Note on Hemchandras Abhidhanchintamani and Sanskrit Karmavati

Author(s): Nalini Balbir
Publisher: ZZ_Anusandhan
Catalog link: https://jainqq.org/explore/269135/1

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Calendar terminology
A note on Hemacandra's Abhidhānacintāmaņi and Sanskrit karmavāți
Prof. Dr. Nalini Balbir
(1) Together with the Amarakoșa, Hemacandra's Abhidhānacintāmaņi (AC) is the most famous dictionary of synonyms produced in Sanskrit.' It is well known that Hemacandra's work broadly follows the same lines as his illustrious predecessor and that both lexicons share a large amount of words and definitions. This is true, but only in part. The Abhidhānacintāmani is clearly the work of a Jaina and the Jaina stamp is present in many ways. One of the most visible signs is the mythological information and the list of Jinas found in the first section (I.24ff.). The result was that Hemacandra's work played a significant role in the discovery of Jainism by Western scholars and in the intuition that Jainism had its own tenets and view of the world, which were different from those of other Indian religions.
Attention to the Abhidhānacintāmaņi was first called by Henry Thomas Colebrooke (1765-1837). who, having gone to Bengal as a "writer” in 1782 remained in the service of the East India Company for thirty years. Mainly based in Calcutta, he has been recognized as a pioneer in many branches of Indian studies - a role he could not have played, however, without the collaboration of many Indian pandits or informants. He was the President of the Asiatic Society of Bengal,
1. Edition mainly used here: Abhidhāna Chintamani of Sri Hemachandrācharya. Edited with an Introduction by Dr. Nemicandra Šāstri and the Maniprabhā Hindi Commentary and Notes by Sri Haragovinda Sāstri, Varanasi. The Chowkhamba Sanskrit Series Office, Varanasi. 1964 (The Vidyabhawan Sanskrit Series 109). See below for other editions and manuscripts consulted.

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as well as the editor and main contributor of Asiatic Researches. His broad interests also extended to the Jains, as is evidenced primarily from his “Observations on the Sect of Jains” (1807).2 Whereas Major Mackenzie and Colonel Buchanan, he writes, got information on the Jains from “Jain priests” and oral information, “I am enabled to corroborate both statements, from conversation with Jaina priests, and frombooks in my possession, written by authors of the Jaina persuasion” (p. 287).
The main part of Colebrooke's essay is then devoted to the contents of these books:
“I shall ... state the substance of a few passages from a work of great authority among the Jainas, entitled Kalpasûtra, and from a vocabulary of the Sanskrit language by an author of the Jaina sect” (p. 302). ‘Combined information provided by both works about the 24 Jinas of the avasarpiņi and other Jaina mythological categories is then analyzed:
“[Jinas] appear to be the deified saints, who are now worshipped by the Jaina sect.
They are all figured in the same contemplative posture, with little variation in their appearance, besides a difference of complexion; but the several Jinas have distinguishing marks or characteristic signs, which are usually engraved on the pedestals of their images, to discriminate them” (p. 304).
Ages and periods of time as described in the Abhidhānacintāmaņi are also dealt-with (p. 313). Finally comes an exposition of Jaina cosmology: “The Samgrahaņiratna and Lokanāb-sūtra [i.e. Lokanāli), both in Prakrit, are the authorities
2. 'Observations on the sect of Jains' in Asiatic Researches Vol. 9, pp. 287-322, Calcutta, 1807 (London ed. 1809), available on Google Books: reprinted in Miscellaneous Essays by H. T. Colerooke (with the Life of the Author. By his son, Sir T.E.Colebrooke, in 3 volumes), Vol. 2, pp. 171

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here used” (p. 318 n. 2). A lithographed edition of the Abhidhānacintāmaņi was prepared under the supervision of Colebrooke and published in Calcutta as early as 1807 AD. The bibliographical details are given in the form of three Sanskrit verses on the title page:
sanekārthanāmamālatmakaḥ koşa-varaḥ śubhaḥ Hemacandra-praņitābhidhānacintāmaņir maṇiḥ //1// nagare Kalikattâkhye Kolavrūk-sāhavajnayā śriVidyākaramiśreņa krta-sūci-samanvitaḥ 1/21/ Veda-rttv-așța-kalānātha-sammite Vikramābdake mudrākṣarena vipreņa Vāvūrāmeņa lekhitaḥ //3//
The date is indicated in the Indian fashion, using the Vikrama era and a chronogram : VS 1864. As announced here, the book contains two of Hemacandra's lexicons, the Abhidhānacintāmaņi (pp. 1-120) and the Anekāarthasamgraha (pp. 1-140), preceded by an index (pp. 1-96) prepared by Vidyākaramiśra and followed by Corrigenda (pp. 1-4+1).3
This first edition, known as “Calcutta edition”, was uncritical and deprived of clues and tools necessary to communicate the value of Hemacandra's work. It was superseded 40 years later by the critical edition jointly provided by Otto Böhtlingk (1815-1904) and Charles Rieu (1820-1902):4
3. I consulted the copy kept at the Bibliothèque Nationale de France, Paris, Département des manuscrits orientaux (shelfmark: Sanscrit 1049), purchased at Mirzapur, 16 Oct. 1816. 4. Charles Rieu was a Swiss orientalist, who studied in Bonn and then went to St. Petersburg where he developed a friendship with Otto Böhtlingk. The Preface of the Abhidhānacintāmaņi explains the genesis of their common project: Böhtlingk was puzzled by the Calcutta edition of the text, and Rieu, who was in England, wished to prepare a new edition. He suggested that they work on it jointly. Later on, Rieu worked in the manuscript section of the British Museum, London, as professor of Persian and Arabic in University College London and as Adams-Professor in Cambridge (see Otto Böhtlingk, Briefe zum Petersburger Wörterbuch, Harrassowitz Verlag, Wiesbaden, 2007, p. 723 n. 6).

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Hemak'andra's Abhidhānacintāmaņi, ein systematisch Angeordnetes Synonymisches Lexicon. Herausgegeben, übersetzt und mit Anmerkungen begleitet (St. Petersburg, 1847). Their edition is based on five different manuscripts and makes use of a commentary, accessible to them in one manuscript of the Bodleian Library (Oxford). This commentary, where Sanskrit and vernacular language (bhāṣā) are used, is copiously quoted in the accompanying notes.
Hence the Abhithānacintāmaņi belongs to those few Jaina works which were edited by Western scholars in the early period of Indology and in the infancy of what became Jaina studies.
(2)
The Abhidhancintāmani is a comprehensive storehouse of Sanskrit words of all kinds. But it is also a dictionary of all topics that relate to the foundations of Jainism and the specificities of the Jaina conception of the world. We have already referred above to section I (devādhidevakānda). It deals with the concept of Arhat through its 25 denominations, listing the 24 Jinas of the present era, giving synonym names for some of them. Their bio-data and characteristics are also given: names of their fathers and of their mothers, of their yakşas and yaksis, of what is called dhvaja (in other texts lāñchana) and the colour of their body. Names of the 24 Jinas of the past and those of the future are then listed. The supernatural features (atisaya) characterizing all the Jinas are defined through adjectives (1.57). Proceeding in such a way, Hemacandra follows the earlier tradition established, for instance, in the Āvaśyakaniryukti, the Sthānānga- and the Samavāyānga-sūtra, etc., combining elements from different origins but also handing down or introducing concepts not traced earlier. Thus the Abhidhānacintāmaņi is often referred to as the key Svetambara source for the 24 Jinas' emblems (lāñchana). Key-figures of
5.
See already Colebrooke "Observations...", pp. 305ff.

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early Jaina history are present in this first section as well: the nine ganas and eleven gaṇadharas, the last kevalin the six śrutakevalins and the daśapūrvins.
In the subsequent sections, other key concepts and categories typical of the Jaina worldview are given a prominent place. Section II Devakāņda (4ff.) deals with the world of gods, in a typically Jaina fashion, listing the traditional groups of deities, even though it also provides the names of Brahma, Siva and Visņu. The structure of Section IV Tiryakkāņda corresponds to the traditional Jaina classification of life based on the number of sense organs, in increasing order, and the environment where these beings live. Section IV unfolds in agreement with the introductory statements of Section I:
(narās tịtiye) tiryañcas turye ekendriyādayaḥ // 20 ekendriyāḥ prthivy-ambu-tejo-vāyu-mahiruhaḥ krmi-pilakao-lūtādyāḥ syur dvi-tri-catur-indriyāḥ//2 pañcendriyāś cebha-keki-matsyādyāḥ sthala-khāmbugāḥ (pañcendriyā eva devā narā nairaiyikā api) //22
“The earth, water, fire, air, and [plants] have a single organ or sense; worms, ants, spiders, and the like, have two, three, or four senses; elephants, peacocks, fish, and other beings moving on the earth, in the sky or in water, are furnished with five senses: (and so are gods and men, and the inhabitants of hell)??
6. Pilaka: a rare form against the usual pipilika. 7. Compare Trisasti. I.1.160-168 (with different words) where this exposition takes place in the discussion of abhayadāna. Another occasion when Hemacandra deals with the classification of living beings is the exposition of the four gatis. His purpose is then to describe the torments awaiting all those born in the tiryaggati. cf. Trisasți. III. 4.100-126. 8. Colebrooke's translation in “Observations", p. 302. 9. Hemacandra's Nighanțušesa, a botanical vocabulary, is a supplement to this section of the AC.

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one-sensed (ekendriya)
beings
|prthivio ambuo
tejas
1-134 135-162 163-171 172-175 176-267
vāvuo
mahiruhao beings
268-272
beings
273-275
two-sensed (dvindriya) three-sensed (trindriya) four-sensed (caturindriya) five-sensed (pancendriya)
beings
276-281
beings living on earth (sthala-ga) 282-381
living in the sky (kha-ga) |382-409 living in water (ambu-ga) |410-423
The wealth of vocabulary contained in this section is remarkable, as it is in several Jaina texts, and would need further exploration: the influence of local languages is felt in several animal names which have no equivalent in Sanskrit.
Section V Nārakakanda, the shortest of the lexicon, provides essentials of the Jaina view on the subject: the names of the seven hells from top to bottom and the number of residences (narakāvāsa) in each of them.
In this manifesto of Jaina doctrine, which echoes the beginning of the author's Trişasțišalākāpuruşacaritra in many respects, there is an area which has special significance and is dealt with at length, namely that of time (II.40cd-76). We are immediately immersed in a distinctly Jaina-atmosphere:
kālo dvividho 'vasarpiny-utsarpiņi-vibhedataḥ (II,4lab) This half-verse is found identical in the Trişasti. (1.2.112ab: golden age, life of Sāgaracandra and Priyadarśanā). In the two works the subsequent stanzas describe the “twelve-spoked

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wheel of time” (dvādaśāram kālacakram, AC II.42 and Trişaşți. 1.2.111) at length. The name of each spoke is given, followed by its total duration. Life duration, size and the mortals' frequency of food-taking in the different spokes are stated for the first three spokes, then for the fourth, fifth and six ones. Most verses of the Abhidhānacintāmaņi are found identical in the corresponding passage of the Trișașți. 10 There is no doubt that the author has used them in a “paste-copy” procedure, perhaps from the Trişasti. to the AC: their descriptive contents make them different in character from all surrounding verses of the lexicon, which are made of lists of synonyms, and thus break the normal pace. In the Trisasți. these didactic verses are supplemented by some additional ones describing the resources supplied by the kalpadrumas, a topic irrelevant in the context of a discussion of time like that of the lexicon, although the word itself is present (II.47).
In the Abhidhānacintāmaņi, this typically Jaina development is followed by terms relating to the divisions of time in the usual meaning of the word, from the smallest unit (18 nimeșa = 1 kāșthā, II. 50) up to the largest one, the kalpa (II.75), before proceeding to the next topic, namely space (vyoma, II.77). The result is a combination of purely Jaina data wilh pan-Indian information of the type provided in the Amarakośa or the Hindu Purāņas (see below 3 (b)). Yet, Hemacandra's lexicon distinguishes itself from other sources by the presence of terms he is the only one to mention. Sanskrit karmavāti (herefrom k.) is such a word:
pañcādaśāhorātraḥ syāt pakṣaḥ, sa bahulo 'sitaḥ.
tithiḥ punaḥ karmavāți, pratipat pakṣatiḥ same (II.61; 147 in Böhtlingk-Rieu ed.).
Because the earliest scholarly edition of Hemacandra's lexicon was co-authored by Otto Böhtlingk, the word entered the Sanskrit-German dictionary (also known as the Petersburg
10. AC. II.43 =Trişasti. I.2. 113; 44 = 114; 47=134; 48=135; 49=136.

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dictionary) co-authored by him and R. Roth, with a unique reference, that of the Abhidhanacintāmaṇi:
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"karmavati (karman + vāți) f. ein lunarer Tag (weil er die heiligen Werke abgrenzt) H. 147".
From there k. reached Monier-Williams Sanskrit-English Dictionary, which is largely based on its German predecessor. It is listed under compounds starting with karma: "-vāti f. 'demarcation or regulation of religious actions,' a lunar day"
without any textual reference. The same is true of Apte's Sanskrit-English Dictionary:
"-vāți lunar day (tithi)".
Unfortunately, I have not been able to have access to the cards prepared for the Pune Sanskrit and Prakrit dictionaries kept at the Bhandarkar Oriental Research Institute during the preparation of this article. Hence I am not sure to be in possession of a complete corpus of occurrences of k.
To the best of my knowledge, Hemacandra's Abhidhanacintamani is the earliest source where k. is recorded (see below 3). But it is not the only one. The authenticity and liveliness of k. outside the lexicon is guaranteed by its presence in Jaina manuscript colophons and occasionally in inscriptions, where it occurs only in the locative, karm (m)avāṭyām (see below Appendix). Some authors of manuscript catalogues seem to have been puzzled by this word. Schubring did not read it properly in one case (below Appendix, "VS 1832"). It is listed among place names in some
11. It is neither in Halayudha's Abhidhānaratnamālā nor in Dhananjaya's Nāmamālā. Its presence in the 20th century Susilanāmamala by Vijayasuśilasūri, Sirohi, Vira samvat 2504 (VS 2034. Nemi sam. 29) is not significant, as this is a modern compilation mainly based on the AC. I was regrettably unable to check the Vaijayanti and Subhasilagani's Pañcavargasamgrahanāmamālā (14th-15th c.).
=

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Indian catalogues (Ahmedabad, LD. Appendix 5 to vols. 1-3, p. 625). But the contexts all point in the same direction: k. is a term relating to the calendar and appears in the expression of the date (see Appendix) always at the same place within the usual format, which is in its fullest form:
era (Vikrama or Vikrama and sāka) - year - month - fortnight (dark or bright) - ordinal number of the day (any from 1 to 15) + karmavātyām - name of the day - asterism.
Thus k. appears in the expression of the date according to the system of the lunar calendar, and does not distinguish itself from tithi or dina, which are liable to occupy the same place. It is, nevertheless, much rarer than these two words. For instance, out of 1000 inscriptions published by Nahar, only one of them has k. (see below Appendix "VS 1857'). Manuscript catalogues point to a similar situation. This raises a question: is k. exactly the same as tithi, as Hemacandra seems to indicate, or does it refer to something different of more restrictive meaning? In view of the generally precise use of calendar terms in India, the question is at least justified. 12 Observing the available data does not provide any hint or allow any conclusion. The use of k. is not restricted or specified by any contextual constraint. The word appears in connection with any of the twelve months, with the bright or with the dark fortnight, and with any of the 15 days. We can also observe that in the colophons where k. occurs, the Sāka era is often mentioned along with the Vikrama era, but there are colophons with both eras and tithi, not k. Thus it is difficult to draw any conclusion from this fact. Copyists of the manuscripts where the word occurs are monks or pandits who are
12. See, for instance, F. Kielhorn, “The meanings of vyatipāta", The Indian Antiquary, August 1891, reprinted in Kleine Schriften, Wiesbaden, 1969, pp. 627-628: the actual use of the term in dates is in agreement with the definitions available in specialized treatises.

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disciples of monks, not professional scribes but this element is probably not relevant anyway.
Although Hemacandra's record proves that the word was known in the 12th century, no record of it could be traced in the earliest available contemporary manuscripts, those on palm-leaf. But this absence has to be considered within a broader perspective: a word meaning "date" or "day" is not systematically mentioned in the colophons of these manuscripts. The general pattern is, rather: number-week day - adya iha + place name.!In the later phases, the date formula is expanded in full, and all resources of the calendar vocabulary are made use of consistently: for example, pratipad “the first day of the lunar fortnight”, pārņimā or rākā “full moon day”, or a less frequent term such as bhūtestā “fourteenth day of a fortnight” (see below Appendix “VS 1716"), when the actual date requires it. If the manuscript or inscription is written on a festival day, its name may be given.14 Synonyms for the names of the months and the week days are often handled skillfully with literary ambitions.15 The word k. is part of such a development. Its occurrences are much later than the palm-leaf manuscript period. But, on the other hand, the word has a
13. E.g.: samvat 1191 varse Bhādrapada sudi 8 bhaume adyeha Dhavalakke ..., samvat 1330 varșe Vaišākha sudi 14 gurau.... etc. 14. E.g. Vaišākha-sukla-pakse 3 aksayatrtiya dine. etc. See below Appendix "VS 1783” for another example. 15. See individual notes in the Appendix below. - Other rare names of months are recorded and discussed in the Sesasamgraha by Hemacandra, the Appendix to his AC, on which see Th. Zachariae, “Die Nachträge zu dem synonymischen Worterbuch des Hemacandra” (WZKM 16, 1902, reprinted in Kleine Schriften, Wiesbaden. 1977, pp. 471-502). ucchara for Vaišākha and sairin for Kārttika are two such examples (p. 479 n. 4 and p. 480 n. 1). Sanskrit grammars, especially that of Hemacandra, have special sutras regarding the formation of nouns or adjectives relating to the calendar: see F. Kielhorn, "Pausha Samvatsara”, The Indian Antiquary 1893, reprinted in Kleine Schriften. Wiesbaden, 1969, pp. 274-275.

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long life, being attested as late as the middle of the 19th century. The provenances of manuscript colophons or inscriptions where k. occurs point to a geographical area of expansion limited to Western India and the areas of North India where Śvetāmbara monastic orders were prevalent.
(3)16 Skt. karmavāti is thus an isolated and rather puzzling term, the actual meaning of which is obscure. Superficially, however, it has the structure of a compound word. Analyzing its two members in turn and the relation they have could be rewarding. (a) -vāți and time divisions
In Hemacandra's auto-commentary on the Abhidhānacintāmaņi, karmavāți is analysed very briefly: karmmaņām vāțiva karmmavāți, tat-pratibaddhatvāt teşām. 17 "k.v. like an enclosure of activities, because they are demar
ctivities, because they are demarcated by it”.
This explanation is the basis of the expanded definitions found in Böhtlingk-Roth and Monier-Williams Sanskrit dictionaries (see above 2). It is not especially illuminating. Nevertheless, it invites to understand Skt. vāți, which normally means "orchard" or "enclosure”, with a metaphorical connotation because it is here applied to an abstract notion. The Sāroddhāra commentary by Srivallabhagaņi (VS 1667 = 1610
16. Sections 3(b) and 4 have largely benefited from several observations and hints given by Prof. Sreeramula Rajeswara Sarma (Aligarh Düsseldorf), a renowned specialist of the history of Indian sciences, to whom part of the material was submitted. I am most grateful to him for his interest and generous help. Some of his suggestions or remarks are marked as such. I am only responsible for any mistake or shortcoming.
17. P. 33 in The Abhidhāna Chintāmani Nāmamālā ... ed. by ... Shree VijayNemi Surishwarji Mahārāj ... Jain Sahitya Vardhak Sabha. Ahmedabad. V.S. 2032. Vira Samvat 2502. Nemi Samvat 28 (Shree-Vruddhi- NumiAmrut-Granthamālā 72).

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CE) provides interesting information about several other words in the same passage of Hemacandra's lexicon, but nothing for k.18 The statement tithi-nāmni dve just emphasizes that k. means the same thing as tithi. The absence of further comment on k. means either that the word was very common and too obvious or, on the contrary, that it was somewhat mysterious. Now, in the area of calendar vocabulary there are other words which are formed in a way similar to k. The Sāroddhāra commentary is valuable in that it provides vernacular (bhāṣā) equivalents for some of the technical terms: pakhavādi for Skt. pakşa, amavāsi-padivāri-sandhi and pūnima-padivāri-sandhi as referring to the juncture with the new moon and the full moon respectively. Thus there is a small group of terms in this semantic area with a second element -vāți, -vādi and -vāri. The different forms are phonetic variants. These words can be brought near to all compounds relating to time units where the second element is Skt. -vāra or a derivative from it in Sanskrit or Middle Indian. Names for the seven days of the week with all their possible synonyms are one well-known case (somavāra, mangala-vāra, etc.). But there are other similar formations, some of which have to be supposed on account of words found in modern Indian languages:
Guj. pakhavādum, pakhavādiyam, pakhavāờika < Skt. pakșa + vāra or vāraka, Hindi pakhavāda, K.L. Turner, CDIAL 7634; Ski. dina-vāra, divasa-vāra; *rātrivāra CDIAL 10703, nighttime, cf. Pāli rattivāra in Kattikarattivāra (Critical Pāli Dictionary III 2);
18. I had no access to any printed edition of this commentary and used the British Library manuscript Or. 13806 (folio 10 verso). 19. The boundaries between Sanskrit, Prakrit and vernaculars are often very thin in lexicons, as rightly observed long ago by Th. Zachariae, Beiträge zur Indischen Lexicographic, Berlin, 1883, p. 55ff.

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*vasanta-vāra CDIAL 11441, springtime and *hayanavāra CDIAL 13978, winter as etymons of two Kati words; Skt. tithi-vāra attested for example in Weber No. 261 (manuscript colophon), CDIAL 5811 *tithivāra "a festival”, cf., for instance, Hindi tyohār and Guj. tehevār.
Ski., karmavāți can easily join this group if we assume that it is a wrong or hyper-Sanskritisation. The second element is not Skt. vāti but a Sanskritisation of a Middle-Indian or vernacular form in-vāri. The feminine form -vāri instead of -vāra, also shown in some of the terms mentioned above, can easily be justified because of the implied or explicit association of such terms with the feminine noun tithi. This solution seems more satisfactory than taking -vāți in k. with its face value "enclosure”, as the traditional explanation does, for it would be the only example where vāți has a metaphorical meaning for which no support is found anywhere, not even in modern languages (see CDIAL 11480). On the semantic level, the boundary between vāți "enclosure” and ovāra “the time fixed or appointed for anything”, hence “day” or “time division" can be felt as rather thin, which makes the word at least superficially understandable without too much difficulty. (b) karma- with time divisions
The list of divisions of time in increasing order found in Hemacandra's Abhidhānacintāmaņi is neither the only one of its kind nor the earliest. The convenient synoptic table established by W. Kirfel shows that the designations correspond to those found in the Amarakośa and in the Mārkaņdeyapurāņa. For the smaller units, in particular, Hemacandra uses nimeșa and kāșthā, like the former, and not āvali, ucсhvāsa, stoka, etc., which are typical of Jaina sources.20
20. W. Kirfel. Die Kosmographie der Inder, Bonn-Leipzig, 1920, p. 334 and 337-338. Another convenient table of the divisions of time in the Jaina tradition is found in Jainendra Siddhānta Kośa vol. 2 p. 216 (under

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Hemacandra's list corresponds exactly to the classical divisions which define lime in its conventional meaning, as found -in Kundakunda:
samao nimiso kațțhā kalā ya āvali tado divāratti māsoduya-samvaccharo tti kālo parāyatto
(Pancāstikāya 25). The larger units are common to all sources:
30 muhūrta = 1 ahorātra 15 ahorātra = 1 pakşa 2 paksa = 1 māsa 2 māsa = I rtu 3 rtu = I ayana 2 ayana = 1 samvatsara
5 sumvatsara = 1 yuga
But no attestation of karmavāți or of any other time division based on karmao is found in any of these sources.
Some insight, however, is provided by the Jambuddivapannatti (JP), the Sūrapannatti (SP) and the Joisakarandaga (JK) in passages which are interrelated.21 Written in Jaina Māhārāştri and composed in verses, the JK-deals with the same subject matter as the SP, and is partly based on it. The seventh
ganita). It is based on Śvetāmbara and Digambara sources : Anuogaddāra. Jambudddivapannatti and Joisakarandaga on the one hand. Tiloyappannatti and Jambuddivapannatti (Dig.) on the other hand. 21. 1 have used the following editions: JP with śānticandra's commentary: vol. 13 in Agamasuttāni. Ed. Muni 'Diparatnasāgara. 2000. SP with Malayagiri's commentary: vol. 12 in Agamasuttāņi. Ed. Muni Diparatnasāgura. 2000; see also Josef Friedrich Kohl, Die Süryaprajñapti. Versnch vine Textgeschichte, Stuttgart, 1937 - JK: Padaliptasūri's Joisakdrandagam with Prākrta tippanaka by Vācaka Sivanandi. Ed. Late Muni Shri Punyavijayaji. Introduction etc. by Pt. Amritlal Mohanlal Bhojak, Bombay, Shri Mahāvira Jaina Vidyālaya, 1989 (Jaina-AgamaSeries No. 17 (Part III)), reviewed by Nalini Balbir in Bulletin d'Etudes

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फेब्रुआरी २०११
१८१
and last chapter of the JP describes at length matters relating to time.
These three texts have the same two terms starting with kammao which refer to time units. They are defined in a consistent manner and form a system of their own.
(i) kamma-samvacchara is one of the designations for the third of the five types of the year known as pamāņa. In the sūtras (JP 7, sū. 278 and SP 10.20 sū. 78), it appears under the name udu (Skt. stu):" tā pamāņa-samvacchare pamcavihe pam, tam: nakkhatte, camde, udū, āicce, abhivaddhie: (1) constellation year, (2) lunar year, (3) season year, (4) sun year, (5) extended year. The same list in a different sequence is read in JK:
ādicco udu camdo rikkho abhivaddhito ya pamc'ete samvaccharā Jiņa-mate... (JK 40).23
śānticandra's commentary on JP underlines two features of this type of year: its practical relevance, and the fact that it is designated by two other terms “in another source":
Indiennes (Paris), No. 7-8, 1989-90, pp. 375-387. I refer to the versenumbering of this ed. I had access to the ed. with Malayagiri's commentary ed. by Ac. Sāgarānandasūri and published by Rishabhadevaji Kesharimal Ratlam. 1928, only for the relevant extracts (kindly sent to me by Prof. S.R.Sarma). 22. For another calendar term using uu- in Jaina sources, see Nalini Balbir, "A new instance of Common Jaina and Buddhist Terminology”, in G. Roth Felicitation Volume, Patna, 1997, pp. 211-231 [Pali utubaddha and Pkt. uubaddha). 23. The definition of five types of year and their length is also taken up in Nemicandra's Pravacanasāroddhāra, dvāra 142. But the category considered is the jugasamvacchara (also dealt with in JP 7, sū. 278), not the pamāṇasamvacchara. - Another rare word referring to a type of year is iềvatsara. idā”, recorded in Hemacandra's Sesasamgraha, see Th. Zachariae. "Die Nachträge" (as in n. 15), p. 476.

Page #16

१८२
अनुसन्धान - ५४ श्रीहेमचन्द्राचार्यविशेषांक भाग - २
rtavo - loka-prasiddhā vasantādayaḥ tad-vyavahārahetuḥ samvatsarah rtusamvatsarah. granthantare casya nāma sāvana-samvatsaraḥ karma-samvatsaras ceti (p. 484).
"Other source" means here JK. In the definition of this year, which consists of 12 months, 24 fortnights and 360 days and nights, its three alternate names are given:
samvaccharo u bārasa māsā, pakkha ya te cauvvisam tinn 'eva ya saṭṭha-saya havamti räimdiyāṇam tu iya esa kamo bhanio niyama" samvaccharassa kammassa kammo tti savano tti ya uḍu tti vi ya tassa ṇāmāņi (JK 38-39).
The phrase samvacchara- kamma- (adjective) is abridged into kammo. In Malayagiri's commentary on SP where these verses are quoted, the phrase is rendered as a Sanskrit compound. The explanation underlines, the practical relevance of this type of year in connection with the daily activities of the people:
karma-samvatsarah savana-samvatsarah, tatra karma laukiko vyvavahāras tatpradhanaḥ samvatsaraḥ karma-samvatsarah loko hi prayaḥ sarvo 'py anenaiva samvatsarena vyavaharati (p. 179).
The phrase kamma- samvacchara- occurs again when the number of days of each type of year is defined:
tinni saya puna saṭṭhā kammo samvaccharo havati (JK 44cd). "Three hundred and sixty days are a 'practical (= civil) year"".
In another verse of The JK, which deals with the number of muhurtas in each type of year, the "practical year", which has 10800 of them, is designated by the synonym kammavāsa:25
24. The reading adopted in the Jaina Agama Series edition is: eso u kamo bhanito uḍussa.

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फेब्रुआरी २०११
१८३
dasa c'eva sahassāim ațsh'eva sayā havasti samkaliyā eyam muhutta-gaạitam ņātavvam kamma-vāsassa
(JK 49). (ii) kamma-māsa, sāvaņa-māsa or uu/riu-māsa. To each of the five years listed above correspond five types of months.26 The “practical month”, which like the corresponding year, has three names, consists of 30 days and nights:
... sāvaņo tisam (JK 62).??
“A practical (month) has 30 (days and nights)”. Thus this type of month has an integer number of days (Pkt. niramsayā, "non fractional”; Skt. paripūrņa), differently from the other types of months.28 This makes the kamma-māsa easier to handle in practical matters than the other types of months:
kammo niramsayāe māso vavahāra-kārao loe sesā u saņsayāe29 vavahāre dukkarā ghettum (JK 106
25. Kammasamvacchara is also one of the five years known as lakkhana ("symbolic”?) in JP 7.278. The verse of the sūtra (281) where it is defined states that it is that year in which the vegetation occurs when it is not the normal period of vegetation. The flower and fruit go when it is not their season. The rainfall is also not at proper time and as required” (p. 523 of Sacitra sriJambūdvipa prajñapti sūtra. ed. Pravartak Shri Amar Muni, Delhi, 2006). 26. They are also listed and described in Nemicandra's Pratvacanasāroddhara, dvāra 141. 27. Compare unmāso tisa-dino of the Pravacanasāroddhāra and the commentary: esa eva ca stu-māsaḥ karma-māsa iti vā samāna-māsa (!) iti vā vyavahriyate. uktam ca: esa c'eva un-māso kamma-māso sāvana-māso bhannai / (unidentified quotation) 28. Cf. JK 61-64; 30 12. ahorātras in the solar month. 29 32/62 in the lunar month, 27 21/67 in the constellation month and 31 121/124 in the extended month. - Compare Arthasāstra 2.20. 47-51 (see below).

Page #18

१८४
अनुसन्धान-५४ श्रीहेमचन्द्राचार्यविशेषांक भाग-२
in JAS ed. = 94 in ed. with commm; also quoted in commentaries on JP p. 485 and SP p. 180).
śānticandra (on JP) and Malayagiri (on JK) comment this statement in almost identical words:
āditya-karma-candra-nakṣatrābhivardhita-māsānāṁ madhye karma-samvatsara-sambandhi māso ‘niramśatayā' paripūrņa-trimśad-ahorātm-pramāṇatayā loke sukhena vyavahārako bhavati (M p. 55) / loka
vyavahāra-kārakaḥ syāt (Á).
Śānticandra says that a fractional number (sāņśa-) does not suit practical activities. An integer number is thus: 60 palas = 1 ghatikā, 2 gh. = 1 muhūrta, 30 m. = 1 day and night, 15 days and nights = 1 fortnight, 2 fortnights = 1 month and 12 months = 1 year. This is what is used by people in ordinary life. Experts in treatises, he observes, use all thetypes of months for their respective activities.30
The two commentators illustrate their point with one example each. Malayagiri refers to “uneducated people like peasants":
tathā hi haladharādayo pi bāliśās trimśatam ahorātrān parigaņayya māsam parikalpayanti (comm. on JK p.
55).
śānticandra notes that in common parlance people employ the practical year and the practical month when they speak of the increase in the age of their children or for time intervals:
stumāsa-rtusamvatsarāv eva lokaiḥ putravệddhi
29. This is the reading of JK with Malayagiri's commentary and of the commentaries on JP and SP, against the Jaina-Agama-Series ed.: evam sesā māsā. 30. Šāstra-vedibhis tu sarve 'pi masāḥ sva-sva-kāryesu niyojitāḥ (p. 485)

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फेब्रुआरी २०११
१८५
kālāntaravýddhy-ādişu vyavahriyete (p. 485).
The five types of years and months distinguished in the Svetāmbara sources are not unique to them. The five types of years recall the 4+1 systems of measurement of time listed in the beginning of Varāhamihira's Brhatsamhitā where it is said that the astrologer should be caturņām ... mānānām saurasāvana-naksatra-cāndrāņām adhimāsakāvama-sambhavasya ca kāraņābhijñaḥ (II.4). Pkt. sāvana, one of the three designations of the "practical” year and month, corresponds to Skt. sāvana here. This is a Vedic term precisely designating the year of 360 days and nights and the month of 30 days and nights. The word refers to the pressuring of Soma, called savana (from SU-) which, according to the old Vedic ritual, continues for 360 days and constitute the year-long sacrifice.31 The Jaina commentators have clearly recognized this term, which they Sanskritized correctly into savaņa/sāvaņa although they connect it with a different root:
savanam - karmasu preraṇam șū(t) prerane [= Hemacandra, Dhātupātha 5.18; root SU-] iti vacanāt tat-pradhānaḥ samvatsaraḥ savana-samvatsara ity apy
asya nāma (M on SP p. 180).32
The Arthaśāstra distinguishes five types of months with varying durations corresponding to those transmitted in Jaina sources:
trimsad-ahorātraḥ karma-māsaḥ (2.20.47). sārdhaḥ sauraḥ (48). ardha-nyūnaś candra-māsaḥ (49). saptavimśatir naksatra-māsaḥ (50), dvātrimsad balamāsaḥ (51).
“Thirty days and nights make a works month. A half 31. See, for instance, G. Thibaut, Astronomie, Astrologie und Mathematik, Strassburg, 1899 (Grundriss der Indo-Arischen Philologie und Altertumskunde III,9), S 17. 32. Thus Prakrit dictionaries should have two entries sāvana: 1) corresponding to Skt. sāvana, 2) corresponding to Skt. śrāvana.

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१८६
अनुसन्धान-५४ श्रीहेमचन्द्राचार्यविशेषांक भाग-२
day more a solar month. A half day less makes a lunar month. Twenty-seven (days and nights) make a month of constellations. Thirty-two make a month for the
army”. (Kangle's translation).
The translation “a month for the army”, partly based on the rather tortuous explanations of the commentators, is highly questionable. Balamāsa is indeed a strange compound, for balais a substantive and not an adjective. Yet, given the context of the list and the parallel fivefold distinction of months in the Jaina sources, I am convinced that balamāsa is a rough semantic equivalent of Pkt. abhivaddhia-, and refers to the “extended month". Its duration as 32 days and nights in the Arthaśāstra corresponds roughly with that of the JK, namely 31 121/124:
abhivaddhito tu māso ekkattisam bhave ahorattā bhāga sata ekkavisam cauvisa-sateņa chedeņam (JK 64).
Like for the other types of months, the duration is given in the Arthaśāstra in the form of an integer number, while it is given as the fractional number required by the calculations in JK (see note 28 above). If this assumption is correct, we would have another instance of correspondence between the Arthaśāstra and Jaina sources in matters of time-divisions and conception. These agreements do not mean that one borrowed from the other, but that both reflect a common Indian knowledge characteristic of the "middle period”. 33 Skt. karmasamvatsara is also attested in the Arthaśāstra:
33. Another example of similar correspondence between the Sūrapannatti and the AŚ relates to the length of the shade, which has been analyzed by H. Jacobi. His observation is worth remembering : "Die Übereinstimmung Kautilyas mit den Jainas ist von Interesse. Nicht als ob jener, ein Verfechter der brahmanischen Rechtgläubigkeit, von den Jainas etwas entlehnt hätte, sondern beide geben ja nur das wieder, was, wie Thibaut im Grundriss III, 9, § 11 auseinandersetzt, während der mittleren Periode der indischen Astronomie indisches Gemeingut war. Es is nicht

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फेब्रुआरी २०११
१८७
trišatam catuhpañcāśac cāhorātrāņām karma-samvatsaraḥ
(2.7.6). “Three hundred and fifty-four days and nights consti
tute the year of work” (Kangle's translation).
This duration is not that of the k.s. as understood in the Jaina sources (= 360 days), but that of a lunar year, close to the number of 354 12/62 given in JK:
tinni ahoratta-satā caupannā niyamaso have cando
bhāgā ya bāras' eva ya bāvațțhi-kateņa chedeņa (45).
Thus as understood in the Arthaśāstra the two terms karmasamvatsara- and māsa- do not belong to the same computing system: k.-māsa belongs to the “practical year” and k.samvatsara to the lunar year. (iii) The Jaina pair of terms could well have been completed by a third one formed in the same way (karma+X) referring to the “practical = civil day” in contradistinction with the lunar day, the well-known tithi, and other types of days corresponding to the different types of years and months. In the Svetāmbara canonical sources, this notion is conveyed by ahoratta and rāimdiya. The duration of the civil day is given as follows: be ņāliyā muhutto, satthim puņa ņāliyā ahoratto
(JK 36ab) “Two nālikās are one muhūrta; and 60 nālikās are one day and night”. Such a definition corresponds to the Vedāngas, the Arthaśāstra
zu bezweifeln, dass das Kautiliya der Abfassung des Jainakanons zeitlich nahegestanden hat; denn nur so erklären sich die mannigfachen Übereinstimmungen in Vorstellungen und Worten zwischen beiden", p. 254 = p. 895 of the article "Einteilung des Tages und Zeitmessung im alten Indien" (ZDMG 74, 1920) as reprinted in H. Jacobi, Kleine Schriften, Wiesbaden, 1970.

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१८८
अनुसन्धान-५४ श्रीहेमचन्द्राचार्यविशेषांक भाग-२
(pañcadaśa-muhūrto divaso rātriś ca, 2.20.37) or other sources.
The expected third term, however, is found in Malayagiri's commentary on the Joisakarandaga:
tathā sūryadivasasyaikașasțir ghaţikāḥ parimāṇam, karmma-divasasasya şaşțir ghaţikāḥ, candra-divasasya... (p. 36). “The solar day measures 61 ghaţikās, the civil day
60,34 the lunar day ...".
Further, the JK defines time not only in time units but also in units of volume and units of weight. The reason is that the instrument used to measure time is a water clock, which discharges through a small hole certain amount of water in 24 minutes. The volume discharged in one nāļi is two ādhakas, and the weight of the water discharged in one nāļi is 100 palas.35 Malayagiri elaborates on this by systematically giving the volume and weight of each type of day:
ekaikasyām ca ghaţikāyām dvau dvāv ādhakāv iti divasasya meya-cintāyām: sūrya-divasasya dvāviņśam ādhaka-śatam parimāņam 122, karmma-divasasya viņšaty-uttaram ādhaka-satam 120 ... / ekaikasyām ca nālikāyām pala-satam iti tulyatva-cintāyām idam divasasya parimāņam: sūrya-divasasyaikașasțih palaśatāni parimāņam 6100, karmma-divasasya șașțih palaśatāni 6000 ... (M on JK p. 37). “In terms of the volume of the day, since in each ghaţikā (= nāļi) there are 2 ādhakas, the solar day has 122, the civil day 120 ... In terms of the weight of the day, since in one nālikā there are 100 palas, the size is as follows: the solar day has 6100, the civil day 6000...”.
34. Pkt, ņāliyā and Pkt. ghadiyā and their Sanskrit equivalents are all synonyms. 35. JK 34-35.

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फेब्रुअरी २०११
(c) karma and vāți
If we combine the results of (a) and (b), it becomes possible to assume the following equivalence: karma-vāți *karma-vāra/vāri karma-divasa, "practical day, day for/of work/rituals = civil day". In its original meaning the word could refer to the basic time unit which was used in classical India for practical activities and as the basis for payment of wages, interests, etc. The commentary on the Arthasastra (2.7.6 and 20.47) or works such as the Sukraniti and Sanskrit mathematical texts use civil time units in daily computing: "Karmasamvatsarah: this is the official year for completing the accounts of the various undertakings".36 Whereas the solar and lunar years are important for astrological and astronomical purposes, the starting point of all calculations is the "standard" year of 30 days x 12 months = 360 days. The year of 360 civil days (called ahoratra, dina, divasa) is the one invariably mentioned in the introductory definitions of technical terms (paribhāṣa-sanjñā) in Sanskrit mathematical treatises.37 No generic term designating this type of year is used or has been handed down to us in these sources, but reference to the civil year, month and day is generally implied. The Jaina tradition, however, has coined a specific terminology for these notions, used it consistently and preserved it sporadically in the available sources: civil time had probably much more impact in practice than what they reveal. The statement of the Jaina commentator Śanticandra (see above 3(b) (ii)) proves true: everybody uses different types of years depending on his field.
=
१८९
=
Yet part of the mystery remains: why is karmavāți or its Prakrit equivalent not attested as a term in any treatise? Why does it appear in a unique manner in the 12th century,
36. Note in Kangle's translation of AŚ 2.7.6.
37. See Aryabhața, Aryabhatiya, Kalakriyāpāda 1; Śridhara, Pāțiganita, rule 13; Mahavira, Ganitasarasamgraha 1.34-35. (References kindly communicated by Prof. S.R. Sarma).

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अनुसन्धान-५४ श्रीहेमचन्द्राचार्यविशेषांक भाग-२
only to surge up again from the 15th century onwards in manuscript colophons (and inscriptions)? Nonetheless, it appears that karmavāți and tithi could have referred originally to two types of days reckoning. Tithi is a lunar day, and k. a civil day. Their juxtaposition in Hemacandra's lexicon does not automatically imply that they designate the same notion. All the verses do not follow the same pattern, and reading pakṣaḥ sa bahulo 'sitaḥ (II.6lab), nobody would fancy that bahula = asita! Or does k. refer to special or unusual astrological conditions, which could account for its rarity? All shades of differentiation between k. and tithi, however, seem to be blurred in the actual usage. How could it be explained otherwise that inscriptions on different images located in the same temple refer to exactly the same date, with tithau in some and karmavāțyām in others? (See below Appendix end). The fact that it is attested in Jaina manuscript colophons and inscriptions until rather recent times (19th century at least) would suggest that this technical term belonged to daily use and was part of the language of the scribes, although it does not seem to have any vernacular equivalent. In the two occurrences which could be traced in Old Gujarati poems, the word has its “Sanskrit” form (see below Appendix “VS 1757” and “VS 1760”). Karmavāți could have entered Hemacandra's Abhidhānacintāmaņi from the practice (of scribes? of astronomers?) and survived there as a unicum preserved by the lexicographer as a treasure.
(4) Appendix : occurrences of Skt. karmavāți
This list cannot pretend to be exhaustive. However, it is meant to be complete for the works listed below: Balbir Nalini, Sheth Kanhaiyalal, Sheth Kalpana K., Tripathi Candrabhāl,
Catalogue of the Jain manuscripts of the British Library, including the Victoria and Albert Museum and the British Museum,

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London, The British Library, the Institute of Jainology, 2006. 3
vols. + CD. BhORI = H.R. Kapadia, Descriptive Catalogue of the Government Collec
tions of Manuscripts deposited at the Bhandarkar Oriental Re
search Institute, Poona, Vol. XVII to XIX. Ahmedabad, L.D. = Catalogue of Sanskrit and Prakrit Manuscripts in the
L.D. Institute of Indology, Ahmedabad, Ahmedabad: Volumes 14, 1963-68 (L.D. Series 2, 5, 15, 20) by Muni Punyavijaya. [Volumes 5 and 6 do not quote the colophons. Hence they are
of no use in the present context]. JGK = M.D. Desai, Jaina Gurjar Kavio. Descriptive catalogue of Jain poets
and their works in Gujarati Language. Edition used: revised by Jayant Kothari, Bombay, Shri Mahavir Jain Vidyalay, Vol. 1-9,
1987-1997. Nahar, Puran Chand, Jaina Inscriptions, Delhi, Indian Book Gallery, 2nd
ed. 1983 (1st ed. 1918). PrS = A.M. Shah, Sri Prasastisamgraha, Ahmedabad, 1937. Punyavijayaji, Muni Shri, New Catalogue of Sanskrit and Prakrit Manu
scripts. Jesalmer Collection, Ahmedabad, 1972 (L.D. Series 36). Schubring, Walther: Die Jaina-Handschriften der Preussischen
Staatsbibliothek. Neuerwerbungen seit 1891. Leipzig, Otto
Harrassowitz, 1944. Tripathi, Chandrabhāl: Catalogue of the Jaina Manuscripts at Strasbourg.
Leiden, E.J. Brill (Indologia Berolinensis 4), 1975. Vinayasāgar = Mahopadhyāya Vinayasāgar, Kharataragaccha Pratisthā
Lekha-samgraha, Prakrit Bharati Academy, Jaipur, 2005. Weber, Albrecht: Verzeichniss der Sanskrit- und Prakrit-Handschriften der
Königlichen Bibliothek zu Berlin, Zweiter Band. Zweite und
Dritte Abtheilung. Berlin, 1888 & 1892. (Other catalogues or collections of Praśastis than these have been consulted as well. They are not in this list because they do not contain any occurrence of k.).
Manuscript colophons VS 1497: samvat 1497 varṣe Bhādrapada-māse asita-pakse

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१९२
अनुसन्धान-५४ श्रीहेमचन्द्राचार्यविशेषांक भाग-२
pamcami 5 kramavāțyām (sic) prthivitanaya-vāre Bharanināmni nakșatre Harṣaṇa-yoge ... Sūracandranagare ... (Punyavijaya No. 1231; Vivekavilāsa). – Harṣaṇa is the 14th of the 27 yogas (S.R. Sarma). VS 1539: samvat 1539 varșe Kārttika-māsāsita-caturthikarmmavātyām śani-rohiņi-yoge srimati srijesalamerumahādurge ...(Weber No. 2021; commentary of the Praśnottararatnamālā). - Sani-rohiņi-yoga is not one of the 27 yogas, but the compound is attested Jaina inscriptions or manuscript colophons. VS 1642: samvat 1642 Bāhulānjanetara-dvitiyā-karmmavāțyām (read so; Schubring, wrongly: karma-cāļyām) .... Kiskindhānagaryām (Schubring No. 639; Rşimaņdalavrtti). – The month is Bāhula, a synonym of Kārtika recorded in AC II. 69 and in the Amarakoșa. Anjanetara = bahuletara = asitetara = bright fortnight. VS 16xx: ājāneyābja-șaștha-dvija-sadỊśa-same karmmavātyām daśamyām Veșe māse subhāse vimalatara-dine mamju-pakşe valakṣe (Punyavijaya No. 1363; Sthānāngasūtravrtti). - Some elements are unclear, e.g., the understanding of the last two digits of the year and the identity of the month: could it have something to do with işa = Āśvina (AC II.69)? VS 1681: ... samvat 1681 varșe Aśvina-māse bhauma-vāsare trayodasi-karmmavāțyām likhitā śriViramapuri-nagare (PrS No. 756 p. 189; Hemacandra's Abhidhānacintāmaņi!) VS 1716: samvat 1716 varṣe Madhu-māse asita-pakşe bhūtestākarmmavāțyām guru-vāsare ... Seșapure ... (Ahmedabad, L.D., vol. I, No. 627; Kalpasūtra). - Bhūtestā is recorded as a synonym of the fourteenth lunar day of a fortnight (caturdaši) in AC (II.65), but not in Amarakoșa. VS 1720: samvat 1720 varṣe Māgha sudi dvitiyā-karmavātyām budha-vāsare ‘lekhi ... Stambhatirtha-madhye (PrS No. 853

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फेब्रुआरी २०११
१९३
p. 230; Laghujātakavrtti). VS 1721 : ... samvvati 1721 pramitābde Prostha-māsi sitetarapakşe śrimati śrîsthambhanatirthe assamyām karmavāțyām surācārya-vāsareyam likhitā (PrS No. 856 p. 230; Jambūdvipaprajñapti). - Prosthao could be an abbreviation of Prausthapada, recorded as one of the names of Bhādrapada in AC 11.68 and Amarakoșa. VS 1721: samvvati 1721 pramitābde Paușa-māsi sitetara-pakşe śrimati śriSthambhatirthe sutirthe aştamyām karmavātyām surācārya-vāsareyam likhitā (PrS No. 857 p. 231; Jambūdvipaprajñapti). VS 1724: samvat 1724 Aśvina-sita 5 iti karmavāțyām likhitā ... sriVallabhapure (Ahmedabad, L.D., Vijayadevasūri collection, vol. IV, Appendix No. 246; Devaḥ prabhostotra). VS 1731: samvat 1731 varșe Poşa-vadi caturdaši karmavātyām ... (PrS No. 919 p. 245; Siddhāntacandrikā). VS 1745: samvat 1745 varṣe śāke 1610 prao Aśvina-māse śukla-pakşe saptamyām karmavātyām ... (Ahmedabad, L.D., vol. I, No. 368; Rājapraśniya). VS 1749: ... samvat 1749 hāyane Maghā-māsāvadata-pakse oșadhikāņtādhişthitāstamikarmavāțyām ... śrimadAhammadāvāda-dramge ... (Tripāthi No. 14; Uttarādhyayanasūtra with Bhāvavijaya's commentary). VS 1752: samvan-netrendriya-rşindu (1752) pramite Madhau māsi navamyām karmavāțyām ... śriVikramapura-madhye (Ahmedabad, L.D., vol. II, No. 3793; Devaprabhasūri's Pāndavacaritra). VS 1757: samvata 17 samyama giri Pāņdava mitem, varse varsā dhūri māsākitem (cāli) māsa pahilo sarada rtu no asita pakșa pralakṣae karmavāți navami vāru vāra kavi mityūkta e

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१९४
अनुसन्धान-५४ श्रीहेमचन्द्राचार्यविशेषांक भाग-२
tūrya māmsum rayā suparem dramge Mahisāmộaka mahim... (JGK vol. 5 No. 3645, p. 141; date of composition of Harivāhana rājā no rāsa by Mohanavijaya). - = VS 1757 (or 8) Kārtika vada 9 śukravāra according to Desai. VS 1760: puraņa kāya muni candra suvarșe (1760), vrddhimāsa śuddha paksa he asťami karmmavāți udayika, saumyavāra supratyakșa he ... (JGK vol. 5 No. 3647, p. 146; date of composition of Mānatumga Mānavati no rāsa by Mohanavijaya). - = VS 1760 adhika māsa śu. 8 budha according to Desai. VS 1765: samvat 1765 varse Kārttika-māse sita-pakṣe navamikarmmavāțyām kuja-vāre ... srimatPattana-pattane (Ahmedabad, L.D., vol. I, No. 2837; Silāngaratha). VS 1766: śrisamvad-darśana-rasa-tyasți-varșe 1766 sāke candra-rāma-rasa-śaśi (1631) pravarttamāne Sukra-māse śukletara-pakse ekādasi-karmavāțyām 11 parharşula-vāsare (BhORI vol. XIX. I, No. 98; Kalyāṇamandirastotra with Saubhāgyamañjari). - Sukra is a synonym of Jyestha recorded in AC II.68 and Amarakosa. VS 1768: bhogyanga-muny-abja-mite (1768) varṣe harșeņa Mrgasira-māse / navamyām karmavāțyām ca likhitam śukravāsare // (Ahmedabad, L.D., vol. II, Appendix No. 5118; Dựstāntaśataka-stabaka). VS 1771: ... sam. 1771 varșe Māgasira-vadi trayodasikarmavāțyām mustari-vāsare ... (PrS No. 1106 p. 287; Upadeśamālāstabaka). – “Mustari-vāsara is Thursday, for muśtari is Arabic for Jupiter. In his astrological work Khețakautuka, Khān-i-khānān Abdul Rahim Khān employs Arabic and Persian words in Sanskrit verses. There verse 51 reads:
muśtari yadi bhavet tāle sāhibaḥ khuśadilo manujaḥ syāt āmilaḥ puru-sakhūn siradāraḥ phāraso hy akaviro mahabūba?.

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फेब्रुआरी २०११
१९५
But mustari-vāsara would be intelligible only to those who are familiar with tājika, i.e. Islamic astrology in Sanskrit, and not to others” (S.R. Sarma). VS 1780: samvat 1780 varṣe Māgha-māse śukletara-pakṣe 10 daśami-karmavāțyām śanau vāsare lipikytam (PrS No. 1148 p. 296; Sthānāngasūtrastabaka). VS 1780: samvat 1780 varșe Phālguna-māse krşņa-pakşe aştami-karmavāțyām suraguru-vāre ... śriSojita-nagare (PrS No. 1154 p. 298; Haimi nāmamālā). VS 1781: samvat sasi-siddha-sāgara-kumudabāmdhava-mite (1781) Aśvayuja-kļşņa-pakse ekādaśî-karmavāțyām ... Vikramapuravare ... (Ahmedabad, L.D., vol. I, No. 622; Kalpasūtra). VS 1783: samagni-nāgadri-candra-pramitābde (1783), Sāņke vasv-abdhi-rasaike pravarttamāne (1648)/ mahā-māngalyaprada-Bāhulaka-māse dhana-trayodaśyām karmavātyām // cāndrivāsare // srimajJesala-peśala-durgge ... (Balbir-ShethTripathi, British Library Cat. No. 747; Matisāra's Sālibhadracaupai). - For Bāhula see above on “VS 1642". Dhanatrayodasi is a festival celebrated on the 13th day of the dark fortnight of Āśvina, “on which money-lenders and others worship money” (F. Kielhorn, “Festal days of the Hindu lunar calendar”, Indian Antiquary 1897, reprinted in Kleine Schriften, Wiesbaden, 1969, p. 866). Known in Gujarati as Dhanteras “Wealth Thirteenth”, it is also part of the Svetāmbara Jaina calendar (cf. J.E. Cort, Jains in the World, Oxford University Press, 2001, p. 164). VS 1785: samvat kusumāyudhāyudha-kailasa-bhūdhara-sirastaţikānta-bhūdhana-gaganāngaņa-tilaka-vāhana-rajanibhūşaņapramite varșe hșsya-vaidusya-sākṣiņi vicakşaņa-mukhyamānaniye Taisye māsi valakṣa-vipaksa-pakse pañcamyām karmavātyām budha-jana-manojña-jña-vāsare, akarkasa-pariņati

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अनुसन्धान-५४ श्रीहेमचन्द्राचार्यविशेषांक भाग-२
svāmini karka-lagne tasminn eva ca nandāņśa-svāmini likhitam idam praśastam pustakam (Ahmedabad, L.D., Vijayadevasūri collection, vol. IV, Appendix No. 473; Yogaśāstraantaraślokas). - This is a rather complicated chronogram. The understanding as “1785" is given in the Catalogue entry. Taisa is a synonym of Pausa recorded in AC II. 66 and Amarakoșa. VS 1786: samvat 1786 varșe Phālgunavadi-pakşa-pañcamiti karmavātyām budhe likhitā ... Srimālapure (Ahmedabad, L.D., Vijayadevasūri collection, vol. IV, Appendix No. 88; Kalpasūtra-stabaka). VS 1796: samvad-rasānga [read oanka, S.R. Sarma]-munibhūl 796 same Aśvayuji bahuletare pakşe daśamyām karmavāțyām suci-vāre SriPhalavarddikāpuri ... Vijayadaśamidine prathama-prahare 'lekhi. (Punyavijaya No. 1735; Sārasvatavyākaraṇaţikā). - Note the mention of the prahara as well, something which is not very common. VS 1802: samvat 1802 varse māsottama-māsi Nabhasi māsi rākāyāḥ karmmavāțyām sititara-pakşe ... Nimvaļigrāme cāturmāsikam kurvati (Ahmedabad, L.D., vol. II, No. 5135; Bhartyharitrisati-vrtti). – Since rākā refers to the 15th and last day of the bright fortnight, sititara corrected by the editor in śitetara “dark” is strange (S.R. Sarma). VS 1804 : abdhi-kham-vyāla-candrai 1804 śca pramite vatsare alikham māsi taișe site pakşe, śubhām Sthānāṁga-dipikām 1 karmmavāțyāṁ dvitiyāyāḥ, vāre ru+amgārake (= day of the week) mudā (Balbir-Sheth Tripathi : British Library Cat. No. 15; Sthānāngasūtra with Megharāja’s Dipikā). - (S)taişe: see above about “VS 1785". VS 1811: samvat 1811 varșe Mārggasire māse sukla-pakse saptami-karmavāțyām devaguru-vāsare ... (Balbir-Sheth Tripathi : British Library Cat. No. 246; Șaļāvasyakavyākhyāna

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फेब्रुअरी २०११
by Hitaruci).
VS 1812: samvat netraika-aṣṭādaśa-śatāni varṣe (1812) Śāke 1677 pravarttamanye (sic) śriSamtoṣa-nāmni māse sveta-pakṣe navami-karmavāṭyām śrīmārttaṇḍa-vāsare śriBhāvanagaramadhye laṣyum chai (BhORI vol. XIX. I.II, No. 455; Vidhipañcavimsatika with Ṭabbā).
१९७
VS (1)832: samvat netrāgni-vasu-abde(sic) mite Phalguna-sitapakṣe ṣaṣtyām karmavāṭyām mārttaṇda-vāre ... (Schubring No. 743; no place name given; Jivasamāsavṛtti by Hemacandra Maladharin). — In the chronogram a word signifying "one" is missing (S.R. Sarma).
VS 1838: sam | 1838 varṣe dvi Jyeṣṭa vadi 14 karmmavāṭyām
(Balbir-Sheth-Tripathi 2006, British Library, Cat. No. 1065; Siddhacalastavana by Padmavijaya).
VS 1840: śriman-nṛpati-Vikramārkasamayātītāt samvat 1840 Sake śrisalivahanasya 1705 pravarttamāne māsottame Jyeṣṭamase subhe śukla-pakṣe pancamyām 5 karmavāṭyām girvanaguru-vāsare srimajJayapura-nagare (Schubring No.
1076; Vijayacandacariya).
VS 1844: samvat 1844 varṣe Śake 1709 pravarttamāne Aśvinamase kṛṣṇa-pakṣe tṛtiyāyām karmavātyām vāsare (BhORI vol. XVII, 2a, No. 564; Paryuṣaṇāṣṭāhnikā-vyākhyāna).
VS 1845: samvat-candra-gaja-veda-bāņa (1845) mitis Tapāmāse asitetara-pakṣe 9 navamyām karmavāṭyām jña-vāsare samvat 1902 miti Phalguna vada 2 sukra(?)vāre samāptam (BhORI vol. XIX II II, No. 387; Udayaviragaṇi's Pārsvanathacaritra). - Tapāḥ is a synonym of Magha recorded in AC II. 67 and in the Amarakoṣa.
VS 1850: samvat 1850 Sake 1715 pravarttamāne Mārgasirṣa vadi 11 bhṛgau vāsare karmavāṭyām Śrīpūrabidara-nayare (Weber No. 2172; Bhartṛhari's Satakatraya with vernacular glosses).

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१९८
अनुसन्धान-५४ श्रीहेमचन्द्राचार्यविशेषांक भाग-२
VS 1851: samvat 1851 varșe Śāke 1716 pravarttamāne Kārttika-māse visada-pakse saptamyām karmavāțyām ... (Ahmedabad, L.D., vol. I, No. 264; Bhagavatisūtravrtti). VS 1878: samvat gajādri-vasu-candrābde (1878) Śāke vahnyabdhi-muni-sasi-pramite bde (1743) Aśvin-māse sukla-pakse dvādaśyām karmavādhi (tyām; read -vāți)-kumudani-vāsare śrimad Rājanagre ... (Ahmedabad, L.D., vol. I, No. 3172; Karmavipākaprakaraņa-stabaka). – Kumudanio “is probably a misreading for kumudini-nātha-vāsare, i.e. Monday” (S.R. Sarma). VS 1883: samvat 1883 rā Phālguna-krșņa-pratipatkarmmavāțyām iti srimacChuddhadanti-drange ... (Ahmedabad, L.D., vol. I, No. 680; Kalpasūtra-bālāvabodha). VS 1888: samvad-dhanañjaya-pradara-naga-dvijarāja- (1888) hāyane Suci-māse prāk-pakșe șașthi-karmmavāțyām daityagurughasre ... SriKottaļā-durge. (Ahmedabad, L.D., vol. II, No. 6210; Maheśvarakavi's Sabdaprabhedanāmamālā). - Prākpaksa should be the equivalent of bahulapaksa “since in north India the months begin with the dark fortnight” (S.R. Sarma). According to AC (II.68) and Amarakosa, suci is another name of Așādha. Daityaguru° is Friday. Ghasra is not so common in manuscript colophons, but it is recorded as a synonym of dina in Abhidhānac. II.52 and Amarakosa. No year visible: ///si-māse subhra-pakṣe dvitiyā-karmmavātyām śukra-vāsare ... (Balbir-Sheth-Tripathi 2006, Cat. No. 722; Bhuvanabhānukevalicaritra with Harikušalagaņi's Gujarati commentary). Inscriptions VS 1857: sam. 1857 miti Caitraka-māse kļşņa-pakşe şaşthyām karmmavā° (Nahar No. 425 = Vinayasāgar No. 1688; inscription on the pādukās of the eleventh Jina, Śreyāmsanātha, in the temple of Simhapura, a village close to Varanasi, installed

Page #33
फेब्रुआरी 2011 200 अनुसन्धान-५४ श्रीहेमचन्द्राचार्यविशेषांक भाग-२ by Hiradharma, a disciple of Jinalabhasuri of the Kharataragaccha, when the suri was Jinaharsasuri). VS 1901: samvac-candrambara-nidhi-vasundhara 1901 pramite hayane srimacChalivahana-bhubhsd-vinyasta-sasta-sake 1766 pravarttamane masottama-Pausa-mase subhe valaksa-pakse rakayam 15 karmavatyam suracarya-vasare pusya-naksatre ... sriRatalama-pattane ... (Vinayasagar No. 2044; image of Ajitanatha in the Baba Sa. temple, Ratlam = Vinayasagar No. 2058, image of Neminatha in the same temple). VS 1920: ... sriman-nrpati Vikramaditya-samayat samvatsare kham-nayanamkendu-mite (1920) pravarttamane Sake jnanasiddhi-muni-candra-pramite (1785) masottama-mase Maghamase subhe sukla-pakse gunendu (= 12+1 = 13)-mitayam karmavatyam sanivare subha-muhurte ... (Vinayasagar No. 2291; stone-slab in the Sethji temple, Bundi), cf. also Vinayasagar Nos. 2299, 2304, 2307, 2308: Magha sukla 13 karmavatyam. - In other inscriptions of the same temple, of the same date tithau instead of karmavatyam. माहिती : नवां प्रकाशनो 1. पटदर्शन (शत्रुञ्जयतीर्थमाहात्म्यविषयक सचित्र ग्रन्थ). प्रयोजको : डॉ. कल्पना के. शेठ अने प्रा. नलिनी बलबीर; प्र. जैन विश्वभारती विश्वविद्यालय, लाडनूं, ई. 2010 'जैन विश्व भारती'ना ग्रन्थागारमा वि.सं. 1859 नो आलिखित एक कागळ-पट छे, जेनी लम्बाई 12 मीटर छे. आ पट सचित्र छे. तेमां 24 तीर्थंकरोनां चित्रो छे, अने हरेक चित्र पछी ते ते तीर्थंकर, तेमनी धर्मदेशनानु, तेमना द्वारा वर्णवायेल शत्रुञ्जय तीर्थना महिमानुं वर्णन लखेल छे. आ वर्णनमां शत्रुञ्जयने लगती विविध वातो, प्रसंगो, कथानको पण वणी लेवायां छे. सद्भाग्ये आ पट अखण्ड स्थितिमां प्राप्त छे. ते पं. केसरविजय द्वारा अगस्तपुरमा आलेखायेल छे. प्रस्तुत प्रकाशनमा सर्वप्रथम एकेक तीर्थंकरखें चित्र, ते पछी तेमनी साथे सम्बन्ध धरावता लखाणवाळा अंशना फोटा छापेल छे. ते पछी ते फोटामां वंचाता लखाणनी असल वाचना आपवामां आवी छे. त्यारबाद क्रमशः तेनो हिन्दी अनुवाद अने अंग्रेजी लिप्यन्तर आपेल छे. पृ. 98 थी शरु थता बीजा विभागमा पट-वर्णनमां आवती कथाओ हिन्दीमां अपाई छे. ते पछी 'शत्रुञ्जय महिमा', 'शत्रुञ्जयना उद्धार (17)', 'शत्रुञ्जयनां विविध नाम' - आटला विभागो हिन्दीमां छे. ते पछी 'कठिन शब्दार्थ' आपेल छे. तेमां दरेक शब्दना छेडे ह्न एवं चिह्न केम मूकवामां आव्युं हशे ते समजातुं नथी. पछीनां पृष्ठोमां अंग्रेजी विभाग छे, तेमां आ पुस्तकगत लखाण परत्वे समीक्षात्मक अध्ययनो आपेल छे. __ एक सरस, समृद्ध, नमूनारूप प्रकाशन. तेरापन्थनी संस्था आवां चित्रो धरावतुं अने मूर्तिपूजकोने मान्य तीर्थविषयक प्रकाशन करे ए एक आवकारदायक घटना छे. प्राचीन सामग्रीने उजागर करवानी दृष्टिथी ज भले होय, परन्तु ते रीते पण आQ प्रकाशन करवानी तत्परता एक समुदार प्रणालिका निर्माण तो अवश्य करे छे, जेने आवकार आपवो ज जोईए. प्रयोजक बन्ने विदुषी बहेनोए पण आ श्रमसाध्य कार्यने पूरो न्याय मळे तेवी कुशलताथी सिद्ध कर्यु छे. अभिनन्दन. University of Paris-3 Sorbonne-Nouvelle, France nalini.balbir@wanadoo.fr