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296
THE INDIAN ANTIQUARY.
[OCTOBER, 1877.
Ladyddt yah sakalam urvim sasdgarasabhadhardm arghyadd nena tat puryan labhate munavo buv 31 132 bañkhe kyitva tatas toyang sapushpdkshatdchandanam janubhyám avan n gatvd chandrdyd 'rghy. av nivedayet | 133 | kshirodarnava'... sahitah asint | 134 || dadhiti dúrvákshatar arghyani dattvi Krishna-basankayah ... R. (pp. 28. 29; and N, as well as s. Vr., agree with this in almost all particulars): chandrodaye (0 44a). . harim smaran tadvidhis cha: bañkhe toya (D 133)... nivedayet I arghyamantrah: kshírodurnava (0 52)... sahito mama || somaya somebvariya somapataye somasambhavdya govinddya namo namahl prandmamantro, yathd jyotsneyah (Sa. 58).. namo 'stu te 1 nabhomandaladipdyas biroratnaya dkúrjateTTI kaldbhir vardhamandya namas chandrdya chdrave | tatas chá : 'nagham ramanam (O 446-49a) ity-ddind pranamami sada devasi Vasudevam jagatpatim ity antena ndmakirtanaprandman trahi mám (see above, p. 295) ity-adind toatto nd 'nyo 'sti rakshitety antena, yad valye yach** cha kaumdre vårddhake yach cha yauvane yauvane yach cha vur' N. Ká) tat punyam vriddhim dpnotu (dydtu Kd.) páparin hara (daha Rd.) hal dyudha || iti bivarahasylyena prarthanam kurydt (its mantraih prarthayet N)
K. tato (.. namddeh karanam) mantrena va da. dydch chandrdyd 'rghyam samdhitah | bañkhe toyam (D. 133), kshtroddrnava (O. 52), jyotsndpate (Sa. 58), yatha putram* (D. 1156. 116, see above, p. 293) iti Devaky-arghah tatah pushpdñjalin dattva yame-yame prapájayet
Ms. chandrodaye vakih sasmdjyani (P) padmopari pushpdkshatandrikelopetena sankhend 'rghyar dadydt | tatra mantrah, jyotsndpate ($a 58) | tato 'ntar dgatya, jayaghantadind éríKrishnajarma paribhdoya, tam adbhutam vdlakam ity adin janmaslokda (see Bhagavata Pur. X. 3, 9ff.) pathitva brf-Krishndyd 'rghań dadyat | tatra mantrah: jdtah Kaiša (D. 1290 1300 131') sahito mameti atho yogésvardya Devakisahitdya cha (there is probably a blank here pujitá tu mayd bhaktyd prasddam" (D. 115. 1169, see above, p. 293) namo devyai iti di (!) mantrena Devakyai gandhadini samarpya, avatdra (D. 116-118, where Ms. breaks off in the middle of the verse)
Ka.dvddasdñgulavistaran raupyamayam) sthandsiddilikhitan vd rohintyutan chandrar: some duardya somdya tathd somodbhavdya cha somasya pataye nityam tubhyam somdya vai namah || iti samplijya saptushpakuéachandanań toy ari bañokhendddya, kshirodd jyotsnd iti mantrdihydr chandrayd 'rghyan dadyat tataḥ ér(Krishnáyd 'rghyani dadyat, tatra mantrah: jatah Karsa sahito kare iti tatah prarthayet : trdhi mdm "pdpan daha haidyudheti
And now midnight has come, the time at which, according to the legend (see Vishnudharmottara in M., above, p. 164), Krishņa's birth took place; now therefore the celebration of the solemn birth-ritual follows. First of all the gift (see p. 173 above) called '& pouring out of riches,' made of melted butter mixed with sugar according to taste, is to be offered in the fire, and thereupon the whole ritual connected with a birth, vardhapanam, or já takarmat is to be performed, especially the cutting of the navel, the worship of the goddess Shashthi, and the ceremonial of giving the name, etc. : all this and one after the other, immediately, (tatkshandt) still in that night. Under other circumstances the Shashthi celebration is accomplished precisely on the sixth day; the námakarman, on the other hand, not before the tenth day (various other dates besides are given for it, see K. ii, 1 f. 106, Sariskára Kaustubha 956, 96a). Both days, the sixth as well as the tenth, are, moreover, according to the customary ritual, specially celebrated by watching during the whole night and by the repeated offering of gifts to the tutelary deities of the birth (see pp. 174, 283 above); the men, indeed, are to keep themselves armed during the night (perhaps in the event of bad demons to be able to repulse them); the women, on the other hand, dance and sing: thus K. ii, 1 f. 9a, according to Mår kan deya in the Mitakshara : rakshantya tatha shashth nisa tatra vibeskatah rdfrau jdgaranam kdryam janmadanda tatha balih | purushaḥ kastrahastdé cha nyityagita cha yoshitah ratrau jdgaranam kuryur dalamydan chaipa sdtake Thus, then, it may be explained how 0 0 Sa do
I sc. wants this verge,
Saflkhe toyom samaddya, R NK. dharanim R N & K. vanish Vr.
rghyarh RNK &c. + sálitasya cha Sc., salitan prabho su. 8.-So. makes the word jyotandpate (sa. 58) follow here, and has after it the word chandrdrghyamantrah.
This hemistich is wanting in so. $namo mandala N (8V1.) IT This adjective referring to Sire, characterises the
verse which cours besides only in N one of those Sains outbursts which are found in R. and elsewhere (800 above, Pp. 187, 289, below p. 298.)
- yad vd kuachana K M . quotes the first hemistich from the Vishnudharmottara, see above, p. 168.
+ To this belongs also (see K. iii., 1 f. 8.) a frdddham to the manes, and to this probably the passage of the Brahmaivaivarta quoted by R. p. 26 (above, p. 167a,) refers.
I Madanaratne Náradbye : sitakonte ndmakarma vidheyarh svakulochitan, quoted in K.
