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[Full title: (F) The distinctive ritualistic features; (V) Purification of substances (dravya-shuddhi); (1) Nature of purity and impurity (medhya-amedhya-nirupana)].

The most saliant feature in Devala's treatment of dravyasuddhi topic, is the elaborate elucidation of the nature of purity & impurity. NATURE OF PURITY : The author first emumerates the four varieties of purity explains each of them in the order of enumeration (1052-1075).

Similarly, the four kinds of impurity, are also enumerated & explained in the same systematic manner: (1079-1086). 773 The 'purity' (medhyatva) is said to have been declared by Manu to be of four kinds, namely (1) suci (2) puta (3) svayam suddha (4) pavitra. While making such a division of medhya into four kinds, Devala declares it to be in accordance with the view of Manu. But such a division is not found in the extant Manusmrti. This may reflect upon the priority of the present text to the extant text of Manusmrti & it further indicates that the author may be referring to some ancient text of Manu, that embodied such explanation. DEFINITIONS : 1) The thing or object, which is fresh & stainless is said to be suci (pure). (2) The purified & sanctified object is called puta (refined or sanctified). (3) Whatever thing, whether movable or immovable, which is pure by its very nature is designated as svayamsuddha (self-purified). (4) The object, which is not tainted by any other object, which purifies other objects & is fit to be given honour, in the acts of worship of gods & manes is termed as 'pavitra' (purifying). Then several objects, that fall under the above four categories are mentioned. (1) All kinds of objects, ornaments, grains, etables & objects of enjoyment are 'suci'or pure only. (2) For the entire group of objects, that are prohibited, the word ' suci' is employed, but when such object is used in a ritual, I : y mal

mmy 1 that is considered 'puta'. (3) The stainless & refined object, befitting a ritual is declared as 'puta'. (4) For explaining the'thing pure by nature' (svayamsuddha) the author refers to the three fold classification of 'pure objects' (visuddha) namely (1) unspoilt (adusta), (2) praiseworthy lit. praised by speech (vakprasastam), (3) pure by nature (svayamsuddha); in accordance with the view of Manu. There is a verse in the Manusmrti (V.127) 43 which is of a similar import. The three points, mentioned by Devala are compared below with those in the Manusmrti. Devala Trini pavitrani TABLE NO. 5 Manu Trini visuddhani } 1. Adrstam 1. Adustam 2. Vakprasastam 3. Svayamsuddham 2. Yacca vaca prasas yate 3. Adbhirnirniktam Thus there is some difference in the actual import of the two texts. This difference also reflects upon the priority of the text. of Devala to the extant Manusmrti, in which the S present view of the Devala-text can not be traced. Devala may be presumed to be referring to some ancient text of Manu. Numerous objects, that are pure by nature (svayamsuddha) are enumerated. Similarly, the objects, considered as pavitra, are also mentioned. The water, fire, cow-dung & clay are the best among the objects, termed as pavitra. They are pure & purifying all kinds of impurities of objects at all times in all ways.

NATURE OF IMPURITY : 775 The impurity is first explained generally by enumerating different impure things like human bones, corpse, faeces, semen, urine etc. The other smrtis like Manu (V.135), Visnu (22/83) etc. mention twelve such impure things. The author, then classifies the impurity into four varieties : (1) dusita (vitiated), (2) varjita - (prohibited), (3) dusta (soiled), (4) kasmala (dirty). Each of these are also explained in an orderly manner. (1) The pure thing, which is closely connected with the impure is called dusita, (2) The eatables & drinks, prohibited for partaking are said to be 'varjita'. Similarly, the outcaste, patita, candala, village hog, cock & dog are also always 'varjya' (fit to be avoided). While the wounded person, sutaki (person, observing impurity), suti (the delivered lady), the intoxicated, the mad person, a woman in her course, a person, whose kinsman is dead & an impure person all these are varjya (fit to be avoided) only during their specific period. The sweat, tears, foam, nails, hair, the wet skin & blood, these are proclaimed to be dusta. The human bones, corpse, faeces, semen, urine, womanly discharge, the dead body (kunapam) & pus allthese instances of impurity known as kasmala. these are The 'dusita' substance can be purified by sprinkling water, the dusta thing, by the purificatory means of cleansing, while the 'kasmala' articles are bto be sanctified by all means of purification, together. 3

776 Thus the author has explained the nature of purity & impurity. Such a systematic & elaborate treatment of this topic is not generally found elsewhere. This is a special contribution of the author.