The Importance of Honouring a Guest

1. O glorious one, tell me in detail again about tulasi's greatness destroying sins, so also about the importance of honouring a guest. Suta said:

2. Then, O best brahmana, that very lustrous Vyasa, started telling the greatness of tulasi, destroying the sins of the listeners. Vyasa said:

3-4. This tulasi, dear to the lord, is actually great Laksml. Therefore, O Jaimini they do not recognise it as a tree. As a mortal always worships tulasi on the earth, so gods along with Indra worship it in heaven.

5-6. I am telling firmly that everything is prosperous there only where this tulasi, of the nature of the highest Brahman, stands. Even a sinner who gets, at the time of his death, water dropped from a leaf of tulasi, goes near Vishnu.

7. He who would have, at the time of his death, a vertical sectarian mark (urdhvapundra) is freed from all sins and goes to Vishnu.

8. O best brahmana, Yama is not the master of him who Would have a tulasi leaf in his mouth, on his head or in his ears at the time of his death.

9-12a. There was a pious brahmana by name Pavitra, who knew the highest truth. His wife had the name Bahula. The chaste lady belonged to a good family and was highly devoted to serving her husband. There (also) lived an excellent brahmana named Anapatyapati. That Pavitra, serving brahmanas, formed friendship with him. Then, O best one, Pavitra, through love (for his friend) and with a desire to have talk, sat with Anapatyapati on an excellent seat.

12b-13a. In the meanwhile a good brahmana, of a great lustre, named Lomasa, came there and saw the two telling (each other) wonderful stories.

13b-14a. Then the two brahmanas, getting up from the seat, honoured that brahmana Lomasa with water for washing his feet, with respectful offerings and water for rinsing his mouth.

14b-16a. That Lomasa, highly devoted to Vishnu, was very much pleased with them, and narrating (tales of) Vishnu, sat on the seat, O best brahmana. The two sages, Pavitra and Anapatya, said devoutly to the magnanimous Lomasa who had joined the palms of his hands:

16b-20a. "O revered one, O you who know all the worldly practices, indeed our hermitage is purified by the couple of your feet which are fit to be seized (i.e. touched) by the good. By seeing the couple of your feet, all the sins that we had formerly committed through delusion, have perished. You are actually lord Vishnu fit to be worshipped even by gods. How are we, men, able to worship you properly? With the worship that we have, according to our capacity, offered to you, our guest, be pleased. Pardon the faults of us two."

20bc. O best brahmana, speaking like this, the two highsouled friends, the two householders, fell at the couple of the feet of the guest. Vyasa said:

21-23. Then Lomasa, best among the learned, was very much pleased. (He said to them:) "You are best among the polite, You are the best brahmanas, and are highly devoted to piety. By your polite words I am very much pleased. The wise say that a guest is actually Brahma, Shiva, or Vishnu. You have shown so much devotion to me. May auspiciousness come to you. I, a guest, have been properly entertained by you with abundant eatables." Vyasa said:

24. Then the two brahmanas got up, and saluting him by touching the couple of his feet, said to that sage Lomasa: The two brahmanas said:

25-26. O brahmana, please tell us the importance of the worship of a guest, having done which, liberation, to be obtained by men but with difficulty, is obtained. Who is said to be a guest in the world? How is his worship (done)? What position do the one attentive to a guest and the guest obtain? Lomasa said:

27-28. Of the four stages of life that of the householder is said to be the best due to its honouring the anchorite, celibate and a religious mendicant. Among (the members of) the four stages of life the householders are said to be the chief. They should devoutly honour guests.

29-30. The greatest duty of householders is said to be honouring guests. They are said to be householders since they have not fallen from the duty of their stage of life. If householders take care in honouring guests, then what purpose do they have with other pious acts?

31-32. The wise call him to be a guest whose name, family and position are not heard of (before), and who would accidentally come to their house. The wise ones should honour like Vishnu brahmanas, ksatriyas, vaisyasand sfldras who have come to their house.

33-34. Those others born in low castes, among whom candalas are the chief ones, should be honoured like Vishnu with water for washing their feet, with respectful offerings and abundant eatables. When guests come, a householder goes forth (to greet them). A brahmana should quickly give them water for washing their feet and materials of worship.

35. With soft words he would make a friendly enquiry after the (guests') health. And the householder should gladly feed them with divine foods.

36. The wise one should prepare his bed in a comfortable chamber. Seeing him desirous to go in the morning he should give him leave.

37-38. O best ones, I shall tell you how a guest should be honoured with hospitality if the householder is unfortunately nor wealthy. When guests have come he should devoutly offer them (a) grass (seat) etc. If there is no grass seat he should not devoutly say to him: "Sit on the ground."

39-41. For washing his feet he should give him excellent water. Then with sweet words he should ask in a friendly way about his health etc. Then he should devoutly give him fruit etc.

354 for eating. Without that an intelligent person should not gladly present himself (to the guest). And he should say: "O guest, lam a great sinner, very poor. I desire to offer you (worship with) devotion. But the destiny is opposing."

42-44. The poor one who has avoided honouring a guest in this manner and not anyone else fallen from his duty, would obtain the fruit as stated (in holy texts). The religious merit earned during crores of existences, of the householder from whose house a guest goes unhonoured, perishes. Vishnu would instantly remove the sin committed during crores of existences, of him who honours with devotion just one guest.

I am making a firm statement. A householder does not go to heaven without carefully honouring a guest. It is truth, (nothing but) the truth. It is the repeated truth. For householders going to heaven is not (possible), is not (at all) possible, except by honouring a guest.

47-51. In the Dvapara age there was a cowherd known as Jnatidharma. He knew all the ways of life. His wife was called Shrivallabha. He who served his kinsmen did all (good) acts. With his wife he lived in Saurastra. O brahmanas, due to the movement of bad planets Indra did not shower water for TWELVE

years. Therefore, there was a very great famine. During that great famine, the inhabitants of that country were distressed, and all of them gave up even the limit (of decorum). The great meditating saint Jnanabhadra, with his wealth lost due to the great famine, became very much distressed in the age called Dvapara.

52-53. Seeing his wife and sons distressed with hunger, he with the brahmana's consent(?), went to the land at the foot of a mountain to eat fruits and roots. O you two best brahmanas, the long-lived one, who was hungry, found one pumpkin gourd at the border of the land at the foot of the hill.

54-56. That very glorious best brahmana Jnanabhadra, being delighted on getting the fruit, speedily went (back) to his house. O brahmanas, in the meanwhile, when the clouds had covered the sky, as it were, with dark blue feet, it rained with powerful showers. The sage's entire body was bathed with that shower. A forester, afflicted with cold, went to (his) house from the forest.

57-63. Seeing the guest afflicted with cold, he saluted him by (bowing) his head. He then devoutly gave him a grass-seat and water for washing his feet etc. Then with that guest only making an intelligent talk with sweet words the cowherd along with his wife diligent in serving her lord, remained with a composed mind. The chaste lady was delighted on having, with effort, secured a pumpkin gourd and gave a part to him after cutting it (into parts). Then that hospitable cowherd who had become weak due to fasting for twentyone days gladly gave a large part (of the fruit) to the guest. Then that chaste housewife highly devoted to her husband also gladly gave that (other) part (of the fruit) to the guest. O best brahmana, the guest having eaten both the parts (of the fruit) of (i.e. meant for) that noble couple, was very much delighted. The two with firm devotion worshipped the guest like Vishnu.

64. Having rested there only at night, he went in the morning after a long time after having bathed. (The two) passed twentyone days in fasting.

65-66a. Then that noble couple died. Due to the efficacy of that religious merit the noble-hearted couple obtained absorption into Vishnu, difficult to be obtained even by meditating saints.

66b-67. Due to the efficacy of their religious merit and the worship of the guest that they had done, the famine in the kingdom came to an end. The people were extremely happy and were free from grief and diseases.

68. They were rich in wealth and grains and were highly devoted to religion. The bandits there disappeared, and the king protected the people.

69-70. People were engaged in their own practices (i.e. practices laid down for their respective castes), and the clouds rained as desired. Crores of the ancestors and successors of the two, being freed from sins due to that act only obtained salvation. They were blemishless, endowed with wealth and were alone honoured by all the people.

7lb-72a. I have told you the importance of the worship of a guest along with its history. O brahmanas, what else do you desire to hear for your pleasure? Vyasa said:

72b-76a. When that Lomasa, rich in austerities was speaking like this, a black mouse, seized by death came up from its hole. Seeing that black mouse to have come from the hole, Pavitra, beside himself with anger got up, repeatedly speaking like this: "This wicked mouse of a sinful heart digs (the ground of) the hermitage with its sharp teeth at night, and destroys domestic things. For all the castes pity is said to be the best. It should be shown to all living beings, but not to wicked ones."

76b-80a. Speaking like this, O best brahmana, with a very sharp iron arrow he killed the mouse that had committed sins and the death of whom had approached. That rat, with its body bathed (i.e. wet) with the streams of flowing blood, fell on the ground with its consciousness affected due to agony, O brahmana sage. Seeing the mouse fallen, the kind, best brahmana, wailed loudly and speedily got up. Taking an excellent tulasi leaf from his own ear, he put it into the mouse's mouth, on its head and ears.

80b-82a. "O mother, O goddess Tulasi, O you causing delight to Govinda, give the best position to this mouse who has committed sins." O best brahmana, he who obliged all the world, loudly uttered the sound (i.e. the words): 'Hari, Narayana Ananta'.

82b-83a. The mouse, due to the touch of the tulasi leaf, and due to hearing Vishnu's name, was free from sins and became free from the bond of the worldly existence.

83b-86a. Then the messengers of the great Vishnu, who were endowed with all (good) characteristics, quickly came there in good chariots to take (the mouse) whose sins had gone (to Vishnu's abode). The mouse surrounded by the hosts of Vishnu's messengers got into a divine chariot and went to the highest place. The mouse, having stayed in Vishnu's abode for thousands of crores of yugas, and having secured knowledge there only, went to (i.e. obtained) final emancipation.

86b-87. O best brahmana, I have told you the importance of goddess Tulasi. O glorious one, tell me what you desire to hear now.

1. O glorious one, tell me how will all people be (i.e. behave) when the very fierce Kali age has come. Vyasa said:

2-5. The first (age) is called Satya-yuga. In it the people — brahmanas and others — were devoted to worshipping Vishnu, and were free from grief and diseases. All of them spoke the truth, all were kind, and all lived long. They were rich in wealth and grains. They were free from (doing) harm (to others) and from religious hypocrisy. All obliged others. All knew sacred treatises. O best brahmana, in Satya-yuga all people were like this. And the kings followed royal duties and protected people. Oh! Who can relate the merit and the glory of Satya-yuga?

6-8. In it no man practised unrighteousness. When Tretayuga came, Dharma became deficient in one foot. Some people had little unhappiness. Some resorted to kindness. People were engaged in meditating upon Vishnu. They were highly devoted to (performing) sacrifices and (giving) gifts. They were engaged in (following) the practices of castes and stages of human life. They were happy and of a composed mind. All the shudras tilled the soil and served brahmanas.

9-11. Brahmanas were noble and had mastered the Vedas and the Vedarigas. They were averse to accepting presents. They were true to their words. They had curbed their senses. They were always engaged in penance and vows. They always worshipped Vishriu. When at the end of Treta-yuga, Dvapara-yuga arrived.

Dharma would be deficient in two feet and some men would have happiness and unhappiness. Some would be engrossed in sins, and some were pious.

12. Some lacked some virtues. Some men of high virtues were extremely unhappy. Some were happy.

13. Sometime a brahmana longed for receiving (a present). At some time or other kings harassed their subjects through greed for wealth.

14-17. Brahmanas were very much given to Vishnu's worship, and shudras served brahmanas. When, O brahmana, in yuga after yuga Dharma became deficient (foot) by foot, then Vyasa of the form of Vishnu divided the Veda. O best brahmana, in Kali-yuga which is the only abode of all sins, Dharma would be having one foot (only), and all people would be engaged in (committing) sins. Brahmanas, ksatriyas, vaisyas and shudras will be very much addicted to sins, will be very voluptuous and cruel. They will censure the Vedas and indulge in gambling and stealing.

18-20. They will be engaged in cohabiting with widows in Kali-yuga. Certain brahmanas, looking to their livelihood (only), will be acting very fraudulently. All will be exceedingly fond of women, all will drink intoxicating liquors. All will be engaged in sexual acts and snatch other's wealth. They will always ardently long for other's food. They will be averse to penance and vows. They will be bound by the company of heretics in Kali-yuga.

21-22. Brahmanas following shudras' practices, will be (vagrant devotees) wearing red garments. In Kali-yuga the accomplished one will reach a very low position. And the mean, being endowed with wealth, will go to a very high position. All men will give gifts to those who have obliged them.

23-24. Even with effort (being made) candalas will not abide by brahmanas. In Kali-yuga people will give false testimony through affection for their friends. They will talk impious ideas. They will lament over righteous thoughts. They will censure (people) in (their) absence. They will be cruel, and will speak sweetly in the presence of other (people).

25-26. Unchaste women will speak like chaste women to their husbands. Brahmanas will harm other's wives and will sell their possessions. In Kali-yuga, people will sell their daughters.

27-29. In Kali-yuga men will be wicked-hearted. The earth will have few crops and clouds will have little water. They will also shower (water) at a wrong time. O Jaimini, in Kali-yuga cows will eat feces and will yield little milk. And undoubtedly that milk will be ghee-less. People will be given to self-praise. They will be intent on censuring others.

30. Boys will have short bodies, and will eat too much food. In Kali-yuga, brahmanas will offer libations to the dead ancestors for religious hypocrisy.

31. All will be affectionate in words (only) till their mission does not succeed. All will laugh at (certain) people, seeing them to be devoted to piety.

32-33. People will prosper through wicked deeds. Therefore, people will be addicted to sins. And they will completely perish within ten or twelve years. (They will prosper) as water will increase in the rainy season. People will lose their youth in Kali-yuga.

34. A girl will conceive in her fifth or eighth year. Men will have many children and (therefore) they will be very unhappy.

35. All will long for taking (gifts), none will long for giving. In Kali (yuga) Mlecchas will be kings, addicted to sins.

36. In Kali-yuga people will be of one caste (only) in order to satisfy carnal desires. In the first division of Kali (yuga) men (will) censure Vishnu.

37-38. In the middle (part) of Kali (yuga) men will only recognise Vishnu's names. Brahmanas, ksatriyas, vaisyas, shudras will have (but) one caste in Kali-yuga, and there will be only four castes.

39-40a. O best brahmana, whenever there will be a decrease in (the number of) the pious ones, it should be known that the sinners will be on the increase in Kali (yuga). O best brahmana, though I have described this Kali (yuga) to be fierce, yet O best among the virtuous, it has (one) great merit.

40b-41. In Satya (yuga) religious merit would be accomplished after twelve years. In Treta (yuga) (it would be accomplished during half the period of that. In Dvapara (it would be accompli3548 Padma Parana shed) within a month. But it would be produced in a day and night in Kali-yuga.

42-44a. Therefore, in the mortal world men do not at all reach a good position. A man obtains that fruit in Kali-yuga merely by uttering (the name of) Vishnu, which he would obtain by worshipping Vishnu for twelve years in another yuga. Kali does not trouble that man who utters only one name of Vishnu in Kaliyuga in this world. This is the truth, the (only) truth. There is no doubt in it.

44b-46a. Every act becomes fruitless due to the lack of the purity of mind. You have told this before. Therefore, my mind gives wonder (i.e. is amazed). In Kali-yuga all lack the purity of mind. O preceptor, tell me how their acts would be (done). Vyasa said:

46b-47. A man should devoutly offer whatever act he does in Kali-yuga to the great Vishnu. Every act that is dedicated to Vishnu would be inexhaustible. Vyasa said:

48. O best brahmana, I have thus told you the entire account, having devoutly heard which a man would obtain liberation. Suta said:

49. Jaimini thus informed by that highest soul, became engaged in the employment of rituals, and went to the highest position.

50-52. Those men desiring liberation, who devoutly recite or listen to this Essence of the Employment of Rituals are freed from all fierce sins committed during many existences, and obtain liberation. There is no doubt about this. Those men who, desiring liberation, recite and listen to this, get whatever is desired by them through the auspicious favour of Lakshmi's lord.

53. A man, reciting or listening to half a verse, or a verse, or a quarter of a verse, gets the desired fruit. VII.26.54-55

54. That man who, after writing or getting written this holy text, would worship it, obtains the fruit of Vishnu's worship only.

55. May this Purana which is very secret, has come out from Vyasa's mouth, is very charming, gives delight to Vishnu's devotees, pleases the Disc-holder (Vishnu), Murari whose feet are for a long time saluted by gods and others and who is the lord of the entire world. May auspiciousness prevail. May it be dedicated to Vishnu. End of the Treatise.

The present author belongs to the first batch of Postgraduate research students attached to this institution And it is therefore possible for the academic world to judge the nature, value and importance of research that is being carried on under the auspices of this college It is a fact that though our indigenous scholars are well acquainted with the value and importance of Purana texts, it 15 surprising that modem scholars trained in the western method of research have not paid adequate attention to its systematic and scientific study It is, however, very significant that one of our front-rank Indologists, the late Mm Haraprasad Shastri drew the attention of scholars to the wealth of Purana literature m the beginning of this century by writing an important monograph to the Descriptive Catalogue of Sanskrit Manuscripts m the Government Collection under the care of the Asiatic Society of Bengal, vol. V. The labors of H.H. Wilson, F.E. Pargiter and W. Kirfel in this field can hardly escape our notice In recent years a few scholars are engaged m critical evaluation of some of the Puranas and Upapuranas as well And in this context it must be said that the work of Dr Chatterjee is a notable contribution Dr Chatterjee has studied the problems of the Padma purana in great detail and his observations deserve our careful consideration It is worth mentioning that the author has utilized his first-hand acquaintance with a number of manuscripts of the Padma purana which has enabled him to present his views on the subject with as much conviction as possible.

The Puranas should be studied and utilized by scholars for throwing fresh light on various aspects and problems of Ancient Indian History and Culture But it is a matter of regret, that although the Puranas can claim pre-eminence as a historical source, not much attention has so far been given to the exploration of the vast literature which they represent Some papers dealing with a few problems connected with the study of Parana, however, have been contributed from time to time to the pages of different oriental journals by well-known scholars whose number is far from encouraging.

Nobody denies that a synthetic history of Indian life and society is a desideratum, but m order to write such a history every attempt should be made in the first place, to find out the different strata which constitute the main bulk of a Purana and the periods to which they respectively belong It is also essential to study the different recensions with their special characteristics and developments It is to be regretted that not a single Purana has yet been edited on these critical lines.

In the following pages, I have tried to discuss the problems of the reconstruction of the Padma-purana The Padma-purana with its 55,000 shlokas is one of the most extensive of the eighteen Mahapuranas. This Purana can legitimately claim to be a store house of Ancient Indian History and Culture A product of different important sects and sectaries, it took at least one thousand years to assume its final shape People from all parts of India contributed to its expansion before it reached its present form, and its provenance is a long territory extending from Maharashtra in Western India to Assam in Eastern India. It is a widely popular Purana, which has come down in two separate recensions, eg (i) South Indian and (ii) North Indian (Bengal) of which the former has been printed and published several times, while latter is still unpublished and known from manuscripts only The following pages will show that these two are singularly divergent in nature, character and composition. I have tried to establish all the genuine and original constituent parts of the Padma-purana in both these recensions. As regards the Bengal recensions, the task was exceptionally difficult in the absence of a printed edition. In my attempt to determine the original constituent parts of these recensions of the text I had to collect and collate quite a large number of manuscripts preserved in different parts of the world. Each constituent part has its own individual problems. The dates and provenance differ. Besides these, there exist quite a large number of treatises which claim to belong to the Padma-purana. Although no attention has yet been paid to them by any scholar, they deserve critical consideration due to their intrinsic importance. At least in some cases I had found that these treatises offer valuable suggestions which arc helpful from various points of view in the matter of reconstruction of the text Of these works, out of quite a large number of available manuscripts, I have carefully selected eleven for special study and for an analysis of their contents. Of these, one, i.e., Bhattaharacharita throw much light on the Khanda division of the Padma-purana and the ten others belong to different sects and sectaries, eg, Vaishnava, Vaishnava-Shakta, Shaiva, Shaiva-Shakta, Saura, Shakta, Tantric-Shakta, Ganapatya, Brahma etc.

Critical editions of the Puranas arc needed before their cultural value can be properly assessed. All possible problems with regard to the reconstruction of their texts have to be faced and solved. In the following pages my attempt has been limited to the reconstruction of the text of the Padma- purana and questions of cultural interest that may arise there from have been systematically avoided. I shall regard my labor amply rewarded if I have succeeded in presenting a reliable account of this Purana, which is the sole objective of the present endeavour.

As regards the printed editions of the Padma-purana, I would like to mention that although its Devanagari recensions has been printed and published on more occasions than one (ie, the Anandashrama Press Edition, Venkateshvara Press Edition, Vangavasi Press Edition, Edited by one Kedarnatha Bhaktivinod, and one belonging to Shri guru-mandala granthamala), none of these can claim to be critical I have gone through all these five editions and unless otherwise stated, the Anandashrama Edition has been used for the sake of reference.

A few words will perhaps explain the inordinate delay of the publication of this work I had to proceed overseas when about half of its printing was done During my stay in Europe, I came across a few manuscripts Materials derived from these were to be incorporated in this book when I came back to India, which was responsible for further delay I take this opportunity to record my deep sense of gratitude to my Professor Dr Gaurinath Shastri who, in spite of his heavy pre-occupations has given me valuable suggestions and guidance whenever approached.

I have also the pleasant duty of recording my indebtedness to my revered teacher Dr Rajendra Chandra Hazra to whom I owe my introduction to the subject and initiation into Puranic research.

In compiling the manuscripts I was favoured with the constant assistance of Professor Dr. Wilhelm Rau, Director, Indisch Ostasiatisches Seminar, Marburg University, who, during my Post Doctorate work there, read some parts of the manuscript of this work and criticized it with helpful candour.

It is also a pleasure to thank Pandit Nam Gopal Tarkatirtha, the editor, for his courtesy and care during the printing of the book.

ANTIQUITY AND ORIGIN Or THE PADMA PURANA AND ITS EARLY CHARACTER AND POSITION IN THE PURANIC LITERATURE

Antiquity of the Mahapuranas — Evidence of the Mahabharata, Ramayana Smriti works and the Buddhist and Jaina literatures.

Examinations of the different lists of Mahapuranas (in all of which the name of the Padma purana occurs) — Antiquity of these lists Consideration of the age of the Upapuranas attached to the Padma purana.

The Padma purana — originally a work of the Brahma worshippers — Evidences of such conclusion — An account of the popularity of Brahma worship and the Pushkaratirtha in Varahamihira’s time and earlier.

The Padma purana — originally divided into Parvas (its Khanda division being a later development) — Evidences internal and external in support of its Parva division — Extent and contents of the Padma purana with Parva division

The extent and character of the Padma purana in its present form — Evidence of the Jaina Puranas as well as of the Sanskrit Puranas and Upapuranas (especially those Upapuranas which claim to belong to the Padma purana) as to the nature and extent of the Padma purana known to them.

Contribution of the Vaishnava and other sect to the development of the Padma purana.

The two distinct recensions of the present Padma purana Bengal and Devanagari - Khanda divisions in both – Authority for such division — A general account of the two recessions.

The number and title of its khandas — Its division into six khandas — how far authoritative.

Critical analysis of the different khandas of the Padma purana — Shrishti khanda — the position of it — determination of its proper place — justification of its name — Contribution of Matsya- purana, Vishnu purana and others to the formation of it — different strata constituting this khanda — determination of the age and provenance of these strata — Evidences of different smriti writers — Dharma purana — the independent character of it — contributions of Eastern Mithila, Northern Bengal and Kamarupa to the development of the Dharma purana Consideration of the religious, social and political history of Kamarupa which was responsible for the growth of it.

Bhumi, Adi and Brahma khanda — Examination and justification of their names — Their different strata, date and antiquity.

Critical analysts of the Patala khanda — Its importance, — three independent parts of it — Enumeration of the first part — Evidences to show that it is a contribution of the Ramaites — Its subject matter analyzed — comparison with the Ramayana and Uttararamacharita — Imitation of Banabhatta s Kadambari, — its date — Analysis of the second part — contribution of the Linga worshippers — Determination of its age — contribution of Western India to the development of this portion — evidence shown — Position of the third part — Contents and date of it.

Position and place of the Uttara khanda — many parts of it exist in separate manuscripts — A comprehensive last of these manuscripts — such voluminous form explained - Determination of its age — Evidences from different Smriti Nibandha writers — Puranas and Tantras have been shown to prove its late age.

The number and titles of its khandas — Their peculiar features and points of difference from die Devanagari recensions — Bhumi khanda — earlier than its Devanagari counterpart — Social and Religious History of Bengal in fifth, sixth and seventh centuries A.D. reconstructed in this connection — Society of Bengal during these years under the firm grip of different sects and sectaries — Prominence of Buddhism, Jainism, Pashupata Shaivism and ‘Vaidika dharma’.

Critical examination of the Svarga khanda (which is peculiar to the Bengal Recensions) — Two different stages of it — the nature of its relation to Kalidasa’s works Haradatta Sarnia’s view refuted — Its date — Its character — more a compilation than an original work — Contributions made by the Mahabharata, Ramayana, Manu-Samhita and Skanda purana — Its provenance — Evidences to prove that it was composed in Bengal.

The Patala Khanda — Examination of four manuscripts — Four groups of it — Difference with the printed text of it — brief contents of the portion not found in the printed editions — Influence of Kalidasa’s Raghuvamsha — list of parallel passages.

Analysis of the Uttara khanda with the help of six manuscripts — Reasons for the comparative shortness of these — later than its Devanagari counterpart — its reasons — Comparative chart of these two recensions — Short survey of the contents of these portions not found in the printed editions — Its date — reference to an episode of a Cola king — Influence of the Radhavallabhins.

Bhattaharacharita — a work of great importance — two parts of it — Identification of the Medapatas — Epigraphic and other references — Explanation of the title of the work — Detailed account of the Medapatas — their religion and worship to gods — their profession and social customs — their different gotras — A short synopsis of the twenty five chapters of the manuscript.

Vaidyanatha linga mahatmya — Its relation to the Padma purana — how far authentic — Contribution of the different sects.

Kalinjara mahatmya — A Shaiva work — Influence of Sakti worshippers — contents analyzed.

Holikamahatmya — Relation to the Padma purana — Analysis of the subject matters — Discussion on the question of its provenance.

Veda sara sahasra nama stotra — Its popularity and importance — Its connection with the Uttara khanda of the Padma purana — how far authentic.

Veda sara sahasra nama tika — the nature of the work the importance of it — reference to different Puranas and Up a puranas.

Puskara mahatmya — Its important suggestion with regard to the divisions of the Padma purana — Predominance of the Shakti worship all through this treatise — connection of Brahma worship with Pushkara — Sectarian affinity between the Surya worshippers and Brahma worshippers — sociological stand point of this work.

Karttika mahatmya — evidently a Vaishnava work — Reference to an episode glorifying the gift of a lamp in a Vishnu temple — Its provenance — Picture of the society — Its claim to be a part of the Uttara khanda or the Padma purana rejected.

Kashi mahatmya — a work of the Shaivas — Its provenance — Its connection with the Patala khanda of the Padma purana how far authentic.

Kapila Gita — a work dealing with the Tantric philosophy — reference to Panchayatana worship-predominance of Shaktism.

Ganesha sahasra nama-vyakhya — More or less a work of the Ganapatya sect — Synthetically attempts to cement the differences among various sects and sectarues — Number of scripts according to the work.

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