________________
APRIL, 1992.J
113
yaṇabhâsiyam iņam pavayanasatthammi jahadiṭṭham II 1 II, and treats according to the dâragâhâ (v. 2): 1. of the days, divasa, vv. 3-8,-. of the lunar days, tihi, vv. 9, 10, - -s. of the nakshatra, vv. 11-41, 4. of the karana, vv. 42-46 s. of the planets, gahadivasa, vv. 47, 48,-e. of the hours, muhutta, vv. 49-58, - 7. of the omens, saüṇabalam, vv. 59-63, s. of the horoscope, laggabalam, vv. 64-72, and o. of the signs, nimitta, vv. 73-85. The context corresponds in character with the statements of the Atharvaparisishta. The names of the nakshatras represent a secondary stage as upângas 5-7. The karanas are, however, recognized here as in up. 6, though the fourth [444] is called, as in up. 6, not taitila, but thildana. In the discussion in reference to the lagna the word hôrâ is found (v. 66) and, as it appears (the passage is corrupt), also the word dikkaņa (vv. 67, 69), so that we have a patent instance of Greek influence.
PARSI AND GUJARATI HINDU NUPTIAL SONGS.
The second collection of the dasapaïnna (see above, p. 431) allots only 31 vv. to the ganiviyyâ. Of the verses here only the following recur there: 1-14, 21-32, 35, 37, 74, 82; §§ 48 are entirely wanting, § 3 has instead of 31 vv. only 14, and § 9 instead of 13 only 2.
XXXIII. Ninth painnar, mahapachchakkhanam, in 143 vv. A general formula designed for confession and renunciation. It begins: esa karêmi panamam titthayaranam aṇuttaragaiņam | ..1..I saddahě jinapannattam pachchakkhâêmi (a) pâvagam 11 a 11 jam kim chi duchchariyam tam aham nimdami savvabhâêņam sâmâiyam cha tivihim karêmi savvam nirâgâram II all The verses frequently close as groups with the same refrain; e. g. pamḍiyamaranam marihâmi (future) vv. 41-48, páuvagad marthâmi v. 50, rakkhami mahavvaê parcha vv. 68-76, sâhamtî (or sahêum) appano attham vv. 80-84, vôsirâmi, tti pâvagam vv. 116-120. The formula uses the first person alone: nimdâmi, garihâmi, vôsirami, vôsirê, khâmêmi, pachchaïkkhâmi (!). It concludes êyam pachchakkhâņam aṇupâlêûna suvihid sammam vêmâniya vva dêvô haviyya ahavi visiyyiyya 11 143 II. It, therefore, opens up as the prospect of the reward of correct performance of confession, entrance among the vêmâniya gods or complete dissolution (vistryêta).
PARSI AND GUJARATI HINDU NUPTIAL SONGS.
BY PUTLIBAI D. H. WADIA. (Continued from Vol XIX. page 378). PART II. TRANSLATION. No. 6.
Song sung when the wedding presents are being carried for the bride
or the bridegroom.
Five sets of presents for the bride and five for the bridegroom: (Even) the king has admired them from the balcony (of his palace). Five sets of presents for the bride and five for the bridegroom, The wedding guests have been brought from the country of Jasâ.1
5 Their praises have been sung in good words. . . . .2
Joy, joy to him by whose side the pipes are being played. Let us make an ovation with a tray full of pearls.
Come forth, mother of the bridegroom, his aunts, his sisters all : The petted bridegroom will now mount his horse,
10 And he will have a splendid following.
Graceful flower girl, tripping gracefully along, Who will buy thy daisies?
His father, Mêharwânji, will be sure to buy them; For he is in pressing need of them.
The name jitthamala (see Ind. Stud. 10, 283) is found here (v. 11); see p. 380.
1 It is not plain what country is meant.
The meaning is not quite clear.
The bridegroom's.
