________________
June, 1877.]
ON THE KRISHNAJANMASHTAMI.
167
tattvam of Raghunandana (= R.) may described in a collection of passages from the follow, whom Bühler, in his Introd. to the Bhavishya and from the Bhavishyottara Purana, Digest of Hindu Law, p. X., lately edited at which, however, the author has not taken directly Bombay by him and R. West, assigns to "the from these texts themselves, but from other beginning of the sixteenth century."T This works, and partly from one which is called tattva is considered to be the eighth section Sariwatsarapradipa (the author of which is by of a large work printed at Serampore in 1834, Aufrecht, p. 386, designated as a práchinain 2 vols., under the title of Institutes of the gauda). This půjú is said to be only an angam Hindu Religion, though it is only a separate or secondary member of the celebration by which portion of the seventh section of the tithitattva its meritoriousness is enhanced, whilst the chief (see vol. I. pp. 25-34). According to the plan of part of it (pradhá, nam) is the fast, as set the whole, the festival is here also treated chiefly forth in a passage from the Brahmavaivarta, from its place in the calendar, yet the ritual also This is followed by a second and more detailis specially elucidated in the beginning. The ed description of the ritual of the festival, discussion begins with two verses from the first of the prayers, &c. to be addressed to the Brahma and the Vishnu Purana, relating to the god on the day before the fast, in quotations double month-date of the festival.* By means from the Garudal and Bhavishyottara Purana, of the passage from the Varáhasainhita (see which are taken from the Rájamartanda, and above, p. 166), which claims the name Jayanti the Krityachintámani, and secondly, of the specially for the so-called variety of the festival formalities to be observed on the fast-day itself here discussed, R. then rejects the opinion from the morning, and on the day after it,* broached in the Dvaitanirnaya of Vâ chas- which are likewise described in quotations from pati Miéra-conf. fol. 80a of the Oxford the same Purdnas (partly on the ground of their MS. in Aufrecht's Catal. p. 2736), according to mention in the Sarivatsarapradipa.) From the which this name would belong to each second middle of p. 29 the calendaric examination quarter of one of the twelve months in the case (vratakalavyavasthd) of the festival begins with of its conjunction with Rohiņi. Then follow the discussion of the correct time for the parasome verses, to glorify the miraculous power of nam. The quotations are essentially the same the festival, from the Bruhmavaivarta Puranz.t as in Madhava, but with the addition of a few According to the Garuda Puranat midnight more of the same kind from the Brahmándais the correct time for the worship (pújd) to be purána, Parásara, Vasishtha, Paithinasi, and paid to the god, the ritual of which is then Vishnu Purana. R. also assigns some verses
He is similarly placed by Aufrecht, in his Catalogus, bhakty, vinopach Arena râtrauj garanena chal p. 2910, between A.D. 1130 (Rayanukata) and 1612 (Ka. phalat yachhati daityårir Jayant fvratasambhavam ||2|| malkara). According to Wilson (Posth. Works, I. 60), vittnsAthym akurvånah samyak phalam svápnuyat kur. Raghunandana lived less than a century ago" (this was váno vittasathyam tu labhate sadrićam phalam 3l vins written in 1840) : but is decidedly erroneous (nor is the vratena pujad yañgann vinA. number of his tattvas 18, but 28).
Il tam ovopavaset kalam råtrsu kuryAch cha jag . That is, according as the month begins with the black
Tam lekágrenaira bhAvena Vishnor n&manukirtanam | or the white half, it falls into the bhadrapada or into the
anagharn varnanamo (0.44b). #ravana (nabhas); the former is the gama, the latter the
Both works are several times quoted by R. (or mukhya manner (see above, p. 165). The quotations are
rather, after him, by K. Bhd.): more about them is Brahmapurane :
not known to me. On an evidently different work, Krityaatha bhadrapade masi krishnashtamyam kalan
chintamani by name : see Ind. Stud. I. 60. yage | ashtâvinzatime jatah krishno 'sau Devaki sutah |
• In place of the great festifal to be celebrated on the asht'Avinsatime Sarvarni kamenyan, taraprathamaye
morning of this day, yet before breakfast (páraram) in gapekshayeti seshah
honour of Bhagavati (i... here of Devaki) R. has, on p. Vishnupurane mahamdyam prati bhagavadvákyam
29, a festival dedicated to Durg 8: paradine pratar bha. (Wilson, Vishnup. V. i. p. 499):
gauantar yathdvidhi samp djya durgdyda cha mahotsa. právritkAle cha na bhasi krishnashtamy&m aham
vah karya toto brahmanan bhojayet. This is evidently nisi (mah&nisi sk.) utpatayami navamgår cha (tu sk.) a sectarian misunderstanding. For on p. 96 R. quotes the prasútin tvam av&payasi. Il
very versen, O. 66. 60, which show plainly that by bhaga. † Brahmavaivarthah (as masc.!)
wati here Devakt is meant. There are, after all these, still manvadidivase pr&pte yat phalath sn&napajanaih I phalam other Sriva alterations occurring in R. (see below, § 3). bhadra pade'sh tam yam bhavet kotigunam dvija
Thus Brahn Aindapurane (p. 30:tatha: asyatin tithau varimtran yah pitrinám praya. ek Adasisatad ryann adhikar rohinivratam tato bi dur. chhati Gayaraddhan kritam tena satàbdam ni 'tra labham matrA tasyat yatnat samacharet) sama yah.
Pardlara (p. 81) :-trisandhyavy&pin va tu saiya paya I krishnashtamyam tu rohinyam ardharâtre 'rchanam Fada tithihna tatra yugmidaranam anyatra hari viisarit. hareh iti Gårudát
Then (see above, p. 166): Krishnashtami SkanBrahmavaivartah:
dashash thi (on to) peranam bhaved iti | Vaishirinah vina vraten 'pi bhaktanárn vittavarjinám tha-BrahmavaivartaPaith inny-uktasy 'pyesha kpitenaivopaveena prito bhavati Madhavab || 1 ||
Ieva vishayab krishnashta'm i krishnajanm babtami
other Sairbrunn Einda podnikami tohicharetta saire pour
