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THE CANONICAL LITERATURE OF THE JAINAS
(CHAP.
is so mentioned twice by Bhadrabāhusvämin in his Nijjutti (v. 6 and 330) on it. Moreover it is implied in v. 7, 12 and 15 of this Nijjutti, though therein he has named this work as Dasakāliya as he has done in v. 1, 14 and 25. Thus he has six times designated this work as Dasakaliya and twice as Dasaveyaliya.
As stated in v. 7, the title is based upon two ideas viz. the number and the time. The first gives us a clue to the fact that this work consists of ten ajjhayanas. As regards the time, from v. 12 we see that this work was extracted when the paurusi was over, whereas from v. 15 we learn that the 10 ajjhayanas which were extracted, were (systematically) arranged at the veyāliya (Sk. vaikālika) i. e. to say in the evening. The Cunni on the Dasaveyāliya (pp. 5 and 7) explains the title Dasaveyāliya in various ways. One of them is that this work is read at vikāla. Some of the modern scholars who do not agree with these deri. vations of the title, make various conjectures. For instance, Mr. G. J. Patel opines that Manaka was taught Puvvas just after his diksã and not after a lapse of 19 years. the period specified for it. Thus he was taught at the improper time (akāla-vikāla). Consequently this work goes by the name of Dasaveyāliya. He believes that the right name is Dasakāliya, the word kāliya therein implying its association with caranakarananuyoga of which kāliyasuya is a synonym according to the Dasaveyāliyacunni (p. 2). He adds that when this explanation may have been forgotten and when it may have been found impossible to reconcile its entry as ukkāliyasuya and not kāliyasuya in Nandi (s. 44), its original name Dasakāliya may have been replaced by Dasaveyāliya, and then to explain this latter title, somehow it was believed to have been compiled at vikāla. In this connection I, for one, believe that Dasakālika is an abbreviation of Daśavaikālika, the Samskệta equivalent of Dasaveyāliya. Furthermore, I do not think that the term kāliya occurring in the title Dosakāliya has been used to denote its association with carandkaranānuyoga; for, otherwise, at least once in the entire Jaina literature, we could have come across the name of at least
