1. See, for instance, Agneya-p. 13. 32b-33-- brahma visnu-dine caikah pataty evam vadanti te// manisinas tatha visnur ahany ugrasya samkarah/ is varasya tatha casau sa-samkhya-prakrtes tatha// (in which Siva has been placed higher than Visnu);and Agneya-p.14.4-- yad uktam vahnina purvam marici-rsi-samnidhau/ tac chrnusva rsi-srestha prasnam etam yathatatham// (in which Suta is found to address a single sage, although he is said to have been requested by a number of sages to spreak on the Purana-topics). 2. It is remarkable that the Agney-p. has not been drawn upon in any of its names in the works of Apararka, Laksmidhara (the author of the Krtya-kalpataru), Jimutavahana, Bhatta Bhavadeva, and a few other comparatively early commentators and Nibandha-writers. We fail to understand why these writers did not utilise the Agneya-p. inspite of thier elaborate treatment of Vrata, Dana, etc. in their works. It should be mentioned here that in his Smrti-tattva II, pp. 339 and 529 Raghunandana quotes five metrical lines with the words `EòɱÉÊ´É´ÉäEäò%ÎMxÉ{ÉÖ®úÉhɨÉÂ', but none of these lines is found in the present text of Jimutavahana's Kala-viveka. 3. For lists of these quotations see Appendices I-III added to Part I of the present article. 4. That in describing the `Agneya Purana' in Chapter 272, verse 11, the present Agni-p. points to its own self, is shown definitely by the word `sarva-vidyavabobhanam' which refers to the Para and Apara Vidyas treated of in it. 5. See Agni-p, 1.10 and 18;174.12 and 20;271.13, 16,17 and 22;383.1, 14, 16, 18-22, 24, 26, and so on. See also the Chapter-colophons, in all of which the Purana is called `Agneya Mahapurana'. 6. Agni-p., Chaps. 114-116. 7. Ibid, Chap. 110. 8. Ibid, Chaps.2-4 and 16. 9. Ibid, Chaps. 5-11. 10. Copare, for instance, Agneya-p., Chap. 35 with Agni-p. (i.e., the spurious Agneya), Chap. 210. In the former, which has been quoted in its entirety in Vallalasena's Dana-sagara, fols. 71a-72a (==India Office Ms., fols. 96a-97), Vasistha speaks to king Ambarisa on Guda-dhenu-dana, but in the latter, though all the marks proving the interlocution between Vasistha and the king have been eliminated, many verses have been retained from the said chapter of the Agneya-p.; viz., Agni-p., Chap. 210, verses 13b-17a, 19-21, 22b, 23 and 25-29a tally with some of the verses of Agneya-p., Chap. 35. Of the three metrical lines (on Kanti-vrata), quoted from the genuine Agneya-p. in Candesvara's Krtya-ratnakara, p. 151, the first (vaisakhe puspa-lavanam, etc.) agrees much with Agni-p. 198.2a. Of the two metrical lines (on prohibition about taking food on the Ekadasi Tithi), quoted from the genuine Agneya-p. in Devanabhatta's Smrti-candrika, IV (Sraddha-kanda), p. 59, Hemadri's Caturvarga-cintamani, III. ii, p. 155 and Raghunandana's Smrti-tattva, II, pp. 36 and 37, the second (ekadasyam na bhunjita, etc.) is the same as Agni-p. 187.2a. Of the five metrical lines (on Sraddha)of the genuine Agneya-p., which Raghunandana derived from the `Kala-viveka' (kala-viveka'gni-puranam--"ekadasahe pretasya, etc."--Smrti-attva, II, pp. 339 and 529), the first only is the same as Agni-p.211. 12b. The verse (on offer of Pinda) of the genuine Agneya-p., which Govindananda Kavikan-kanacaraya quotes in his Sraddha-kaumudi, p. 360 and Suddhi-kaumudi, pp.181 and 185, agrees much with Agni-p. 163.28 (in which the word `nrpa' used in the Vocative Case in the verse of the Agneya-p., has been replaced with the word `dvije'. It is needless to multiply examples. 11. See Agni-p., Chapters 1-2, 174, 271 and 383. 12. See Agni-p. 1.11 and 13;383. 31. 13. See ibid., 1.11(kalagni-rupinam visnum....) and 13 (agniruvaca--visnuh kalagnirudro'ham........); 174. 13 (....vinur agni-rupas tu giyate)and 14 (agni-rupasya visnor hi....); 383.31 (agnir uvaca.....iti kalagni-rupena gitam me harina pura); and so on.14. Agni-p.1. 18 (agnir uvaca-* * * * puranam param agneyam brahma-vidyaksaram param/visnunoktam yatha mahyam..//;2.1 (puranam brahma cagneyam yatha visnoh pura srutam); 271. 17 (agneyakhya-puranasya karta srota janardanah); 383.31 (quoted in the immediately preceding foot-note);and so on. 15. For the relevant verses of the Matsya and the Skanda-p. see foot-note 20 in Part I of the present article. 16. From Matsya-p., Chap. 53 Laksmidhara quotes verses 3-4, 11-20, 22-25a, and 26b-56a in his Krtya-kalpataru (V, pp. 223-8), Apararka quotes the same verses in his commentary (pp. 392-6) on the Yajnavalkya-smrti, Vallasasena quotes verses 3-4 and 11-56in his Dana-sagara (India Office Ms., fols. 191b-193b), Candesvara quotes verses 12b-20, 22a-b, 23-25a, 26b-29, 31-37,38-40, 59b-61, and 62c-64 in his Krtya-ratnakara (pp.140, 167, 193, 217, 253-4 301, 395=6 440, 473, 486, 514, 531, 140, and 31-32), Hemadri quotes verses 1-25a, 26b-56, 59b-61 and 62c-71 in his Caturvarga-cintamani (I, pp.530 and 533-9, and II. i, pp. 20-22), Govindananda Kavikankanacarya has a few lines in his Dana-kaumudi (p.70),and so on. 17. See R.C Hazra, Puranic Records on Hindu Rites and Customs, pp. 39-41 and 176. 18. See Visnu-dharma, Chap. 26 (Ms. No. 1670, fol. 44b). We know from the evidence of the Srauta-and the Grhya-sutra, the Yajnavalkya-smrti, and the latest books of the Mahabharata that the old arrangement of the Naksatras from Krttika to Bharani was in vogue at least some time agter beginning of the third century A.d. When this order of the Naksatras was changed we do not know definitely. It is only as late as about 550 A.D. that we find in the Brhat-samhita of Varahamihira the order of the Naksatras from Advini to Revati to be an established fact in all parts of India. So it can be held, and not quite unreasonably, that the old order of the Naksatras held ground at best down to the latter half of the fifth century A.D. 19. The text of these verses of the Bhavisya-p. is as follows:- astadasa-puranani ramasya caritam tatha/ visnudharmadi-sastrani sivadharmas ca bharata// karsnam ca pancamo vedo yan mahabharatam smrtam/ sauras ca dharma rajendra manavokta mahipate/ jayeti nama caitesam pravadanti manisinah// These verses have been quoted in Aparaka's commentary (p. 15) on the Yajnavalkya-smrti, Hemadri's Caturvarga-cintamani II. i, pp. 19-20 (v.l. `visnu-dharmani' for `visnudharmadi' in line 2), Candesvara's Krtya-ratnakara, p. 30, Narasimha Vajapeyin's Nityacara-pradipa, p. 22 (omitting the fifth line,), Raghunandana's Smrti-tattva I, p. 71 (v.l.`etesam' for `caitesam' in the fifth line), and so on. The printed edition of the Bhavisya-p. reads `visnudharmadayo dharmah' (for the first half of line 2), `krsnam vedam pancamam tu' (for the first half of line 3), `srauta dharmas ca rajendra naradokta mahipate' (for the fourth line), and `etesam' (for `caitesam' in the fifth line). 20. list containing some of the chapters having large numbers of verses common to the Visnu-dharma and the Agneya-p. see foot-note 89 in Part I of the present article. 21. The chapters common to the Visnu-dharma and the Bhavisyottara are the following :-- Visnu-dharma Bhavisyottara Visnu-dharma Bhavisyottara Chap. 14 = Chap. 77 Chaps.26-27 == Chap. 107 " 15 = " 78 Chaps. 29 == " 108 " 16 = " 79 " 37 == " 82 " 19 = " 80 " 88 == " 153 The Bhavisyottara must have been compiled between 700 and 800 A.D, and most probably towards the end of the eigth century. (For the date of this work see myarticle in the Journal of the Oriental Institute, Baroda, III, pp. 8-27.) This comparativelylate origin of the Bhavisyottara shows that this work could not be utilised by the Visnu-dharma. It should be mentioned here that the Bhavisyottara has been printed as the fourth Book of the Bhavisya-p. 22. See Visnu-dharmottara I. 74. 35-- samsara-ksaya-hetvarthe bhavopakaranesu ca/ sottara vaisnava dharmah saram etat prakirtitam// Also Visnu-dharmottara I. 143.16-- Adhite sottaram yas ca visnu-dharmam idam subham// The very title of the Visnu-dharmottara shows that this work is meant to form the latter part of the Visnu-dharma. In his Nityacara-pradipa, p. 22 Narasimha Vajapeyin regards the Visnu-dharmottara as a `sastra' and as a part of the Visnu-dharma, and supports his view by citations from the Bhavisya-p. and the Visnu-dharmottara thus:-- `bhavisya-purane-- "astadasa-puranani ramasya caritam tatha/ visnudharmadi-sastrani siva-dharmas ca bharata// * * * * * *" tatra visnudharmottaram visnudharmasya bheda iti na prthan nirdistam/visnudharmottare-- "ete ye vaisnava dharma dalabhyena prakirtitah/ uttaram kathitam tubhyam mayaitat pariprcchate//" The former verse is the same as Bhavisya-p. I.4. 87b-88a, but the latter verse (ete ye vaisnavah, etc.), which is ascribed to the Visnu-dharmottara, is not found in the printed edition. 23. See my article on the Visnu-dharmottara in the Journal of the University of Gauhati, III, 1952, pp. 39-64. 24. These chapters are especially the following (in which the interlocution between Pulastya and Dalbhya occurs): Visnu-dharmottara I. 145. 5-20 (in Pulastya's speech to Dalbhya on the ways of release from rebirths--Samsara-mukti-htu--is followed by an interlocution between Krsna and Yudhisthira on Dharma)==Visnudharma, Chapters 42-44 the interlocution between Pulastya and Dalbhya, which ends with the words `samaptah pulastya-dalbhya-samvadah'). Of these, Chapter 215 (on Sugati-dvadasi-vrata)==Visnu-dharma, Chap. 4; Chapter 216 (on Sugatipaurnamasi-kalpa)==Visnu-dharma, Chap.5; Chapter 217 (on Santanastami-vrata)==Visnu-dharma, Chap. 7; and Chapter 219 (on Ananta-dvadasi-vrata)==Visnu-dharma, Chap.8. Chapter 218 (on Asi-dhara-vrata) and Chapter 220 (on Brahma-dvadasi-vrata), which are not found in the present text of the Visnu-dharma, must have either been lost from the Visnu-dharma or been added afresh to the Visnu-dharmottara. Of these two chapters, the former has been quoted in its entirety in Hemadri's Caturvarga-cintamani Ii. ii, p. 825. Visnu-dharmottara I.145. 5-20 (on Asunya-sayana-dvitiya) and I. 146. 1-41a (on Samsara mukti-hetu and Dharma)must have been added at a comparatively late date. These verses begin abruptly with the words`balbhya uvaca' although nothing is said in any of the preceding verses about Dalbhya and Pulastya; and thier subject-matter is quite unconnected with those of verses 1-4 of Chap. 145 and verses 41b ff. of Chap. 146. As a matter of fact, they create a serious breach in the topics of the chapters and verses preceding and following them. The spurious character of these verses is further shown definitely by the facts that they occur neither in the Matsya-p. (although it contains verses 1-2 and 4 of Chapters 145 and verses 41b -59 of Chapter 146 of Visnu-dharmottara I) nor in the Ms. of the Visnu-dharmottara noticed by Haraprasad Shastri in his Notices of Sanskrit Mss.(Second Series), II, pp. 164-172 (No.1900 and that thier subject-matter is not mentioned in Visn-dharmottara I. 148. 1-3 which refer tothe topics dealt with in the preceding chapters (129-147). As the Visnu-dharma contains a few consecutive chapters dealing with the same topics and having the same interlocutiors as those of the verses mentioned above, it is undoubted that somebody took these verses from the Visnu-dharma, adapted them to the interlocution between Vajra and Markandeya, and then inserted them into the Visnu-dharmottara after the Matsya-p. had plgiarised chapters and verses from it. 25. See Visnu-dharma, Chapter 44 (fols. 88b ff.), in which the Dharma-samhitas of Manu, Vaistha, Parasara, Atri, Gargya, Sankha, Likhita, Yama, Javali, and many others have been mentioned. See also Chaps. 52 (fol. 97n- manavo dharmah) and 74 (fol.157a--manvadi-rupinas caiva samastah smrtayah smrtah). 26. 25. See Visnu-dharma, Chapter 44 (fols. 88b ff.), in which the Dharma-samhitas of Manu, Vaistha, Parasara, Atri, Gargya, Sankha, Likhita, Yama, Javali, and many others have been mentioned. See also Chaps. 52 (fol. 97n- manavo dharmah) and 74 (fol.157a--manvadi-rupinas caiva samastah smrtayah smrtah). 26. 25. See Visnu-dharma, Chapter 44 (fols. 88b ff.), in which the Dharma-samhitas of Manu, Vaistha, Parasara, Atri, Gargya, Sankha, Likhita, Yama, Javali, and many others have been mentioned. See also Chaps. 52 (fol. 97n- manavo dharmah) and 74 (fol.157a--manvadi-rupinas caiva samastah smrtayah smrtah). 26. 25. See Visnu-dharma, Chapter 44 (fols. 88b ff.), in which the Dharma-samhitas of Manu, Vaistha, Parasara, Atri, Gargya, Sankha, Likhita, Yama, Javali, and many others have been mentioned. See also Chaps. 52 (fol. 97n- manavo dharmah) and 74 (fol.157a--manvadi-rupinas caiva samastah smrtayah smrtah). 26. 25. See Visnu-dharma, Chapter 44 (fols. 88b ff.), in which the Dharma-samhitas of Manu, Vaistha, Parasara, Atri, Gargya, Sankha, Likhita, Yama, Javali, and many others have been mentioned. See also Chaps. 52 (fol. 97n- manavo dharmah) and 74 (fol.157a--manvadi-rupinas caiva samastah smrtayah smrtah). 26. 25. See Visnu-dharma, Chapter 44 (fols. 88b ff.), in which the Dharma-samhitas of Manu, Vaistha, Parasara, Atri, Gargya, Sankha, Likhita, Yama, Javali, and many others have been mentioned. See also Chaps. 52 (fol. 97n- manavo dharmah) and 74 (fol.157a--manvadi-rupinas caiva samastah smrtayah smrtah). 26. 25. See Visnu-dharma, Chapter 44 (fols. 88b ff.), in which the Dharma-samhitas of Manu, Vaistha, Parasara, Atri, Gargya, Sankha, Likhita, Yama, Javali, and many others have been mentioned. See also Chaps. 52 (fol. 97n- manavo dharmah) and 74 (fol.157a--manvadi-rupinas caiva samastah smrtayah smrtah). 26. 25. See Visnu-dharma, Chapter 44 (fols. 88b ff.), in which the Dharma-samhitas of Manu, Vaistha, Parasara, Atri, Gargya, Sankha, Likhita, Yama, Javali, and many others have been mentioned. See also Chaps. 52 (fol. 97n- manavo dharmah) and 74 (fol.157a--manvadi-rupinas caiva samastah smrtayah smrtah). 26. 25. See Visnu-dharma, Chapter 44 (fols. 88b ff.), in which the Dharma-samhitas of Manu, Vaistha, Parasara, Atri, Gargya, Sankha, Likhita, Yama, Javali, and many others have been mentioned. See also Chaps. 52 (fol. 97n- manavo dharmah) and 74 (fol.157a--manvadi-rupinas caiva samastah smrtayah smrtah). 26. 25. See Visnu-dharma, Chapter 44 (fols. 88b ff.), in which the Dharma-samhitas of Manu, Vaistha, Parasara, Atri, Gargya, Sankha, Likhita, Yama, Javali, and many others have been mentioned. See also Chaps. 52 (fol. 97n- manavo dharmah) and 74 (fol.157a--manvadi-rupinas caiva samastah smrtayah smrtah). 26. 25. See Visnu-dharma, Chapter 44 (fols. 88b ff.), in which the Dharma-samhitas of Manu, Vaistha, Parasara, Atri, Gargya, Sankha, Likhita, Yama, Javali, and many others have been mentioned. See also Chaps. 52 (fol. 97n- manavo dharmah) and 74 (fol.157a--manvadi-rupinas caiva samastah smrtayah smrtah). 26. 25. See Visnu-dharma, Chapter 44 (fols. 88b ff.), in which the Dharma-samhitas of Manu, Vaistha, Parasara, Atri, Gargya, Sankha, Likhita, Yama, Javali, and many others have been mentioned. See also Chaps. 52 (fol. 97n- manavo dharmah) and 74 (fol.157a--manvadi-rupinas caiva samastah smrtayah smrtah). 26. 25. See Visnu-dharma, Chapter 44 (fols. 88b ff.), in which the Dharma-samhitas of Manu, Vaistha, Parasara, Atri, Gargya, Sankha, Likhita, Yama, Javali, and many others have been mentioned. See also Chaps. 52 (fol. 97n- manavo dharmah) and 74 (fol.157a--manvadi-rupinas caiva samastah smrtayah smrtah). 26. 25. See Visnu-dharma, Chapter 44 (fols. 88b ff.), in which the Dharma-samhitas of Manu, Vaistha, Parasara, Atri, Gargya, Sankha, Likhita, Yama, Javali, and many others have been mentioned. See also Chaps. 52 (fol. 97n- manavo dharmah) and 74 (fol.157a--manvadi-rupinas caiva samastah smrtayah smrtah). 26. 25. See Visnu-dharma, Chapter 44 (fols. 88b ff.), in which the Dharma-samhitas of Manu, Vaistha, Parasara, Atri, Gargya, Sankha, Likhita, Yama, Javali, and many others have been mentioned. See also Chaps. 52 (fol. 97n- manavo dharmah) and 74 (fol.157a--manvadi-rupinas caiva samastah smrtayah smrtah). 26. 25. See Visnu-dharma, Chapter 44 (fols. 88b ff.), in which the Dharma-samhitas of Manu, Vaistha, Parasara, Atri, Gargya, Sankha, Likhita, Yama, Javali, and many others have been mentioned. See also Chaps. 52 (fol. 97n- manavo dharmah) and 74 (fol.157a--manvadi-rupinas caiva samastah smrtayah smrtah). 26. 25. See Visnu-dharma, Chapter 44 (fols. 88b ff.), in which the Dharma-samhitas of Manu, Vaistha, Parasara, Atri, Gargya, Sankha, Likhita, Yama, Javali, and many others have been mentioned. See also Chaps. 52 (fol. 97n- manavo dharmah) and 74 (fol.157a--manvadi-rupinas caiva samastah smrtayah smrtah). 26. 25. See Visnu-dharma, Chapter 44 (fols. 88b ff.), in which the Dharma-samhitas of Manu, Vaistha, Parasara, Atri, Gargya, Sankha, Likhita, Yama, Javali, and many others have been mentioned. See also Chaps. 52 (fol. 97n- manavo dharmah) and 74 (fol.157a--manvadi-rupinas caiva samastah smrtayah smrtah). 26. 25. See Visnu-dharma, Chapter 44 (fols. 88b ff.), in which the Dharma-samhitas of Manu, Vaistha, Parasara, Atri, Gargya, Sankha, Likhita, Yama, Javali, and many others have been mentioned. See also Chaps. 52 (fol. 97n- manavo dharmah) and 74 (fol.157a--manvadi-rupinas caiva samastah smrtayah smrtah). 26. 25. See Visnu-dharma, Chapter 44 (fols. 88b ff.), in which the Dharma-samhitas of Manu, Vaistha, Parasara, Atri, Gargya, Sankha, Likhita, Yama, Javali, and many others have been mentioned. See also Chaps. 52 (fol. 97n- manavo dharmah) and 74 (fol.157a--manvadi-rupinas caiva samastah smrtayah smrtah). 26. 25. See Visnu-dharma, Chapter 44 (fols. 88b ff.), in which the Dharma-samhitas of Manu, Vaistha, Parasara, Atri, Gargya, Sankha, Likhita, Yama, Javali, and many others have been mentioned. See also Chaps. 52 (fol. 97n- manavo dharmah) and 74 (fol.157a--manvadi-rupinas caiva samastah smrtayah smrtah). 26. 25. See Visnu-dharma, Chapter 44 (fols. 88b ff.), in which the Dharma-samhitas of Manu, Vaistha, Parasara, Atri, Gargya, Sankha, Likhita, Yama, Javali, and many others have been mentioned. See also Chaps. 52 (fol. 97n- manavo dharmah) and 74 (fol.157a--manvadi-rupinas caiva samastah smrtayah smrtah). 26. 25. See Visnu-dharma, Chapter 44 (fols. 88b ff.), in which the Dharma-samhitas of Manu, Vaistha, Parasara, Atri, Gargya, Sankha, Likhita, Yama, Javali, and many others have been mentioned. See also Chaps. 52 (fol. 97n- manavo dharmah) and 74 (fol.157a--manvadi-rupinas caiva samastah smrtayah smrtah). 26. 25. See Visnu-dharma, Chapter 44 (fols. 88b ff.), in which the Dharma-samhitas of Manu, Vaistha, Parasara, Atri, Gargya, Sankha, Likhita, Yama, Javali, and many others have been mentioned. See also Chaps. 52 (fol. 97n- manavo dharmah) and 74 (fol.157a--manvadi-rupinas caiva samastah smrtayah smrtah). 26. 25. See Visnu-dharma, Chapter 44 (fols. 88b ff.), in which the Dharma-samhitas of Manu, Vaistha, Parasara, Atri, Gargya, Sankha, Likhita, Yama, Javali, and many others have been mentioned. See also Chaps. 52 (fol. 97n- manavo dharmah) and 74 (fol.157a--manvadi-rupinas caiva samastah smrtayah smrtah). 26. See, for instance, Visnu-dharma, Chap. 55 (fol.101b--aditya-candrav analanilau ca, etc.==Mahabharata, i. 74. 30, etc.), and chap. 62 (fols. 112b ff.--caturo varsikan masan, etc.,==Mahabharata xiii. 115. 64, etc.) 27. See Visnu-dharma, Chap. 2 (fol.9a--manmana bhava mad-bhaktah, etc.==Gita 9. 34), Chapter 66 (fol. 123a-yada hi dharmasya glanih, etc.==Gita 4. 7),etc. In Chap. 35(fols. 65b-66a-bhagavan uvaca-purvam eva yathakhyatam ranarambhe tavarjuna, etc.)thereis a clear reference to the Bhagavad-gita. 28. See, for instance, Visnu-dharma, Chap. 101 (fol. 237b-adhitya vedan vedau va, etc.==Manu-smrti,3.2,etc.;fol.237b--grhasthas tu yada pasyet, etc.==Manu-smrti 6.2;and so on). 29. See Visnu-dharma, Chaps. 25, 66,73,105,etc. 30. See ibid., Chaps. 3,80,etc. 31. This story, as given in Visnu-dharma, Chap. 25 in connection with the description and denouncement of Pasandas, runs as follows:-- In ancient times two Daityas, sanda and Marka by name, performed, with the intention of annihilating the gods, a dangerous Krtya (a magic rite meant for destructive purpose), from which came out a dreadful figure called Mahamoha, who divided by sanda and Marka into four parts, one of which desried the gods and Brahmins, another discouraged people from practising Yoga, the third engaged people in unlawful acts (vikarman), and the fourth deprived them of thier Jnana, made them accept Ajnana as Jnana under infatuation, and took delight in whatever went against the Vedas. Thus produced by sanda and Marks, this Mahamoha, who was Adharma in person, deluded people in various ways and made them discard thier respective duties enjoined tpon them by thier castes. It is to be noted that although the Pasandas (including the Saugatas, Mahayanists, etc.) have been decried very frequently through out the Visnu-dharma and the different incarnations of Visnu have been mentioned in several chapters, the Buddha has beenincluded among the incarnations of Visnu only in Chap.66 which must be a latter addition. The two consecutive verses of Agneya-p., Chap. 28, viz., `srotavya bhavata nityam'and `evam mayy arpita-manah', of which the first contains a mention of the `ten incarnations'(dasavatara) of Visnu, do not occur in Visnu-dharma, Chap. 2, although a goodnumber of verses preceding and following the said two verses have been derived by the Agneya-p. from Chap.2 of the Visnu-dharma. 32. The date of composition of the Visnu-dharma will be discussed in greater detail in our analysis of that work. The high age of the Visnu-dharma is also shown by its complete immunity from Tantric influence. 33. The familiarity of ancient people with the Tithis, Naksatras and planets but the total absence of the term `rasi' in all early works down to the time of the Yajnavalkya-smrti, tends to show that the Indians were not familiar with the Rasis earlier than the second century A.D. The mention of the word `hora' also is significant. Though the occurrence of the term `hora' two verses quoted from Garga in Varahamihira's Brhat-samhita, pp. 7 and 9 showns that it came to be used by the Indians much earlier than the sixth A.D., there is nothing prove that it was used by them earlier than 100 A.D. 34. See especially Chaps. 21-27 and 55-58 and the colophons thereof. 35. It is to be noted that except mentioning a few names in different places the Agneya-p. does not give any complete list of these `ten incarnations'. The mention of the `ten incarnations' of Visnu in three places in the Agneya-p.does not necessarily mean that the Buddha was one of them. Although the Buddha has been named as the founder of a heretical faith in Agneya-p. 29.41(fol. 102b), there is notthe slightest indication in this Purana that he came to be regareded as an incarnation of Visnu. This shows that the `ten incarnations' include both Krsna and Balarama instead of the Buddha. According to the Narasimha-p. also, which, as we shall see presently, have a good number of verses in common with the Agneya-p.,the ten manifestations or incarnations (pradurbhavah, `dasavatarah', Narasimha-p. 54.6) of visnu are the following:--Madsya, Kurma, Varaha, Narasimha, Vamana, Parasurama, Rama (son of Dasaratha), Balabhadra (Rama), Krsna, and Kalki. (See Narasimha-p., Chapters 36-54). Narasimha-p. 36. 9a, mentioning the Buddha as one of the manifestations of Visnu, is undoubtedly spurious. This line, whichmakes the number of manifestations eleven, does not occur in most of the Mss. of the Narasimha-p. Moreover, in giving accounts of the ten manifestations or incarnations of Visnu the Narasimha-p. makes no mention of the Buddha but narrates stories of Krdna and Balarama, giving them out to be manifestations or incarnations of the black and white energies--sakti sita-krsne--of Visnu--See Narashimha-p. Chapter 53. Even if we assume that the `ten incarnation'mentioned in the Agneya-p. include the Buddha, it does not seriously affect the date to which we have assigned this work in the second stage of its development. An examination of the diofferent lists of incarnations of Visnu, as given in the Puranas, Pancaratra Samhitas, and various other works, shows that the Buddha began to be regarded as an incarnation of Visnu not very much earlier than 500A.D. (See R.C. Hazra, Puranic Records on Hindu Rites and Customs, pp. 41-42.) These mediums are the following : water, fire,heart, sun, altar, and image. apsv agnau hrdaye surye sthandile pratimasu ca/ satsv etesu hareh sarvam arcanam munibhih krtam// agnau kriyavatam devo hrdi devo manisinam/ pratimasv alpa-buddhinam yoginam sarvato harih// (Agnya-p., Chap. 6, fol. 17a==Narasimha-p.62.5-6.) See also Agneya-p. 7.16 (agnau kriyavatam devo, etc.);28.83 (agnau kriyavatam asmihrdi caham manisinam / pratimasv alpa-buddhinam jnaninam asmi sarvatah//); and 30.6 (agnau hrdy ambare capsu sthandile pratimasu ca). 37. All these verses on Nyasa have been quoted by Madhavacarya in his commentary on the Parasara-smrti, I.i,pp.366-369. 38. For the date of the Narasimha-p. See R.C.Hazra in Annals of the Bhandarkar Oriental Research Institute, XXV1, 1945, pp.12 ff. 39. The abbreviations, used exclusively here, are as follows:-- Bs.=Brahmana-sarvasva (of Halayudha). Pc. ==Purusartha-cintamani (of Visnu- bhatta). Cc.=Caturvarga-cintamani (of Hemadri). Sc. ==Smrti-candrika (of Devanabha tta). Dk.=Dana-kaumudi (of Govindananda). Ds.=Dana-sagara (of Vallalasena). Sk. ==Sraddha-kaumudi (of Govinda- nanda). Gbh.=Ganga-bhakti-tarangini (of Ganapati). St.=Smrti-tattva (of Raghunanadana ). Gv.= Ganga-vakyavali(of Vidyapati Upa- dhyaya). Suddhi-k.==Suddhi-laumudi (of Govi- ndananda). Hv.= Hari-bhakti-vilasa(of Gopalabhatta). Sv. =Sraddha-viveka(of Rudradhara) Kn.= Kala-nirnaya (of Madhavacarya)> Tc.==Tirtha-cintamani(of Vacaspa- timisra). Kr.= Krtya-ratnakara (of Candesvara Thakkura). Tv. == Tithi-viveka (of sulapani). Vk. ==Varsa-kaumudi (of Govindana- nda). Ks.= Kala-sara (of Gadadhara). Np.==Nityacara-pradipa (of Narasimha Vkt. == Varsa-krtya(of Rudradhara). Vajapeyin). Vm. == Viramitrodaya (of Mitra- Mistra). Pbh.==Madhavacarya's Bhasya on the Vp. ==Vidhana-parijata (of Ananta- Parasara-smrti. bhatta). 40. This Ms. even, which is the most perfect of the three I have consulted, lacks as many as five complete chapters and also considerable parts of two more. The other India Office Ms. (No. 1425) has lost a large number of chapters, some completely and the others partly; and the Asiatic Society (Calcutta) Ms. has more than half from the end. 41. For the relevant verses of the Agneya-p. see foot-note 95 in part I of the present article. 42. See Agneya-p.32.33. 43. See, for instance, Agneya-p.43.9ff. 44. For this inscription see A. Barth, Inscriptions Sanscrites du Cambodge (Notices et extraits des Mss. de la bibliotheque nationale, t. xxvii,1,Paris, 1885),pp.29ff. For the Old Javanic Ramayana see J R A S, 1876, pp. 172ff. 45. According to Jogesh Chandra Roy, this work was coposed a little after the thirteenth century. See Bharatavarsa (a Bengali monthly journal published from Calcutta), XVII, Part ii (1336-37 B.S.),p.677. For our analysis of the Brhad-dharma-p. see Journal of the University of Gauhati, VI, 1955, 99. 245-263. 46. For these verses see Brhaddharma-p. (Vangavasi press ed.)i.26. 47. ®úÉVÉÉYÉÉªÉ ®úSÉä MÉÒiÉ ºÉ{iÉEòÉhbdiv;MÉÉxÉ * * * * * ±ÉÉäEò ´ÉÖ¦iÉÉ´ÉÉ®ú iÉ®äú EÞòÊkÉ´ÉÉºÉ {ÉÎhbdiv;iÉ ** For this verse of Krttivasa see Krttivasa-viracita Ramayana, Adi-kanda, ed. Nalini kanta Bhattashali, Dacca 1936, p. 175; also Bhumika, p.7. 48. This work was written very probably towards the end of the second century A.D. 49. JRAS, 1907,pp.ff. 50. In te final verses if his Pauma-cariya Vimala Suri tells us that he wrote this work in the year 530 after Nahavira (i.e.about62 A.D.). Accoeding to H.Jacobi, it was written in the third century A.D. 51. Ed. H. Jacobi, Bhavnagar 1914. 52. Ed. Pandit Darbari Lala Nyayatirtha Sahityaratna, Manikacandra Digambara Jaina Granthamala Nos. 29-31, 1928. 53. For a synopsis of the contents of this work see Chintaharan Chakravarti, Jaina-padma-purana--Kathasara (Calcutta, Viranirvana Samvat 2450) Mitra, Notices of Sanskrit Manuscripts, VI, pp. 70 ff. 54. ramo dasarathaj jato deva-karyartha-sadhanat/ caturdha so 'vatirno'pi harir narayanah svayam// 55. hrasvaroma tu tasyapi tasmat siradhvajo 'bhavat// vapato yasya putrartham sirat sitabhavat suta/ sa datta ramadevasya visnurasthala-sayini// hrta sa tu vanasthasya ravanena duratmana/ anubhuya mahad duhkham tatranita tada punah// patya tad-abhimanac ca dukhad bhumim athasrayat/ 56. tasmad ramayanam samyak pravaksyamy anupurvasah// Agneya-p. 74.9a. 57. In the Agneya-p., Visravas is once named as Visvavasu. See Agneya-p.74.29. 58. According to the Ramayana (vii.2)she was the daughter of Trnabindu, a royal sage living in a hermitage. 59. The Ramayana names him as Sukesa (see Ramayana vii.4. 32, and 5. 1, 3, 5 etc.). 60. .........tadaka nama raksasi/ ravanasya niyogena vasaty atra mahavane// Agneya-p.78.27. 61. mama bharta mahateja vayasa pancavimsakah/ astadasa hi varsani mama janmani ganyate// 62.rsir aidavido yasyam visravah samapadyata/ tasya patnyas catasras ca purva vai devavarnini// puspotkata ca raka ca sute malyavatah subhe/ kaikasi malinah kanya tasam tu srnuta prajah// jyestham vaisravanam tasya susuve devavarnini/ jyestham vaisravanam yajne (? jajne)kurupam devavarnini// tripadam sumahakayam sthala-sirsam (? sthula) mahanum/ asta-damstram harismsrum (? haricchmasrum) samku-karna [m] vilohitam// pingalam nama samtapya pita drstvabravit tatah/ kutsayam tu ku-sabdo 'yam sariram beram ucyate/ kusariratvan namnati tena vai sa kuberajah // Agneya-p.20. 23-27. For these verses see also Vayu-p. 70 32-39. For line 6 of the above extract the Vayu-p. has: divyena vidhina yuktam arsenaiva srutena ca/ raksasena ca rupena asurena balena ca// (See Vayu-p. 70. 35b-c); and for line 9 this Purana reads: hrasva-bahum prabahum ca pingalam suvibhisanam/ vaivarta-jnana-sampannam sambuddham jnana-sampada// evamvidham sutam drstva visva-rupa-dharam tatha/ pita drstvabravit tatra kubero' yam iti svayam// (Vayu-p. 70. 37-38). 63. samku-karno dasa-grivah pimgalo rakta-murdhahah/ catus-pad vimsati-bhujo mahakayo mahabalah// jatyanjana-nibho mardam (?) lohita-griva eva ca/ nisargad darunah krurah sa ravana iti smrtah// Agneya-p.20.29b-30. For these verses see also Vayu-p. 70. 42-44. (For `mardam' in line 3 the Vayu-p. reads `damstri; after line 3 this Purana has the following two additional lines: rajaseno yatha yukto rupena ca balena ca/ satya-buddhir drdha-tanu raksasair eva ravanah/; and for the second half of line 4, it reads `ravanad ravanas tu sah'). 64. See for instance, Vayu-p. (Anandasrama Press ed.) 64. 29-30. and 85. 3-4, Brahmanda-p. (Venkatesvara Press ed.) ii. 38. 30-32, and iii. 60. 2-3, Brahma-p. (Anandasrama Press ed.) 7. 1-2, Linga-p. i. 65. 17-19, Kurma-p. i. 20. 4-6, Hari-vamsa i. 10.1-2; Agni-p. 273. 5-7; and so. on. (The Linga-p.and the Hari-vamsa read `dhrsnuh' for `dhrstah'). In Markandeya-p. 79. 11-12 and 111.4-5, Garuda-p. i. 142.2, Matsya-p. 11.41, etc., only Dhrsta has been mentioned. 65. According to Vayu-p. 85.19, Brahma-p. 7.18-19. Linga-p. i.65.27, etc. Vinatasva ruled 66. The text of the line of the Agneya-p. containing this information, is highly corrupt. One Ms. (No. 1001) gives it as follows: `narisyantah sukah putra sakam ksatram udahrtam' (Chap. 67, fol. 163b), whereas the other (No. 1425)has it thus: `narisyatah sukam Putra saukam ksetram udahrtam'. According to the Matsya (12.20) and the Padma-p. (Srsti-khanda 8.125) Narisyanta had only one son named Suka. The Brahma-p. (7.24)< Agni-p. (273.10), and Hari-vamsa i. 10.28 say that Narisyanta's offspring were Sakas. 67. "saryater abhavat putro vrsado (v.l.`vrsato' in Ms. No.1425) balavattarah/ daivat sa gam pura hatva sapac chudratvam eyivan//' (Agneya-p.,Chap.67, fol.164a). 68. The texts, given by the two Mss. of the Agneya-p. as regards the `hundred sons', are confusing. The two verses containing this information are as follows: (1) revasya raivatah putrah kakudman nama dharmikah/ sresthah putra-satasy-asit tasyam puryam nrpo 'bhavat// (Chapter 67, verse 29, fol. 163b). (2) raivatasya gatasyatha sa puri raksasair hrta/ tasya putra-satam yac ca tyaktva tam agamad disah// (Chapter 67, verse 31, fol. 164a). From the opposing statements contained in these two verse we fail to understand whether, according to the Agneya-p. it was Reva or his son Raivata who had a hunded sons. 69. Agneya-p. 67.37 (fol. 164a). 70. See Agneya-p. 67.39-40 (fol. 164a)-- vaivasvata-manor asid iksvakuh prthivi-patih/ tasya putra-satam casid vikuksir jyestha ucyate// so 'yodhyadhipatir viras tasya pancadasa smrtah/ sakuni-pramukhah putra daksita (Ms, No, 1425--raksita)roma-harsitah(?)//For the text of the fourth line see Vayu-p. 88.8b-9a and Brahmanda-p.iii.63.9b-10a-- sakuni-pramukhas tasya putrah pancasatas tu'(v.l.`pancasatamtu' in Vayu-p.)te/ uttarapatha-desasya raksitaro mahiksitah// (Cf. also Brahma-p. 7.46-47a, Hari-vamsa i. 11. 13b-14, and Visnu-p. iv. 2.3). The above statement of the Agneya-p. that Vikuksi had fifteen sons and that they included Sakuni, are peculiar and seem to be due to a confusion between the two different versions contained in the Puranas regarding the descendants of Vikuksi. According to one of these versions, which is found in the Vayu-p. (88.8-11), Brahmanda-p. (iii. 63. 8-11), Brahma-p. (7.45-48), Visnu-p. (iv. 2.3) and Hari-vamsa (i. 11. 12-15), Iksvaku had a hundred sons, and these included Vikuksi, Nimi and Sakuni. According to the other version contained in the Matsya (12. 26-28)< Padma (Srsti-khanda 8. 130-133), Linga (i. 65. 31-32)and Kurma-p. (i. 20. 10-11) Vikuksi, the eldest of the hundred sons of Iksvaku, had fifiteen sons, of whom Kakutstha was the eldest, there being no mention of Sakuni. In the Vangavasi Press edition of the Srsti-khanda of the Padma-p. there is no mention of Vikuksi having fifteen sons. 71. That the name `Rava' or `Kavya' is a mistake for `Sravasta' seems to be indicated by the line `srivasabrhadasvo 'bhud raja parama-dharmikah' (contained in Ms.No. 1001) which immediately follows the verse containing the said name, In this line the reading "srivasabrhadasvo' bhut" is clearly a mistake for "sravastadbrhadasvo bhut". 72. samhatasvo nikumbhaya putrah para-puramjayah/ tasya putrah krtasvas tu krtasvas tasya catmajah// Agneya-p. 67. 77 (fol. 165a-b). 73. sambhutasya tu putro 'bhut tridhanva cari-sudanah. Agneya-p.67.92a (fol. 165b). 74. rohitasvo hariscandraddharitas tasya catmajah/ tasmaj jahnur iti prokto yena pita ti jahnavi// Agneya-p. 67.99c (fol. 166a). Jahnu, who drank up the waters of the Ganges, was a contemporary of Bhagiratha who was born long after Harita's son. 75. See Agneya-p. 71. 46b-47a (fol. 173a)-- tasmad ahedako jato rurus tasyapi catmajah/ ruros tu paripatras tu paripatra[d] dalo 'bhavat// 76. See Agney-p. 71.47b (fol. 173a)-- dalac chalana-namasid vajranabhas tu tasya ca. 77. Ibid. 71. 48a (fol. 173a)-- tasmad varenakas casid rsitasvas tu tasya vai. 78. See Agneya-p. 71. 50-52 (fol. 173a)-- agnivarno 'pi tasyabhun maros tasyapi catmajah/ * * * * * * * prasukras tu maroh putrah subandhus (v.l.subandhi in Ms. No. 1001)tasya catmaja// 79. According to these four Puranas Ahinagu (called Ahinara in the Linga-p.) was followed successively by (i) Sahasrasva (called Mahasvat in the Kurma-p.), (ii)Candravaloka, (iii) Tarapida, (iv) Candragiri, (v) Bhanucandra (called Bhanucitta in the Kurma-p., and Candra in the Padma-p., Srsti-khanda), and (vi) Srutayus, with whom the Iksvaku family ended according to the Matsya-p., Kurma-p. and Padma-p. (Srsti-khanda). The Linga-p. names one king more, viz., Brhadbala, who is said to have succeeded Srutayus. 80. See Agneya-p. 72. 17b-18a (fol. 173b)-- mithis tasmad umdarbhe (Ms. No. 1425 udartto)va tasya putras tadatmanah/ suketus tasya putro ' bhut * * * * *// 81. For`Pratindhaka' the Vayu-p. (89.11)has `Pratitvaka' (v.l.`prantinvaka'in foot-note 8), Brahmanda-p. (iii. 64.11) `Pratimbaka', Visnu-p.(iv. 5.12)`Pratibandhaka', and Bhagavata-p. (ix. 13.16)`Pratipaka'. 82. this name (Krtiratha) occurs in the Garuda-p. (i.142.47)also. The Visnu (iv. 5.12) and the Bhagavaya-p. (ix.13.16)give it as Krtaratha. 83. For this name see also Visnu-p.iv. 5.12 Bhagavata-p.ix 13.17 and Garuda-p.i.142.48. The Vayup. (89.13) gives it as Kirtiraja. 84. For this name (urja)see also Garuda-p. i.142.51. The Bhagavata-p. Omits this name. 85. The Visnu-p. (iv. 5.13) names this king as Kuni, and the Garuda-p. (i. 142.51)as Kuli. The Bhagavata-p. omits this name. 86. The Garuda-p. (i. 142.52)names him as Kulajit, and the Bhagavata-p.(ix.13.22) Purujit. 87. The Garuda-p. (i. 142.52)names him as Adhinemika. 88. The Bhagavata-p. omits Anenas. 89. The Garuda-p. (i.142.53-54)names him as Ramaratha, and the Bhagavata-p. (ix. 13.24) as Samaratha. 90. According to Visnu-p. iv.5.13 Satyarathi succeeded Satyaratha, and Upagu (i.e., Upaguru) Succeeded Satyarathi. 91. The name `Kratu' for `Rta' also occurs in Brahmanda-p.iii.64.22. 92. For the name`Krti' see also Vayu-p. 89.23, Brahmamda-p. iii.64.23, Visnu-p.iv.5. 13, Bhagavata-p. ix. 13.27, and Garuda-p.i.142.58. 93. Agneya-p.,67 6ff. (fol. 163a). 94. Ibid., 67. 29-37 (fols. 163b-164a). 95. Ibid., 67. 46-75 (fols. 164b-165). 96. Ibid., 67. 80-89 (fol. 165b). 97. Ibid., 67. 93-99 (fol. 166a). 98. Ibid., 67. 97b--pasyan navarayamasa vasisthah pitaram ca tam. On the implication of Vasistha's indifference to the activities of the king and his son see F.E. Pargiter in JRAS, 1913, pp.888ff. 99. Ibid, 67. 101-117 and 68. 1-37 (fols. 166a-168a). 100. sa tenastra-balenajau balena ca samanvitah/ babhuva mataram so' pi paryaprcchad yathatatham// sacakhyau tasya cakre sa pratijnanam vinasane/ darpito haihayan sarvams talajanghan sudurjayan// jaghana saka-kambojan yavanan pahnavams tatha/ paradan hanyamanas te vasistham saranam yayuh// vasistho 'vanatan krtva samayena mahadyutih/ sagaram varayamasa tesam dattvabhayam nrpa// sagaras tam pratijnam ca guror vakyam nisamya ca/ dharmam jaghana tesam vai vesanyatvam cakara ha// ardham sakanam sirasam mundam krtva vyasarjayat/ yavananam tatha krtva kambojanam tathaiva ca// paradan mukta-kesams ca pahnavah smasrudharinah/ nihsvadhyaya-vasatkarah krtas tena mahamana// saka yavana-kamboja[h]paradas cavasamtayah(v.l.cavasatapah in Ms, No. 1425) kolisparsa mahisaka darvah sailah sramaih (? khasaih, Ms. No. 1425-svasaih) saha// sarvesam ksatriyanam tu dharmas tesam nirakrtah/ Agneya-p.67. 109-117a (fol. 166b). In some places of the above passage the eading of Ms.No. 1001 have been replaced by those from Ms. No. 1425. 101. Ibid., 68.40ff. and Chaps. 69-70 (fols. 168a-171a). The Sailas have been named as Colas in Vayu 88.143 and Brahmanda-p. iii. 63.140. 102. Ibid. 71.3-37 (fols. 171b-172b). Com[pare this story with those given in Ramayana vii.65, Mahabharata i.176-177 and 182, Visnu-p. iv. 4.20-38, Bhagavata-p. ix. 9.18-39, Linga-p.i.63.83 and 64.2-47 and Brhaddevata vi. 28 and 33-34 on Rgveda vii. 104. 103. Agneya-p.72.1-17. 104. This comfusion has been made by the Vayu, Brahmanda and Linga-p. also. For a full discussion on this point see Pargiter, Ancient Indian Historical Tradition, pp. 203-217. 105. Kurma-p.i.19.23-27. 106. Agneya-p. 20.50-- arumdhatyam vasusthas tu putram utpadayan munih/ saktrim nama mahabhaga satam tasyanuyayinah// (India Office Ms. No. 1425 reads`satam tasya suta punah'for the name `Sakti'see also Chap. 70 of both the Mss. 107. Agneya-p. 20.51a--sutam tv ajanayac chakter adrsyanti parasaram. The Vayu-p. (70.83b) reads the first half of this line as `sagaram janayac chakteh', the Brahmanda-p. (iii.8.91b) as `svagajam janayac chaktih' and the Linga-p. (i.63.83b)as `jyayaso janayac chaktah.' It is to be noted that the Agneya-p. does not characterise Parasara with any word that may help us to distinguish Parasara, the son of Sakti, from Parasara, the father of Krsna Dvaipayana, who flourished much later. 108. In making Krsna Dvaipayana the grandson of Saktri the Agneya-p. makes a confusion between the two Parasaras mentioned in the innediately preceding foot-note. 109. Agneya-p. 20.54b-55a-- svetah krsnas ca gauras ca syama dhumrah sabhulinah/ usna badarikas caiva nilas caiva parasarah// (v.l. in Ind.off. Ms. No./ 1425--`syamas tas ca bhulinah' for the second half of line 1; `upta' for `usna' in line2). The reading `sabhulinah' must be a mistake for`samulikah' which occurs in Vayu-p. 70. 87a. For this reading the Brahmanda-p. (iii. 8.95a) has `ca candinah' and the Ling-p.(i.63.87b) has `tatharunah'. For `usna badarika' in line 2 Vayu-p.70.87b reads `usmapa daraka' (v.l. usmada darika' and Linga-p.i.63.88a has `nilo vadarika. That the name `Badarika'given by the Agneya and the Linga-p. is the correct one, is quite obvious. The Matsya-p. (Chap. 201) does not mention the Usnas and the Badarikas. 110. This name occurs as `Karnati' in the Asiatic Society (Calcutta) Ms. and in India Office Ms. No. 1001 and as `Karnati' in Ind. Off, Ms. No. 1425. It is probable that according to the Agneya-p. this name was `Karnin' and not `Kunin'. The Linga-p. (i. 63.90a) gives this names as Trimurti. 111. Agneya-p. 20.56b--Prasutayam tu sambhutah putras tasya bhard-vasuh. (For `Prasutayam' the As. Soc. Ms. reads `Prsutayam'; and for the second half of the line the Ind. Off. Ms. No. 1425 reads `Putrapasyabhavad vasu', which is clearly a mistake for `Putras tasyabhavad vasuh'). The reading `Prsutayam tu' seems to be a mistake for`prthoh sutayam' as is shown by the reading `Prsutayam tu' of the As. Soc. Ms. Or, it may be that according to the Agneya-p. the name of Indrapvamati's wife was Prasuta. 112. Agneya-p. 20.57b--mitravarunayos caiva kumdino ye parisrutah (Ind. Off. Ms. No. 1425 reads `kuttuna' for `kumdino'). 113. See, for instance, the story of Uddalaka and Naciketa in Agneya-p., Chap. 36, which has been taken from Mahabharata xiii. 71. (Many verses are common to these two works.) 114. For instance, compare the story of Yama and Mudgala in Agneya-p., Chap.37 with that in Visnu-dharma, Chap.88. 115. See Agneya-p. Chaps.8-9. The Agneya-p. names Vena very often as Venu. For a description of the horse-sacrifice see Agneya-p., Chapter8. 116. Ibid., Chap. 11. 117. Ibid., Chap. 16. 118. This work was edited, though very indifferently, from a number of Mss. by V.D. Boal of Rajkot (Gujarat) and published in Samvat 1995(==A.D 1938) by Damodara Vitthalarama Parakhani from 37, Canning Street, Calcutta. 119. evam te kathitam vatsa puranam veda-sammitam/ nandimukhanam vipranam vahnina yat puroditam// 120. iti sri-vahni-purane caturasiti-sahasryam samhitayam brahma-marici-samvade nandimukha-varnane nandabana-mahatmye.........nama.......adhyayah. 121. According to the Vayu-p. (Chap.23), Kurma-p. (i.52), etc. Siva had twenty-eight ncarnations.