This article investigates the textual basis of the kṛṣṇāṣṭamīvrata, an observance first attested in the tenth chapter of the Śivadharmaśāstra. Given the great variety in readings of the versions contained in manuscripts that are of distinctly variegated geographical provenance and age, it is argued that at least during the 6th to 7th centuries—and even possibly later—the kṛṣṇāṣṭamīvrata had not yet developed a consistent form. The variable form of this particular vrata stands in stark contrast to its Vaiṣṇavite precursors that at the time of composition of the Śivadharmaśāstra had already developed into a standardized, canonical form. Hence, we argue, the regional variation of the manuscripts is indicative of a living, widespread Śaivite tradition that gives rise to different lines of transmission. Since the chief aim of this contribution is to display and study this variation, the kernel of this article consists of a ‘comparative edition’ of the tenth chapter of Śivadharmaśāstra, furnished with translation and philological commentary.

本文研究了kṛṣṇāṣṭamīvrata的文字基础，kŚāṣṭamīvrata是在Śivadharmaśāstra第十章中首次得到证明的纪念活动。鉴于手稿中所含版本的地理来源和年龄存在明显差异，因此阅读的内容千差万别，据认为，至少在6至7世纪甚至更晚的时期内，kṛṣṇāṣṭamīvrata尚未形成一致的形式。这种特定形变的可变形式与其在Vivadhavite前体形成鲜明对比，后者在Śivadharmaśāstra组成时已经发展成为一种标准化的规范形式。因此，我们认为，手稿的区域差异表明存在着一种活跃的，广泛的“费维特”传统，这种传统导致了不同的传播途径。由于此贡献的主要目的是展示和研究这种变化，因此本文的核心内容是《希瓦达玛·希斯特拉》第十章的“比较版”，并配有翻译和文字说明。