365bet娱乐

275
SOURCES, CONTRIBUTION AND INFLUENCE OF PCV.
device of germinated seeds for testing the real 艢r膩vakas indicate that
the author of the PCV was well-informed of the episode that there
were some 艢r膩vakas who were wrong-faithed. Further the PCV does
not explain as to what was the significance of marking the real 艢r盲vakas
with the K膩ki峁嚹玶atna. In the VH these two points are in their
original form. Therein the real 艢r膩vakas are called Br膩hma峁嘺s
(m膩ha峁嘺s), because they did not cause injury to any living being.
Cakravartin Bharata took their test when he came to know that there
were some unreal 艢r膩vakas who posed themselves as real ones. Then
he marked the real 艢r膩vakas with the K膩ki峁嚹玶atna as many times as
the sets of vows were observed by them. Our PCV has given a
fanciful mould to this point by telling us that Lord R峁�abha asked
Bharata not to beat the Sr膩vakas 'm膩ha峁嘺' hence, they were called.
Br膩hma峁嘺s i. e. M膩ha峁嘺s.
In the story 'Origin of Animal Sacrifice' it is not mentioned as to
what sort of Aranyakas were being studied by Parvataka, N膩rada and
Vasu, whether the Aryan or non-Aryan (Arya or An膩rya ). It has been
left understood that they were studing Aryan Vedas. But one cannot
understand what were these Aryan and non-Aryan Vedas. Secondly it
is said that R膩k峁�asa Parvataka composed worng sastras for propagating
animal sacrifice. They were composed during the T墨rthak膩la of
Munisuvratan膩tha (11. 39), but at 4.80 it is said in the story of the
'Origin of Brahmanas' that false Vedas and hymns advocating animal-
sacrifice would be composed after the Nirv膩峁嘺 of Lord Mah膩v墨ra. This
is a contradiction. In the VH there is a systematic and well-planned
exposition of the subject which gives an impression of its originality.
It describes the 'Origin of Animal Sacrifice' under the 'Origin of
non-Aryan Vedas.' The story in its details gives a clear picture of
the cause of the origin of An膩rya-Vedas and Animal sacrifice. Hence
the story in the PCV is a summary of the same given in the VH and
Vimalas奴ri has affected some changes in the story.
All these points establish that the Vasudevahi峁囜笉墨 belongs to a
period earlier than that of the Paumacariyam.
As discussed above, the Rama-story of VH is not followed by
Vimala艣uri, but the influence of VH is quite apparent on the PCV as we
shall discuss below. And if the Vasudevahi峁囜笉墨 is not an earlier composi-
tion then it is sure that both the works belong to a comtemporary
period and they might have a common source as regards the following
stories and features.
The motive of the whole theme and the planning of the Vasudeva-
hindi have resemblances with the Paumacariya峁�:鈥�