________________
OCTOBER, 1877.]
the same manner dhupá, dipa, naivedya, dchamanam and karodvartanam, tambúla, nírájana, pushpanjali. Devam kritvd vidhanena yathdvibhavasdrataḥ || 110 ||
niki puja vidhatavyd Devakydḥ śisavasya (!isoḥ ?) cha mantrend 'nena devesim dhydyet paurdnikena cha || 111 || gayadbhiḥ.. .kantarúpa || 112 || Devakyai te namas tubhyam Krishnotpadanatatpare | pápakshayakart devi tushtim yatu mayd 'rchita || 113 ||
aditirt devamáta tvamt sarvapápaprandsini | at as tvám pújayishyami prasida tvam varanane || 114 || pujitá 'si yatha devaiḥ prasádam kuru suvrate | yatha§ Harim sutam labdhod praptá cha nirvritis tvayd || 115 ||
ON THE KRISHNAJANMASHTAMI.
tám eva nirvṛitim dehi suputrdm darśayasva mett ! avatdrasahasranitt karoti madhusudanaḥ§§ || 116 || na kabchid avatáránám samkhyam jánátite bhuvi¶¶TI deva brahmádayo vápi svarúpam na vidus tava || 117 ||
atas tvdm pújayishyami matur utsañgasamsthitamt | vanchhitam kuru me deva dushkritam cha vinasaya || 118 ||
pavitram kuru me§ deva samsárártibhayapaha |
B. tat Pártha pújayed bhaktyd pushpair nánávidhaiḥ subhaiḥ || 75 || chandana(m) vimalam subhram dadydd vá kunkumam tada karpúrágarudhúpam cha dipadanam tathaiva cha || 76 ||
pitavastrena dadyach cha bhaktibhávena vá punah | dádimair bijapurais cha nárikelair mahatphalaih(!) || 77 ||
Ud. Devakipuja | ehy ehi devi durge tvam Krishnapuryádhivásini (!) | Vasudevena sahitd mama saubhd. gyadayini avdhanam | sarvatirthamaye deva (!) sarvagandhamayeti (1) cha I toyend 'nena su (sic) sndtvá punyadurge prasida me || snánam.. Devakipuja | Devakyai Vasudevaya Yasodayai Rohinyai Nandayai (1) gopalayai(!) samkarapriyayai parameśvaryai annapurndyai lakshmyai yogamá
Ca. introduces the verses D. 115-119a in the following way (compare above, p. 284):
iti niyamari grihitvå ashtadalam padmam chandanena likhitvå tasmin padme Krishnam cha Valabhadram cha Vasudevam cha Devakim Nandagopaṁ Yasodâm cha Subhadram Rohini tatha
svasvanâmna pratishthâpya karnikopari Devakim pajayitva yatha saktyâ prasadam kuru suvrate yatha tvaya vratam labdhvå.
so that here any mention of a figurative representation of the holy family is entirely left out, only their spiritual presence is assumed.
Krishnotpalana Cod., but see sa. v. 42 above, p. 292.
The following verses are brought in later in Ms., on the occasion of the argha to Devakt, in the description of the Jayanti (J) here also however at the pújá, and introduced with the following words: tataḥ surabhichandanena 'nulipya pushpani vastrayugam samarpya Devakim pujayet tatra mantrab.-v. 114a is wanting in Ms., 114b and 115a are blended there into one verse:
293
yayoi jaganmátaiyai(!) sukhadayai rudrányai párvatyai kámadayai rukmint (!) Gamgayai ranádevyai(!) Yamunaya sarvasaubhagyai(!) Jánakyai Umayai sarasvatyai(!)° putradayai (1) revatyai' brahmányai" mahákályai" |
"Some wish here still another rite" with these words 0 C Sa introduce the statement about a gift of honour (argha, argham, arghyam) to be addressed to the moon at its rising. It is to be preceded by a similar one to Krishna himself, in which he is first invoked by forty of the names of Vishnu, whereupon amid reciting of prayers prepared in a peculiarly solemn form, water for bathing, gifts of honour, sandalwood, incense, and a couch are offered to him. The prayer to the moon invokes it to accept the argha-gifts in company with rohini, and by this is meant here not Balarâma's mother, but that star, the favourite station of the moon, Aldebaran, whose coinciding with the date of the festival itself gives to the latter, as we have already seen, the Jayantiform. After this Krishna himself, rohini and the moon, Krishna's two pairs of parents, and his brother Valadeva-that is, probably, images of all them,-are to be put up on a place prepared and suitable for offerings (see above, p. 174), and to be worshipped.
What is put down here as only the opinion of some is, according to M (f. 836: atra Jayenly chandrargkyaryű 'valymükartavyated) necessary; and the rest of the texts also, as far as they mention at all this gift of honour to the moon (Ca. Sb. Vil. Vi2, Ud. J have nothing regarding it), bring it in as an integral part of the celebration. They differ, however, from OC Sa, first of all in this, that as far as they at all recognize the birth-ritual (see imme
pajita train ('si J.) yatha devaiḥ prasannâtvam varâpujitá tu maya (metath& J.) bhakty& prasadar kuru suvrate. In J. however, the half-verse atas tvam 'pajayishyami sato (?) bhavabhayasva (!) va goes before.
I adite sarvamátás tram, J.
§ 1156, 116a, also in K.
te K. Ms. J. 'sau Ca.
So also K., devi Ms. J. Ca.
H supatrăm, K Ca.-Ms. adds to this namo devyai iti di () montrena Devakyai gandhâdini samarpya; and J. has "yasva ma iti | tato devam samarchayet:"
1166-118a in Ka.
SS karoshi Madhusudana, Ms. J. Ca. Ka.
TT na te sankhyavataranam (! Ca J. Ka., °vatarámova Ms.) kaśchij janati vai bhuvi (tattvataḥ K4.) Ms. J. Ca. Ka. ye cha Ka.
togam Asthitam Ca. gavåsinam Ka.
1 duhkritam vam Ms. (breaks off) dukrita naiva nåsaya (tam chaiva ?) J.
§ kurushva me priyam Ca. kurushwa me dayâm J.
