Vol. XI, No. 9.) The Hist. of Smrti in Bengal and Mithila. 361 
[V.S.] 
candrika, Hemadri’s Caturvarga-cintamant, and Candesvara’s 
Ratnakara were too large and contained too few remarks of the 
author to need any commentary. 
Nevertheless the influence of the Kalpa-taru is distinctly 
perceptible in the later Smrtic literature up to the beginning of 
the sixteenth century. This influence is traceable in the 
Bengal school, the Mithila School, the North Indian School and 
éven in schools outside North India. Firstly in the Bengal 
School, Aniruddha was the earliest to quote the work as autho- 
tity, and Ballalasenadeva’s Acdra-sagara, Pratistha-sagara and 
ana-sigara seem to have felt its influence. Coming down to 
the Hindu revival, the Kalpa-taru was largely quoted in the 
works of Silapini, Srinathacarya and Raghunandana. 
: nm the Mithila School its influence was still greater. 
Sridattopadhyaya was the earliest to quote it. Candesvara 
distinctly admits that his Ratnakara was based on the Kalpa- 
faru. In fact his Ratnakara contains wholesale plagiarisms 
of Laksmidhara’s work, in its general divisions, smaller su » 
sections, and in quotations from authorities, including even his 
interpretations and comments thereon. The Kalpa-taru is 
also largely quoted by other Maithilis, as Harinathopadhyaya, 
jidyapati, Vacaspati Misra, Varddhamanopadhyaya, Rudra- 
ara, 
Outside East India, in Northern India the Kalpa-iaru was 
referred to as an authority by Harihara Agnihotri, Visvesvara 
Bhatta. (Madana-parijata), Alladanatha Siri (Nirnay-amrta), 
Gaigaditya (Smrti-cintamani), and in Western India by 
emadri (in Dana-khanda). 
After the fifteenth century, the Kalpa-taru began to be less 
and less quoted, until it either ceased to be quoted or was 
known only indirectly from quotations extracted in the previous 
works, By that time there had come into existence other 
Eo pistions which better suited the needs of later times 
K 
_ ‘tv complete MS. ‘in the present days. I find Vidy anivasa 
had got the Kalpa-taru copied, curiously enough by Sudras, in 
Saka 1510, or 1588-9 a.p. Evidently he got the whole work 
‘opied (each kanda copied separately), of which two, ote Dana 
‘nd the Naiyata-kalika, have survived to modern time. 
