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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phebruArI 2011 167 Calendar terminology A note on Hemacandra's Abhidhanacintamani and Sanskrit karmavati Prof. Dr. Nalini Balbir (1) Together with the Amarakosa, Hemacandra's Abhidhanacintamani (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 Abhidhanacintamani 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 Abhidhanacintamani 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: Abhidhana Chintamani of Sri Hemachandracharya. Edited with an Introduction by Dr. Nemicandra Sastri and the Maniprabha Hindi Commentary and Notes by Sri Haragovinda Sastri, 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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168 anusandhAna-54 zrIhemacandrAcAryavizeSAMka bhAga-2 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 Kalpasutra, 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 avasarpini 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 Abhidhanacintamani are also dealt-with (p. 313). Finally comes an exposition of Jaina cosmology: "The Samgrahaniratna and Lokanab-sutra [i.e. Lokanali), 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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phebruArI 2011 169 here used" (p. 318 n. 2). A lithographed edition of the Abhidhanacintamani 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: sanekarthanamamalatmakah kosa-varah subhah Hemacandra-pranitabhidhanacintamanir manih //1// nagare Kalikattakhye Kolavruk-sahavajnaya sriVidyakaramisrena krta-suci-samanvitah 1/21/ Veda-rttv-asta-kalanatha-sammite Vikramabdake mudraksarena viprena Vavuramena lekhitah //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 Abhidhanacintamani (pp. 1-120) and the Anekaarthasamgraha (pp. 1-140), preceded by an index (pp. 1-96) prepared by Vidyakaramisra 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 Bohtlingk (1815-1904) and Charles Rieu (1820-1902):4 3. I consulted the copy kept at the Bibliotheque Nationale de France, Paris, Departement 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 Bohtlingk. The Preface of the Abhidhanacintamani explains the genesis of their common project: Bohtlingk 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 Bohtlingk, Briefe zum Petersburger Worterbuch, Harrassowitz Verlag, Wiesbaden, 2007, p. 723 n. 6).

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170 anusandhAna-54 zrIhemacandrAcAryavizeSAMka bhAga-2 Hemak'andra's Abhidhanacintamani, ein systematisch Angeordnetes Synonymisches Lexicon. Herausgegeben, ubersetzt 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 (bhasa) are used, is copiously quoted in the accompanying notes. Hence the Abhithanacintamani 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 Abhidhancintamani 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 (devadhidevakanda). 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 yaksas and yaksis, of what is called dhvaja (in other texts lanchana) 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 Avasyakaniryukti, the Sthananga- and the Samavayanga-sutra, etc., combining elements from different origins but also handing down or introducing concepts not traced earlier. Thus the Abhidhanacintamani is often referred to as the key Svetambara source for the 24 Jinas' emblems (lanchana). Key-figures of 5. See already Colebrooke "Observations...", pp. 305ff.

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phebruArI 2011 171 early Jaina history are present in this first section as well: the nine ganas and eleven ganadharas, the last kevalin the six srutakevalins and the dasapurvins. In the subsequent sections, other key concepts and categories typical of the Jaina worldview are given a prominent place. Section II Devakanda (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 Visnu. The structure of Section IV Tiryakkanda 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: (naras titiye) tiryancas turye ekendriyadayah // 20 ekendriyah prthivy-ambu-tejo-vayu-mahiruhah krmi-pilakao-lutadyah syur dvi-tri-catur-indriyah//2 pancendriyas cebha-keki-matsyadyah sthala-khambugah (pancendriya eva deva nara nairaiyika 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 abhayadana. 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. Trisasti. III. 4.100-126. 8. Colebrooke's translation in "Observations", p. 302. 9. Hemacandra's Nighantusesa, a botanical vocabulary, is a supplement to this section of the AC.

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172 anusandhAna-54 zrIhemacandrAcAryavizeSAMka bhAga-2 one-sensed (ekendriya) beings |prthivio ambuo tejas 1-134 135-162 163-171 172-175 176-267 vavuo 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 Narakakanda, 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 (narakavasa) in each of them. In this manifesto of Jaina doctrine, which echoes the beginning of the author's Trisastisalakapurusacaritra 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: kalo dvividho 'vasarpiny-utsarpini-vibhedatah (II,4lab) This half-verse is found identical in the Trisasti. (1.2.112ab: golden age, life of Sagaracandra and Priyadarsana). In the two works the subsequent stanzas describe the "twelve-spoked

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phebruArI 2011 173 wheel of time" (dvadasaram kalacakram, AC II.42 and Trisasti. 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 Abhidhanacintamani are found identical in the corresponding passage of the Trisasti. 10 There is no doubt that the author has used them in a "paste-copy" procedure, perhaps from the Trisasti. 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 Trisasti. 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 Abhidhanacintamani, 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 nimesa = 1 kastha, 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 Amarakosa or the Hindu Puranas (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 karmavati (herefrom k.) is such a word: pancadasahoratrah syat paksah, sa bahulo 'sitah. tithih punah karmavati, pratipat paksatih same (II.61; 147 in Bohtlingk-Rieu ed.). Because the earliest scholarly edition of Hemacandra's lexicon was co-authored by Otto Bohtlingk, the word entered the Sanskrit-German dictionary (also known as the Petersburg 10. AC. II.43 =Trisasti. I.2. 113; 44 = 114; 47=134; 48=135; 49=136.

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anusandhAna - 54 zrI hemacandrAcAryavizeSAMka bhAga - 2 dictionary) co-authored by him and R. Roth, with a unique reference, that of the Abhidhanacintamani: 174 "karmavati (karman + vati) 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: "-vati f. 'demarcation or regulation of religious actions,' a lunar day" without any textual reference. The same is true of Apte's Sanskrit-English Dictionary: "-vati 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)avatyam (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 Abhidhanaratnamala nor in Dhananjaya's Namamala. Its presence in the 20th century Susilanamamala by Vijayasusilasuri, 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 Pancavargasamgrahanamamala (14th-15th c.). =

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phebruArI 2011 175 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 saka) - year - month - fortnight (dark or bright) - ordinal number of the day (any from 1 to 15) + karmavatyam - 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 Saka 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 vyatipata", 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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176 anusandhAna-54 zrIhemacandrAcAryavizeSAMka bhAga-2 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", parnima or raka "full moon day", or a less frequent term such as bhutesta "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 Bhadrapada sudi 8 bhaume adyeha Dhavalakke ..., samvat 1330 varse Vaisakha sudi 14 gurau.... etc. 14. E.g. Vaisakha-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 Nachtrage zu dem synonymischen Worterbuch des Hemacandra" (WZKM 16, 1902, reprinted in Kleine Schriften, Wiesbaden. 1977, pp. 471-502). ucchara for Vaisakha and sairin for Karttika 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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phebruArI 2011 177 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 Svetambara monastic orders were prevalent. (3)16 Skt. karmavati 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) -vati and time divisions In Hemacandra's auto-commentary on the Abhidhanacintamani, karmavati is analysed very briefly: karmmanam vativa karmmavati, tat-pratibaddhatvat tesam. 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 Bohtlingk-Roth and Monier-Williams Sanskrit dictionaries (see above 2). It is not especially illuminating. Nevertheless, it invites to understand Skt. vati, which normally means "orchard" or "enclosure", with a metaphorical connotation because it is here applied to an abstract notion. The Saroddhara commentary by Srivallabhagani (VS 1667 = 1610 16. Sections 3(b) and 4 have largely benefited from several observations and hints given by Prof. Sreeramula Rajeswara Sarma (Aligarh Dusseldorf), 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 Abhidhana Chintamani Namamala ... ed. by ... Shree VijayNemi Surishwarji Maharaj ... Jain Sahitya Vardhak Sabha. Ahmedabad. V.S. 2032. Vira Samvat 2502. Nemi Samvat 28 (Shree-Vruddhi- NumiAmrut-Granthamala 72).

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178 anusandhAna-54 zrIhemacandrAcAryavizeSAMka bhAga-2 CE) provides interesting information about several other words in the same passage of Hemacandra's lexicon, but nothing for k.18 The statement tithi-namni 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 Saroddhara commentary is valuable in that it provides vernacular (bhasa) equivalents for some of the technical terms: pakhavadi for Skt. paksa, amavasi-padivari-sandhi and punima-padivari-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 -vati, -vadi and -vari. 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. -vara 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 (somavara, mangala-vara, etc.). But there are other similar formations, some of which have to be supposed on account of words found in modern Indian languages: Guj. pakhavadum, pakhavadiyam, pakhavaoika < Skt. paksa + vara or varaka, Hindi pakhavada, K.L. Turner, CDIAL 7634; Ski. dina-vara, divasa-vara; *ratrivara CDIAL 10703, nighttime, cf. Pali rattivara in Kattikarattivara (Critical Pali 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, Beitrage zur Indischen Lexicographic, Berlin, 1883, p. 55ff.

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phebruArI 2011 179 *vasanta-vara CDIAL 11441, springtime and *hayanavara CDIAL 13978, winter as etymons of two Kati words; Skt. tithi-vara attested for example in Weber No. 261 (manuscript colophon), CDIAL 5811 *tithivara "a festival", cf., for instance, Hindi tyohar and Guj. tehevar. Ski., karmavati can easily join this group if we assume that it is a wrong or hyper-Sanskritisation. The second element is not Skt. vati but a Sanskritisation of a Middle-Indian or vernacular form in-vari. The feminine form -vari instead of -vara, 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 -vati in k. with its face value "enclosure", as the traditional explanation does, for it would be the only example where vati 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 vati "enclosure" and ovara "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 Abhidhanacintamani 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 Amarakosa and in the Markandeyapurana. For the smaller units, in particular, Hemacandra uses nimesa and kastha, like the former, and not avali, ucshvasa, 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 Siddhanta Kosa vol. 2 p. 216 (under

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180 anusandhAna-54 zrIhemacandrAcAryavizeSAMka bhAga-2 Hemacandra's list corresponds exactly to the classical divisions which define lime in its conventional meaning, as found -in Kundakunda: samao nimiso kattha kala ya avali tado divaratti masoduya-samvaccharo tti kalo parayatto (Pancastikaya 25). The larger units are common to all sources: 30 muhurta = 1 ahoratra 15 ahoratra = 1 paksa 2 paksa = 1 masa 2 masa = I rtu 3 rtu = I ayana 2 ayana = 1 samvatsara 5 sumvatsara = 1 yuga But no attestation of karmavati 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 Surapannatti (SP) and the Joisakarandaga (JK) in passages which are interrelated.21 Written in Jaina Maharastri 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 Svetambara and Digambara sources : Anuogaddara. Jambudddivapannatti and Joisakarandaga on the one hand. Tiloyappannatti and Jambuddivapannatti (Dig.) on the other hand. 21. 1 have used the following editions: JP with santicandra's commentary: vol. 13 in Agamasuttani. Ed. Muni 'Diparatnasagara. 2000. SP with Malayagiri's commentary: vol. 12 in Agamasuttani. Ed. Muni Diparatnasagura. 2000; see also Josef Friedrich Kohl, Die Suryaprajnapti. Versnch vine Textgeschichte, Stuttgart, 1937 - JK: Padaliptasuri's Joisakdrandagam with Prakrta tippanaka by Vacaka Sivanandi. Ed. Late Muni Shri Punyavijayaji. Introduction etc. by Pt. Amritlal Mohanlal Bhojak, Bombay, Shri Mahavira Jaina Vidyalaya, 1989 (Jaina-AgamaSeries No. 17 (Part III)), reviewed by Nalini Balbir in Bulletin d'Etudes

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phebruArI 2011 181 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 pamana. In the sutras (JP 7, su. 278 and SP 10.20 su. 78), it appears under the name udu (Skt. stu):" ta pamana-samvacchare pamcavihe pam, tam: nakkhatte, camde, udu, aicce, 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: adicco udu camdo rikkho abhivaddhito ya pamc'ete samvacchara Jina-mate... (JK 40).23 santicandra'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. Sagaranandasuri 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 Pravacanasaroddhara, dvara 142. But the category considered is the jugasamvacchara (also dealt with in JP 7, su. 278), not the pamanasamvacchara. - Another rare word referring to a type of year is ievatsara. ida", recorded in Hemacandra's Sesasamgraha, see Th. Zachariae. "Die Nachtrage" (as in n. 15), p. 476.

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182 anusandhAna - 54 zrIhemacandrAcAryavizeSAMka bhAga - 2 rtavo - loka-prasiddha vasantadayah tad-vyavaharahetuh samvatsarah rtusamvatsarah. granthantare casya nama savana-samvatsarah 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 barasa masa, pakkha ya te cauvvisam tinn 'eva ya sattha-saya havamti raimdiyanam tu iya esa kamo bhanio niyama" samvaccharassa kammassa kammo tti savano tti ya udu tti vi ya tassa namani (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 vyvavaharas tatpradhanah samvatsarah karma-samvatsarah loko hi prayah 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 sattha 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 kammavasa:25 24. The reading adopted in the Jaina Agama Series edition is: eso u kamo bhanito udussa.

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phebruArI 2011 183 dasa c'eva sahassaim atsh'eva saya havasti samkaliya eyam muhutta-gaaitam natavvam kamma-vasassa (JK 49). (ii) kamma-masa, savana-masa or uu/riu-masa. 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: ... savano tisam (JK 62).?? "A practical (month) has 30 (days and nights)". Thus this type of month has an integer number of days (Pkt. niramsaya, "non fractional"; Skt. paripurna), differently from the other types of months.28 This makes the kamma-masa easier to handle in practical matters than the other types of months: kammo niramsayae maso vavahara-karao loe sesa u sansayae29 vavahare dukkara ghettum (JK 106 25. Kammasamvacchara is also one of the five years known as lakkhana ("symbolic"?) in JP 7.278. The verse of the sutra (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 sriJambudvipa prajnapti sutra. ed. Pravartak Shri Amar Muni, Delhi, 2006). 26. They are also listed and described in Nemicandra's Pratvacanasaroddhara, dvara 141. 27. Compare unmaso tisa-dino of the Pravacanasaroddhara and the commentary: esa eva ca stu-masah karma-masa iti va samana-masa (!) iti va vyavahriyate. uktam ca: esa c'eva un-maso kamma-maso savana-maso bhannai / (unidentified quotation) 28. Cf. JK 61-64; 30 12. ahoratras 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 Arthasastra 2.20. 47-51 (see below).

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184 anusandhAna-54 zrIhemacandrAcAryavizeSAMka bhAga-2 in JAS ed. = 94 in ed. with commm; also quoted in commentaries on JP p. 485 and SP p. 180). santicandra (on JP) and Malayagiri (on JK) comment this statement in almost identical words: aditya-karma-candra-naksatrabhivardhita-masanam madhye karma-samvatsara-sambandhi maso 'niramsataya' paripurna-trimsad-ahoratm-pramanataya loke sukhena vyavaharako bhavati (M p. 55) / loka vyavahara-karakah syat (A). Santicandra says that a fractional number (sansa-) does not suit practical activities. An integer number is thus: 60 palas = 1 ghatika, 2 gh. = 1 muhurta, 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": tatha hi haladharadayo pi balisas trimsatam ahoratran pariganayya masam parikalpayanti (comm. on JK p. 55). santicandra 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: stumasa-rtusamvatsarav eva lokaih putraveddhi 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 sesa masa. 30. Sastra-vedibhis tu sarve 'pi masah sva-sva-karyesu niyojitah (p. 485)

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phebruArI 2011 185 kalantaravyddhy-adisu vyavahriyete (p. 485). The five types of years and months distinguished in the Svetambara 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 Varahamihira's Brhatsamhita where it is said that the astrologer should be caturnam ... mananam saurasavana-naksatra-candranam adhimasakavama-sambhavasya ca karanabhijnah (II.4). Pkt. savana, one of the three designations of the "practical" year and month, corresponds to Skt. savana 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 savana/savana although they connect it with a different root: savanam - karmasu preranam su(t) prerane [= Hemacandra, Dhatupatha 5.18; root SU-] iti vacanat tat-pradhanah samvatsarah savana-samvatsara ity apy asya nama (M on SP p. 180).32 The Arthasastra distinguishes five types of months with varying durations corresponding to those transmitted in Jaina sources: trimsad-ahoratrah karma-masah (2.20.47). sardhah saurah (48). ardha-nyunas candra-masah (49). saptavimsatir naksatra-masah (50), dvatrimsad balamasah (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 savana: 1) corresponding to Skt. savana, 2) corresponding to Skt. sravana.

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186 anusandhAna-54 zrIhemacandrAcAryavizeSAMka bhAga-2 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. Balamasa 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 balamasa is a rough semantic equivalent of Pkt. abhivaddhia-, and refers to the "extended month". Its duration as 32 days and nights in the Arthasastra corresponds roughly with that of the JK, namely 31 121/124: abhivaddhito tu maso ekkattisam bhave ahoratta bhaga sata ekkavisam cauvisa-satena chedenam (JK 64). Like for the other types of months, the duration is given in the Arthasastra 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 Arthasastra 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 Arthasastra: 33. Another example of similar correspondence between the Surapannatti and the AS relates to the length of the shade, which has been analyzed by H. Jacobi. His observation is worth remembering : "Die Ubereinstimmung Kautilyas mit den Jainas ist von Interesse. Nicht als ob jener, ein Verfechter der brahmanischen Rechtglaubigkeit, von den Jainas etwas entlehnt hatte, sondern beide geben ja nur das wieder, was, wie Thibaut im Grundriss III, 9, SS 11 auseinandersetzt, wahrend der mittleren Periode der indischen Astronomie indisches Gemeingut war. Es is nicht

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phebruArI 2011 187 trisatam catuhpancasac cahoratranam karma-samvatsarah (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-sata caupanna niyamaso have cando bhaga ya baras' eva ya bavatthi-katena chedena (45). Thus as understood in the Arthasastra the two terms karmasamvatsara- and masa- do not belong to the same computing system: k.-masa 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 Svetambara canonical sources, this notion is conveyed by ahoratta and raimdiya. The duration of the civil day is given as follows: be naliya muhutto, satthim puna naliya ahoratto (JK 36ab) "Two nalikas are one muhurta; and 60 nalikas are one day and night". Such a definition corresponds to the Vedangas, the Arthasastra zu bezweifeln, dass das Kautiliya der Abfassung des Jainakanons zeitlich nahegestanden hat; denn nur so erklaren sich die mannigfachen Ubereinstimmungen 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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188 anusandhAna-54 zrIhemacandrAcAryavizeSAMka bhAga-2 (pancadasa-muhurto divaso ratris ca, 2.20.37) or other sources. The expected third term, however, is found in Malayagiri's commentary on the Joisakarandaga: tatha suryadivasasyaikasastir ghatikah parimanam, karmma-divasasasya sastir ghatikah, candra-divasasya... (p. 36). "The solar day measures 61 ghatikas, 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 nali is two adhakas, and the weight of the water discharged in one nali is 100 palas.35 Malayagiri elaborates on this by systematically giving the volume and weight of each type of day: ekaikasyam ca ghatikayam dvau dvav adhakav iti divasasya meya-cintayam: surya-divasasya dvavinsam adhaka-satam parimanam 122, karmma-divasasya vinsaty-uttaram adhaka-satam 120 ... / ekaikasyam ca nalikayam pala-satam iti tulyatva-cintayam idam divasasya parimanam: surya-divasasyaikasastih palasatani parimanam 6100, karmma-divasasya sastih palasatani 6000 ... (M on JK p. 37). "In terms of the volume of the day, since in each ghatika (= nali) there are 2 adhakas, the solar day has 122, the civil day 120 ... In terms of the weight of the day, since in one nalika there are 100 palas, the size is as follows: the solar day has 6100, the civil day 6000...". 34. Pkt, naliya and Pkt. ghadiya and their Sanskrit equivalents are all synonyms. 35. JK 34-35.

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phebruarI 2011 (c) karma and vati If we combine the results of (a) and (b), it becomes possible to assume the following equivalence: karma-vati *karma-vara/vari 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 (paribhasa-sanjna) 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 Santicandra (see above 3(b) (ii)) proves true: everybody uses different types of years depending on his field. = 189 = Yet part of the mystery remains: why is karmavati 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 AS 2.7.6. 37. See Aryabhata, Aryabhatiya, Kalakriyapada 1; Sridhara, Patiganita, rule 13; Mahavira, Ganitasarasamgraha 1.34-35. (References kindly communicated by Prof. S.R. Sarma).

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190 anusandhAna-54 zrIhemacandrAcAryavizeSAMka bhAga-2 only to surge up again from the 15th century onwards in manuscript colophons (and inscriptions)? Nonetheless, it appears that karmavati 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 paksah sa bahulo 'sitah (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 karmavatyam 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"). Karmavati could have entered Hemacandra's Abhidhanacintamani 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. karmavati 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 Candrabhal, Catalogue of the Jain manuscripts of the British Library, including the Victoria and Albert Museum and the British Museum,

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phebruArI 2011 191 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, Chandrabhal: Catalogue of the Jaina Manuscripts at Strasbourg. Leiden, E.J. Brill (Indologia Berolinensis 4), 1975. Vinayasagar = Mahopadhyaya Vinayasagar, Kharataragaccha Pratistha Lekha-samgraha, Prakrit Bharati Academy, Jaipur, 2005. Weber, Albrecht: Verzeichniss der Sanskrit- und Prakrit-Handschriften der Koniglichen Bibliothek zu Berlin, Zweiter Band. Zweite und Dritte Abtheilung. Berlin, 1888 & 1892. (Other catalogues or collections of Prasastis 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 varse Bhadrapada-mase asita-pakse

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192 anusandhAna-54 zrIhemacandrAcAryavizeSAMka bhAga-2 pamcami 5 kramavatyam (sic) prthivitanaya-vare Bharaninamni naksatre Harsana-yoge ... Suracandranagare ... (Punyavijaya No. 1231; Vivekavilasa). - Harsana is the 14th of the 27 yogas (S.R. Sarma). VS 1539: samvat 1539 varse Karttika-masasita-caturthikarmmavatyam sani-rohini-yoge srimati srijesalamerumahadurge ...(Weber No. 2021; commentary of the Prasnottararatnamala). - Sani-rohini-yoga is not one of the 27 yogas, but the compound is attested Jaina inscriptions or manuscript colophons. VS 1642: samvat 1642 Bahulanjanetara-dvitiya-karmmavatyam (read so; Schubring, wrongly: karma-calyam) .... Kiskindhanagaryam (Schubring No. 639; Rsimandalavrtti). - The month is Bahula, a synonym of Kartika recorded in AC II. 69 and in the Amarakosa. Anjanetara = bahuletara = asitetara = bright fortnight. VS 16xx: ajaneyabja-sastha-dvija-sadIsa-same karmmavatyam dasamyam Vese mase subhase vimalatara-dine mamju-pakse valakse (Punyavijaya No. 1363; Sthanangasutravrtti). - 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 isa = Asvina (AC II.69)? VS 1681: ... samvat 1681 varse Asvina-mase bhauma-vasare trayodasi-karmmavatyam likhita sriViramapuri-nagare (PrS No. 756 p. 189; Hemacandra's Abhidhanacintamani!) VS 1716: samvat 1716 varse Madhu-mase asita-pakse bhutestakarmmavatyam guru-vasare ... Sesapure ... (Ahmedabad, L.D., vol. I, No. 627; Kalpasutra). - Bhutesta is recorded as a synonym of the fourteenth lunar day of a fortnight (caturdasi) in AC (II.65), but not in Amarakosa. VS 1720: samvat 1720 varse Magha sudi dvitiya-karmavatyam budha-vasare 'lekhi ... Stambhatirtha-madhye (PrS No. 853

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phebruArI 2011 193 p. 230; Laghujatakavrtti). VS 1721 : ... samvvati 1721 pramitabde Prostha-masi sitetarapakse srimati sristhambhanatirthe assamyam karmavatyam suracarya-vasareyam likhita (PrS No. 856 p. 230; Jambudvipaprajnapti). - Prosthao could be an abbreviation of Prausthapada, recorded as one of the names of Bhadrapada in AC 11.68 and Amarakosa. VS 1721: samvvati 1721 pramitabde Pausa-masi sitetara-pakse srimati sriSthambhatirthe sutirthe astamyam karmavatyam suracarya-vasareyam likhita (PrS No. 857 p. 231; Jambudvipaprajnapti). VS 1724: samvat 1724 Asvina-sita 5 iti karmavatyam likhita ... sriVallabhapure (Ahmedabad, L.D., Vijayadevasuri collection, vol. IV, Appendix No. 246; Devah prabhostotra). VS 1731: samvat 1731 varse Posa-vadi caturdasi karmavatyam ... (PrS No. 919 p. 245; Siddhantacandrika). VS 1745: samvat 1745 varse sake 1610 prao Asvina-mase sukla-pakse saptamyam karmavatyam ... (Ahmedabad, L.D., vol. I, No. 368; Rajaprasniya). VS 1749: ... samvat 1749 hayane Magha-masavadata-pakse osadhikantadhisthitastamikarmavatyam ... srimadAhammadavada-dramge ... (Tripathi No. 14; Uttaradhyayanasutra with Bhavavijaya's commentary). VS 1752: samvan-netrendriya-rsindu (1752) pramite Madhau masi navamyam karmavatyam ... sriVikramapura-madhye (Ahmedabad, L.D., vol. II, No. 3793; Devaprabhasuri's Pandavacaritra). VS 1757: samvata 17 samyama giri Pandava mitem, varse varsa dhuri masakitem (cali) masa pahilo sarada rtu no asita paksa pralaksae karmavati navami varu vara kavi mityukta e

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194 anusandhAna-54 zrIhemacandrAcAryavizeSAMka bhAga-2 turya mamsum raya suparem dramge Mahisamoaka mahim... (JGK vol. 5 No. 3645, p. 141; date of composition of Harivahana raja no rasa by Mohanavijaya). - = VS 1757 (or 8) Kartika vada 9 sukravara according to Desai. VS 1760: purana kaya muni candra suvarse (1760), vrddhimasa suddha paksa he astami karmmavati udayika, saumyavara supratyaksa he ... (JGK vol. 5 No. 3647, p. 146; date of composition of Manatumga Manavati no rasa by Mohanavijaya). - = VS 1760 adhika masa su. 8 budha according to Desai. VS 1765: samvat 1765 varse Karttika-mase sita-pakse navamikarmmavatyam kuja-vare ... srimatPattana-pattane (Ahmedabad, L.D., vol. I, No. 2837; Silangaratha). VS 1766: srisamvad-darsana-rasa-tyasti-varse 1766 sake candra-rama-rasa-sasi (1631) pravarttamane Sukra-mase sukletara-pakse ekadasi-karmavatyam 11 parharsula-vasare (BhORI vol. XIX. I, No. 98; Kalyanamandirastotra with Saubhagyamanjari). - Sukra is a synonym of Jyestha recorded in AC II.68 and Amarakosa. VS 1768: bhogyanga-muny-abja-mite (1768) varse harsena Mrgasira-mase / navamyam karmavatyam ca likhitam sukravasare // (Ahmedabad, L.D., vol. II, Appendix No. 5118; Dustantasataka-stabaka). VS 1771: ... sam. 1771 varse Magasira-vadi trayodasikarmavatyam mustari-vasare ... (PrS No. 1106 p. 287; Upadesamalastabaka). - "Mustari-vasara is Thursday, for mustari is Arabic for Jupiter. In his astrological work Khetakautuka, Khan-i-khanan Abdul Rahim Khan employs Arabic and Persian words in Sanskrit verses. There verse 51 reads: mustari yadi bhavet tale sahibah khusadilo manujah syat amilah puru-sakhun siradarah pharaso hy akaviro mahabuba?.

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phebruArI 2011 195 But mustari-vasara would be intelligible only to those who are familiar with tajika, i.e. Islamic astrology in Sanskrit, and not to others" (S.R. Sarma). VS 1780: samvat 1780 varse Magha-mase sukletara-pakse 10 dasami-karmavatyam sanau vasare lipikytam (PrS No. 1148 p. 296; Sthanangasutrastabaka). VS 1780: samvat 1780 varse Phalguna-mase krsna-pakse astami-karmavatyam suraguru-vare ... sriSojita-nagare (PrS No. 1154 p. 298; Haimi namamala). VS 1781: samvat sasi-siddha-sagara-kumudabamdhava-mite (1781) Asvayuja-klsna-pakse ekadasi-karmavatyam ... Vikramapuravare ... (Ahmedabad, L.D., vol. I, No. 622; Kalpasutra). VS 1783: samagni-nagadri-candra-pramitabde (1783), Sanke vasv-abdhi-rasaike pravarttamane (1648)/ maha-mangalyaprada-Bahulaka-mase dhana-trayodasyam karmavatyam // candrivasare // srimajJesala-pesala-durgge ... (Balbir-ShethTripathi, British Library Cat. No. 747; Matisara's Salibhadracaupai). - For Bahula see above on "VS 1642". Dhanatrayodasi is a festival celebrated on the 13th day of the dark fortnight of Asvina, "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 Svetambara Jaina calendar (cf. J.E. Cort, Jains in the World, Oxford University Press, 2001, p. 164). VS 1785: samvat kusumayudhayudha-kailasa-bhudhara-sirastatikanta-bhudhana-gaganangana-tilaka-vahana-rajanibhusanapramite varse hssya-vaidusya-saksini vicaksana-mukhyamananiye Taisye masi valaksa-vipaksa-pakse pancamyam karmavatyam budha-jana-manojna-jna-vasare, akarkasa-parinati

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anusandhAna-54 zrIhemacandrAcAryavizeSAMka bhAga-2 svamini karka-lagne tasminn eva ca nandansa-svamini likhitam idam prasastam pustakam (Ahmedabad, L.D., Vijayadevasuri collection, vol. IV, Appendix No. 473; Yogasastraantaraslokas). - 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 Amarakosa. VS 1786: samvat 1786 varse Phalgunavadi-paksa-pancamiti karmavatyam budhe likhita ... Srimalapure (Ahmedabad, L.D., Vijayadevasuri collection, vol. IV, Appendix No. 88; Kalpasutra-stabaka). VS 1796: samvad-rasanga [read oanka, S.R. Sarma]-munibhul 796 same Asvayuji bahuletare pakse dasamyam karmavatyam suci-vare SriPhalavarddikapuri ... Vijayadasamidine prathama-prahare 'lekhi. (Punyavijaya No. 1735; Sarasvatavyakaranatika). - Note the mention of the prahara as well, something which is not very common. VS 1802: samvat 1802 varse masottama-masi Nabhasi masi rakayah karmmavatyam sititara-pakse ... Nimvaligrame caturmasikam kurvati (Ahmedabad, L.D., vol. II, No. 5135; Bhartyharitrisati-vrtti). - Since raka refers to the 15th and last day of the bright fortnight, sititara corrected by the editor in sitetara "dark" is strange (S.R. Sarma). VS 1804 : abdhi-kham-vyala-candrai 1804 sca pramite vatsare alikham masi taise site pakse, subham Sthanamga-dipikam 1 karmmavatyam dvitiyayah, vare ru+amgarake (= day of the week) muda (Balbir-Sheth Tripathi : British Library Cat. No. 15; Sthanangasutra with Megharaja's Dipika). - (S)taise: see above about "VS 1785". VS 1811: samvat 1811 varse Marggasire mase sukla-pakse saptami-karmavatyam devaguru-vasare ... (Balbir-Sheth Tripathi : British Library Cat. No. 246; Salavasyakavyakhyana

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phebruarI 2011 by Hitaruci). VS 1812: samvat netraika-astadasa-satani varse (1812) Sake 1677 pravarttamanye (sic) sriSamtosa-namni mase sveta-pakse navami-karmavatyam srimarttanda-vasare sriBhavanagaramadhye lasyum chai (BhORI vol. XIX. I.II, No. 455; Vidhipancavimsatika with Tabba). 197 VS (1)832: samvat netragni-vasu-abde(sic) mite Phalguna-sitapakse sastyam karmavatyam marttanda-vare ... (Schubring No. 743; no place name given; Jivasamasavrtti by Hemacandra Maladharin). -- In the chronogram a word signifying "one" is missing (S.R. Sarma). VS 1838: sam | 1838 varse dvi Jyesta vadi 14 karmmavatyam (Balbir-Sheth-Tripathi 2006, British Library, Cat. No. 1065; Siddhacalastavana by Padmavijaya). VS 1840: sriman-nrpati-Vikramarkasamayatitat samvat 1840 Sake srisalivahanasya 1705 pravarttamane masottame Jyestamase subhe sukla-pakse pancamyam 5 karmavatyam girvanaguru-vasare srimajJayapura-nagare (Schubring No. 1076; Vijayacandacariya). VS 1844: samvat 1844 varse Sake 1709 pravarttamane Asvinamase krsna-pakse trtiyayam karmavatyam vasare (BhORI vol. XVII, 2a, No. 564; Paryusanastahnika-vyakhyana). VS 1845: samvat-candra-gaja-veda-bana (1845) mitis Tapamase asitetara-pakse 9 navamyam karmavatyam jna-vasare samvat 1902 miti Phalguna vada 2 sukra(?)vare samaptam (BhORI vol. XIX II II, No. 387; Udayaviragani's Parsvanathacaritra). - Tapah is a synonym of Magha recorded in AC II. 67 and in the Amarakosa. VS 1850: samvat 1850 Sake 1715 pravarttamane Margasirsa vadi 11 bhrgau vasare karmavatyam Sripurabidara-nayare (Weber No. 2172; Bhartrhari's Satakatraya with vernacular glosses).

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198 anusandhAna-54 zrIhemacandrAcAryavizeSAMka bhAga-2 VS 1851: samvat 1851 varse Sake 1716 pravarttamane Karttika-mase visada-pakse saptamyam karmavatyam ... (Ahmedabad, L.D., vol. I, No. 264; Bhagavatisutravrtti). VS 1878: samvat gajadri-vasu-candrabde (1878) Sake vahnyabdhi-muni-sasi-pramite bde (1743) Asvin-mase sukla-pakse dvadasyam karmavadhi (tyam; read -vati)-kumudani-vasare srimad Rajanagre ... (Ahmedabad, L.D., vol. I, No. 3172; Karmavipakaprakarana-stabaka). - Kumudanio "is probably a misreading for kumudini-natha-vasare, i.e. Monday" (S.R. Sarma). VS 1883: samvat 1883 ra Phalguna-krsna-pratipatkarmmavatyam iti srimacChuddhadanti-drange ... (Ahmedabad, L.D., vol. I, No. 680; Kalpasutra-balavabodha). VS 1888: samvad-dhananjaya-pradara-naga-dvijaraja- (1888) hayane Suci-mase prak-pakse sasthi-karmmavatyam daityagurughasre ... SriKottala-durge. (Ahmedabad, L.D., vol. II, No. 6210; Mahesvarakavi's Sabdaprabhedanamamala). - Prakpaksa 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 Asadha. Daityagurudeg is Friday. Ghasra is not so common in manuscript colophons, but it is recorded as a synonym of dina in Abhidhanac. II.52 and Amarakosa. No year visible: ///si-mase subhra-pakse dvitiya-karmmavatyam sukra-vasare ... (Balbir-Sheth-Tripathi 2006, Cat. No. 722; Bhuvanabhanukevalicaritra with Harikusalagani's Gujarati commentary). Inscriptions VS 1857: sam. 1857 miti Caitraka-mase klsna-pakse sasthyam karmmavadeg (Nahar No. 425 = Vinayasagar No. 1688; inscription on the padukas of the eleventh Jina, Sreyamsanatha, in the temple of Simhapura, a village close to Varanasi, installed

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phebruArI 2011 200 anusandhAna-54 zrIhemacandrAcAryavizeSAMka bhAga-2 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. mAhitI : navAM prakAzano 1. paTadarzana (zatruJjayatIrthamAhAtmyaviSayaka sacitra grantha). prayojako : DaoN. kalpanA ke. zeTha ane prA. nalinI balabIra; pra. jaina vizvabhAratI vizvavidyAlaya, lADanUM, I. 2010 'jaina vizva bhAratI'nA granthAgAramA vi.saM. 1859 no Alikhita eka kAgaLa-paTa che, jenI lambAI 12 mITara che. A paTa sacitra che. temAM 24 tIrthaMkaronAM citro che, ane hareka citra pachI te te tIrthaMkara, temanI dharmadezanAnu, temanA dvArA varNavAyela zatruJjaya tIrthanA mahimAnuM varNana lakhela che. A varNanamAM zatruJjayane lagatI vividha vAto, prasaMgo, kathAnako paNa vaNI levAyAM che. sadbhAgye A paTa akhaNDa sthitimAM prApta che. te paM. kesaravijaya dvArA agastapuramA AlekhAyela che. prastuta prakAzanamA sarvaprathama ekeka tIrthaMkarakheM citra, te pachI temanI sAthe sambandha dharAvatA lakhANavALA aMzanA phoTA chApela che. te pachI te phoTAmAM vaMcAtA lakhANanI asala vAcanA ApavAmAM AvI che. tyArabAda kramazaH teno hindI anuvAda ane aMgrejI lipyantara Apela che. pR. 98 thI zaru thatA bIjA vibhAgamA paTa-varNanamAM AvatI kathAo hindImAM apAI che. te pachI 'zatruJjaya mahimA', 'zatruJjayanA uddhAra (17)', 'zatruJjayanAM vividha nAma' - ATalA vibhAgo hindImAM che. te pachI 'kaThina zabdArtha' Apela che. temAM dareka zabdanA cheDe hna evaM cihna kema mUkavAmAM AvyuM haze te samajAtuM nathI. pachInAM pRSThomAM aMgrejI vibhAga che, temAM A pustakagata lakhANa paratve samIkSAtmaka adhyayano Apela che. __ eka sarasa, samRddha, namUnArUpa prakAzana. terApanthanI saMsthA AvAM citro dharAvatuM ane mUrtipUjakone mAnya tIrthaviSayaka prakAzana kare e eka AvakAradAyaka ghaTanA che. prAcIna sAmagrIne ujAgara karavAnI dRSTithI ja bhale hoya, parantu te rIte paNa AQ prakAzana karavAnI tatparatA eka samudAra praNAlikA nirmANa to avazya kare che, jene AvakAra Apavo ja joIe. prayojaka banne viduSI bahenoe paNa A zramasAdhya kAryane pUro nyAya maLe tevI kuzalatAthI siddha karyu che. abhinandana. University of Paris-3 Sorbonne-Nouvelle, France nalini.balbir@wanadoo.fr