I. 128 there is a sutra dividing householders into Yīyāvara and Salina and describing each of them.266 In Aparārka and the Smṛticandrikā there are several prose quotations from Devala. On Yāj. III. 58 Aparārka quotes a lony prose passage on the rules of conduct for a yati; on YĂj. 207 III. 109 Aparārka cites

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कर्षणपशुपालनभारोद्वहनपण्यव्यवहारचित्रकर्मनृत्यगीतवणुवीणामुरजमृदङ्गवादना

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a very long passage, in which Sārkhya and Yoga are defined; reference is made to extensive Tantrus on the two systems and a brief résumé is given of the Sārkhya system, which greatly resembles the Saṅkhya-kārikā and the Tattvasa māsa. On Yāj. III. 227 A parārka has a prose quotation from Devala about patitas. In the Smṛticandriki (I. p 63 ) there is a lengthy passage from Devala on the daily duties of the brahmucārin, a sūtra (I. p. 52) is quoted about brahma carya for 48 years and in another place there is a prose passage about the wife’s duties.408

Saṅkarācārya 309 ( in his bhāsya on Vedāntasūtra 1. 4. 28 ) states that Devala, author of a Dharmasūtra, accepted the Saṅkhya tenet of Prudhāna being the cause of the world.! Devala is very profusely quoted in the several kāndas of the Kalpataru of Laksmidhara e. g. he is quoted 40 times in Srāddha, 21 times in Vyavahāra of which only two are in prose, 22 times on Brahmacari, 32 times on Moksa, 27 times in Niyata kāla, 35 times in Grhastha. In the Tirthakāụda ( pp. 249 ff) rivers from Sarasvati to Godavari, Kāveri, Tāmraparṇi are mentioned. On p. 72 of Sriiddhakanda there are two verses in which Manu is named as an authority on Srāddhakalpa. On Danakanda (pp. 5-9 ) there is one sutra and 36 verses in explanation of that sūtra and the verses are quoted on eight kinds of brahmanas (on pp. 30-32 ). In Vyavahāra ou p. 393 there are two verses of Devala, in the 2nd of which the opinion of Manu on usvāmya (non-owner ship) of women and slaves is mentioned viz. ‘patyau jivati

(Continued from the previous page) फलम् । जन्ममरणदुःखयोरत्यन्ताभावोऽपवर्गः । एतौ सांख्ययोगी चाधिकृत्य यैमुक्तितः समयतश्च पूर्वप्रणीतानि विशालानि गम्भीराणि तन्त्राणीह sifaranga I 24 and I PRI pp. 986–7 00 TI. III. 109. It may be. potod that in the Saṅkhyakārikā ( verso 70 ) the Sārkhya systom

is designated Taotrs (tona ca bahudhā krtam tantram ). 26s पतिशुश्रूषा सहधर्मचर्या तत्पूज्यमानपूजनम् । 269 ‘ईक्षते शब्दम्’ इत्यारभ्य प्रधानकारणवादः सूत्ररेव पनः पुनराशक्य

निराकृतः । … स च कार्यकारणानन्यत्वाभ्युपगमात्प्रत्यासन्नो वेदान्तवावस्य

देव प्रमृतिभिश्य कैश्चिद्धर्मसूत्रकारैः खग्रन्थष्वाश्रितः , तेन तत्प्रतिषेधे यत्नोऽनोर्व ……..at aparicarmata I RITETUTTOH 00 ā. . I. 4. 28.

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nārinām dāsānām svāmini sthite i tadvan-niyatam–asvimyam sarvārthes vabravin Manuh’. Compare Adiparva 83.21, Udyo gaparva 33.64 and Manu VIII. 416.

The Sm. C.quotes Devala 86 times on Ahnika, 71 times on Srāddha, 26 times on Vyavahāra. On p. 22 of Kalpataru on Srāddha occurs the verse · Mānava! Srāidhakalpoyam Manunā samudāhṛtaḥ’. On pp. 272-273 of the Brahmacāri-kānda there is a long prose passage on ‘brahmacāridharma’, while on pp. 208-210 of Srāddha-kānda twenty-two verses are quoted from Devala on pindavidhāna’. On pp. 811-12 of Vyavahāra-kānda there is a prose passage on four anulomas and 6 prutilomas and four verses explaining them and stating that the son of a brābmana from a ksatriya wife and the son of a ksatriya from a vaisya wife are assimilataid to the father ; on p. 7 of Moksakānda there is a blending of the Sārkhya with advaita doctrines; on p. 100-101 of the same kanda the Saṅkhya doctrine of Mūlapraksti’, seven prakṛtivikṣtis, 16 vikāras is set out at length,

In the Mit., in Haradatta, Aparārka and the Smṛticandrikā there are numerous quotations in verse from Devala on ācāra, vyavahāra, śrāddha, prāyaścitta and other topics. That seems to have been an independent work.

In the Anandāśrama collection of smṛtis there is a Devalasmṛti in 90 verses dealing with purification and prayaścittas for contact with Mlecchas. This appears to be a late compilation. Some of the verses contained therein are ascribed to other authors, e. g. verses 17-22 are ascribed to Apastamba by Aparārk& (on Yāj. III. p. 1200) and verses 30-31 are ascribed by the Mit. (on Yāj. III. 290 ) and Aparārka to Visṇu.

It is to be noted that verses 82-90 at the end of this Devalasmṛti are the same as Yāj. III. 315-324 (with slight variations ). Devala himself is named in verses 25 and 72 and Vyāsa in verse 68.

The Dharmasūtra of Devala, to judge from the quotations in the Kṛtyakalpataru, Aparārka, Smṛticandrikā and other early digests, appears to have been an extensive one and to have dealt with most of the topics that are discussed in the Dharmasutras of Gautama, Ajiastamba, Baudhiyana, Harita and others and also some matters in detail such 48 Sārby and Yoga. The above works contain large prose extracts from

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it on topics of Dharmaśāstra. A few examples may be cited here. In the Brahmacāri-kānda of the Kalpataru on pp. 30 and 100 there are prose passages on the Vedāngas and itihāsa and on pp. 272-73 a long prose passage on the duties and other observances of a brahmacārin; in the Sraddlia-kānda there is a very long prose passage ( covering one page ) on the persons to be avoided in Srāddha ( pp. 78–79), but most of the other quotations are in verse; in the Gphastha-kānda (p. 119) occurs a long prose passage on the seven pākayajias, seven haviry jails and seven somu-yujnus; on pp. 254-255 a long prose passage on Ksātradharma and on pp. 304, 309, 312 prose passage on hindā, anrta ( falsehood ) and steya (theft ) respectively. In the Niyatakāla section (p. 142 ), the setting up of sacred smārta fire after marriage is provided in & prose passage; in the Vyavahārakānda (pp. 811-812 ) there is a prose passage naming four kinds of anuloma castes, six pratiloma castes and 6 anturālis castes and on p. 834 of the same kānda are set out in prose the duties binding on all men including cāudalas. It is clear that the Devala Dharmasutra was not all in prose; it contained numerous verses also; for example, on pp. 387-393 of the Grhastha-kānda in a prose passage referring to sinful taints of three kinds (viz, mental, vocal and bodily ) several verses are quoted describing separately the dosas of these three kinds. Therefore, the Devala Dharmasūtra contained verses also. But the present author is not prepared to hold that the several hundred verses ascribed to or quoted from Devala in several works (e.g. Apa rārka quotes about 120 verses from Devala ) and in other digests are part of the Devala Dharmasūtra ; many of them are very probably taken from a Devalasmṛti in verse. Hardly any other Dharmasūtra deals with Yoga and its technical terms ike prānāyāma, pratyahāra, dharanā at such length as Devala does (vide H. of Dh. Vol. V. pp. 1380-81, notes 2263-64 ) for Saṅkhya technique, p. 1409 n. 2314 on definition of Yoga, p. 1435 note 2356 ( on prāna and apāna ), p. 1439 note 2363 on prāķāyārna, p 1445 n. 2375 on pratyāhāra ), p. 1447 n. 2380 (on Dharanā ), 1453 (n. 2390 on Siddhis), p. 1458 n. 2398 (on aharkāru and mamatva ). It may be noted that prose quotes, tions from Devala are only a few (namely those un Yāj. HA 26, III. 58 and 256 ), while about two dozen verses of Devat arg. quoted on several other verses of Yij.

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. It would be a great service if some scholar put togeo ther in one volume all the passages of Devala occurring in Kalpataru, Aparārka, and other early nibandhas with notes aboutparallel passages &c.

The Mahābhārata ascribes the view to Devala tbat in man there are three jyoti8, viz. offspring, karma, and learning. 270

Aparārka and the Smṛticandrikā cite verses from Devala on partition, inheritance, on woman’s power over stridhana. These show that Devala, the jurist, flourished about the same time as the great jurists Bșhaspati and Kātyāyana.