54 Ṣaṭ-triṁśan-mata
- Sat-trimsan-mata The title literally means ’the doctrines of thirty-six (Smṛtis )’. This appears to have been a work like the Catur vimśatimata. It has been stated above that Paithinasi enumerated thirtysix propounders of Dharma (vide Smrtican drikā p. 1). Quotations from Șat-trimsan-mata cited in the
653 पलान्यष्टौ सुवर्णस्य सुवर्णाश्च चतुर्दश । एतनिष्कप्रमाणं तु व्यासेन परिकीर्तितम् ॥
quoted by plago (jo ) p. 99, 97. AT. ( 200 ) p. 158. 864 चतस्रस्तु परित्याज्याः शिष्यगा गुरुगा च या। पतिध्नी च विशेषेण जुङ्गितो.
TAT 7 11 TF q. by faar. on 4. 1. 72. This is arap
THE 21, 10,
536
Mitākṣarā are prose passages on Yāj. III. 265 and about 23 verses on the third section of Yāj. Smrti and Aparārka also has one prose passage on p. 1196 and about 37 verses on two sections viz. ācāra and prāycscitta. Both these digests cite no passage of the Sat-trimsan-mata on Vyavahāra. It appears that the Kalpataru was aware of the existence of this work but regarded it as unauthoritative, since it was accepted only by a few and was contradicted by others, as stated in the Brahmacārikānda of Kalpataru (p. 26).666 The prose quotation in the Mit. on Yāj. III. 265 from the Șat-trimsan-mata is a long one and provides the penances for adultery by a woman of the four varṇas with a male of a varṇa different from each of them. Aparārka quotes a prose passage (on p. 1196 ) from this work which provides a penance for touching the corpse of a cāṇdāla or for occupying the same vehicle, seat or bed with the latter.
The fact that Viśvarūpa and Medhātithi do not mention this work, taken along with the above statement of Mitramisra may be relied upon for holding that this compilation must have been among the latest products of the age of smṛtis and was probably compilerl some time between 790-909 A. D. Almost all the quotations from this compilation are concerned with the topics of purification of substances (buddhi), srāddha and prayascittas for sins and pollutions of various sorts. No verse of this compilation dealing with vyavahāra could he discovered. One verse quoted from it prescribes a bath on touching Bauddhas, Pāśupatas, Jainas, atheists and followers of Kapila.666 Another verse quoted by Aparārka cites the
655 10 Thala a afetAICTATTET TATUTE I p. 26 of
ब्रह्मचारिकाण्ड of कल्पतरु. This makes no sense. The editor would have corrected it if he had carefully read the note 475 of the first edition of the H. of Dh. That pote cited from the Viramitrodaya said : षट्त्रिंशन्मतादिकं तु कैश्चिदेव परिगृहीतत्वाद्विर्ग तत्वादप्रमाणमित्युक्तं कल्पतरुणा । विज्ञानेश्वरापरार्कशूलपाणिप्रभृतिभिस्तु प्रमाणत्वेन परिगृहीतम् ।
p. 17 of qfH19199137 of the achsica. 656 बौद्धान् पाशुपताजैनान् लोकायतिककापिलान् । विकर्मस्थान् द्विजान् स्पृष्ट्वा
Het Fahlara il mancato 1. p. 118 ; 34921 p. 923 omite la and roads arafa mafara.
- Sat-trimsan-matru
537
view of Bṛhaspati.667 In another verse the view of Vaivasvata is referred to.668 The Vyavaharanirṇaya quotes (on p. 13 ) two verses from Sat-trimsan-mata defining those that may be called Pasandas.968 The Prthvicaudra ( in Vyavahāra prakāka p. 19) quotes two verses ( from Sat-trinsan-mata. which state that the words of a sudra even if he be a learned man should not be accepted ( as authoritative ).660
The Mit. on Yij. III. 288 quotes Sat-trimsan-mata as prescribing that if one recites śruti or smrti in a place where a candāla con hear it, he should take no food for one night (as a penance ) and remarks that this refers to a person who does not do so knowingly. It is noteworthy that the Smṛtican drikool on Sraddha (1. 393 ) quotes two verses from a work called ‘Sul.-vimsamata.’ (doetrines of 26 smrtis) as quoted below. As no ins. was available, it is difficult to say what 36 sages are relied upon as authorities.
___ The mit. (quotes about two dozen verses from Sat-trimsan mata on several verses of Yāj. viz. III 6, 17, 20, 250, 259, 263-64, 335-36 and a prose passsge on Yaj. III. 265 about
Krechra penance.