Navaratrapradipa 115_231

115_231

iti nirṇayāmṛtodāhṛtakalpatarulikhitavacanāt .
evaṃ cā'māyuktapratipadgrahaṇe navarātrā'bhidhasya nakta
vratatvāt
karmaṇo yasya yaḥ kālastatkālavyāpinī tithiḥ.
ityādivākyopātto'pi kālo labhyate . mādhavācāryai
rdvitīyāprakaraṇe karmakālavyāptiśāstrasyaiva śāstrāntarebhyaḥ
prābalyā'bhidhānāt . dṛṣṭa ca pārvaṇādiṣu .
pratipatsammukhī kāryā yā bhavedāparāhṇikī .
ityādīni tvanuguṇānyeva bhavanti . yattu ‘tasya daivakarmatvāt “pūrvāhṇo vai devānām” ityādiśrutyā ca
daive karmaṇi pūrvvāhvavidhānāt pūrvvāhṇavyāpinyāṃ pratipadi
tadārambhasiddhiriti, tadapi na .

according to the statement recorded in the Kalpataru cited in the Nirṇayāmṛta. And thus, when accepting a first lunar day conjoined with the new moon day, because what is called the Navarātra is a night-observance, the time specified in such statements as: "Whatever is the time for a ritual, the lunar day is that which spans that time" is also obtained. For Mādhavācārya, in the section on the second lunar day, affirmed the greater strength of the scripture on spanning the time of the ritual over other scriptures. And it is seen in ancestor rites and the like. Statements such as: "One should make the first lunar day facing [forward], which pertains to the afternoon" are entirely concordant. As for the claim that because it is a divine rite, and because the forenoon is enjoined for divine rites by the scriptural text "The forenoon indeed belongs to the gods" and so forth, its commencement is established on a first lunar day spanning the forenoon—that too is not so;