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OCTOBER, 1877.]
ON THE KRISHNAJANMASHTAMI.
287
very high (according to Manu viii. 134 this as the placing of the jug in the sarvatobhadramanwould be only a half-sauvarna, 40 krishnala). dalam, the detached explanation of the The addition (see p. 286 n.) made by Vr. de angapúja, &c., and the coincidence of Vi. Sc. also scribes only the preparing of the kalaša, and its in them shows that their representation, while being set up in a sarvatobhadramandala, both it keeps aloof from the special peculiarities of quite as D. Vi 2 and Sc.; regarding the use to be the Janmashtami celebration, is founded on an made of it for the worship of the image of adaptation to the general forms of the VaishKrishna Vr. is altogether silent: as the author nava ritual cannot well set himself too much in opposi. The connected texts run thus :tion to the other texts quoted by him, as well Sb. mandapan dobhanan kritvd phalapushpddibhir as to his sources S N.; he borrows, however,
yutam | tasmin mam prijayed bhaktyd gandhain the course of the discussion two more addi
pushpddibhih prithak || 56
upachdraih sholasabhir dvddašaksharavidyaya tions from the kalasa-ritual, namely the 16
Ms. (fol. 326) tanmadye sarvatobhadramandale upach dras and the angapájd (see below, p, 291).
púrvokte kalase haimin rájatan támrim paittaNow this worship over the jug is a highly
lam (!) manimayam (!) várkshim mrinmaytın peculiar feature, the cause of which, as well as
lekhyarúpaí vá sambhavantim brf-Krishnaprati. the object of it, is still not quite clear to me. main Devalistanamdhayd” vinyasya, manchake I have first met with it in that festival-cycle |vd prasuptamátristandm pivantam suptam triwhich (see p. 179) the Vardhapurana con- Krishnam vinyasy. ... secrates to the ten or eleven avatdras of J. tatah purvoktakalasasthapite haime raupye Vishņu, which are all to be worshipped tdmre vainave vi tilapúrnapátre haimar Devain the same manner (as above in Vi. and Se).
kistanandhayam jananimulcham avalokayantari Perhaps just in this lies the explanation of the
kahirddiandpitam devam avasthapya.... riddle. At the head of these avataras stands
D. uposhakas tu madhyáhne snatah suklatilai
śubhaih || 97 || the incarnation of Vishnu as a fish, and in
kritud "hnika i tatah karma sthapayed avranam this the worship in or over a jug is of course fully
ghatam pancharatnasamdyuktampavitrodakapúri. justified : 1 perhaps the celebration of the other tam || 98 | festivals of this kind may have been regulated tasyopari nyaset pátram sauvarnan vd 'tha rdjaaccording to the type of the first avatára-festival? tam támram vá vainavan vd 'pi kritud faktyaThe jug in which, according to the tradition, nusdratah || 99 || see Satap. Br. I., 8.1.3 (kumbhyam), Ind. Stud. nyúnan vd 'py adhikam vd 'pi vittaedthyam na vol. I. p. 163,-the first progenitor Manu
kdrayet tasyopari nyase devant sauvarnani brought up the fish which saved hina from the
lakshandnvitam | 100
pibantavi stanatan kshfram luchdgran panind flood would then be the originals of this.
sprišan (nomin.!) dlokayantam premnd tu miFrom the accounts in Ms. of the festivals
kham matur muhur mnhuh || 101 || of the Vaishnava ritual it further follows with evani kritvá tu govindam mdtrd saha jagatpatim certainty that this same type recurs in them sudeće 'lavkrite kuryád Devalydh sitikagriham throughout, and this harmony after all is not || 102| confined merely to the worship over the jug, but Ud. sarvatobhadramandalari kartavyam madhye extends itself to the whole habitus of the cele
ekani kumbham sthapya, tatha parito dvdda da kumbration, 212. to the angapújá,—that is, the wor
bhant sodakunt supallavan phalaratnahiranyaship of the separate members of the idol's body,
udsobhir alankri an pratishthapya, tadupari ért
parnítham patran tamra-ripya-vansajam mrinto the watch kept through the night, and to the
mayai vd nidhaya, tatra sugandhinirmitasarva giving away of the idol to the acharya on the
tobhadramadhye ashtadale brikrishnapralimdvin next morning at the breaking of the fast. In suvarnamaytin Devakistanam dhdvayanih (ahonid Ms., it is true, several further specialities appear, we read dhayantim ? see Pet. Wort.) chaturbhujam
I In the middle of four jugs which represent the four (Karma), from which it uniformly recurs in all the seas, in the matsyadvádast in Margasira month, Cham- following avotiras. bers 585a, fol. 131a) a stand is placed covered with a cloth Or, is there perhaps a reference here to the witabernft (tesham madhye subham pithan sthapayed, vastragarbhi. ritual, where the writing down of a formula on aing ap. tam also a golden, silver, copper, or wooden vessel (pd. pears to pass for a magical means of fastening ? Compare tram); and in this the idol in the form of a golden fish is laid. Aufrecht, Catalogus, p. 976, sannlikhet stambhanah kum. The statement that then further this pátram with the bhe. idol is to be set down upon a jug (kumbha, ghata, kalaga, Similarly before in the legend of Harisch andra &c.) is indeed not found here, but in the following avataraghatasyopari tadurch cha pdyayante staan harim SC
