कल्पान्तरे विश्वासटिप्पन्यः

Aniruddha

Aniruddhabhattha is one of the early and eminent Bengal writers on Dharmaśāstra. His Hāralatā was published in the Bibliotheca Indica Series (1909) and his Pitļdayitā alias Karmo. padesinipaddhati was recently published by the Sanskrit Sahitya Parishad at Calcutta (No. 6).

The Hāralatā deals with impurity on birth and death, with the acts allowed to be done or forbidden during impurity, with periods of impurity on death in a distant land or on the deaths of infants and women, with rules when two periods of impurity overlap each other, with impurity on the death of sapindas, the meaning of sapinda, persons who have not to observe periods of impurity, cremation and burial, offering of water to the deceased, observances during mourning, persons entitled to perform rites after death, observances after the period of mourning, persons to whom no water should be offered.

The Pitrdayitā is a work intended for the followers of the Samaveda. Its contents are :- the duties on rising from bed, brushing the teeth, bath, samdhyā, tarpana, vaisvadeva pārvana śrāddha, eulogy of gifts, sapiṇdikaraṇa and other srāddhas, antyesti and rites during the days of mourning after death, the letting loose of a bull. The printed work appears to be the same that is described in the I. O. Cat. at p. 474 as Karmopadesini. But the India Oflice Ms. appears to have certain various read ings e. g. a reference to Kamadhenu and Kalpataru at the end of the section on antyești does not occur in the printed text. 1044

1044 कल्पतरुकामधेन्वादिसंग्रहाकृष्टे महोपाध्यायेन विरचिते शुद्धिप्रकरणेन्त्येष्टिविधिः ।

folio 114b.

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The first verse of the Hāralatā states that the author con sulted the commentaries on Manu and other Smrtis.1045 Besides the well-known smrtikāras such as Manu, Yajnavalkya, Narada etc. the authors and works named in the Haralata are:– Asahaya as the Bhāsyakāra of Gautama, Kamadhenu, Govindaraja, Bho jadeva, Viśvarupa and Saikhadhara. The Pitrdayital046 says that it was composed after consulting the Gobhilagshyasūtra, the Chāndogyapariṭiṣta, smṛtis, the sāstras of Gautama and Vasistha and various samgraha works. In the work itself, besides the above, Katyayana, Varāhapurana and smaller ( svalpa) Matsya purāṇa are quoted.

From the last verse2047 of the Hāralatā we know that Aniruddha was a resident of Viharapātaka on the bank of the Ganges and was a student of the doctrines of Bhatta (Kumārila ). From the colophons1048 at the end of the Hāralatā and the Pitrdayitā it appears that he was a Dharmadhyaksa and a Campihattiya ( a section among Varendras) Brahmana of Bengal. The ms. in the India Office has a colophon in which Aniruddha is styled Dharmadhikaraṇika (Judge). From the Danasāgara of Ballalasena we learn (verses 6 and 7) that Aniruddha was a guruof the king of Bengal and rendered assistance in the composition of that work. The Dānasāgara1049 was composed in sake 1091 (i. e. 1169 A. D.). From this it appears that Aniruddha was at the height of his fame in 1168, i. e. his literary activity may be placed in the third quarter of the 12th century A. D. This

1045 प्रणम्य पुण्डरीकाक्षं पूर्वाचार्यप्रवर्तिताः । व्याख्या मन्वादिशास्त्राणां समालोच्य

विविच्यते ।। 1046 गोभिलगृह्यसूत्रं दृष्ट्वा छन्दोगपरिशिष्टम् । दृष्ट्वा स्मृतीश्च बहुशः परिसंख्यानं पुराण

वाक्यानि ॥ गौतमवसिष्ठशास्त्रे नानासंग्रहह्वचांसि चालोक्य । युक्त्या स्वयं निरूप्य

ज्ञात्वा सर्व मतं च वृद्धानाम् । रचिता पद्धतिरेपा सम्यक् कमोपदेशिनी रुचिरा । 1017 सुरापगातीरविहारपाटके निवासिना भट्टनयार्थवेदिना । कृतानिरुद्धेन सतामुरःस्थले

विराजतां हारलतेयमर्पिता ॥ 1048 इति चाम्पाहट्टीयमहोपाध्यायधर्माध्यक्ष श्रीमदनिरुद्धभट्टविरचिताशौचव्यवस्था हार

लता समाप्ता; इति चाप्पाहट्टीयमहामहोपाध्याय श्रीमदनिरुद्धभट्टविरचिता छन्दो

गानां पद्धतिः पितृदयिता समाप्ता ।। 1049 निखिलभूपचक्रतिलक श्रीमद्बल्लालसेननन्दनेन । पूर्णे शशिनवदशमितशकवर्षे दान

सागरो रचितः॥ at the end of the दानसागर; vide I. O. Cat. p. 542 and Mitra’s Notices I. p. 151. This very verse is quoted by श्रीनाथ आचार्यचूडामणि. Vide J ASB 1915, p. 347 n. I.

Aniruddha

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conclusion is corroborated by the fact that Hāralatā names Bhojadeva, Govindarāja, and the Kāmadbenu as authorities and is therefore later than 1100 A. D. The Hāralatā is pamed as an authority in the Suddhiviveka of Rudradhara. 1050 The Sraddha kriyakaumudi of Govindananda (about 1510-1545 A. D.) frequently quotes Aniruddha and includes him among ancient authors.1051 In the Buddhitattva of Raghunandana, Aniruddha is referred to in the plural as a mark of respect and his view is explained. In several other places the Hāralata10516 is quoted and rarely criticized in the Smṛtitattva :- vide (vol. I) Śrāddha p. 321 (cri.); (Vol. II.) Udvaha p. 108, Suddhi pp. 238, 250 (cri.), 259, 262, 275, 291, 314. The Pitrdayitā is frequently quoted by him, (vol. I). On Tithi (p. 13 cri. ), p. 176; Śrāddba pp. 200, 202, 231; Ahnika p. 358 (stating that the Pitrdayitā quoted Yogiyājñavalkya VII. 162–165, VI. 27-28 ), 289, 393, p. 421 (cri), 424; and (vol. II. Suddhi p. 314, Yajurvedi-sraddha p. 497 ). Aniruddhabhatta is frequently men. tioned without naming any one of his works in (vol. I) Sraddha tattva pp. 209 (crī. ), 220, 221, 222 ( cri. as ‘heyam’ ), 241 (cri. as

pramāṇaśūnya’), 227 (cri. ), Ahnika (p. 395), Malao p. 801; Ekādaśī vol. II. p. 44. There is a commentary on the Hāralatā called Sandarbhasūcikā composed by Acyuta Cakravartin, son of Haridasa Tarkācārya (vide I, O. Cat. p. 567, No. 1753 ). In JASB (New Sries) vol. XI. p. 362 the com. of Acyuta is described as Sandarbhasūtikā which seems to be a misprint for

sūcika’.

1012

Raghunandana in his Ekadasitattva1052 (vol. II. p. 44) makes a casual but very striking remark. The question is about what

1050 सन्त्येव रत्नाकरपारिजातमिताक्षराहारलतादयोन्ये । तथापि तत्रालसमानसानां

HOCHETA HA FATH:!1 I. 0. Cat. p. 563, No. 1742; Mitra’s

Notices vol. V. p. 25. No. 1736. 2051 TF g feathaT 7914THRTT c. moteriget p. 388; vide

p. 188’sāt TFSITETETT HA17Eng Fat SÀITHNET

निरुद्धश्रीदत्तादीनां विरुद्धं भट्टभाध्यादीनामसंमतं चोक्तं हेयमेव’ । 1051° द्विजदम्पती पूजयित्वा काञ्चनं प्रेतप्रतिकृतिरूपं पुरुषं कृत्वा फलवस्त्रयुतं शय्यार्या

Hata alue=A7*Ti ai fa risalaa: 1 (vol. II.

Suddhi p. 338 ) 1052 न चात्र ‘निष्कामस्तु गृही कुर्यादुत्तरैकादशी तथा । सकामस्तु तदा पूर्व कुर्याद्

बोधायनो मुनिः॥’ इति विष्णुरहस्यवाक्यात् सकामेन दशमीविद्धा कार्या

(Continued on the next page) H, D.-92

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day as Ekādaśī should be observed when the latter is mixd up with Dasami (tithi ) or 12th. Vācaspati-Miśra relying on a verse in Viṣṇurahasya held that Ekādaśī mixed up with tenth should be observed as fast by one who does so for securing some object, while Ekādaśī mixed with 12th should be observed as fast by one who is niskāma (who has no object in view ). Raghunandana replies that Viṣṇurahasya has been declared as apocryphal by the Danasāgara claimed to have been composed by Aniruddha Bhatta ( as stated in the Dānasāgrara itself). Raghunandana probably held and wants to suggest that the Danasāgara was really com posed by Aniruddha and allowed to be put forward in the name of his patron, king Ballklasena. This will be discussed under the heading ‘Ballālasena and Laksmanasena’.

In the proceedings of the ASB (for 1869 p. 317) a Catur masyapaddhati of Aniruddha is noted. Mitra notices a work called Bhagavattattvamñjari on Vaiṣṇava philosophy written by Aniruddha ( Mitra’s Notices vol. III. p. 155, No. 2700 ).