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108
THE INDIAN ANTIQUARY.
[JONE, 1877.
to other texts than M. (see the observationslationship,-the Vratárka of Samkara (= $.); above on the respective passages).
Saṁkara being a son of the above Nilakantha The fifth place may be assigned to the Saint- (see Aufrecht, Catal. p. 2806, 281a; my Verz. yamayúkha of Nilalantha (N.) the son of Sari- der Berl. H. S. p. 335). Whilst in the works karabhatta, who lived, according to Bühler (loc. hitherto mentioned-of course excepting Heracit., p. vui.) "about 1600 A.D." Here, too, the dri, who is, unfortunately, not at our disposalcalendar side of the festival is especially favour- the calendar part of the question forms the chief ed. A few new quotations, e.g. from the Skända object, the discussion-we find here, in conand the Saiva Purana, are here added to formity with the character of the work, the those already known. According to the view ritual side of it specially advanced. Only of the author, in the first place the fast (upandsa) at the beginning of the detailed examination and the worship (pújá) of the god are of equal (Chambers 83, fol. 137a to 151a = A., and import, both being (pruhánam) essential parts Chambers 64, fol. 1446 to 1600=B.) is the of the festival. At length he arrives at an calendaric question briefly discussed by the opposite result to that of Raghunandana, on author (in 4. to fol. 139a), or rather dismissed the assumption that the pája is the pradhanam, by him with a reference to the samayamayuand the fast, on the contrary, only an añgam, Isha of his father (the views of the grandfather or secondary constituent part of the festival. are also alluded to). After this first brief Besides this no material difference appears in description of the ritual of the festival (jaromathe discussion of the calendaric relations, and shtamívrata paddhatih) as contained in the work the quotations are also the same. But that of his father from which it is entirely transcribed the author enters more particularly upon the re- (fol. 139a-141in A.), there follow three detailed lation of Jayanti to Mercury, or rather to the day metric representations of it :-first one taken of Mercury (Wednesday), and appeals to the ex- by Hemâdri from the Bhavishya Purana (fol. planation of this which occurs in the Duait nir- 1416 to 145b =Sa.); then a second ( Sb.) maya.|| After this he turns against the supposition introduced by the words atha sisi táchárapréptá of Madhava that the simple and the Jayanti form katha, and indicated at the conclusion (fol. 1486) of the festival are to be considered as two differ- as taken from the Bhavishyottarı; and lastly, a ent vratas, &c. This is followed by a description third (= Sc.), which is likewise marked at the of the ritual of the festival itself (janndahtanut. end as taken from the latter work, under the vataprayogah, 201. 30a-32a), with the insertion of special title jan máshtamivratodyápanam. More verses which we have already met in R. among on these three texts will be said in the course the quotations from the Bhavishya Purana and of this treatise. Garuda Purana. He closes with the examination Seventhly, the Nirnayasindhu of Kamalâkara of the paranam-breakfast on the next day, with (=K.) composed AD. 161.2 (see Aufrecht, Cataconstant polemics against Madhava, into which logus, p. 280a ; Bühler, pp. X.-xi.), treats in dewe cannot enter more closely here.
tail, in its second section (fol. 216 to 24b of the The sizlh may follow here on account of re- Bombay ed.), of the Janmáshtami and especially skandashashth y adiskhacharyat, tithyante pacana- tad A Janmashtami khyata sampurna sa prakirti tal vidhinich cha atraiva vishaye tither astagimitve Vish- rohini-rikshagarhyuktå Jayanti sa tu kathyate ! 211 nu pur&nam :
Jayanti yadi labhyeta tatra punyarin na ganyata iti alabhe rohinibhasya karya 'shţa my astagamint tatropavisam kritvaisa tithyante paranati smritam ||
Perhaps the following are still new :
Vahnipurino: saptamisati yutashtamykh nišithe roFurther a quotation borrowed from the Sunwatsani.
hini yadi bhavit så'shtami punya yavach chandraliva pradtpa:--a ritrau paranam kury&l rite vai rohinivratatnisayam parannin kuryat varjayitva mahaniádm |
karav iti The verae oocurs also in the Brahmandapierna (thus also
and Bhavishye Vishnudlermottare che in K. Bhd. de. N.K.), but the wecond hemistich there is as follows:
signated as likewise borrowed from the Vahi purana):
samyoge ta rohinyan nisithe rajasattama samajhyata tatra nisy api tat karyan (kuryat N. K.) varjayitva mahanisam iti
govindo válarupi chaturbhujah (janrdanah Bhul.) | tanmat (By mahanied the central point of the two middle yamas,
tam půjayet tatra nisithe râjasattameti (yathavittánurapata night watches, is meant, according to K. 941: the Vriddha.
iti; K. Bhd. breaks off with tatreti) satatapa understands by it two ghutild of it, and Girga The author of which he designates here by the name of both the middle prahura, madhyaman pralrad rayam).
guru : praparichita charitadvyakhya duritanimaye guruI Skande: ashtami skrane misi krishnapakshe yada bhsret Kiahnajam Ashtami jneya mahapataka
bhih. Accordingly, not the work of Vachaspati is meant niniti
(see above, p. 167), but one of the same name by Samara, Saive purane fimichanam : árinu vatsa pravakshyami
the father of Nilakantha, see Aufrecht, Catol. p. 281. (The ashtamibhelanim.yam krävade krishnapakabayasha. passage is cited more closely in 8. by iti pitama hecho. tishashţir yada bhavet | 1 0
Tandl.
