Laghukoshasamgraha 7
English (machine translation) 7
- Language
- English
7.1
Thus ends the third independent chapter in the Śabdaratnapradīpa.
Fourth independent chapter.
4-1
He who conquers by means of the Rājasūya sacrifice, and who is the lord of a realm
whose command governs the earth, is called an emperor (*samrāj*).
7.2
4-2
A wise minister of a king who determines his counsel [is a counsellor];
and the wise man appointed to practical duty is considered an executive minister (*karmasaciva*).
7.3
4-3
He who belongs to the king's bodyguard is called *anīkastha*.
Those who are appointed to the inner apartments are named *antarveśmika*s.
7.4
4-4
A secret agent employed according to truth is called an emissary (*praṇidhi*).
And an official appointed over a village is regarded as a resident overseer.
7.5
4-5
A eunuch is called a *varṣadhara*; and the supervisor of gambling is a *sārika*.
Bordering one's territory is an enemy, and bordering that is an ally.
7.6
4-6
An arrow that has missed its target is called *aparāddheṣu*.
*Vyūha* is the array for battle; *vājapakṣa* is the feathering of an arrow.
7.7
4-7
The wise know the rear guard of an army in battle as *pratyāsāra*.
One should recognize the marching of an army against an enemy as *abhiṣeṇana*.
7.8
4-8
An army division (*senāṅga*) is named by horses, chariots, and infantry.
*Pratisara* can mean a forest-dweller/protective amulet; *pratirodha* is completion/obstruction.
7.9
4-9
A drink taken during or before a battle is a hero's draught (*vīrapānaka*).
*Visphāra* is the twang of a bow; *kabandha* is a headless trunk.
7.10
4-10
*Nibandhana* is a girdle and the like; seizing an arm is *sama*.
*Vakhtha* is chariot protection; an assemblage of armed men is desired as a *gulma*.
7.11
4-11
A man possessed of enemies is said to be *upasayya*.
That which is fear arising from an armed force is called intimidation (*adhibhaya*).
7.13
4-12
An arrow whose tip is smeared with poison is remembered as *digdha*.
He whose actions are unceasing, even when an undertaking is difficult to attain, (12)
4-13
that man is to be known as one of great enterprise (*mahotsāha*), resolute in purpose.
A trumpet sound is called *vṛṃhita*; a tethering post is considered an *ālāna*.
7.14
The rut of lordly elephants is called mada or dāna; their spray [of breath] is vamathu; / the forehead between the tusks is pratimāna; and their goad is said to be sṛṇi. // 14
7.15
The network of spots on [an elephant’s] body the wise call padma. / An elephant driver is an ādhoraṇa or niyantṛ; a rider is a niṣādin; an elephant-keeper is a prājitṛ. // 15
7.16
A noble horse is an ājāneya; a colt is called a pota or kiśoraka; / [famous breeds are] the Kāmbhoja and Bālhīka; a well-trained, steady mount is a sādhuvāhin or vinītaka. // 16
7.17
The tip of the snout is called protha; a horse's trot or turn is thought to be dhaurita; / a steed skilled in the chase is remembered as an aśvakāṅga. // 17
7.18
One should know a chariot wheel as a cakra or apaskara; that which is between the yoke is the kūbara; / fortune granting desired fruit is daiva or śreyas; from its opposite comes anaya (ill-fortune). // 18
7.19
One who foresees desired advantages and harms from afar is remembered as a dīrghadarśin. / A cow barren after mating with a bull is a vehāt; an excellent milk-cow is deemed a naicikī. // 19
7.20
A cow fit for breeding is kālyā, and one calving annually is samānā or savarṇikā; / even while being milked, one that requires no hobble is called suvratā. // 20
7.21
A cow that gives milk only at the proper milking time is determined to be a saṃdhinī; / a full-grown calf is a vatsatara; a pregnant cow [with her first calf] is considered a praṣṭhauhī. // 21
7.22
One should know thin, non-solid curd as drapsa; clarified butter kept overnight is sarpis or ghṛta; / butter prepared fresh from milk the wise call haiyaṅgavīna. // 22
7.23
Level ground on a mountain is a sānu; that lying at the foot is an upatyakā; / the further bank is pāra; the hither bank they call avāra. // 23
7.24
Flamingos are rājahaṃsas; those with dark-red feet are known by the name mallikā; / the swans famed as having feet other than white are dhārtarāṣṭras. // 24
7.25
The middle part between the elbow and the wrist is called the prakoṣṭha (forearm); / the lateral edge of the hand extending from the little finger to the wrist is the karabha. // 25
7.26
The largest [finger] is the middle, next to the little finger is the ring finger (anāmikā), and index is the pradeśinī; / the span between the outstretched arms with fingers extended is called a vyāma. // 26
7.27
A prādeśa, tāla, gokarṇa, and vitasti are said / [to be the spans measured] from the thumb to the forefinger and subsequent fingers fully extended. // 27
7.28
A hand with fingers stretched out is called pratala by the wise; / when formed into a fist it is a ratni, and an aratni is with the fingers extended. // 28
7.29
A tuft or tail is puccha or prakīrṇaka; sikta and kalya are liquor that has matured for a long time; / cloth is remembered as being of four kinds: bark-derived, silken, and woollen. // 29
7.30
That which is very costly is declared by the wise to bear the name mahādhana; / flower-nectar is madhu or makaranda; a cluster upon a bush is called a stabaka by the learned. // 30
7.31
They consider a stem to be a vṛnta; a spreading bough of a tree is a viṭapa; / an egoistic pride thinking 'Here am I' is considered āhopuruṣikā (self-conceit). // 31
7.33
Ripe and very sweet fruit is pakva; the tip of the foot is called prapada; / whatever is pre-eminent in its own class is designated a ratna (jewel). // 32
7.33-2
A sentence is a collection of words; ahosādhya is that which is unfounded; / speech with dropped letters or words is grasta; nirasta is that uttered too hurriedly. // 33
7.34
Exceedingly sweet speech is sāntva; harsh speech is paruṣa or niṣṭhura; / untrue speech is asadbhāṣya, much talk is bahubhāṣya, and disconnected speech is nirarthaka. // 34
7.35
Auspicious speech is called kalyā; satyakalpā is both pleasing and unpleasing; / coherent speech from beginning to end is akliṣṭa; that which resides in the heart is svagata (an aside). // 35
7.36
Clear, embellished speech is called citrapada; vulgar speech is termed aślīla; / gold and silver are declared to be kāñcana and rajata, whether wrought or unwrought, under the name hiraṇya. // 26
7.37
Stamped metal is remembered as rūpya (coined money); whatever is other than that is called kupya (base metal); / an ornament of gold is śṛṅgī; a hobble for cows and the like is a pādabandhana. // 37
7.38
The abode of a courtesan is also veśa; a musical instrument such as the muraja is ātodya; / money-lending for interest the teachers describe as kuśīda. // 38
7.39
Usury is vārdhuṣikya, and that practice or dealing is vikūṇikā; / the debtor and creditor are respectively the adhamarṇa and the uttamarṇa. // 39
7.40
Kumuda is brilliant white; babhru is golden-brown; / smoky-red is dhūmra; piśaṅga is the colour of yellow orpiment (rocanā). // 40
7.41
Mecaka is dark blue like a peacock’s throat; harit is yellowish-green; asita is dark-coloured; / slightly reddish is the colour pāṭala; śoṇa is crimson like a red lotus. // 41
7.42
A violent downpour is an āsāra; the advent of rainclouds is prāvṛṣ; / wind-blown spray is śīkara; lightning in a cloud is irammada. // 42
7.43
A region whose crops are nurtured by rain is devamātṛka; / that whose crops thrive on river-water is regarded as nadīmātṛka. // 43
7.44
A woman who had a previous suitor [or husband] is called a didhiṣū; / the man who marries such a woman is declared to be an agredidhiṣu. // 44
7.45
Birds and beasts that always dwell tame in a house are remembered as cheka; / a large vessel such as an uṣṭrikā is considered an āvapana. // 33
7.46
A water-dispensing pitcher made of silver or the like is a bhṛṅgāra; / a tree barren of fruit is avakeśin; and all metal is taijasa (mineral). // 46
7.47
An expounder and an alms-giver are termed vikulau by the learned; / a subordinate city established from an original settlement is called a śākhānagara. // 47
7.48
Warriors sworn by oath never to turn back from battle are saṃsaptakas; / padyā is connected with walking on foot; a gavyūti is a measure of two krośas. // 48
7.49
A night joined with both the preceding and following days is a pakṣiṇī; / it is remembered by knowers of Vedic revelation as holy for offering oblations. // 49
7.50
A long period of time is celebrated by scholars as cirarātram; / similarly, gaṇarātra is a duration spanning multiple nights. // 50
7.51
A structure concealed with porcupine quills is declared to be a śalalīka; / a wall containing bones inside is known by poets as an eḍūka. // 51
7.52
Little figures made with cloth of five colours / are called pañcālikās (dolls), and they serve as children’s toys. // 52
7.53
One who gives away a maiden endowed with garments and ornaments is deemed a kunda; / the sun or moon undergoing an eclipse is uparakta or sopaplavā. // 53
7.54
A man whose body is deformed is known as a pogaṇḍa; / the two months Caitra and Vaiśākha are identical with Madhu and Mādhava. // 54
7.55
Likewise, Jyeṣṭha and Āṣāḍha are said to be Śukra and Śuci; / Śrāvaṇa is called Nabhas, and the one immediately following it is Nabhasya. // 55
7.56
The months Āśvina and Kārtika should be known as Iṣa and Ūrja; / Mārgaśīrṣa and Pauṣa are Sahas and Sahasya, respectively in order. // 56
7.57
Māgha is stated to be Tapas, and Phālguna is considered Tapasya; / one should clearly know people of a single lineage or origin as ekāyana. // 57
7.58
One who is unable to hear or speak is called aneḍamūka (deaf-mute); / and the time when night and day are equal is designated the viṣuvant (equinox). // 58
7.59
4-59
"Vātyā" means a whirlwind. "Ilvalāḥ" are the stars of Mṛgaśiras. / Teachers know two full-moon days: Rākā and Anumati.
7.60
4-60
Rākā is [the full-moon day] when the moon is complete; Anumati is remembered as deficient by one digit. / Śinīvālī is measured [as that] in which the moon in proximity to the sun
7.61
4-61
is visible: that new-moon day is called Śinīvālī. / Kuhū is [heard] in the call of the cuckoo; when the moon's presence is merely a digit,
7.62
4-62
where the new-moon day also has a vanished moon, it is called Kuhū. / The Ṛg-verses, the Yajus-formulas, and the Sāman-chants are considered the three-fold sacred lore of ritual action.
7.63
4-63
Ānvīkṣikī is the science of logic. Vārtā is concerned with agriculture and similar pursuits. / The whole corpus of sciences of statecraft is desired as the science of politics.
7.64
4-64
The legal treatises of Manu and others are traditions, through recollection as well. / He who has studied the Ṛgveda and Yajurveda is desired as the hotṛ and the adhvaryu [priest] respectively.
7.65
4-65
Sānnāyya is sacrificial oblation; the udgātṛ [priest] is understood from the Sāmaveda. / Āṣāḍha is the staff of ascetics; a soma-drinker is called somapīthin.
7.66
4-66
A twice-born fallen from his sacramental rites is designated an outcaste. / One who has abandoned the sacrificial fire is called a slayer of a hero; an initiate is a somapīthin at a sacrifice.
7.67
4-67
The sacrificer is recorded as the patron of the sacrifice; what is offered into the fire is accompanied by the call "vaṣaṭ". / Sacrifices and charitable works constitute perpetual gift-giving; other matters have been explained previously.
7.68
4-68
Conduct conforming to the recitation of the Veda is considered studentship. / A sacrificial animal that has been properly consecrated with mantras and offered should be known as upākṛta.
7.69
4-69
Those skilled in ritual know the monthly ancestral rite as the anvāhārya. / Darśa is at the end of the dark fortnight; the assessors are witnesses to the ritual.
7.70
4-70
"Divya" is what remains of the sacrificial session: so it has been stated by the wise. / The perfected one is endowed with the eight qualities; the group of three begins with virtue.
7.71
4-71
He is known as prācīnāvītin when the right hand is raised up. / The havya is to be offered in rites to the gods; kavyam is remembered [as the oblation] in rites to the ancestors.
7.72
4-72
A noble woman is varārohā; a woman having both husband and son is a vīrā. / Skilled in ornamentation and independent, she is called a sairandhrī.
7.73
4-73
Kātyāyanī is an elderly woman, a king's fair-complexioned consort. / The space between the eyebrows is the kūrca; the pupil of the eye is the star [of the eye].
7.74
4-74
The experts know the front part of women's hips as jaghana, / the rear part as nitamba, and the front of the foot as the ankle.
7.75
4-75
The interior space of the mouth is the oral cavity; the previous junction is in the characteristic marks. / That upon seeing which the eyes and minds rejoice,
7.76
4-76
that is to be known as a palace; a mansion is whitewashed with plaster. / One who knows the ritual procedure of extracting mantras, who is skilled in the practical section [of rites],
7.77
4-77
and who practices according to his own traditional scripture is properly called an ācārya. / The one approaching whom sacred knowledge is studied when [the pupil] has arrived
7.78
4-78
is to be known as an upādhyāya, one who subsists purely on his teaching profession. / Rice grains, purified by crushing and processed through cooking,
7.79
4-79
become soft through churning; on account of being softened, [this preparation] is recorded as boiled rice. / Grains of mung beans and the like, boiled and clear, are for sleep and illusion.
7.80
4-80
The gods of the cardinal directions, starting with the east, and also of the intermediate directions, due to their protection, / are known as the guardians of the directions, beginning with Śakra, Vahni, and Yama.
7.81
4-81
They know the conch of Hari as Pāñcajanya, his discus as Sudarśana, / his club as Kaumodakī, his bow as Śārṅga, and his sword as Nandaka.
7.82
4-82
The sacrificial water of Śiva, his own sound, and steadfastness: / this is to be known as the Śiva-Gaṅgā, difficult to attain by the evil-minded.
7.83
4-83
Those which themselves encompass name, lineage, and mantra / for noble men, of the corpus of poetry, are to be understood as citradhenus.
7.84
4-84
Where creation, dissolution, genealogies, determination of the cosmic ages, / and the deeds of genealogical dynasties [are described]—that is remembered as a purāṇa.
7.85
4-85
Words formed by suffixes such as an, etc., through the nominal stem or by the rules of compounding, / are to be understood by eminent poets from sentences and roots.
7.86
4-86
Thus the fourth chapter, enjoyable for its qualities, by the arrangement of words / to be understood through sentences, constantly and abundantly proclaims Fortune.
Linked texts (1)
- Laghukośasaṃgraha — Sanskrit