कल्पान्तरे विश्वासटिप्पन्यः

The Vīramitrodaya of Mitramiśra

The Viramitrodaya is a vast digest composed by Mitramisra embracing almost all branches of Dharmasastra. Excepting the Caturvarga-cintamani of Hemādri, this work is probably the largest known on dharmaśāstra. But it surpasses in interest and usefulness even Hemādri’s work since it deals with vyavahāra also. It was divided into sections called prakāśus. When the first edition of the His. of Dh. was published in 1930, the prakāśas on vyavahāra, Paribhāṣı, samskāra, rājaniti, āhnika. pojā, tirtha

1454

È FATHTE 977 e ga’ faturanang; contrast 461 (Haye p. 92 ‘गवादाविव भार्यायां स्वत्वाभावेन तस्यामुत्पन्न पत्ये तदभावात् ।'

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and laksana had been published, the first by Jivananda (Cal cutta 1875) and the rest in the Chowkhamba Sanskrit series. The text of the dayabhāga portion of the Vyavahāraprakāśa was also published by Golapchandra Sarkar Sastri with an English translation ( Calcutta 1879). It appears that Mitramiśra wrote on prāyaścitta also.1455 of the Prayaścittaprakasa there is a complete and well written ms. (No. 2610) in the Anup Sanskrit Library at Bikaner and there is also another ms. of Laksaṇaprakāśa ( No. 239 p. 49 of Val. Cat. of. mss. in l. C. Desai collection). The very names of the sections of the Viramitrodaya convey an idea of the subjects dealt with in them. The Lakṣaṇa prakāsa deals with the auspicious signs of men, women, the several Parts of human body, elephants, horses, thrones, swords, bows and with the characteristics and qualities of the queen, the ministers, the astrologer, physician, door-keeper, description of śālagrāma, śivalinga, rudraksa beads etc. In the Ālinikaprakāśa he dilatcs upon the daily duties beginning with one’s rising from bed on brāhmamuhurta, sauca, ācamana and ending with going to bed. The Vyavahāraprakasa is probably the leargest nibandha on vyzvahāra. This is divided into four parts The first part deals with the meaning of vyavahāra, the constitution of the sabha (court of justice ), the appointment of judges, conflict of dharmaśāstra and arthaśāstra, assessors, the various grades of courts, the procedure about plaints and defendant’s replies and their faults; the burden of proof and and the means of proof. The second gives a detailed exposition of the means of proof, viz. witnesses, documents, possession and ordeals. The third treats of the eighteen titles of law including dāyavibhāga and the fourth very briefly speaks of those matters which were to be started suo motu by the king and not by a private individual. The dāyavibhāga portion of the Vyavahāraprakāśa occupies a little more than-one-fourth of the whole of the work.

In the Tirthaprakāśa he deals with the naiure of tirthus, the utility thereof for men, the persons entitled to undertake pilgrim age, the proper times for pilgrimage, the ceremonial acts to be performed at tirthas such as shaving, fasts, bathing, gifts, the

1451 3 17. soritai rawatte fazem Hagia fuf2771 (7015?)

199x178:1 atro p. 640 ( 27967 section, Jivananda ).

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description of the several varṣas and dvipas and of sacred rivers like the Ganges, Narmadā, sacred places like Gayā, Prabbāsa, Badri, Puskara and Puri.

In the Pūjāprakāśa he speaks of the definition of pujā, persons entitled to perform pūjā ( worship of gods ), the rewards of pijā, proper times and places for pūjā, sālagrāma, the proper articles and clothes for the worship of idols, proper flowers, fragrant substances, naivedya, the detailed method of worshiping Viṣṇu, Śiva, the Sun, Durgā, Brahmā etc. In the printed edition there are no introductory verses here.

In the Samskara-prakāśa the author enumerates the samskāras and describes in detail garbhādhāna, pumsavana, anavalobhana, simantonnayana, jātakarma, nāmakarana, śiśuniskramana, anna prāśana, cudā, upanayana, vivāha etc., the duties of brahmacārins, gotras, pravaras and sapind ya, all astrological matters in connec tion with marriage, pindapitryajña, sarpabali, aștakāśrāddha,

śūlagava.

The Rājanitiprakāśa treats of the definition of rājan, the proper time and procedure of coronation, the daily routine for kings, the qualifications of ministers, commander-in-chief and the dependents of king, forts, capital, places, the four expedients of sāma etc. the six gunas, auspicious and evil signs, marching for battle, Kaumudi and Indradhvaja festivals etc.

In all his works Mitramiśra mentions hundreds of authors and works. The portion on vyavahāra is full of long-drawn controversies in which he refutes the views of numerous prede cessors. The Viramitrodaya enters into polemics far more fre quently than Nilakantha. He generally upholds the Mitakṣarā of Vijñāneśvara againts all its critics, particularly the writers of the Bengal school. But he does not slavishly admire the Mitākṣarā in every thing. Now and then he rebukes even Vijñānesvara. For example, he does not approve of what the Mitākṣarā says about the son called Kanina. 436 He finds fault with Vijñāneśvara’s explanation of the verse anyodaryastu’ as extremely forced and

1456 या तु मिताक्षराकृता यद्यनूढायामुत्पन्नस्तर्हि मातामहमुतोप्यूढायां तदा वोढुंरवेति

4774T HAT FIT 47 h 7 HATCATCufa i ato p. 606.

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far-fetched and as simply exhibtiing the author’s pedantry, 1467 Out of the host of works and writers that he names in the vyavahāra section the important ones are noted below 1458

The Viramitrodaya was held to be a work of high authority by the Privy Council in the Benares School of Hindu Law. The Vyavaharaprakasa was published in the Chowkhamba Series in 1932. The Privy Council has laid down that the Viramitro daya is properly receivable as an exposition of what may have been left doubtful by the Mitāksarā and declaratory of the law of the Benares school. ’ 1459 Similarly it has been said by the same high tribunal that the Viramitrodaya may be referred to even in Bengal where the Dāyabhaga is silent.1460 But where the text of the Mitāksarā on any point is quite clear, the gloss of the Viramitrodaya on the text of any sage, which is in conflict with the rule laid down in the former, cannot be referred to for the purpose of casting a doubt on the clear rule of the Mitaksarā.1481 The Viramitrodaya is inferior to the Vyavahāramayukha in Western India 482 and its doctrines are not followed in those provinces when in conflict with those of the other two works. Their Lordships of the Privy Council say in Vedachala v. Subra

1457 विज्ञानेश्वरेणापि मानवसंवादायान्योदर्यस्तु संसृष्टी नान्योदर्यो धनं हरेदिति पाठेन

योगीश्वरवचनस्य यत्तदप्यावृत्त्यध्याहारादिना क्लिष्टमत्यन्ताप्रतीयमानार्थकं स्वप्रज्ञा facfaaHiH i atto p. 681; vide atto pp. 183, 668 for other criti

cisms of the fÀTETT. 1458 अपरार्क, कल्पतरु, गोपाल, चण्डेश्वर, जीमूतवाहन, तात्पर्यपरिशुद्धि (of उदयन),

दायतत्त्व, धारेश्वर, नयविवेक, पारिजात, पार्थसारथि, प्रकाश, प्रदीप, भवदेव, भवनाथ, मदनरत्न, माधवीय, मिताक्षरा, मेधातिथि, रघुनन्दन, रत्नाकर, लीलावती वाचस्पति, वादिभयङ्कर, विज्ञानयोगिन् , विद्यारण्य, व्यवहारतत्त्व, व्यवहारतिलक

(of a), El fov, grafi, tezifiant, ourfor,

सोमेश्वर, स्मृति चन्द्रिका, स्मृतितत्त्व, हलायुध. 1459 Vide Giridharilal v. The Bengal Government 12 Moo, I, A.

448 at p. 466 (where following the Vīramitrodaya the mater nal uncle was held to be an heir as a banddhu); vide Collector

of Madura v. Mootoo Ramlinga 12 Moo. I. A, 397 at p. 438. 1460 Joniram v, Keri Kolitani I. L. R. 5 Cal. 776 ( P. C.) at p. 789

where it was held that unchastity in the case of a widow subsequent to her inheriting ber husband’s property does not

work forfeiture of her rights ). 1461 I. L. R. 35 Cal. 354 at pp. 367-368. 1462 12 Mo., I. A. 397 at p. 438 and I. L. R. 3 Bom. 369.

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mania1463 • alothough the Smsticandrikā in the Southern Presi dency is regarded as the jinst authoritative commentary on Vijñāneśvara’s work, the Viramitindo ya holds, as in Western India, a high position. It supplem:it many gaps and omissions in the earlier commentiries and susitates and elucidates with logical preciseness the meaning of dor:bu:i prescriptions.'

There is a ms, of the Dan.jirkāśa in the Deccan College (No. 305 of 1884–1887). It is an extensive work and contains the usual topics about gifts.

Besides the digest called Via Todaya, Mitramiśra composed a commentary on the smrti of Yajniralkya. The Com. of Mitra miśra on the Yajṅavalky"Smrti was published (after the first volume of the H. of Dh. had bzen sent to the Press ) in the Chow. khamba Sanskrit Series in several fascicules (from 1927-1930 ), Besides the works noteed abu’ve h: quotes the Karmapradipa and the Smṛtisāra. In this work 13 does not quite approve of the reasons for the preference slıown to the mother over the father as an heir by the Mitāksari, viz. the occurrence of the word

mātā’ as the first yord when the word ‘pitarau’ is dissolved and the greater propinquits of the mother as compared with the father, since the latter can buget sons from another wife 1464 The commentary gives three varieties of disi. 1465 Vide I. (). cat. p. 371 No. 1288 and Peterson’s 2nC report pp. 49-53 for further details about this commentary.

In the Achraprakāsa le quobus besides some of the works mentioned above be following aiso, viz. Kulluka, Prayogapāri

At +

1463 I. L. R. 14 Mad. 753 (P.C.) at p. 764-L. K. 48 I. A. p. 349. 1464 इत्थं च विग्रहवाक्ये मातृशब्दस्य पूर्वनिपातात् पित्रपेक्षया वैमात्रेयाजनकत्वेना

साधारणप्रत्यासत्तिसत्त्वाचेति मिताक्षरालिखनं चिन्त्यम् । vide व्यवहारप्रकाश of the Viranitrodaya ( Chuw, $. Series, 1932, pp. 522-24 ) which strongly opposes the liit, and ends with the words fuatifa त्यत्र पितृतः प्राङ् मातुः पुत्रश्न विकारं सिद्धान्तयतो महत्येव हृदयशून्यता प्रति Hifai (p. 52+ ); vidle p. 603 of the Țikā of Mitramiśra on Yaj. II. 135; compare atrap, 664 (Jivananda ) where

Mitramiśra is apologetic absui the saue reasons of the Wit. 1465 दासी पुरुषविशेषेण विवाह्या परिगृहीना। सा च त्रिविधा । एकेन पुरुषण स्वभोगार्थ

पुरुवान्तरभोगतो निरद्धा भुजिया वश्या चति । मुजिष्या च स्वाभिन्न नियतपुरु

parantataqut Fatherifiuti p. 738 of the edition of Yāj. with Mit, and Viramiti odaya ( Chowkhamba S. Series, 1928 ). H. D. 119

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jata, Prayascittaviveka, Madanaparijata, Sridatta (vide I. O. cat.

p. 437 No. 1471 ).

In the introductions to the several sections of his digest and also in the colophons therein Mitramiśra furnishes consider able information about himself, his family and the family of his patron. Mitramiśra was the son of Paraśurāma pandita and grandson of Hamsapandita. Hamsapandita seems to have been a native of Gopācala ( Gwalior) and was endowed with the rare combination of wealth and learning. One Candeśvara of Kasi was the guru of Parasu rāmapandita. Mitramisra indulges in hyperbolic1496 descrip tions of his own learning and naively tells his readers that they need study only his work and nay neglect all other nibandhas. Mitramiśra was commanded by Virasimha to compose his great digest.1467 The introduction to the Ahnika prakāśa starts with king Medinimalla who was a scion of the Kasirāja family. His son was Arjunadeva who became ruler of Bundelkhand. His son was Malakhāna, whose son was Pratāparudra (founder of the capital Orccha). In the commentary of Mitramisra on the Vyava hāra section of Yaj. Snnrti the serond verse begins ‘आस्ते क्षोणि प्रशस्तिस्तनुरिव गिरिशम्बोंडछापूरपूर्वा’ i. e. the capital is called ऑडछापूर (or ‘पुर). His son was Madhukarasaha, whose son was Virasimha. Vide Dept. of Letters, Calcutta University, vol. XIII for a paper on Bir Singh Deo hy Mr. Lila Sitaram, (pp. 1–34 ) and a paper on ‘Nilakantha and Mitramiśra ’ in Calcutta Review vol. LVI ( for July-September) for 1935 pp. 147-56 Virasimha’s son was 1468

1466 मा कुर्वन्तु मुधा बुधाः परिचयं ग्रन्थेषु नानाविधे

ध्वत्यन्तं न हि तेषु सर्वविषयः कश्चित् काचिद्वर्तते। पश्यन्तु प्रणयादनन्यमनसो ग्रन्थं मदीयं त्विमं धर्माधर्मसमस्तनिर्णयविधिर्यस्मिन्दरीदृश्यते ।। Verse 37 in परिभाषाप्रकाश

verse 39 of आह्निकप्रकाश. 1467 स्वस्ति श्रीयुतवीरसिंहनृपतेराज्ञावगादुत्सुकः

श्रीमित्राभिधपण्डितः प्रतिदिशं कीयानिशं मण्डितः । नानानिर्णय वर्णनव्यसनिनां संख्यावतां प्रीनिटं संप्राप्तव्यवहारसायकमिमं कुर्वे प्रकाशं परम् | and Intro. verse to व्यवहारप्रकाश

(Jivananda ). 1468 राज्यं प्राप जुझारसिंहनृपतिर्यम्याग्रतो भूपते

स्तत्पुत्रोपि गुणार्णवः सम जनि श्रीविक्रमाको नृपः । तत्सूनुर्नरसिंहदेवनृपतिस्तं वीरसिंह विना

(Continued on the next page)

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Jujbāra who is described as “young’ (yuvā in verse 23). His son was Vikramārka whose son was Narasimhadeva. There is no such introduction to the printed Pajāprakāśa and Narasimhadeva is not mentioned in the intrcductions to the other prakāśas. From the article of Mr. Lala Sitaram in the Calcutta Review ( May and July 1924) further information can be gathered about Birsinghdeo (i. e. Virasimhadeva). In the article it is shown how and under what circumstances Virasini ia killed Abul Fazal, the friend of Emperor Akbar and a great literary genius. We are told there that there is a work called Virasimhadeva-carita composed in Vikrama year 1664 (1607-8 A. D.) by Kesavadasa, author of Kavipriya and Rasikapriyā. Virasi’nha was 7th out of the eight sons of Madhukarasāha. Not only was he a soldier, but he was a great builder. He built the palace forts of Orcchha and Datia, the temple of Keśavadeva at Mathurā, several lakes called Birasāgara, Simhasāgara and Deosāgara (after the three parts of his own name). He is said to have ruled at Orchha from 1605 to 1627 A. D. From the introduction to the commentary1469 on Yajna valkya it appears that Virasiniha commanded Mitramióra to write it and that a learned man Sadananda, the ornament to Tirabhukti (Tirhoot) received directions to collect materials from Mitramiśra who was a wealthy person. It will be seen that the title Virami trodaya very cleverly suggests that Mitramiśra wrote it under the patronage of Virasimhadeva. The title may mean ’the rise of Vira

(Continued from the previous page ) लेभे राज्यपरम्परासुखमिदं मन्ये महेन्द्रोपि किम् || verse 27 of आह्निकप्रकाश. The colophon at the end of the first part of व्यवहारप्रकाश is इति श्रीमत्सकलसामन्त चकचूडामणिमञ्जरीधिमञ्जरीनीराजितचरणकमल श्रीमहाराजाधि राजप्रतापरुद्रतनूज -श्रीमन्महाराजमधुकरसाहसू नु- श्रीमहाराजाधिराजचतुरुदधिव लयवमुन्धरा-हृदयपुण्डरीक विकासदिनकर श्रीवीरसिंहदेवोद्योजित-श्रीहंसपण्डितात्मज श्रीपरशुराममिश्रमू नुसकल विद्यापारावारपारीणधुरीणजगद्दारिद्यमहागजपारीन्द्रविद्व जनजीवातु-श्रीमन्मिमिश्रकृते वीरमित्रोदयाभिधनिबन्धे व्यवहारप्रकाशे &c.

Vide Pogson’s ’ History of Boondelas’ pp. 10–11 for Arjuna

deva and his descendants. 1469 Chowk ham ba Sk. Series, ed. of the Com. on p. 387 ‘वित्तं मत्वाप्यसारं

वितरदविरत याज्ञवल्क्योक्तिमुक्त्वा वारं स्मृत्यर्थसारं रचयितुमथ स प्रादिशन्मित्र मिश्रम् । उत्तंसस्तीरमुक्तेरखिल बुधगुरुः श्रीसदानन्दधीमान् श्रीभाजो मित्रमिश्राज्जग. दुपकृतये विभ्रदादेशदीपम् ।। ज्ञानानां दैन्यदोषापहमकलिमयं याज्ञवल्क्योक्तिकोशाद् दृष्ट्वा स्मृत्यर्थसारं समचिनुत यशो धर्मलक्ष्मीविहारम् | verses 15 and 16.

1LOL

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1111yr LILY

iu 1+

If WIL

and Mitra’ or ’the rise of the friend of Vira’ or ’the rise of the sun, viz. Vira’.

The Introductory verses to several parts of the Viramitrodaya furnish information about the family of the author.

The editor of the Vyavahiraprakasa ( Pandit Viṣṇu Prasad Bhandari) gives some ad ‘iional information cbout Mitramiśra. It is stated that Mitramisra 10 timposed a campū called

• Ānandakanda’, at the end of which he zives soine information about his family and biww.f. lleur ā brahmana of the Sānnadhya class (a section of Gauda brāntaras); he had two elder brothers, named Vireévuna and Cakrapāni and a younger brother called Yoghiya ard a sister na:..cd Susiti. The editor quotes a verse (sze rots belu!):ccourting at the end of the Anandakanda-campu.

The time when Mitramisra ficurished can be easily settled on account of his relations with Virusi ihadeva. In his Áhnika prakasa (vide footnote 1468 aboie ) he mentions the great-grand son of Virasiirha. Therefore ihal section must have been written when Virasiriha was advanced in age. Virasimha ruled at Orchha from 1605 to 1627. lunce ihe literary activity of Mitramiśra musi be placed in the first two quarters of the 17th century. This date agrees with the fact that he names Vācaspati and Raghunandan?. Ve thus see tai Miiramisra was almost a contemporary of Kamulakaribiatta and Nilai.antha. The two latter do not refer to him por does Mitraniśra name them.

The Chowkhamba Sanskrit series of Benares has published twelve prakāśas of the Viramitrodaya viz. on Paribhāsa, Sams

111

IIW

1470 शाके साष्टगजतु भूपरिमिते ह्यानन्दकन्दाशियां चम्पूं परितवान्सितस्मरतिथौ

ft- : MI Onp. ñ of the sanskrit introduction by the cditor. The pair culled Salat here, me te 10'89. Bu here Sake cannotint lesitou e thepa valala falsa ( as the year then would lie 1767 1.1.1 iglich. in: lie in equate with Mitramiéra being it in lui stranime. hs Virari hadeva. If we lield it u le trip in prile u len ny can he be the patron I likriimu would lip 1631-32 A, D.). In north Indix the er, used for Lilly erniurea has been that of Vikrama aloue, the Salivāhun flid called Sulit Leing confined to the Deccal in countries to the si utlı.

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111

।

‘LLL

kara, Ahnika, Piji, Laksana, Rajaniti, Tirtha, Vyavahāra, Sraddha, Samaya, Bhakti, Suddhi. A few words may be said here on some of them. The last three here are comparatively smaller than the others.

The Paribhasiprakasa ( a small part extending to 116 printed pages) describes the genealogy of the family to which1471 Vira simha belonged, theil nmention: Ha.isapandita, who belonged to a brahmana family of Coracala (i. e. modern Gwalior ) whose son was Parasurānale (verse 30, wiose teacher was Candiśvara, verses 30-31 ), whose so I was ranisra ( verse 32) who be came a great favourite of king Virasimha (v. 35) by whose order the work (nalled Vira. vitroda a ) was composed by Mitra miśra (v. 36); twenty- o parts c. !led prakāśas were composed by Mitramiśr.. They arz: Paridhisi, Samskara, Ahnika, Pūjā, Pratișthā, Rājadharma. V: arnhjre, Saddhi, Śrāddha, Tirtha, Dana, Vrata, Samaya, Jyotis, Santi, Karmavipaka, Cikitsā, Prāyaścitta, Prakirṇaka, Lakṣara. Bhakti, Moksı. Eleven (excluding Saṁskāra ) cover about 4500 printed pages. The 22 parts must have covered about tuo lakhs of ślukas (each of 32 syllables ) i, e, they came to double of the Mahabharata in extent. Among those published in the Chokirumba series, six cover about 500 or more printed pages caci viz. those on Sariiskāra, Ahnika, Laksana, Rajaniti, Tirta, Vyavathara. The Vyavaharaprakasa is a large work; it deals with legal procedure (viz. plaint, reply, evidence, witnesses, documents, po: session; oaths and ordeais); the eighteen titles of law (from nidana to Dayabhaga) i.e. it deals with both substitive ia, and adjective law. In the Vyavahūraprakāśa he quote; and discusses numerous works

1471 श्रीगोपाचलमलिमण्डलमणिः श्रीदरवारान्वये श्रीहंसोदयहंसपण्डित इति ख्यातो

द्विजाधीश्वरः । यं लक्ष्मीश्च सरस्वती च विगतद्वन्द्वं चिरं भेजतुर्भोक्तारं रभसा समानमुभयोः सानाध्यमाढ्यं : .! 1010 येनागत्य पुरा पुरारिनगरे विद्यानवद्या जिता । श्रीचण्डीश्वरमग्निहोत्रितिलकं लब्ध्वा गरीयो गुरुम् । ( Introductory verses to राजनीतिप्रकाश : er:erefers to परशुराममिश्र). पुत्रस्तस्य विभाति सद्गुणनिधि नाम्बुनृष्टाम्बुधिवीरः श्रीयुतमित्रमिश्रसुकृती कल्याणकल्पद्रुमः । कीतिदिक्षु विदिन यस्य रजनीजानिप्रमाभास्वरा गायन्ति द्विजदारका हिमहरक्षीराब्धिशुभ्रा माद ।। चातुर्य चतुराननस्य निभृतं गाम्भीर्य मम्भोनिधेरौदार्य विबुधद्रुमस्य मधुरां वाचं च वाचस्पतेः । धैर्य धर्मसुतस्य शर्म सकलं देवाधिपस्याहरत् श्रीमान्ख्यातनयः सदा सविनय: श्रीमित्रसेन: सुधीः ॥ verses 32 and 33 of the Introduction to the तीर्थप्रकाश.

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and authors ( the important ones are quoted in the note below)1473 On pp. 557 and 564 he mentions his own Pasibhāṣā-prakāśa.

It is not possible for reasons of space to give even briefly the contents of all the twenty-two parts of Viramitrodaya.

An attempt has to be made to convey the matters dealt with in a few of the 22 parts. The Rājanitiprakāśa covers 493 printed pages. A very brief summary of it would be interesting. The meaning of the word ‘rājan’; praise of king’s office; coro nation of a king and the proper times for the coronation and those that are prohibited for it. Description of the ceremony of coronation; the good qualities required in a king and actions prescribed for kings and those forbidden; his daily duties; per sons who are helpers of the king viz. the Chief Minister the Commander-in-chief, the beads of departments, envoy, chamber lain, guard, servants; forts and capital; treasury, army, friends; the Upāyas Sāma, Dāna, Darda, Bheda; taking counsel with ministers; guarding the heir to the throne; the aspects of policy; the circle of kings; the six gunas laid down by Manu VII, 160 and Yāj. I. 347; marching on an invasion; king’s dreams and their meaning; the good or evil oriens; preparing the king for actual fight; public festivals like Kaumudi; raising Indra’s banner; worship of Bhadrakāli; Lohābhisārika; Vasor-dhārā; homa causing destruction of enemies; the rite called Ghṛtaka mbala described in Viṣṇudharmottara; prakirnaka (miscellaneous matters ); sights and dreams that are auspicious and those that are inauspicious; nimittas (i. e. throbbing of certain parts of the body such as eyes); Jarābhiṣeka according to the Linga

1472 The important works and authors inentioned or quoted in the

Vyavahāraprakasha are: (f. stands for ‘frequently’):

TT ( f.), 3721HNETIT ( P. 79); F (f., qua ( page 81 ). single (f, and on p. 533 he is said to be a ), Tara ( of

war. f.), 1927, Hiir ( f.), 4714767 (P. 43 ), fHatari ( f. its opinion deciared to be giet op p. 137 ), (f.; once on p. 75 styled Bharariu), , Taruha (f.), Fazira (called 347ari on p. 179), fatto 975t: or fagligt TUIT: (pp. 179, 531 ), faaiztarilatot, f49467 (p. 553 ), kata ( pp. 60, 86 ), arta ( 63 ), JITH61 ( p. 75), sitnit (p. 523 ). H ETETT, ( i. e, on p. 548 ;; tulaats (p. 62), «

(p. 534 atfeuiafiraru+T).113. The Viramitrodaya of Mitramiśra

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purāṇa; Kaumudimahotsava, raising of Indra-dhvaja; Vasordhara (pp. 447-467); Śatrunāśana rites (i. e. rites for liquidating an enemy) such as Kṛttikāsnāna (p. 458 ), and Ghritakambalaśānti from the Viṣṇudharmottarapurāṇa and from Atharvaveda-pari sista (pp. 459-464); Viduroktanitis from the Mahabhārata (pp. 465-493 ), 1473

The Tirthaprakāra of the Viramitrodaya occupies 610 printed pages. After mentioning the several members of the family of his patron Virasimha, he praises himself to the skies in verses 32–33, ( vide note 1471 above). In 18 verses he gives a summary of its contents, viz. the large provinces and mountains of Jambu dvipa (India), description of Kasi, Prayaga, Gayāvidhi, of rivers like Sarasvati, Gangi, Yamunā, Narmadā, holy places like Kuruksetra, Kokūmukha, Pṛthidaka, Prabhāsa, Puṣkara, Badari, Lohārgala, Kedāra, Naimiṇa. Indraprastha, Ayodhyā, Mathurā, Citrakūta. Ujjayini, Dwarakā, Tapi, Payosni, Godavari, Sahya, Gokarna, Saptakoṭiśvara, Kaveri, Setubandha, Rāmesvara, Puru sottama, Ekāsurū, Konarka, Virajakṣı ira, Kamarupa, Karatoyā, Brahmaputranada. He proposes to restrict the word Tirtha only to such places or rivers as are enumerated as tirthas by the learned or by great sages,

He profusely quotes the Mahabharata in the Tirthaprakāśa. Tirthas are either Daiva (such as Vārāṇasi, Prabhasa, Puskara ), or asura (such as Gayā ); or ārsini (those that are established by sșis ) and mānusa are those establisbed by rulers of Surya vamsa or Somavamsa. Men of all varṇas and asramas are entitled to perform tirthayātrā (p. 19). The Mahābhārata and the Puranas are full of descriptions of tirthas and pilgrimages. Kuruksetra!474 as a tirtha is described in Vanaparva 83. 1-8. Vanaparva chapters 87-90 speak of the tirthas in the east, south, west and north respectively. Salyaparva (chapters 35-39) describes the tirthas which were visited by Balarama in

1473 Vide a paper by Prof. B. K. Sarkar on ‘Nilakantba and Mitra

misra’ in Calcutta Review vol, LVI ( for 1935 ) pp. 147-156. 1474 पांसवोऽपि कुरुक्षेत्रे वायुन: समुदीरिताः । अपि दुष्कृत कर्माणं नयन्ति परमां गतिम् ।।

दक्षिणेन सरस्वत्या दृषद्वत्युत्तरेण च । ये वसन्ति कुरुक्षेत्र ते वसन्ति त्रिविष्टपे । 99798 83. 203-4; CD IT 49: ETT TETRA TUTTI ITSE F a U TFEL 11 97487. 10.

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his pilgrimage. The Anusāsanaparsa ( chapter 26) is full of the greatness of the Ganges.l475 Two typical verses are quoted below from it. On p. 315 of the Rājanitiprakasa'176 he quotes a verse of Vyāsa in which different words are given to indicate what Daiva is and which distinguishes Purisakāra ( human effort ) from Daiva; vide also Manu VIl. 205, Yaj. 1. 349 and 351. Vanaparva (82.9-12) deals with this topic of Daiva and Purusakāra.1477

___ In the Indian Historical Quarterly ( Vol. 24 for 1948 pp. 336-7) Pandit K. Madhav Krishna Sarma informs scholars that the Anup Sanskrit Library at Bikaner has a ms, of the Mokṣa prakāsa. The first folio is missing. There are in all 342 paper folios, 8 lines on each page and 40 syllables in each line. The

main topics dealt with are stated in the mote belkw.1578

His Bhaktiprakāsa is a substantial work of 175 printed pages. In bis Introductory verses he states the philosophical doctrine that God is one, but he further states that Aukti is difficult; the mind does not give up all the worldly by matters. Therefore devotion to Hari is the only way. He mentions the nine aspects

1475 यावदस्थि मनुष्यस्य गगातोपुतिष्ठति ! तावद्वर्षसहस्राणि स्वर्गलोके महीयते।। दर्शना

स्पर्शनात् पानात् तथा गति कीननात् । पुनात्य पुण्यान् पुरुषान् शतशोऽथ सहस्रशः ।। अनुशासन 2,2101.

1476 देवस्य नामान्तराण्याह व्यासः । विपविधान नियतिः स्वभावः कालोग्रहा ईश्वरकर्म

दैवम् । भाग्यानि पुण्यानि कृतान्गः पयनासानि पुराकृतस्य ॥ इति । द्वयोः स्वरूपमाह स एव । दवमात्मकृत विद्यात्कर्म यत्पावहिकम् । स्मृतः पुरुषकारस्तु

क्रियते यदिहापरम् ।। राजनीतिप्रका: :, 15. 1477 यस्य हस्तौ च पादौच मनश्चैव तुसंबन्न् । विद्यातपश्च कीर्तिश्च स तीर्थफलमश्नुते ।।

वनपर्व 82. 8, शङ्खस्नृति 9.15 ( use it स्मृतिच I. P. 133. Gharpure’s ed.). वनपर्व 2. 10 is प्रतिपादप वृत्तः सन्तुष्टो येनकेनचित् । अहंकार.

निवृत्तश्च स तीर्थफलमश्नते। 1478 मोक्षस्वरुपप्रतिपादनं, वानप्रन्यविधि, वानप्रन्यधर्म, संन्यासाश्रम, यतिधर्माः,

यतिसंस्काराः, वैराग्यहेतवः, तत्पद थ नरूपण, जगत्सृष्टि, त्वंपदाथनिरूपणं तत्-त्वं पदार्थाभेदरूपमहावाक्यार्थ:, प्रपत्राममात्वनिरूपणं, जगत्मृष्टित्वंपदाथनिरूपण, तत-एवं पदार्थाभेदरूपमहावाक्याथः प्रमथ्यात्वानरूपणे, माशापाय, योगप्रकरण, ज्ञानि (स्थितप्रज्ञ ) लक्षण, जीवन्मुक्ति, चित्तवृत्तिधारणा, अचिरादिगति । It quotes at the beginn a fheisilje fruin the Mārkandeyapurāṇa and winds up with two verses from the Gita ( VIII. 28-27) and briefly explains them.

Anantadeva

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of ‘bhakti’ (the verse is quoted below )1479 and dilates on them in pp. 31-128. He points out each of the nine aspects may be Sattviki, Rājasi or Tāmasi and expounds these. He mentions the Bhagavatapurāṇa and the commentator Sridharasvāmin fre quently. He frequently quotes the Puraras and the Bhagavad gitā. At the end (on pp. 134-175) he deals with ‘bliajaniya nirṇaya’ (exposition on the object of worship ).

In the Vyangyārtha-kaumudi of Anantāsrana 180 of Punya stambha (Puṇtāmibe ) on the Godavari, a commentary on the Rasamañjari of Bhanudatta, the author gives a pedigree of his patron. He describes the Kāsirāja family at Benares, in which was born Prataparudra whose son was Madhukarasāha, whose son was Virasimhadeva. Ananta wrote the commentary for Candrabhānu, a son of Virasi hadeva, in 1635 A. D. This corroborates the dates above given by Mr. Lala Sitaram. There fore it is almost beyond doubt that the literary activity of Mitra misra lies between 1610 and 16-40 A. D.