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SECTION 2. SCIENCES A. Writing. The Paumacariya clearly mentions that writing (livi sattha 24.6) was taught to the students. A princess is referred to be learning alphabets. with a pen in her hand (sa padhai akhharaim lehapihattha payattenam 26.5). Kings are said to be sending written messages (leha 26.94; 98.13-14). King Ativirya sent a long letter to king Mahidhara calling him for his assistance with his forces. The letter is spread over 12 (gathas) lines of the Paumacariya (37. 3-14). Private and confidential letters (lehe sahinnane 77.45) are said to have been sent by Rama and Laksmana to call for the girls offered to them (77.53) in marriage. B. Astronomy. A fair glimpse, in the Paumacariya, of the division of time and the components of the solar system speaks of the developed stage of the science of astronomy. The time in general is denoted by the words 'kala' (3.33, 8.10; 15.99; 20.66) and 'samaya' (16.50) and in particular as 'vela' (14.128) and its division is called 'kalavibhaga' (3.17). The time is divided into fratri (rattimdivam 75.85. rayani 8.154, nisa 12.19 rai 14.116) 'dina' (aha 22.74, diyaha 14.30, dina 7.138, divasa 14.55); fortnight (pakkha 42.4), the dark (bahula 10.107) and the bright. (suddhapakkha 6.27 or sukka 20.68); month (masa 15.96) which was based on lunar cycle as it is stated that the moon wanes and waxes in the dark and the bright fortnight respectively (bahulasukkapakkhe osarai pavaddhai cando 20 68); and year (varisa 14.24, vasa 20.71, samvacchara 107.8; 114.27). 1. For their details see Sukhabodhika Tika, p. 146-147 and Life in Ancient India, p. 172-173. See Samavayanga for 72 Kalas.

EDUCATION AND ARCHITECTURE 409 The middle of the day is called 'majjhanha (22.1) which indicates that the day was further divided into forenoon and afternoon. division of a full day into eight Yamas can be inferred from the reference to the last Yama of night (pacchimajama 25.1). Time of the union of day and night i. e. the dusk is referred to as 'sanjhasamaya' (16.50). Besides that, the time of the union of night and day i. e. the dawn as well as the middle of the day i. e. the noon are also mentioned as 'sandhya' (tinnisanjhao 7.14). Viyala = vikala indicates the time after the sun-set (141.41), during that a Jaina is prohibited to take meals. Pradosa-samaya is also mentioned (paosasamaa 70.50) in the sense of the night. The division of the day into 'muhurtas' was also known (14.125) The fortnight consisted of nearly fifteen days and some of the 'tithis' are specifically mentioned in the Paumacariyam. They are viz. 'Pancamidivasa' -54.28; Malasattami -89. 31, Bahulaatthami- 17.107 Dhavalatthami' -29 1; 66.14; Egarasi-73.34 and Pancayasi- 65.14 or Pancadasi 97.7. The Purnimanta basis of reckoning the lunar was prevalent. Thus there is mentioned that the day on which the moon entered the Sravana-naksatra, was called as Sravanapancadasi (Savanasangae cande savanapancadasie 96. 7) The names of the following months have occurred in the Paumacariyam:-Cetta 6. 36; 17. 107; Jettha 73.34; Asadha-29.1; Savana-97. 7; Kattigi-89.30 (i. e. Kartika Purnima) and Maggasira-6. 28; 54. 28. As far as the seven days are concerned only one of them i. e. Sunday is menioned (diyaho vibhavasu=ravi-vasara 17. 107). The year was divided into six seasons. They were Nidaha 11. 111 or Gimha 29. 21; Jalaya 22. 31 or Ghana 35. 28. or Pausa-29 40; Saraya-43, 1; Hemanta-31. 41; Sisira 26. 21 and Vasanta- 21. 46. The knowledge of the people about solar astronomy was well advanced as it is testified by the evidences available in the Paumacariyam. There are categorical references to the planets (savve gaha 17. 110); contellations = naksatras (nakkhatta 69. 54) and stars (taraga 75. 34). The solar bodies which have been specifically mentioned are: Planets Sura-14.115 : or Ravi 17.108; Canda-12.137 or Sasi 17. 108; Ara (Mangala)-17.108; Buha-17.109; Gura-12.109; Bhaggava (Sukra) 17. 108; Sani-17. 109; and Rahu-12.137. There is reference to the lunar eclipse when the moon is devoured by Rahu (Cando iva Rahugahanammi 12. 137).

410 A CRITICAL STUDY OF PAUMACARIYAM Constellations:-The following naksatras are mentioned. Assini (Asvini) 20. 55, Bharani 20. 42, Kittiya (Krttika) 20. 43, Rohini 20. 44, Punavvasu (Punarvasu)-20. 30; Pussa (Pusya 20. 41;) Magha 20. 31, Hatta (Hasta) 20. 50. Citta 20. 32, Visaha (Visakha-20.49), Anuraha (Anuradha 20. 34), Inda (Aindra or Jyestha) 20. 29, Mula 20. 35, Puvvasadha and Uttara asadha 20.36; 20. 27; 97. 7; Samana Savana (Sravana) 17.107; 97. 7; Sayabhisa (Satabhisaj) 20. 38; Uttarabhaddavaya 20. 39 and Revai (Revati) 20. 40. Thus nineteen Some of the of the twenty-seven naksatras have been mentioned. months are specifically mentioned. They themselves indicate the corresponding nahsatras-viz. Maggasira for Mrgasiras, Phagguna for Phalgunis and Jettha for Jyestha (6.27; 66. 14; 74. 34). : Zodiacs -The zodiacs which have been referred to specifically are Mesa (Mesa-17.108), Vrsa (Vasabha-17.108), Karka (Kulira 17.108), Kanya (Kanna 17.109), Makara (Mayara 17.108) and Mina (Mina 17.109). C. Astrology. The art of judging the influence of stars upon human affairs is called astrology. The Paumacariya reveals that people had great faith in astrology. On various social and political occasions people took into consideration the timely planetary position to find out whether the particular time was auspicious or inauspicious. This subject has already been dealt under popular beliefs. Here it is to be noted that astrologers (ganiyanu 17,107 or nakkhastapadhaya 17.112) were consulted on various occasions. The Paumacariya states that on the occasion of the birth of Hanu, an astrologer read out the planetary position and foretold after calculation that Hanu would be a great person (balabhogarajja samiddhi) and would attain liberation (17.111-118). Thus the Paumacariya reveals that astrology had developed greatly and it had become a pseudoscience.