Text 9: The measuring pot for one nāḍikā, or daṇḍa, can be prepared with a six-pala-weight [fourteen ounce] pot of copper, in which a hole is bored with a gold probe weighing four māṣa and measuring four fingers long. When the pot is placed on water, the time before the water overflows in the pot is called one daṇḍa.
Text 10: It is calculated that there are four praharas, which are also called yāmas, in the day and four in the night of the human being. Similarly, fifteen days and nights are a fortnight, and there are two fortnights, white and black, in a month.
Text 11: The aggregate of two fortnights is one month, and that period is one complete day and night for the Pitā planets. Two of such months comprise one season, and six months comprise one complete movement of the sun from south to north.
Text 12: Two solar movements make one day and night of the demigods, and that combination of day and night is one complete calendar year for the human being. The human being has a duration of life of one hundred years.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Śrīdharasvāmiviracitā Bhāvārthadīpikā
He describes the unmāna of nāḍikā. Unmāna is a vessel by which measurement is done, made of 6 pala of copper. 5 guñja make a māṣa, and with those a 4-aṅgula long rod-like device is made with a hole at the base. The time it takes for a prastha of water to enter through that hole and for the vessel to become submerged is a nāḍikā. Here, if the pala and hole are larger it sinks quickly, if smaller then slowly - this is the rule for the pala and rod. || 9 ||
Two ahanī make an ahorātra (day and night). || 10 ||
Six months make an ayana in heaven - this is connected with the next verse. || 11 ||
They say in heaven, twelve months make a day and night of the gods. || 12 ||
Śrīvaṃśīdharakṛto Bhāvārthadīpikāprakāśaḥ
For the nāḍikā, the hole should be reinforced with a silver rod, and the same rule applies for gold as well. The measure of a prastha is also stated by Śārṅgadhara: "5 guñjā make 1 māṣaka, 16 of those make 1 karṣa, 3 karṣa make 1 pala, 4 karṣa make 1 pala. 8 pala make 1 śarāva, and 2 of those make 1 prastha." || 9 ||
Ahanī means day and night, using the rule of ekāśeṣa. O Mānada (measurer), this is an address to Śrī Maitreya and Śukadeva regarding Vidura and Parīkṣit. || 10 ||
The combination of the śukla and kṛṣṇa fortnights is neuter gender as it refers to the predicate. The Harivaṃśa states: "The dark fortnight is their day, the bright fortnight is night. O king, the śrāddha for the ancestors occurs during the day in the dark fortnight." Since śrāddha is prohibited at night, and the bright fortnight is night, the natural śrāddha should only be done in the dark fortnight. Those two months and six seasons are: "Hemanta, śiśira, vasanta, grīṣma, varṣā and śarad are the six seasons, starting from Mārgaśīrṣa, each lasting two months" according to astrology. || 11 ||
Divi means in the heavenly realm, ayana refers to the southern and northern paths. "That is a day and night for the gods, with the northern path as day. Auspicious and inauspicious deeds should be done then, with the southern path as night." This means auspicious and inauspicious deeds should be done in the northern and southern paths respectively. The Harivaṃśa states: "What is considered a year by human reckoning is a day and night for the gods." Regarding lifespan, astrology describes three types for humans: short, medium and long. Short is up to 30 years, medium up to 60, and above that is long. This variation in describing lifespans as shorter or longer is not contradictory to the Vedic statement "a person lives for 100 years", as the word "hundred" here does not literally mean 100 but refers to a very long time. In reality, lifespan varies slightly based on sin and merit - it decreases due to sin and increases due to merit. Sin includes prohibited acts like daytime intercourse, while merit includes prescribed acts like nighttime intercourse. The Praśna Upaniṣad states: "Those who engage in sexual union during the day lose their vital energy. It is celibacy when they engage in sexual union at night." The same principle applies in other cases as well. || 12 ||
Śrīrādhāramaṇadāsagosvāmiviracitā Dīpinī Vyākhyā
Unmāna is the means of measuring. Pala here means one karṣa. Prastha here means a vessel measuring 25 karṣa of water. The time it takes for that measure of water to enter that vessel and for the vessel to become submerged by the water's entry is called a nāḍikā. With a silver rod, the hole should be enlarged, and the same rule applies for gold. || 9 ||
Ahanī is dual number by the rule of liṅgasamavāya, hence it is explained as ahorātra. The vocative Mānada is used to draw attention to the discussion of time. || 10 ||
Tad refers to the predicate, like in "samaya iti" (at that time). There, the dark fortnight is day and the bright fortnight is night. Since that action is prohibited then, the six months when the sun transits Cancer etc. is the southern path. The six months when it transits Capricorn etc. is the northern path. As Rāmadeva Jña states: "The northern and southern paths are determined by Capricorn and Cancer." || 11 ||
They say in heaven a day and night is: the northern path is day and the southern path is night. || 12 ||
Śrīmadvīrarāghavavyākhyā
To explain the measure of a nāḍikā, since the daily variations cannot be counted, he describes the characteristics of a prastha. A vessel measuring 12.5 pala is called unmāna as it is used for measuring. Some say it is made of 6 pala of copper. 5 guñja make a māṣa, and with those a 4-aṅgula long needle-like device is made with a hole at the base. The time it takes for a prastha of water to enter through that hole and for the vessel called prastha to become submerged when placed in water is a nāḍikā. A prastha vessel made of 12.5 pala of gold with a 4-aṅgula needle made of 4 māṣa of gold with a hole, which sinks when filled with a prastha measure of water - the time of its sinking is a nāḍikā. If the pala and hole are larger it sinks quickly, if smaller then slowly - this is the rule for the pala and needle. || 9 ||
Four and four make eight yāma. Both ahanī (day and night) make an ahorātra for mortals. Fifteen days make the bright fortnight, and another fifteen days the dark fortnight. || 10 ||
O Mānada! Vidura, the combination of these bright and dark fortnights is one month for humans. For the ancestors: that aforementioned month is a day and night for the ancestors. Tad is neuter gender as either the subject or predicate can take that gender when connected. Those two aforementioned months make a season for humans. Six months make an ayana, which is of two types - southern and northern, each lasting six months. || 11 ||
He describes the special case for the gods: The two ayana, southern and northern, in heaven (svarga) are called a day and night for the gods. The twelve months mentioned earlier for humans are remembered as twelve years. Incidentally, he also states the lifespan for humans as 100 years. The meaning is clear. "For humans" is representative - others also have a lifespan of 100 years according to their own measure. || 12 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
For the nāḍikā, the hole should be reinforced with a silver rod, and the same rule applies for gold as well. The measure of a prastha is also stated by Śārṅgadhara: "5 guñjā make 1 māṣaka, 16 of those make 1 karṣa, 3 karṣa make 1 pala, 4 karṣa make 1 pala. 8 pala make 1 śarāva, and 2 of those make 1 prastha." || 9 ||
Ahanī means day and night, using the rule of ekāśeṣa. O Mānada (measurer), this is an address to Śrī Maitreya and Śukadeva regarding Vidura and Parīkṣit. || 10 ||
The combination of the śukla and kṛṣṇa fortnights is neuter gender as it refers to the predicate. The Harivaṃśa states: "The dark fortnight is their day, the bright fortnight is night. O king, the śrāddha for the ancestors occurs during the day in the dark fortnight." Since śrāddha is prohibited at night, and the bright fortnight is night, the natural śrāddha should only be done in the dark fortnight. Those two months and six seasons are: "Hemanta, śiśira, vasanta, grīṣma, varṣā and śarad are the six seasons, starting from Mārgaśīrṣa, each lasting two months" according to astrology. || 11 ||
Divi means in the heavenly realm, ayana refers to the southern and northern paths. "That is a day and night for the gods, with the northern path as day. Auspicious and inauspicious deeds should be done then, with the southern path as night." This means auspicious and inauspicious deeds should be done in the northern and southern paths respectively. The Harivaṃśa states: "What is considered a year by human reckoning is a day and night for the gods." Regarding lifespan, astrology describes three types for humans: short, medium and long. Short is up to 30 years, medium up to 60, and above that is long. This variation in describing lifespans as shorter or longer is not contradictory to the Vedic statement "a person lives for 100 years", as the word "hundred" here does not literally mean 100 but refers to a very long time. In reality, lifespan varies slightly based on sin and merit - it decreases due to sin and increases due to merit. Sin includes prohibited acts like daytime intercourse, while merit includes prescribed acts like nighttime intercourse. The Praśna Upaniṣad states: "Those who engage in sexual union during the day lose their vital energy. It is celibacy when they engage in sexual union at night." The same principle applies in other cases as well. || 12 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Unmāna is the means of measuring. Pala here means one karṣa. Prastha here means a vessel measuring 25 karṣa of water. The time it takes for that measure of water to enter that vessel and for the vessel to become submerged by the water's entry is called a nāḍikā. With a silver rod, the hole should be enlarged, and the same rule applies for gold. || 9 ||
Ahanī is dual number by the rule of liṅgasamavāya, hence it is explained as ahorātra. The vocative Mānada is used to draw attention to the discussion of time. || 10 ||
Tad refers to the predicate, like in "samaya iti" (at that time). There, the dark fortnight is day and the bright fortnight is night. Since that action is prohibited then, the six months when the sun transits Cancer etc. is the southern path. The six months when it transits Capricorn etc. is the northern path. As Rāmadeva Jña states: "The northern and southern paths are determined by Capricorn and Cancer." || 11 ||
They say in heaven a day and night is: the northern path is day and the southern path is night. || 12 ||
Śrīmad Vīrarāghava Vyākhyā
To explain the measure of a nāḍikā, since the daily variations cannot be counted, he describes the characteristics of a prastha. A vessel measuring 12.5 pala is called unmāna as it is used for measuring. Some say it is made of 6 pala of copper. 5 guñja make a māṣa, and with those a 4-aṅgula long needle-like device is made with a hole at the base. The time it takes for a prastha of water to enter through that hole and for the vessel called prastha to become submerged when placed in water is a nāḍikā. A prastha vessel made of 12.5 pala of gold with a 4-aṅgula needle made of 4 māṣa of gold with a hole, which sinks when filled with a prastha measure of water - the time of its sinking is a nāḍikā. If the pala and hole are larger it sinks quickly, if smaller then slowly - this is the rule for the pala and needle. || 9 ||
Four and four make eight yāma. Both ahanī (day and night) make an ahorātra for mortals. Fifteen days make the bright fortnight, and another fifteen days the dark fortnight. || 10 ||
O Mānada! Vidura, the combination of these bright and dark fortnights is one month for humans. For the ancestors: that aforementioned month is a day and night for the ancestors. Tad is neuter gender as either the subject or predicate can take that gender when connected. Those two aforementioned months make a season for humans. Six months make an ayana, which is of two types - southern and northern, each lasting six months. || 11 ||
He describes the special case for the gods: The two ayana, southern and northern, in heaven (svarga) are called a day and night for the gods. The twelve months mentioned earlier for humans are remembered as twelve years. Incidentally, he also states the lifespan for humans as 100 years. The meaning is clear. "For humans" is representative - others also have a lifespan of 100 years according to their own measure. || 12 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He describes the characteristics of the nāḍikā (nadika) vessel for measuring time. Dvādaśeti. A vessel with an excellent measure made of six palas, which is dvādaśārdha-pala (dvadashardha-pala) in measure, with an aperture made of four golden māṣas (mashas) four aṅgulas (angulas) long - such a nāḍī (nadi) vessel is constructed. The time it takes for a prastha of water placed in it to be drunk and submerged is called a nāḍikā (nadika).
This means: Four kākiṇis (kakinis) make one-twentieth. When four of these are combined with four māṣas (mashas) four aṅgulas (angulas) long, whatever circumference is formed, a nāḍī (nadi) vessel of six palas is made with four such apertures. It drinks water that is free from extreme cold, impurities etc., clear, of even temperature, constantly heated by the sun's rays, flowing, or from Prayāga (Prayaga) in spring. That duration is called a nāḍikā (nadika). As it is said:
"Four kākiṇis (kakinis) are called one-twentieth. They say a kṛṣṇala (krishnala) is thus established. Four of those make a māṣa (masha).
When four māṣas (mashas) four aṅgulas (angulas) long are made, an aperture is made as wide as their circumference.
For a prastha nāḍī (nadi) vessel of six palas in pure water. With excess weight of water, it will fill quickly.
With extreme cold and impurities, it fills only with intoxication. Therefore, in spring and with water from Prayāga (Prayaga),
The purity of the nāḍī (nadi) should be tested, otherwise it is not possible. With clear, evenly warm water constantly heated by the sun's rays,
Time measurement should always be done with flowing water." || 9 ||
Both days are a day and night. When "days" is said, it establishes two days but not night, hence "both" is used, as it is said that when there is a word for both, it applies even in the dual. || 10 ||
With reference to the later gender, "that" is said - that human month is a day and night for the ancestors. Two such months are a season. The six seasons are called the southern and northern courses. || 11 ||
In heaven, for the gods, the two courses are days. Day and night - since there is no night activity, even night is called "day", hence "days" is said. Twelve human months are a year. || 12 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
The mention of graharṣa (graharkṣa) refers only to the movement of the sun, not to the end of time, as the year is not of utmost importance. || 12 - 15 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
It describes the measurement of nāḍikā (hour). The measurement instrument by which it is measured is a vessel made of six palas of copper. A pala is equal to 64 māṣas. A māṣa is equal to five guñjās. With four of these, a four-aṅgula long rod-like instrument is made with a hole at the base. The time it takes for a prastha of water to enter through that hole and submerge the vessel is called a nāḍikā. Here, if the pala and hole are larger, it would sink quickly, and if smaller, it would sink slowly. Hence there are rules for the pala and rod, and even for the hole reinforcement with silver etc., and also rules for gold. || 9 || * The two ahanī are day and night. || 10 || * * Those two ayanas in the sky are the day and night of the gods, twelve (months). || 11 || * * The months (make) a year. || 12 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
A vessel measuring six and a half palas, made of copper, by which it is measured, is the measuring instrument. It has a hole made at the base with four golden māṣas in the form of a four-aṅgula long needle. The time it takes for a prastha of water to submerge through that hole is called a nāḍikā. || 9 || * * Four and four, eight yāmas (make) both ahanī, day and night. || 10 || * * Two months (make) a season, six months (make) an ayana, connected with divi (sky) in the next (verse). || 11 || * * In the sky, in the world of gods, they call the two ayanas ahanī. Twelve months are known as a year. || 12 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
To explain this, it describes the measurement - dvādaśārdhapalonmānam. Dvādaśārdha means six. When both are known, lesser and greater amounts are understood, so to know both equally, dvādaśārdhatā is mentioned. A pala is four suvarṇas. A suvarṇa is sixteen māṣas. A māṣa is five guñjās. A guñjā is three barley grains. After making a vessel with six and a half palas of copper, a hole should be made in the middle with four golden rods combined. Those golden māṣas are four aṅgulas long, four times the length of 34 sesame seeds. Hence it says - with four golden māṣas of four aṅgulas. When a prastha of water enters and submerges it, that is the time. || 9 || * * After explaining the measurement of nāḍikā, it now explains the measurement of time above that - four yāmas. Four yāmas make a day, and again four yāmas make a night, hence it is stated twice. Ahanī means day and night. Ubhe (both) is to exclude repetition. Thus both combined make one day. Fifteen days make a fortnight. That fortnight is of two types - bright and dark. The bright fortnight has the moon visible at the beginning of night, the dark fortnight has moonlight visible in this region at the beginning of night. The address mānada is used because the disciple understands the words just by hearing. Fifteen days refers to the phases. || 10 || * * Tayoḥ samuccaya means the combination of those two is a month. It is of both types, so both are intended. For the pitṛs (ancestors), that is their day and night. When the moon enters the fifteen phases, it is night, due to obstruction by the moon. When it departs from there, it is day. The pitṛs consider only the water-based obstruction of the sun, not the earth-based one. Just as for us the day-night arrangement is based on sunrise and sunset whether the moon is present or not, similarly for them the sun's position is irrelevant and only the moon's entering and exiting the phases is relevant. Entering is the origin of a phase, exiting is the destruction of a phase. Exiting is day, so on new moon day is their eating time, and on full moon they sleep satisfied - this is their day-night arrangement. Thus two months make a season, six months make an ayana, twelve months make a year. So two ayanas make a year. Their names are southern and northern. Southern ayana and northern ayana. Those two ayanas in the sky (heaven) they call ahanī. Southern ayana is night, northern ayana is day. Those in heaven consider only light-based obstruction of the sun, not moon-based or earth-based. There the stars are referred to by the word light. There, Uttarāṣāḍhā is the dawn of the northern ayana day. When its quarter is used up, the sun rises, then it is Makara. Up to three quarters of Punarvasu is day. These stars are arranged in a garland-like manner facing each other. Those in the rear portion or front portion see half and do not see half. Just as in a double cloth they see only half the pattern from one side, similarly for the gods also from a quarter of Punarvasu to Uttarāṣāḍhā the stars are obstructing. All these face upwards and are arranged like a garland. So when the southern ayana stars are with the sun, both sets of stars face downwards and the sun is not seen at all. Prāhuḥ indicates this is authoritative. Twelve months make a year. Here also smṛta indicates this is authoritative. A hundred years is the maximum lifespan of humans, without increase or decrease. With one year, one lifespan is used up by time, as per the śruti "a person has a hundred-year lifespan". But when dharma is practiced, the use of lifespan by time is blocked, then one lives even more than a hundred years. When sin is committed, sin uses up half the lifespan, and time the other half; if that sin is equal to time. If it is excessive, there is greater decrease of lifespan. In case of excessive sin causing many births, from the moment of seed-fall up to twenty-five years, various wombs are obtained, this does not violate the śruti of hundred-year lifespan. Nirūpitam indicates this is authoritative. || 12 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding "yāmā". It means with the intention of kalā. Considering the increase or decrease of the lunar day by calculation, apprehending the obstruction of the fifteen-day fortnight, this is said for its resolution. Thus, even with the increase or decrease due to the Sun's obstruction by the Earth etc., in terms of kalā calculation, it always means fifteen days uniformly. || 10 || * It means the combination of those two. That is twofold etc. According to the śruti: "The new moon indeed observes the months" and "The full moon indeed observes the months". The twofold nature here does not refer to the distinction between bright and dark fortnights, but rather as stated in the fifth canto regarding the Sun: "It consumes twelve months known as zodiac signs, parts of the year, a month is two fortnights, day and night, thus they indicate two and a quarter constellations." By this, two fortnights and a month are by lunar measure, and that same two fortnights are day and night for the ancestors. But by solar calculation, two and a quarter constellations are said to be a month. Further on, discussing the Moon: "Expanding with the kalās of the immortals and waning with the kalās of the ancestors, extending the days and nights with the waxing and waning fortnights." From this statement, both the solar and lunar months are accepted. Thus it becomes twofold. This twofold nature refers to the ancestors' day and night (1) by accepting the fifteen-day fortnight, and the gods' day and night by accepting the solar solstice, as intended by Maitreya who speaks of both. They consider the simultaneous arrangement of both day and night - regarding the Moon etc. It enters means: "He rises from the waters, and enters the waters again" according to the śruti. The Sun enters those watery ones. Now, due to the possibility of obstruction by the Earth for those above (stationed), how is this so? To address this expectation, they explain - The ancestors indeed etc. Created by water means: "The Moon indeed is the abode of waters" according to the śruti, because of its watery nature, it is created by that. Thus means: Because in the original text the lunar month, which is a combination of bright and dark fortnights, is described as the ancestors' day and night, not others. Here it appears thus: In Siddhāntaśiromaṇi, Bhāskarācārya states: "The ancestors residing in the upper part of the Moon consider the lower part as nectar-rayed. They see the Sun from their heads at new moon, hence it is split for them. Due to being at half the distance, the lower part of the Moon is not visible, therefore midnight is indeed at full moon. In the dark fortnight, the Sun rises in half a fortnight, in the bright fortnight it sets, thus it is logically established." Thus, accepting the ancestral world to be above the lunar orbit, at new moon when the Sun and Moon are in the same zodiac sign, it is midday. The zodiac circle consists of twelve signs, half of that is six signs. Due to that much distance, when the Moon is at its lowest, obstructed by it, the Sun is not visible. Then it becomes complete night. When the Moon moves forward, then they see the Sun partially obscured from below, so even though the Sun exists, it is night. When there is a nine-sign distance, then the Sun comes to a place equal to that world, then day begins, and similarly in the evening. This is also intended here. If this differs from the cosmology of the fifth canto, with the Moon's position also being low, everything is logically consistent. This much is the main difference. While they accept only the intervening space, here [?] the existence there is through rays. Regarding "The solstices and the days" here. Created by light means: Just as when a forest fire blazes in the eastern direction in the morning, the sunrise is not perceived by one facing east in the west, due to the obstruction by the nearby fire's light from the distant Sun, similarly is the meaning. They consider means: They consider it as establishing night. They explain the stated method by explaining the manner of the constellations' position - These etc. As etc. means: Those in the back see the front part, and those in front see the back part. Obstructing means: Obstructing the Sun. Facing upwards means: Not facing upwards like an inverted pot, but like a tree. Facing downwards means: Situated low. Here this is apparent: The śruti states "The constellations are indeed the homes of the gods." Although those are fixed in Śiśumāra, they appear to rotate due to its rotation, so the gods residing there are also like that. That is why in the fifth canto, in praise of Dhruva's abode, it is said: "Where the great devotee Dhruva, son of Uttānapāda, is respectfully circumambulated on the right by Agni, Indra, Prajāpati, Kaśyapa, and Dharma, who are of equal duration." There, the gods are situated in the northern constellations, so when the Sun is positioned there, it is seen low due to proximity, as the Sun's orbit is lower than the constellation's orbit. But when the Sun is positioned in the southern constellations, the Sun being extremely far and lower than both types of constellations is not visible at all. During the day, although it is somewhat obscured for some time like clouds due to the daily rotation of Śiśumāra and the Moon's rotation, they do not consider that obstruction as establishing night, because light exists due to the Sun's proximity. This has been explained to refute those astronomers who consider the day-night division of the gods according to the Purāṇas to be based merely on ignorance without reasoning. Now, how is a hundred years the maximum lifespan, by which there is no contradiction with śruti, when longer lifespans are remembered in Kṛta etc. and sometimes seen even now? To explain this, they say - With one etc. The enjoyment of life is obstructed by time means: The enjoyment of life effected by time is obstructed by dharma. || 11 || 12 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
The measure of nāḍikā is explained as follows: Three barley grains make one guñjā, five guñjās make one māṣa, sixteen māṣas make one suvarṇa, four suvarṇas make one pala. A vessel called unmāna is made of six palas of copper, capable of holding one prastha of water. A hole is made at the bottom using a four-finger long needle made of four gold māṣas. The time it takes for the vessel to fill with one prastha of water through this hole and sink in water is called one nāḍikā. If the hole or weight is increased, it would sink faster, and if decreased, it would sink slower. This is the rule for the weight and needle, and it should be understood that a silver needle can be used to adjust the hole size. [9]
Four and four, eight yāmas make day and night for mortals. Four yāmas make a day and four yāmas make a night. To avoid confusion about repetition, it is said "both". Thus, both together make one day. Fifteen such days make a fortnight (pakṣa), which is of two types: śukla (bright) and kṛṣṇa (dark). The one in which the moon's phase increases is śukla, and where it decreases is kṛṣṇa. Addressing with affection, it says "O respected one". [10]
The combination of these śukla pakṣa and kṛṣṇa pakṣa is one month for humans. For the ancestors (pitṛs), it is specified: That aforementioned month is a day and night for the ancestors, where the kṛṣṇa pakṣa is day and śukla pakṣa is night. Those two aforementioned months make one season (ṛtu) for humans. Six months make one ayana, which is of two types: southern (dakṣiṇa) and northern (uttara). This connects with "in heaven" in the next verse. [11]
In heaven (divi), the two ayanas, dakṣiṇāyana and uttarāyana, are said to be day and night for the gods. Uttarāyana is day, dakṣiṇāyana is night. Twelve months are remembered as one year (saṃvatsara) for humans. Incidentally, the lifespan is mentioned: One hundred years. This also implies ancestors, gods, etc. A hundred years of one's own measure is determined as the highest complete lifespan, as stated in the śruti "A person's life is indeed a hundred years". One should not doubt why death is seen in the middle or life is seen and heard beyond that. Death in the middle is due to the depletion of lifespan for those of bad conduct. Hence the qualification "highest", and due to good conduct and being an adhikārin, life can be even longer according to the maxim "Those who are qualified remain as long as their qualification". This should be understood from the respective contexts. [12]
Hindī Anuvāda
A vessel should be made of six (measures of) copper that can hold one prastha of water. A four-finger long needle made of four māṣas of gold should be used to make a hole in the bottom of this vessel and it should be placed in water. The time it takes for one prastha of water to fill the vessel and for the vessel to sink in water is called one 'nāḍikā'. [9]
O Vidura! Four and four praharas make 'day' and 'night' for humans, and fifteen days and nights make one fortnight (pakṣa), which is considered to be of two types: śukla and kṛṣṇa. [10]
Combining these two fortnights makes one 'month', which is one day and night for the ancestors. Two months make one 'season' (ṛtu), and six months make one 'ayana'. Ayana is of two types: uttarāyana and dakṣiṇāyana. [11]
These two ayanas together make one day and night for the gods, and in the human world, these are called a 'year' or twelve months. The highest lifespan of a human is said to be one hundred such years. [12]
SB 3.11.9-12
