________________
15. NON-JAINA OULTS CUSTOMS AND BELIEFS
399
by Somadeva also in Book I, wherein we are told that Māradatta invited the populace to the temple of Candikā on the pretext of celebrating the festival, although it was not the proper season for it. Srutasāgara in bis commentary defines Mahānavami as the ninth day of the bright fortnight of the month of Caitra. Another Jaina writer, Udayavira, in his Pārsvanāthacarita (chap. IV) includes the Mahānavami rites among non-Jaina cults and practices and assigns them to the bright fortnight of Caitra and Asvina. It was usual to celebrate the festival in the latter month, and Mahānavami was the ninth day of the bright half of Āśvina, marking the culmination of the Navarātra rites commencing from the pratipad of that month. Strictly speaking, the term mahānavami was applied to the eighth lunar day of the bright half of Asvina when in conjunction with the Mūla constellation, and the eighth as well as the ninth day was appointed for the worship of the goddess Cāmundā or Durgā.8 The Garudapurāna (chap. 134) gives a similar definition of Mahānavamī, but mentions a different constellation.*
The Devipurūna (Chap. XXII) gives a detailed account of the Mahānavami rites which had a special significance for the king. On the eighth or astami day nine wooden pavilions were erected, or even one, wherein was installed an image of Durgā made of gold or silver or earth or wood. The goddess could also be worshipped in a symbolic way in a consecrated sword or a spear. The king repeated in silence mystic formulas be. fore the goddess and sacrificed an animal after midnight for obtaining victory, the flesh and blood of the victim being offered to the goblins by repeating the Mahākusika formula. The king then took a ceremonial bath and hit a paste model of his enemy with a sword and presented it to Skanda and Viśākha. This is a remarkable feature of the Mahānavami cult and illustrates all the more clearly its connection with the king and his security and military plans.
The corresponding account in Garudapurāna (chapters 134 and 135) gives some additional details. The Durgā image is provided with diverse weapons, and appears to have eighteen hands; the left ones holding
1 'अकालमहानवमीमहमिषसमाहूतसमस्तसामन्तामात्यजानपद:' 2 af 18T ETT*zi tarafasta ! 3 Cf. gafaremfor p. 59: CHI Hautat-TIT$878 qef tesugar TheTaa# # त्रैलोक्येऽपि सुदुर्लभा ॥ कन्यागते सवितरि शुक्लपक्षेऽष्टमी तु या । मूलनक्षत्रसंयुक्ता सा महानवमी स्मृता ॥ अष्टम्यां च Rai
T angani eto, 4 'शुक्लाष्टम्यामाश्वयुजे उत्तराषाढया युता । सा महानवमीत्युक्ता लानदानादि चाक्षयम् ॥ नवमी केवला चापि दुर्गा चैव तु
पूजयेत् । महाव्रतं महापुण्यं शङ्कराचैरनुष्ठितम् ।।
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
