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Amarakoshodghatana of Kshirasvamin (study)

by A. Yamuna Devi | 2012 | 77,297 words | ISBN-13: 9788193658048

This page relates ‘Units of time� of the study on the Amarakoshodghatana of Kshirasvamin (in English) which represents a commentary on the Amarakosha of Amarasimha. These ancient texts belong the Kosha or “lexicography� category of Sanskrit literature which deals with the analysis and meaning of technical words from a variety of subjects, such as cosmology, anatomy, medicine, hygiene. The Amarakosa itself is one of the earliest of such text, dating from the 6th century A.D., while the Amarakoshodghatana is the earliest known commentary on that work.

Go directly to: Footnotes.

Unit of time Its span or duration as in ś ṣīr峾' s remarks ٳśٰ (II.20)
ṣa - The time taken for winking of the eye�
nimeṣo'kṣispandakāla� |
2 lavas
1 ṣṭ
(I. 4. 11; p. 34)
18 ṣas - 5 ṣas

(I. 4. 11; p. 34)
30 ṣṭ󲹲 - 30 ṣṭ󲹲
ṣaṇa
(I. 4. 11; p. 34)
(III. 3. 47;p.281)
30 s 1/60 ḍi
śṣo nāḍikāṣaṣṭāṃśa� |
-
հṭi
(III. 3.37;p.278)
- 2 ṣaṇa
ٰṭi� 'lpe kṣaṇadvaye |
 
ѳܳūٲ 12 ṣaṇas 2 ṭi첹
te ṣaṇ� 屹岹ś muhuriyarti muhūrto dvighaṭikam |
2 ḍi
ǰٰ 30 ܳūٲ te muhūrtāstriṃśadahnāsahitā ٰǰٰ� 30 ܳūٲ
ʲṣa 15 ǰٰ ٱ'ǰٰ� 貹ñ岹ś pacati ūԾ 貹ṣa� -


(a) ʲṣa (I. 3. 12; p. 34)�

[Fortnight:]

ś defines that the month is comprised of two fortnights the bright and dark.

ṣīr峾 explains that in reckoning the calender with respect to the moon, a month has the bright fortnight as former (where the moon waxes) and dark fortnight as latter (where the moon wanes)�

śuklo sya pūrva貹ṣa� kṛṣṇastvapara� yataścaitrasitādyā ||

(b) Māsa (I. 3. 13; p. 34)�

[Month:]

ṣīr峾 derives the word in two ways to suit the various calender reckonings.

To suit the ԻԲ reckoning, ṣīr峾 derives the word to mean ‘that which belongs to the moon�. To suit any other calender reckoning namely the Saura, 屹Բ or ṣaٰ the word is derived as:

‘That which measures or by which it is measured’�

māścandrastasyāya� iti nirvacanena cāndreṇa mānenāyam |
ܰ屹Բ—ṣaٰmānaistvanyathā masyati mimīte vā |

Thus, it could be percieved that by the time of ṣīr峾 four[1] kinds of calender reckonings were well established, namely ԻԲ, ܰԲ, 屹Բ and ṣaٰ.

The Գٲśdzṇi (I. 19-20) explains these reckonings as follows�

‘The time taken by the sun to complete one revolution with respect to the stars is the ܰԲ which is one day for the gods and the demons; the time that elapses between two consecutive new moons or conjunctions of the moon with the sun is called a ԻԲ or a lunar month or simply lunation. This is a day for the manes; The time that elapses between two consecutive sunrises at a place is termed the 屹Բ day or civil day. This is called the ܰ屹Բ day and it is also the day of the earth; the ṣaٰ day is the time taken by the stars to go round the earth once:

śDzǰ첹ṣa� 徱ṣṭ� dyurātra� ca devāsurāṇāṃ tadeva ||
ravīndoryute� saṃyutiryāvadanyā
vidhor etacca paitra� dyurātram |
inodayadvayāntara� tadarka屹Բ� dinam ||
tadeva medinīdina� bhavāsurastu 󲹲� |

The 󳾲ṭaԳٲ quoted by Utpala on ṛhٲṃh (II. p. 40) says that from the saura reckoning one derives the extent of yuga, the year, ṣu, ayana, seasons, the increase and decrease in the length of the day and night; from the Ի the details about tithis, 첹ṇa, intercalary month or ṣaⲹ month, all acts to be performed at night; from 屹Բ reckoning sacrifices, the savanas (the three soma libations) the motions of planets, fast, impurities on birth and death, medical treatment, expiations and other religious rites.

The synonyms of 12 months and six seasons are named by ś (I. 3. 15-20; pp. 34-5).

The names of 12 months are�

  1. śīṣa,
  2. 貹ṣa,
  3. ,
  4. ܲԲ,
  5. caitra,
  6. ś,
  7. ṣṭ,
  8. ṣāḍ,
  9. ś屹ṇa,
  10. 貹岹,
  11. śԲ and
  12. پ첹.

The names of six seasons are�

  1. hemanta,
  2. śś,
  3. vasanta,
  4. īṣm,
  5. ṣ� and
  6. ś.

(c) Vatsara, ṃvٲ (I. 3. 13, 20; p. 34-5)�

[Year:]

ś defines a year[2] of comprising two ayanas, each ayana consisting six seasons or ṛtܲ and each ṛt comprising of 2 months. ś mentions that the year begins with the month .

But ṣīr峾 observes that the year begins with the month

māghādyupakramastato'yanārambhāt |

ṣīr峾 quotes ٲⲹ who also opines that the year begins with month or the Hemantaṛt

ⲹٰٲⲹ� śīrṣācca dvau dvau māsāvṛt� smṛta� | hemantāddhi vatsarasyārambha� |

Thus ś suggests the year begins with the month (śīṣa) while ṣīr峾 opines that the year begins with month.

In ancient times the year began in different months in different parts of India and for different purposes. At present the year begins either in caitra or ٳپ첹 in different parts of India.

Many Vedic passages show that the reckoning was ūṇiԳٲ and that the year began after the full moon of ܲԲ and that vasanta was the first season of the year. It is due to this that 󲹱 says in his Ծṇaⲹ (p. 63) that the Śܳپ insists on the ūṇiԳٲ month (貹ܰṇaⲹԳٲٱ śrute� kaṭākṣo bhūyān). The ṛtԻ (p. 377) notes that the Գٲ reckoning is followed in Deccan and ūṇiԳٲ in northern India.

The ձṅgdzپṣa says that the first year of the cycle of five years began in śܰ i.e., at the winter solstice. Alberuni mentions that the year began in caitra, 貹岹, ٳپ첹, śīṣa in different parts of India.

The etymology rendered by ṣīr峾 for ṃvٲ is noteworthy that,

‘It is in which all seasons exist together or in which the seasons change�.

He justifies his view by quoting the text of 岵ܰ and thus opines that the word parivatsara can also be used to denote a year�

saṃvasanti ṛtavo'smin ṃvٲ�, ṛtparivartātmā hyasau yadbhāguri�sarvartuparivartastu smṛta� saṃvatsaro budhai� | parivatsaropi |

Footnotes and references:

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[1]:

The Nārada saṃhitā (III. 1-2) mentions nine kinds of reckonings of time viz.,

  1. 󳾲 (of Brahma),
  2. daiva (of the gods),
  3. Գṣa (human),
  4. paitrya (of the manes),
  5. saura,
  6. 屹Բ,
  7. Ի,
  8. ṣaٰ and
  9. 󲹲貹ٲⲹ;

But in ordinary worldly matters only five of these are employed:

󳾲� 岹� Գṣa� ca paitrya� ܰ� ca 屹Բ� ||
Իmārkṣa� gurormānamiti mānāni vai nava |
ṣ�
tu nava vyavahāro'tra pañcabhi� |
tṣāṃ ṛt󲹰 ṛt󲹰 ⲹ� ṣyٱ ⲹٲ� ||

[2]:

dvau dvau di u syādṛtܲtairayanam tribhi� | āyane dve gatirudag dakṣiṇārkasya ٲ� |

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