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· 166
THE INDIAN ANTIQUARY.
(JUNE, 1877
following (paredyrs). The general rule is that termination of the paranam : both with the the paranam falls in the forenoon : consequent- production of all kinds of quotations, and in genly, as breakfast is here subjected to exception, eral in concert with what has been adduoed above it is strictly incumbent that it should not from Madhav a. Among others, a quotation take place as long as there is a remnant of the from the Markandeya is new :eighth (i.e. of the tithi) or of the star (bha, prajapatyena samyukta krishná nabhasi cha namely, rohini) (fol. 87a), but this again 'shtami Jayanti náma sú proktá så hy uposhya with the further observation that the paranam is maháphaleti not allowed to take place in the night, but restrict- as well with regard to this context of the words ed to the day-time, so that in case either the tithit (though the first hemistich with the variant or the nakshatram should extend into the night, patyarlsha occurs, according to M.--see above, the paranam is, without reference to it, I to pp. 163,165-also in the Vishnudharmottara, and commence before, or at the termination of the together with pada 4, also in the Vishnurahasya), festival (utsavánte) itself. S
as in its being attributed to the Markandeya, The third work among those approximately whereby no doubt the Márkundeya Purana is fixed in chronological order is the sort of ca- meant (but I have not found there any passage lendar handbook Nirnayámrita (see Verz. a. of the sort). Berl. Sans. H. S. pp. 331-2, Chambers 560 (fol. By tad uktam, among others, also the follow316-34), which was composed by order of ing new quotations are introduced :a Sûryasena by Allâdanktha (= Al.), probably rohini sanyutà cheyani vidvadbhih samupoin the fifteenth century, as it is quoted by R. shita | viyoge páranasi kuryur munayo brahma(e. g. vol. I. pp. 32-33 in the latter passage even vadina iti | hefore Madhava, immediately after Hemadri). and (conf. herewith the verse from Bhrigu in M. The representation of the Janmashtami there- above, p. 164) - in (in árávana) begins with numerous quota
Krishnashtami Skandashashthi Sivardtri (6) tions, containing threats of penalties for those Chaturdast etáh párvayutéh káryáh tithyante who eat on the birthday of Krishna, und simi- | pararam bhaved itill Jarly disproportionate promises of rewards for and by Nigame 'pi: those who observe the fast. || A representation púrvaviddhúsu tithishu teshu cha érůvanari of 18 different ways, in which the festival vind Inposvya tithin vidhivat kuryád ante (ot day in its simple and in its Jayanti form may tadante, MS.) tu párana itil be related to the preceding and following No mention whatever is made of the ritual part date (the seventh and the ninth) as suddha, of the festival. viddha (see p. 165, n. t), &c., is appended to As the fourth among those fixed approxithis, as well as statements concerning the correct mately in chronological order, the Janmashtami
• Brahmavivarte (Bhavishya-Vishnurahasya Brahmavaivasteshu R.), ashtamyAm atha rohiniyam na kuryat pAranann kvachit banyat paråkritar karma apavis Arjitam phalam|1|| tithir ashtagunam hanti nakshatram cha chatargunam team At prayatnatab kuryat tithibh&nto oba paranam | 2 |
+ The beginning of tithi in the night is considered as of evil import (tamasa, doomed to darkness), that in the day w favourable (taijasa, light); tatha cho Brahmaydi. parto (fol. 876): arveshr eropavleshu divá paranam ishyate anyath & panyah&nih sád rite dharnnaparanat (dha. ranam niyamagrahanam, tatas cha 'grihtanaktavratasya rAtriparananishedhaḥ E.) anyatithyagamo râtra támassa taijaso divatAmase påranam kurrads tAnasin gatim aśnuta iti (this last verse is according to R.N. from the Garuda Pur.)
I One quotation (fol. 88a) eren excludes in general rohinf (the yoga of which occupies just 11 entire days) from any reference to this yAh Eléchit tithayah proktah panys nakshatrasamyuktahrikehAnto parapan kuryad vindirvanarohinim (arty Ms.) iti.
For this calendar-like representation of Madhava's, bonf. slao Wilson's statements in his Posth. Works (ed. Rost), I. 28-129; III. 70 (from the Padmapurana), 129 (from the Brahmavaivartapurana).
The passages quoted for the threats of penalties are more particularly designated as franana, which at any r ate involvos a still more sacred authority for them than if they were designated only as smarana. Most of the quota. tions are known already from M. The following are new :
Bhavishye 'pi (8. 686-75, with some varianta): prati. varshao vaikuntham Apungât (see above, p. 163)|| 2 || tatra divyarimanena vanhalakshamn Yudhishthira bhogan nsnávidhan bhuktvå painyaáesh&d ihAgatah |3sarvakme. samsiddhe tu sarvaduhkhavivarjite sarvadharmayute PÅr. tha sarvagokulasarnyate ||4 kule nipa varishth&năm Synte tridasopamah yaamin sadaiva dese ta likhitan và PAtarpitam ||5| mama janma dinam punyamsarySlamkaraobhitam půjynte Pandava reshtha janair utsavas10 - yutaib |16|parachakrabhayam ng 'sti kad&chin nripananda. na parjan Fah k&mavarshi syad itibhyo na bhayam bhevet [17|grihe vi pājate yasmin Devaky aś charitam mama tatra sarvasamriddhih syin nopasargidikam bhayam iti 18|| and Skandapurane (at 2-3a, conf. D. 376, 381, 39a): vratenfradhya deveni Devaki sahitan harim tyaktvå yamapathar ghorain yAti vishnoh param padam || 1 | Janmashtamiynikach ye vai prakurvanti narottamah karayanty athava lokan lakshmis (K.) tesham sada sthira || 21 smaranam Vasudevaaya mrityuksle bhaven nripa sidh. yanti sarvakaryani krite Janmashtami vrata iti | 3 |
