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[Full title: Study on general Vratas in the 骋补峁単腻箩补濒补 II (G): 驰耻驳腻诲颈-vrata]

碍补尘补濒腻办补谤补 Bhatta, having referred to 搁补迟苍补尘腻濒补 determined that, the first four tithis of the respective four yugas being observed in different months of the year are favorable for the purpose of performing 辫奴箩腻, vrata, and 艣谤腻诲诲丑补.

Accordingly the 础尘腻惫补蝉测补 (new moon) tithi of the month of 惭腻驳丑补, thirteenth black of Nabhasa (叠丑腻诲谤补),^[1] the third white of 惭腻诲丑补惫补 (痴补颈艣腻办丑补) and the ninth white of Urja (碍腻谤迟颈办补) are considered to be the first four tithis of the respective four Yugas viz., Satya, 罢谤别迟腻, 顿惫腻辫补谤补 and Kali.

顿腻尘辞诲补谤补 惭颈艣谤补 who adheres to the traditional chronology of the Yugas, speaks of it in the opening verse of the topic stating the same tithis, same months and purpose as that of 碍补尘补濒腻办补谤补 Bhatta.^[2]

Furthermore, while discussing Caturyugavrata, P.V. Kane, suggests this chronological prescript as to honour of the deities and to pay offerings to the manes.

Accordingly, the laid down providences are鈥�

(i) on the third 艢耻办濒腻 of 痴补颈艣腻办丑补 (on the first day of the Satyayuga),
(ii) on the ninth 艢耻办濒腻办腻谤迟颈办补 (the first day of 罢谤别迟腻yuga) both 艢颈惫补 and Um膩 should be worshipped,
(iii) on the thirteenth 碍峁涐梗苍腻产丑腻诲谤补 (the first day of the 顿惫腻辫补谤补) oblation be offered to manes and lastly
(iv) in the 础尘腻惫补蝉测腻 of 尘腻驳丑补 (first day of Kaliyuga) 叠谤补丑尘腻 with 骋腻测补迟谤墨 should also be worshipped.^[3]

It appears that 顿腻尘辞诲补谤补 惭颈艣谤补 with a view to popularize these Vratas among the subjects of the king under whose patronage he was flourishing as the R膩juguru, gave much importance to the 艢谤腻诲诲丑补 aspects. So he emphatically says that, performance of 辫颈迟峁沰峁泃测补 and offering to manes in those auspicious tithis certainly produce immense results.^[4] In 驰耻驳腻诲测腻惫谤补迟补, if one tithi spreads for two consecutive days, then the performer has to select the next day (pare ahani) for performance, following all regulations pertaining to it. This is also found suggested in the 迟颈迟丑颈苍颈谤峁嘺测补 of Bhattoji 顿颈办峁�h颈迟补.^[5]

There are injunctions pertaining to the performance of 艢谤腻诲诲丑补 in both the 笔补办峁�a蝉 i.e., white and black fortnights concerning 驰耻驳腻诲墨 艣谤腻诲诲丑补s. In case of such 艣谤腻诲诲丑补, if it is due on 艣耻办濒补辫补办峁�a (惫补颈艣腻办丑补 and 办腻谤迟颈办补) then the referrd tithi must touch 辫奴谤惫腻丑苍补 of the day of the tithi. On the other hand, in 碍峁涐梗苍腻辫补办峁�a (叠丑腻诲谤补 and 惭腻驳丑补) 补辫补谤腻丑苍补 will get preference. The 笔补诲尘补辫耻谤腻峁嘺, the 狈颈谤峁嘺测补蝉颈苍诲丑耻 also holds the same injunction.^[6] Gobhila alerted the performers not to perform 痴补颈艣腻办丑补迟峁泃墨测腻 conjoint with 诲惫颈迟墨测腻 for the fear that the gods will not accept 丑补惫颈峁�y补, so also the manes will not take Kavyah.^[7] Ram膩nath Vidyala峁卥膩ra in his gloss wanted to make the readers aware that according to the 蝉尘腻峁泃补蝉, 惭腻驳丑补pur峁噄m膩 should be the 驰耻驳腻诲测腻迟颈迟丑颈 in place of 惭腻驳丑补 础尘腻惫补蝉墨. This is found accepted in the 惭补蝉迟测补辫耻谤腻峁嘺 where the meaning of 鈥�笔补帽肠补诲补艣墨 惭腻驳丑补sya鈥� is none other than 惭腻驳丑墨辫耻谤峁噄尘腻. The impact of 惭补蝉迟测补辫耻谤腻峁嘺 in 碍腻尘补谤奴辫补 can not be ignored in respect of establishing 驰耻驳腻诲颈tithi.^[8]

Footnotes and references:

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[1]:

m膩ghe pa帽cada艣墨 k峁涐梗n膩 nabhasye ca 迟谤补测辞诲补艣墨/
迟峁泃墨测腻 m膩dhave 艣ukl膩 navamyurje yug膩诲补测补岣�// 狈颈谤峁嘺测补蝉颈苍诲丑耻, p. 134

[2]:

艣ukl膩 trt墨ya vai艣膩khe bh膩dre k峁涐梗n膩 迟谤补测辞诲补艣墨/
k膩rtike 艣ukl膩 苍补惫补尘墨 tath膩 m膩ghe'pyam膩va艣墨// 骋补峁単腻箩补濒补 II, p. 21

[3]:

Kane, P.V., History of 顿丑补谤尘补艣腻蝉迟谤补,Vol.v, pt-1,pp. 298, 386

[4]:

yug膩dy膩岣� kathit膩 艣a et膩岣� pt峁沰峁泃ye 尘补丑腻辫丑补濒补岣�//
tithidaivedheca 办补谤迟补惫测补峁� 蝉苍腻苍补峁� 诲腻苍补峁� pare'hani// 骋补峁単腻箩补濒补 II,p.21

[5]:

Sastri, Visvanath, 罢颈迟丑颈-狈颈谤峁嘺测补, p.6

[6]:

p奴rv膩hne tu 蝉补诲腻 办腻谤测腻岣� 艣耻办濒腻尘补苍耻测耻驳腻 诲补测补岣� daive karma峁噄 pitre ca k峁涐梗峁噀 caiv膩par膩hnik膩// 狈颈谤峁嘺测补蝉颈苍诲丑耻, p. 135

[7]:

惫补颈艣腻办丑补sya 迟峁泃墨测腻峁� ya岣� p奴rvaviddhy膩峁� karoti vai/
丑补惫测补峁� 诲别惫腻岣� na g峁沨nanti 办补惫测补峁� ca pitarastath膩//
Ibid., p. 135

[8]:

up膩v峁泃tasya p膩pebhyau yastu vasogu峁嘺岣� saha/
耻辫补惫腻蝉补岣� savij帽eya岣� sarvabhoga vivarjjita岣� // 骋补峁単腻箩补濒补 II, p. 23