- Parijāta
Several works bear the appellation Pārijāta such as the Vidhānapārijāta ( composed in 1625 A. D. ), the Madanapāri. jāta ( about 1375 A. 1).) and the Prayogapārijāta ( between 1400-1500 ). But there was an ancient work called Pārijāta quoted by even some of the earliest nibuni hakāries. The Vivādaratnākara regarded the Kaljataru, Parijata Halā yudha and Prakāśa as its most eminent predecessors.893 The Dānaratnākara 90+ quotes several times the views of Pārijāta on gifts. The Smṛtisāra of Harinātha sets out at length tbe order of succession to a sonless inan according to the Pārijāta (vide I, O. Ms. No. 301, folio 134 a ). One of the striking opinions of the Pārijāta was that the widow of a sonless man should raise offspring by niyoga and give the wealth of the deceased to the son so born.
From the above it appears that the Pārijāta was an in dependent work on 16’hora, dūnu and other topics, as it held vieirs similar to those of Bhojadeva and Halāyudba on the widow’s rights and as it is not quoted by the Mit, or other earlier works it must be assigned to a date between 1000-1125 A. D. In I. L. R. 12 Cal. 348 at p. 356 the learneri judges hold that the Pārijāta frequently citel as an authority by the Vivādaratnākara is the Madanapārijāta. But this is entirely wrong. The latter work, it will be shown ( viile sec.
occurs.
892 तथा च स्मृतिमहार्णवे आह बुधः । गर्भीष्टमे वर्ष वसन्ते ब्राह्मण आत्मानमुपना
Jhal gato III. 1, 112 ; on pp. 183, 545 of the game only the word
HETTE occurs. 893 कल्पद्रुमे वाप्यथ पारिजाते हलायधे वाप्यथवा प्रकाशे । यत्सारमम्मादधिकं च
47222alfa trapFX # 97 ll vurse at the end of 17.1. 894 ऋत्विम्भ्यस्तुं दक्षिणामात्रम् । भूपालसागर पारिजातादयोप्येवम् । दानरत्नाकर
folio 28 a ; 37191 gay Gazi gā fagnaničarazi pamata uf sta: l ibid folio 28 1» ( about T ASTAT).
656
Madana pārijāta ) was composed about 1375, while the Vivādaratnākara was composed about 1320 A. D. The Kr̥tyaratnākara meutions the Pārijāta pine times ( on pp. 31. 54, 58, 59, 61, 66, 74, 92, 606 ) and Vivādaratnākara quotes it six times. The Pārijāta was liberal enough to state that the Pāñcarātra, Pāśupata and similar doctrines, where not opposed to the Veda, are authoritative as to those parts (Kr̥tyaratnākara p. 31 ).
Raghunandana in Dāyatattva (vol. II. p. 177 ) Jumps together. Smrti-mahārnava, Kamadhenu anı] Pārijāta’ anıl again on p. 195 of the same puts together the Mitāksarā, Pāri. jāta, Halāyudba and holds that a certain passage in the Kalpataru ( that differs ) is due to a mistake of the copyist (vide foot–notesng below ).