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The Title Daśavaikälika Sutra
on account of their study being placed late in the regular plan of mastering the scriptures. I cannot see any strong reason to suppose that the work got the name Vaikālika because it was culled out against the rules of doing so.
All these explanations, however, accept the name to be Daśavaikālika and see no contradiction between it and the other form Daśakālika. But seen above, the older name appears to be Daśakālika and not Daśavaikälika. The story itself, probably gave greater currency to the second form of the title.
To explain the title Daśakāliya we must try to know the meaning of the word kāliya. Two meanings of this word are of importance to us. There is a method of dividing the canon into four Anuyogas and it is common to both the sects of the Jaina community and as such must be very old. The very first of these Anuyogas is called the caranakaraṇānuyoga and the Daśavaikālika Cūrņi remarks : tattha caranakaranāņāogo ņāma kāliyasuyam p. 2. From this it appears that the canonical works dealing with carana or rules of good conduct and karana or rules of begging food were called by the name Kālika Śruta. This description passes very well with the contents of the Daśavaikālika. . We have further the authority of the Nijjutti to group the present work in this Anuyoga, because it remarks :
अपुहत्तपुहत्ताइं निद्दिसिउं, एत्थ होइ अहिगारो ।
चरणकरणाणुयोगेण तस्स दारा इमे होन्ति ॥ There is, however, another meaning of the word kālika in connection with the texts of the canon. In the Nandi we get the older classification of the canon into those Angas and Angabāhiras, the second of which is divided into Avassaya and Āvassayavairitta. The last is divided into Kāliya and Ukkāliya. The explanations of the two terms is given by Malayagiri', which runs :
तत्र यद्दिवसनिशाप्रथमपश्चिमपौरुषीद्वय एव पठ्यते तत्कालिकम् ।
यत् पुनः कालवेलावर्जम् पठ्यते तत् उत्कालिकम् ॥ and quotes a passage from the Cūrni to the same effect. This second meaning also harmonises with the one suggested above. But this meaning of the word kālika cannot be seen in the title because the text is included in the Utkālika section and stands first in that list and not in the Kālika one, which we should naturally expect if the word has this meaning in the title.
From the facts stated above we can conclude something about the real state of facts at different times in the history of the text, even though it must