XXIV. The Telling of Time in Ancient India

F. E. Pargiter

doi:10.1017/S0035869X00048796

XXIV. The Telling of Time in Ancient India

Published online by Cambridge University Press: 15 March 2011

F. E. Pargiter

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Certain passages in the Kauṭilīya Arthaśāstra and the reading of the inscription on the Māṇikiāla stone, published in this Journal for 1914 (p. 641), have invited some attention to the question how time was measured, marked, and told for ordinary use in ancient India; and Dr. Fleet has recently discussed the ancient Indian water-clock fully (p. 213 ante), showing how time was measured and marked by it. This paper continues the subject, dealing with the marking and telling of time for ordinary use. I have to thank him for drawing my attention to the passages in the Arthaśātra, the Jyotiṣaratnamālā, and the Divyāvadāna, and to the notice of the Jain muhūrtas, and for some criticisms and suggestions.

Type: Articles
Information: Journal of the Royal Asiatic Society , Volume 47 , Issue 4 , October 1915 , pp. 699 - 715

DOI: https://doi.org/10.1017/S0035869X00048796 [Opens in a new window]
Copyright: Copyright © The Royal Asiatic Society 1915

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^{page 699 note 1} Book i, ch. 9; Sastri, R. Shama's ed., p. 37Google Scholar:—Nālikābhir ahar aṣṭadhā rātriṁ ca vibhajet | chāyā-pramāṇena vā I tri-pauruṣī pauruṣī catur-aṅgulâcchāyo madhyāhna iti pūrve divasasyâṣṭa-bhāgāḥ | taiḥ paścimāḥ vyākhyātāḥ.

^{page 699 note 2} The chāyā-pauruṣa, or larger unit for measuring the shadow of the gnomon, is defined as 12 aṅgulas long; book ii, ch. 20; p. 106. Thus, the height of the gnomon also being 12 aṅgulas, the forenoon was divided into four equal parts by the moments when the length of the shadow was 3 gnomons, one gnomon, or ⅓ gnomon, until mid-day, when it would be nil; and the afternoon likewise in reverse order. These lengths allowed of easy determination: see the formula given by DrFleet, , JRAS., 1914, p. 174, note.Google Scholar

^{page 700 note 1} DrFleet, has noticed this, p. 229ante.Google Scholar

^{page 700 note 2} See pp. 216, 217 ante.

^{page 700 note 3} Book ii, ch. 20; p. 107. Dr. Fleet has discussed this passage, p. 219 ante. With regard to the term śalākā given to the gold rod or pin with which the hole was made, I would add to his note ² on p. 223, that Wilson in his note on the passage in the Viṣṇu Purāṇa (vi, 3, 8) says śalākā must mean a pipe. But that cannot be. It must have been a solid wire-rod, because to fashion a fixed quantity of gold into cylindrical form of a fixed length determines its diameter, if the cylinder is solid, and therefore determines the size of the hole made therewith; but, if the cylinder is a pipe, determines nothing as to the external or internal diameter of the pipe, and therefore determines neither the size of the hole in the pitcher into which the pipe would be inserted nor the size of the pipe-channel through which the water would flow out.

^{page 700 note 4} See p. 224 ante.

^{page 700 note 5} See pp. 229, 230 ante.

^{page 701 note 1} Book i, ch. 7; p. 13:—Maryādām sthāpayed ācāryān amātyān vā | ya enam apāya – sthānebhyo vārayeyuḥ | chāyā-nālikā – pratodena vā rahasi pramādyantam abhitudeyuḥ. R. Shama Sastri in his translation paraphrases rather than translates this passage, and renders the expression chāyā-nāḷikā-pratodena, “by striking the hours of the day as determined by measuring shadows”; but the shadow of the gnomon could not indicate the nālikās of 24 minutes, unless very careful and elaborate measurements were made frequently, and nothing could be determined in cloudy weather or at night.

^{page 701 note 2} This was a common practice in later times. Alberūnī, e.g., says that the expiry of the praharas or watches was announced by beating a drum or blowing a conch: Alberūnī, 's India, vol. i, p. 337.Google Scholar

^{page 702 note 1} As in the expression śroṇi-pratodin, “kicking the hinder parts”; Atharva-veda viii, 6, 13. So Böhtlingk, & Roth, , and Monier-Williams, ; but ProfessorLanman, translates, “thrusters forth of women's hips.”Google Scholar

^{page 702 note 2} Todya, “cymbals”; and ātodya, “musical instruments that are struck.”

^{page 702 note 3} Abhi-tud is a new word, not in the dictionaries.

^{page 702 note 4} Book ii, ch. 31; p. 136:—Prathama-saptamāv aṣṭama-bhāgāv ahnas snāna-kālau | tad - anantaraṁ vidhayah | pūrvâhṇe vyāyāma - kālaḥ paścâhnaḥ pratipāna-kālaḥ | rātri-bhāgau dvau svapna-kālau tri-bhāgas saṁveśanautthānikaḥ. As regards pratipāna, see note ⁶infra.

^{page 702 note 5} The third and fourth eighth-parts immediately before noon.

^{page 702 note 6} The fifth and sixth eighth-parts immediately after noon. The reading in the text, pratipāna, “drinking,” must be a mistake, because “three continuous hours for drinking” is absurd. The correct reading is no doubt that put in a note, pratipādana, “training and manége”; and I have adopted it.

^{page 703 note 1} R. Shama Sastri translates this as “two (out of eight) parts of the night”; but this rendering leaves a large portion of the night unspecified, and only three hours for sleep is insufficient. Bhāga here does not refer to the eighth-parts mentioned before, for elephants are left to themselves at night. It is merely “a portion”. The meaning is that elephants sleep about two-thirds of the night, and are awake and restless about one-third.

^{page 703 note 2} JRAS., 1914, p. 641.Google Scholar

^{page 703 note 3} Āsvananā might refer to a drum, gong or conch.

^{page 703 note 4} So I read it in my article; but the word may equally well be read bhaṇā, with the same meaning, and this form would be perhaps better.

^{page 704 note 1} Vāyu, Sārvas, but two MSS. Sarpas.Google Scholar

^{page 705 note 1} Vāyu, tathā Aindras.Google Scholar

^{page 705 note 2} Vāyu, tathÊndro.Google Scholar

^{page 705 note 3} Vāyu, Bhāgāś.Google Scholar

^{page 705 note 4} Vāyu, dinâśritāḥ.Google Scholar

^{page 705 note 5} Vāyu, Ajas tathÂhir-budhnaś ca.Google Scholar

^{page 705 note 6} Vāyu, Pūṣāhi.Google Scholar

^{page 705 note 7} Emended. Vāyu, Brahma-SaumyasGoogle Scholar; but Brahmāṇḍa, Saumyaś câpiGoogle Scholar, so making one muhārta short.

^{page 705 note 8} Vāyu, Tvaṣṭro.Google Scholar

^{page 705 note 9} Vāyu, nālikāh pādikās.Google Scholar

^{page 705 note 10} So stated in the British Museum Catalogue, citing the Pandit, new series, vol. xiv, p. 29. Also Winternitz & Keith, Catalogue of Bodleian MSS., No. 1531.

^{page 705 note 11} p. 332. This reference is due to Dr. Barnett's kindness. The MS. is Walker MS. 192^e. I cite it as W.

^{page 706 note 1} Winternitz & Keith, Catalogue, Nos. 1534, 1531, 1532, and 1533 respectively. MS. No. 783 in Aufrecht's Catalogue is d 23; the reference there, “Walker 214” is erroneous. It is very interesting because it was received by the Bodleian in 1666, the first Sanskrit MS. that the Library obtained. The chapter begins in c 10 at fol. 15^a, 1. 2; in c 103 at fol. 19^b, 1. 6; in d 23 at fol. 19^a, 1. 4; and in d 191 at fol. 21^b, 1. 4.

^{page 706 note 2} This is one name.

^{page 706 note 3} In c 10 and d 191 dineṣu daśa.

^{page 706 note 4} This verse is in the Vasantatilakā metre.

^{page 706 note 5} W Girīś°: c 10 GiriśÂjapādo 'hirb°. The name Ahir Budhnyaḥ is treated as one word with the base Ahirbudhnya as c 103 expressly shows by numbering it 3.

^{page 706 note 6} Viṣṇu-Jīva- in c 10.

^{page 706 note 7} This verse in c 103 is placed after verse 5.

^{page 707 note 1} W antaram.

^{page 707 note 2} In c 103 siddhaye. This verse is in the Rathoddhatā metre.

^{page 707 note 3} In d 191 Sitāksa-.

^{page 707 note 4} In c 103 Cānibhaṭaś: compare Cārvaṭa in the Muhūrtamañjarī, p. 709infra.Google Scholar

^{page 707 note 5} In d 23 sañjñitau.

^{page 707 note 6} W Vijayâkhyo.

^{page 707 note 7} Sañjñita in c 103, d 23, and apparently d 191.

^{page 707 note 8} Kutup° in W and c 103. This verse is in the Svāgatā metre.

^{page 707 note 9} In c 10, d 23, and d 191 °paridṛḍhaḥ: i.e. Kubera?

^{page 707 note 10} In c 10 Cāraṇo.

^{page 707 note 11} In d 191 Pauṣṇya-.

^{page 707 note 12} In c 10 pañca-tri-.

^{page 707 note 13} This verse is in the long Prakṛti metre: c 103 makes it two verses.

^{page 707 note 14} Cited here as L.

^{page 707 note 15} Winternitz & Keith, Catalogue, Nos. 1557 and 1558 respectively. The passage occurs in ch. 4—verses 80–2 in L, 81–3 in c 112, and 84–6 in d 202: and it adds information similar to that in the Jyotiṣaratnamālā's verses 3–5. The first chapter deals with saṁvatsaras and names the 60 saṁvatsaras. The best text is in c 112. The passage begins in L at p. 19, 1. 10; in c 112 at fol. 12^b, 1. 7; and in d 202 at fol. 10^h, 1. 5. The list runs thus:—

Śivo 'hi-Mitra-Pitaro Vasv-Ambho-Viśva-Vedhasaḥ

Vidhir Indro 'tha Śakrâgnī Rakṣo 'bdhīśo 'ryamā Bhagaḥ

muhūrtêśā ime* proktā divā pañcadaśa kramāt

muhūrtā rajanau Śambhur Ajaikacaraṇāttrayaḥ †

Dāsrādityaṁ cÂditir ‡ Jīvo Viṣṇv-Arkau § Takṣa-Mārutau.

Where *L reads iti. † In d 202 °caraṇatrayam, but the true reading maybe °caraṇâhvayaḥ; L reads this line, rātrau muhūrtah ŚivÂjāpād Ahirbudhnya-Pūṣakāḥ: after this line a line seems to be lost containing muhūrtas Nos. 3 to 7 (or 8). ‡L Dāsrātpaṁ ca Ditir; all readings apparently corrupt. § Emended from L Viṣṇvārkau, c 112 Viśvakau, d 202 Viśverko.

^{page 708 note 1} No. 790 in Aufrecht's Catalogue. The day-muhūrtas are on fol. 9^a and the night-muhūrtas on fol. 9^b. It calls them tithi-lavāḥ, but the commentary introduces them as muhūrtas and quotes the first three verses of the Jyotiṣaratnamālā set out ante, with some variations. The passage runs thus, in the Śārdūlavikrīḍita metre:—

RudrÂśirviṣa-Mitra-Pitra-Vasu-Vār-Viśvābhijit-KÊndra*-pāḥ

Śakrâgnī Nirṛtir dine tithi-lavāh Pāśy Aryamâkhyo Bhagaḥ |

rātrau Śambhur Ajāṅghri-Tastra †-Yama-Gādastādviraudrā‡ Harīḥ

Sūrya-Tvāṣṭra-Samīraṇā nijabhaje kārye smṛtāḥ siddhi-dāḥ ‖

Where * i.e. Ka-Indra, Ka being a name of Prajāpati and other deities, † Or perhaps Taṁstra-; three muhūrtas are required here. ‡Or perhaps °stāddhi°: this long expression apparently comprises five muhūrtas unless the following Harīḥ (sic) means the dual Harī

^{page 708 note 2} No. 787 in Aufrecht's Catalogue. The work begins at fol. 79 of the volume. The list is given in ch. 2, and the muhūrtas are called tithilavāḥ. The verse is at fol. 80^b, 1. 9, and runs thus in the Śārdūlavikrīdita metre:—

ahnaḥ syuḥ Śiva-Sārpa-Mitra-Pitaro Vasv-Ambu-Viśve 'bhijit

KÊndrÊndrāgnī*-Niśācarā api JalādhīśÂryamâkhyau Bhagaḥ |

rātreḥ syuḥ Smarahā trayo † 'jacaraṇātyaṁcÂśvi-to 'to diti ‡

Jīvo Viṣṇur Inâttruyas § tithi-lavāḥ karmeṣu bhoktaṁ smṛtam ‖

Where * The metre requires °āgni. † Read perhaps Smarahâhvayo. ‡ Or °caraṇātpaṁ°; there is much perplexing here. § Or perhaps Inā ṛyas.

^{page 709 note 1} Winternitz & Keith, Catalogue, No. 1560.

^{page 709 note 2} It begins on fol. 19^a with the words Atha muhūrtah.

^{page 709 note 3} Ed. Cowell, & Neil, , pp. 643, 644.Google Scholar

^{page 710 note 1} Or Sūrapaṇṇatti; both forms occur.

^{page 710 note 2} Vol. xvi, p. 408; also in Ind. Ant., xxi, p. 16.Google Scholar

^{page 710 note 3} Marked “MS. Prakrit d 14”; No. 14 in Keith's Catalogue of Prakrit MSS. It is cited as b, and the passage begins at fol. 44^a, 1. 10.

^{page 710 note 4} Marked “Or. 5143A”, dated Saṁvat 1702. Cited as m. Passage at fol. 31^b, 1. 8.

^{page 710 note 5} One numbered 3376; cited as i; with passage at fol. 24^a, 1. 14. The other is a new MS., not yet acquired; cited as n: with passage at fol. 36^b, 1. 7. The two are much alike even in their errors.

^{page 710 note 6} Only the material variations are noted.

^{page 710 note 7} So I read the final syllable, which varies somewhat in the MSS.; or perhaps jjā.

^{page 710 note 8} So m: shortened to paṁ in the other copies.

^{page 710 note 9} Taṁ jahā in m.

^{page 710 note 10} In n Sate; i Seve.

^{page 710 note 11} In b Sugīe.

^{page 710 note 12} In m Asivade.

^{page 710 note 13} In m merely Baṁ.

^{page 710 note 14} In n Taṁho.

^{page 710 note 15} In m deva.

^{page 710 note 16} In b Visase.

^{page 710 note 17} In i agrivesesaya; b agrivesesasaya; n agrisesesaya; m ajivisesaya. The character gr appears to denote a doubled g.

^{page 710 note 18} In m Āṣavaṁ.

^{page 710 note 19} So i and n: m Amataṁ; b Anamaṁ.

^{page 710 note 20} In b Aṇaghaṁ.

^{page 711 note 1} The reading Sugīe would = Skt. Sugrīva ?

^{page 711 note 2} Pischel's Prakrit Grammar, § 402.

^{page 711 note 3} Savva may represent Sanskrit sarva, sarva, savya, śravya, and perhaps sarpa. Can Bahusavve be read as two names, Bahu and Savve (Śarva) ? If so, the enumeration will require to be altered.

^{page 711 note 4} So in x, 12, Cittā Taṭṭha-devatāe, “Citrā belongs to (is dominated by) the deity Taṭṭha.”

^{page 711 note 5} Pischel, 's Prakrit Grammar, § 401; and p. 712, note²infra.Google Scholar

^{page 711 note 6} Ca appears here as ya after vowels; and if ya in saya be read as = ca, the sa has not got the nomin. e.

^{page 711 note 7} Aggivese occurs in x, 14Google Scholar, apparently as the name of one or two of the fifteen days of the lunar pakṣa.

^{page 712 note 1} Prajāpati appears as Payāvai in x, 12Google Scholar—Rohiṇā Payâvaï-devayāe, “Rohiṇī belongs to the deity Prajāpati.”

^{page 712 note 2} Medial t often becomes y in this work; thus devatā appears as devatā and devayā.

^{page 712 note 3} Pischel's Prakrit Grammar, §§ 83, 348, 396.

^{page 712 note 4} The reading Amataṁ would = Skt. Amṛta.

^{page 712 note 5} Pischel's Prakrit Grammar, § 57.

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XXIV. The Telling of Time in Ancient India

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