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OF THE HINDUS.
205
Some differences of date and nomenclature occur, in various anthorities, regarding this day. The Kalpa Druma calls it Jayá, but enjoins fasting and watching, and the worship of Vishnu; and attributes to it the same expiatory efficacy, calling it the purifier, the destroyer of sin, the bestower of all desires, and the granter of emancipation to mankind.–Pavitrá, pápahantri cha, kámadá, mokshadá niinám. The same work, however, has a day named from Bhíma, and refers to the same legend for its origin; but it places it on the following day, as Bhíma dwádasí. The Bhavishyottara Purána* also removes the day to the twelfth, and tells a different story to accomt for it, describing it as taught by the sage Pulastya to King Bhima, the father of Damayanti, in reply to his anxious inquiry how sin was to be efficaciously expiated. Like the preceding, its essence is the domestic worship of Vishnu, with the Homa or oblations to fire, and ceremonies and prayers of Vaidika origin. One part of the ceremony consists in the administration of a sort of shower-bath to the institutor of the rite, as towards evening water is dropped upon bis head from a perforated vessel, whilst he sits meditating upon Vishuu. The evening is to be spent in music and singing, and the reading of the Harivansa, or Sánti parva of the Mahabharata. The ceremony expiates all possible wickedness. The rite is held in
* [c. 65. See also Garudapurana, c. 127, quoted in the Sabdakalpadruma s. v. Bhaimi.]
