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286
THE INDIAN ANTIQUARY.
[OCTOBER, 1877.
tam paryañko stanapdyinam (prasútantradach hu- vim R.) | 32 || brtvatsarakshanopetarit nilotpaladalachhavimi
B. has, according to 0 295, 30, the following verse: Devak pratimd káryd bala rupasamanvita || 72 || matur utsargasamsthasya hrishtasya(?Krishnasya) stanapdyinah | (from 726 obviously pratimd karyd is to be supplied.)
N. (6. Vr.) sútikágrihamadhye pruchadapatdvritan prachddayapatta s., prachádyavritta Vr.) manchakam sthapayitva ("yet Vr.) madhydhne nadyddijale tilaih sndtra, "'rdhardtre saparivdra. br. krishnapájd karishya" iti sankalpya," kañcha. ni......likhitd tathe"-ty uktányatamena pratimdTM vidháya......
Kd. tatah suvarnarajatádimayyo mrinmayyo ud bhittyddilikhitd vd pratimd yathakulach tram kdr. yah td yathd, paryažke prasupta-Devakyah stanam pibantin árf-Krishnapratimd” nidhdya...
Independently altogether of the fact that Sa. is described as borrowed directly from him, we see distinctly from the following statement of Bhd. that this same representation is also found already in Hem ådri:ért-Krishna-Devakt Vasudeva-Yasodd-Nandddi-pratimd nirmana-tatpůjanddiprakdrddikan prata-Hemddrau spashtam.
As we saw above (pp. 175, 176, 177 ff. 281), another representation, which makes the image of the god to be worshipped over a jug, comes alongside of the one just described of the mother lying on a couch (paryanka) with her child drinking at her breast. It is contained first in those texts which (see above, p. 284) do not at all mention the sútikágriha, bat introduce the mandapa, or only the sarvatobhadramandala, namely Sc. Vi. Ud.; to these are added, instead, D Ms. (J), both of which texts, on one hand describe the sútikágriha itself (J has nothing regarding it) but also represent the worship as taking place over a jug; and secondly an addition (see note 3) very awkwardly inserted by Vr. in the re- presentation of $. (N.). Now according to Ms. this jug is to be placed in the sútikágriha, or eventually in the sarvatobhadramandala drawn
in the middle of it, and the picture of Krishņa drinking at his mother's breast is to be laid directly on the jug. Ms. besides, leaves optional instead of it, the worship of the two asloep on a manchaka (couch). Lastly, on occasion of the Jayanti festival, treated of separately in Ms. = J. (see above, p. 179), no mention at all is made of the last mode; Krishna's picture, farther, is not laid directly on the jug, but a "new red" jug, "filled with consecrated water, provided with the so-called five jewels,* and adornedt with perfumes and wreaths of flowers," is in the first place to be covered by another vessel, of gold, silver, copper, or reeds (according to circumstances), filled with sesame, and it is then on this vessel that the golden picture of the god comes to lie; which has moreover to represent him as a suckling infant looking up into his mother's face.-In all these points, then, D agrees completely, only it adds that the child presses the point of the breast with his hands, and looks up repeatedly and lovingly into the face of the mother : after this only, according to D, is the sútikdgriham to be prepared.
Quite the same representation as in D, or at the Jayanti form in Ms., is found in Ud., only that it is added that the jug is to be placed in the octagon-shaped middle of the sarvatobhadramandalam; the Krishna in the picture moreover is described here as four-armed, obviously to mark especially Krishna's identity with Vishņu. Lastly, Vi. 1-2, Sc. make no mention at all of the relation of Krishna to his mother. A golden figure of Krishna covered with a cloth is to be worshipped over a jug, Vi 1 says quite shortly, while Vi 2 (as well as a marginal note on it of a different wording) and Sc, in agreement with D. (Vr.), cover the jug in the first place with a vessel, and the image is only to be placed on the latter. Vi has all kinds of specialities in regard to it; gives, among other things, the measurethat is, the value-of the golden Krishnaimage at eight máshas, which does not seem
trivatenvakshahpurnamgam O R (p. 28), irivatsavakshasam såntan sz. N. (K ) I K. wants the whole hemistich.
Here Vr.inserts, very mal à propos, the description of the kalasa, &c.
With exception of so, where indeed the mandapa is named as the place of worship, but regarding the mode of the latter, whether over paryan ka or kalaga, nothing is said. It is moreover addressed there to Krishna alone, who, at the same time, as the further details show, is represented
also as newly born.
• Gold, diamond, sapphire, ruby, and pearl, Hem&dri 'in sl.; nocording to the Gaude, gold, silver, corals, pearl, and rája patta (3), ibid.
+ All these accounts of the jug result from the adjective purvokte, referring back to fol. 20a (navam lohitam sud. ahodakapdritam pancharatnopetam gandhAkshatapushpamAlAlankpitam kalakarn) by which it is here (see p. 288) described, and they apply also, in like manner, to the janmashtami also.
