Laghukoshasamgraha 2

English (machine translation) 2

Language: English

2.47 — 1 part

2.1

The Anekārthanāmamālā (composed by Jñānasāgara)
1
Having bowed with my head to the lord of Jinas, Pūjyapāda, Cailācārya, Śivāyana, / and the Arhat, I explain homonymous words (*anekārtha*).

2.2

2
Profound, pleasing, varied, and accomplishing broad meanings, / I will briefly declare the lexicon for the benefit of poets.

2.3

3
Arhat and Pinākin are *śambhu*s; Jina and Arhat are *tathāgata*s; / Veda and Sūrya are *vivasvant*s; Viṣṇu and Rudra are *vṛṣākapi*s.

2.4

4
[Viṣṇu] and Indra are *vikṛṣṭha*s; Śeṣa and Śārṅgin are *ananta*s; / elephant and sport are *jīmūta*s; Indra and rainclouds are *parjanya*s.

2.5

5
*Vana* is used for water and forest; *bhuvana* for world and water; / *ghṛta* for clarified butter and water; *viṣa* for hālāhala poison and water.

2.6

6
*Talpa* is used for wife and bed; *jyotis* for eye and star; / *rāma* for white and handsome; *vāma* for crooked and charming.

2.7

7
*Dhiṣṇya* is used for asterism and abode; *ambara* for garment and sky; / *sāla* for rampart and tree; *sindhu* for river and woman.

2.8

8
*Sārasa* is used for bird and rogue; *ketana* for ray and banner; / *mayūkha* for peg and ray; *pataṅga* for grasshopper and the sun.

2.9

9
*Añjana* is used for collyrium and elephant; *sāraṅga* for spotted deer and elephant; / *sarala* for upright and a pine tree; *punnāga* for an excellent man and the punnāga tree.

2.10

10
*Pāñcajanya* is used for fire and conch; *kambu* for conch and elephant; / *kasvara* for born in heaven and wealth; *syandana* for chariot and water.

2.11

11
*Adri* refers to mountain and tree; *śikharin* to tree and mountain; / *rājan* to the moon and an earthly king; *dvija* to tooth and Brahmin.

2.12

12
*Mocā* and a celestial nymph are *rambhā*; [rambhā also refers to] plantain, banner, and *mocā*; / *aśoka* refers to a virtuous man and the aśoka tree; *sumanas* to a god and a flower.

2.13

13
*Tāra* refers to pearl and silver; *bhūri* to much and gold; / *kṣīra* to water and milk; *payas* to water and milk.

2.14

14
*Kāṣṭhā* refers to a measure of time and excellence; *koṭi* to ten million and excellence; / *sandhi* to fissure and union; *sindhu* to river and ocean.

2.15

15
*Bādhā* refers to prohibition and pain; *vyāmoha* to foolishness and delusion; / *guhya* to private parts and pudendum; *kīlāla* to blood and water.

2.16

16
*Argha* refers to price and worship; *jātya* to noble and well-born; / *abda* to cloud and year; *tārkṣya* to horse and Garuḍa.

2.17

17
*Stambha* refers to paralysis and pillar; *carcā* to reflection and deliberation; / *sthāṇu* to Hara and a post; *svaira* to independent and slow.

2.18

18
*Śaṅku* is used for a narrow opening, a straw fire, and a peg. / *Dāva*, as well as *dava*, denotes a quantity and a fire born in the forest.

2.19

19
*Kīnāśa* is used for a miser, a servant, Yama, and a flesh-eater; / likewise, they say *puṇyajanāḥ* means good people, and also rākṣasas.

2.20

20
*Virocana* is used for the sun, the moon, the son of Danu, and fire; / *haṃsa* is used for Nārāyaṇa, the sun, an ascetic, a horse, and a goose.

2.21

21
*Soma* is the moon, nectar is *soma*, *soma* is a king, the source of the yuga, / *soma* is a kind of creeper; *somapa* is Agastya, [and] a guardian of the quarters.

2.22

22
*Aja* is Brahmā, *aja* is Viṣṇu, *aja* is Śiva, *aja* is darkness, / *aja* is three-year-old rice, *aja* is Rāma's grandfather.

2.23

23
*Śuci* is considered [to mean] pure, uninjured, fire, a brāhmaṇa, an excellent minister, / the month of Āṣāḍha, spiritual understanding, and religious studenthood.

2.24

24
*Artha* is used for what is expressed, wealth, an object, purpose, and occupation; / *bhāva* is used for an entity, activity, self, existence, intention, and birth.

2.25

25
*Prāyaḥ* is used for abundance, resemblance, conjecture, beginning, food, and abstinence; / *anta* is used for an entity, proximity, nature, being, and death.

2.26

26
*Akṣa* is used for gambling, a part of a chariot, the eye and so forth, [and] the bibhītaka tree; / *sāra* is used for the best, strength, wealth, treasure, an aquatic animal, and firm.

2.27

27
*Gauḥ* is considered [to occur] in eleven senses: in speech, water, an animal, a king, / a direction, bodily hair, the sun, heaven, an arrow, a ray of light, and the eye.

2.28

28
*Hari* is remembered in ten senses: in the moon, the sun, Yama, Viṣṇu, / Indra, a frog, a horse, a lion, a monkey, and the wind.

2.29

29
*Puṣkara* is used in eight senses: in a lotus, the tip of an elephant's trunk, the sky, the blade of a sword, a disease, / the face of a musical instrument, a sacred ford, and water.

2.30

30
*Rasa* is recognized in erotic sentiment and the like, astringent taste and the like, clarified butter and the like, poison, water, / sap, mercury, affection, and also semen.

2.31

31
*Tīrtha* is used for doctrine, a worthy recipient, a brief sacred tradition, the foremost of the wise, / a sacred forest, a river-crossing, great truthfulness, and a great sage.

32–33
*Dhātu* is used for the five metals, the bodily humors such as chyle, / the four elements beginning with earth, innate disposition, and primary matter. (32)
*Lalāma* is remembered in nine senses: principal, a horn, a tail, an ornament, a sectarian mark, power, / a banner, a mark, and a horse. (33)

2.34

34
*Varṇa* is taught in six senses: in bodily form, a letter of the alphabet, color, the social classes such as brāhmaṇa, / a garland, and ointment.

2.35

35
*Svara* is used for the vowel *a* and the like, acute and other accents, the musical note *ṣaḍja* and the like, and sound; / *samaya* is remembered in convention, conduct, doctrine, and time.

2.35-2

36
*Tantra* is used for the principal thing, doctrine, an army, a thread, and retinue; / *sattva* is used for vigor, existence, resolve, steadfastness, and living beings.

2.36

37
*Guṇa* is used for color and so forth, threads, a bowstring, the subordinate, and policy; / the superior speech of Brahman is used for knowledge, conduct, liberation, the self, and Vedic revelation.

2.37

38
*Antara* means space, occasion, cloth, external connection, difference, / middle, the internal organ, a hole, a distinction, and devoid of.

2.39

39
*Atha* is accepted in the sense of cause, example, question, Vedic revelation, clearing of the throat, / immediate sequence, heading of a topic, and auspiciousness.

2.40

40
The word *iti* is proclaimed in the sense of cause, of such a kind and so on, exclusion, contrary, / appearance, and conclusion.

2.41

41
*Dharma* is used for a bow, non-violence and the like, origin and the like, good fortune, and policy; / [dharmin] is that which possesses substance and activity, perception in living beings and so forth, in forest fire and so forth, [and] in wooden artifacts.

2.42

42
*Pudgala* is used for material entities, and also for a transmigrating soul; / *vargaṇā* is used for varieties of karmic matter, non-karmic matter, quasi-karmic matter, and class.

2.43

43
*Bhaga* is remembered as belonging to six: to lordship that is not whole, / valor, fame, fortune, detachment, and knowledge.

2.44

44
They call *kaivalya* arhat-hood, solitude, and also bliss; / *labdhi* is used for omniscience and the like, attainment of the desired, and fate regarding fortunes; / in non-absolutism, the particle *syāt* is sometimes heard in knowledge and so forth.

Linked texts (1)

Laghukośasaṃgraha — Sanskrit

Laghukoshasamgraha 2

Contents

Linked texts (1)