Some Observations on Buddhism and Lexicography

Lata Mahesh Deokar

Buddhism originated in India and spread in Asian countries within a few
centuries from its inception. Wherever it went, it changed the entire culture of
that nation and left there its long-lasting impact. However, in 12th century, the
Islamic invasion resulted in the extinction of Buddhism from the mainland
India. Unlike India, Tibet and Sri Lanka remained Buddhist countries for
many centuries. Both these countries preserved Buddhist texts and culture and
composed indigenous literature related to Buddhism.
Against this background, an attempt has been made to find how Buddhist
vocabulary has been presented in prominent Sanskrit lexicons, and the impact
of decline of Buddhism on the inclusion and explanation of Buddhist data. An
attempt has been made to find the impact of religious affiliations of
lexicographers and the type of prospective readers on the selection of lexical
entries, quantity of synonyms and accuracy in their explanation. For this, some
important Sanskrit lexicons composed by Buddhists, Jainas and
lexicographers belonging to the Vedic tradition were consulted. The
commentarial literature of the Amarako÷a and the Trikàõóa÷eùa was also taken
into consideration. Apart from these, specialised Buddhist lexicons such as the
Mahàvyutpatti, the first Sanskrit-Tibetan bilingual lexicon and the only Pali
lexicon Abhidhànappadãpikà composed in Sri Lanka with its commentary
Abhidhànappadãpikàñãkà were also consulted.
The paper is divided into two parts:
A. Buddha and Buddhist Concepts Depicted in Sanskrit Lexicographical
Tradition
B. Specialised Buddhist Lexicons

A. Buddha and Buddhist Concepts Depicted in Sanskrit Lexicographical

Tradition

I.1 General Sanskrit Lexicons Composed by Buddhist Authors

1. Utpalinã by Vyàói

The first lexicographer who is believed to be a Buddhist by faith is Vyàói. His

synonymic lexicon Utpalinã is survived only in the form of citations quoted by
later lexicographers. Nothing is known about either the date or place of this
lexicographer. In this connection, Vogel (1979: 307-08) says that "his
references in fr. 6 to the øakti Tàrà, the female counterpart of the Bodhisattva
Avalokite÷varai whose cult was introduced about the sixth century, is a
valuable clue as to his terminus a quo". Apart from this, Subhåticandra,
Sarvànanda, Ràyamukuña and Bhànujã have mentioned Vyàói as one of the
sources of the Amarako÷a.ii Thus we can only say that Vyàói was a
predecessor of Amarasi§ha who is generally considered to have flourished in
the 6th century A.D.
Lata Mahesh Deokar 2

That Vyàói was well versed in the Mahàyàna Buddhism is evident from his
citations scattered in Hemacandra’s auto-commentary on the Abhidhàna-
cintàmaõi. Cf. for instance, his list of ten bhumis quoted on the gloss on
Da÷abhåmiga (I.2.147):
bhåmayas tu pramudità vimalà ca prabhàkarã /
arciùmatã sudurjayà’bhimukhã ca dåraïgamà //
acalà sàdhumatã ca dharmamegheti ca kramàt //iii

2. Amarako÷a by Amarasi§ha

Majority of modern scholars, for instance Vogel (1979: 310), Patkar (1981:
20), and Upadhyay (1970: 334) believe that Amara was a Buddhist. The
reasons they provide are:
1. Reference to the Buddha in the benedictory stanza iv
2. Mention of the names of the Buddha before those of the principal
Vedic deitiesv
3. Mention of the names of the sacred fig tree before those of other plants
and even among its synonyms mentioning bodhidruma "the tree of
Enlightenment" as the first synonymvi
There are two more clues to his faith:
1. Though the epithet Vinàyaka is used for both the Buddha and
Gaõe÷a,vii in the section dealing with homonyms (Nànàrthavarga),
Amara explains the word Vinàyaka as denoting only Sugataviii and not
Gaõe÷a.
2. In the same section, Amara lists the word gandharva in the sense of
the state of existence between two existences (antaràbhavasattva).ix
Here it should be noted that at Viùõu Puràõa III.18 (AD 400-500), there is an
indirect reference to the Buddha (an incarnation of Viùõu, according to the
Viùõu Puràõa) who led virtuous demons from the path of the Vedas. Next, the
Buddha is found engraved in the Da÷àvatàra temple (AD 600) at Deogarh,
which suggests the recognition of the Buddha as an incarnation of Viùõu
during the Gupta period.x In spite of the fact that the Buddha was identified
with Viùõu as early as 4th - 5th century A.D., Amara mentioned epithets of the
Buddha before those of the principal Vedic deities including Viùõu, thereby
revealing his faith in Buddhism. On the other hand, later non-Buddhist
lexicographers have recorded epithets of the Buddha after those of Viùõu.xi
Though these facts are sufficient to accept that Amara was a Buddhist, still the
contents of the Amarako÷a are not at all Buddhist. Apart from the few words
cited above, there is nothing, which can be called purely Buddhist. The reason
lies in the purpose of composition of the Amarako÷a. Since Utpalinã etc. are
not abridged, Nàmamàlà etc. do not deal with genders, Liïgakàrikà etc. do not
deal with nouns, Amaramàlà etc. are incomplete, and lexicons composed by
Vopàlita etc. are not divided into sections. there was a need to prepare a
complete lexicon by collecting from and abridging other lexicons.xii This
purpose itself decided the selection of words recorded in the Amarako÷a.
However, still the question remains: why did Amara omit those words or that
Some Observations on Buddhism and Lexicography 3

Buddhist data which was already there in Vyàói’s lexicon such as names of 34
previous births of the Buddha etc. ? Amara could have included this data as
has been done by Hemacandra, the Jain lexicographer, who has devoted entire
first section of the Abhidhànacintàmaõi to exclusively Jain matters.
Sarvànanda, a 12th century commentator of the Amarako÷a, has hinted at a
possible answer. He says:
"The poet [i.e. Amara] has not used the epithet Buddha
explicitly [in the benedictory verse], because he was afraid of
non-acceptance of his lexicon at the hands of those who hate
the Buddhist doctrine".xiii

Commentarial Lineage of the Amarako÷a

a. Buddhist Commentators of the Amarako÷a

There is convincing evidence to show that among the commentators of the

Amarako÷a, at least two were Buddhist by faith. They are: Jàtaråpa (not
earlier than the end of the 10th century A.D.)xiv and Subhåticandra (second
quarter of the 12th century A.D.), author of the Kàmadhenu. Incidentally,
commentaries of both these lexicographers are available only in fragments.
Fortunately, the great Tibetan grammarian Si-tu Paõ-chen (1700 - 1774 A.D.)
who has revised the Tibetan translations of both the Amarako÷a as well as its
commentary, the Kàmadhenu, could obtain an almost complete MS of the
Kàmadhenu in Nepal. and translated the same in Tibetan. This translation is
preserved in volumes NGA and CA of his collected works.

1. Jàtaråpa

Jàtaråpa, the first known commentator of the Amarako÷a, begins his

commentary with the sentence namo buddhàya. While commenting on the
phrase anaghà guõàh "stainless qualities" in the benedictory verse of the
Amarako÷a, Jàtaråpa mentions qualities such as maitrã "Loving kindness",
kùamà "Forgiveness", upa÷ama "Pacification" etc. Furthermore, he employs
paramakàruõika "Extremely Compassionate", vimalabuddhi "Having Pure
Intellect" as adjectives of the Buddha.xv
While commenting on such epithets of the Buddha as úaóabhijña, Da÷abala,
Jàtaråpa mentions six abhijñàs "Six-fold Super knowledge" and ten powers of
the Tathàgata. The ten powers he mentionsxvi are actually the ten pàramitàs
mentioned in the Buddhist literature.

2. Subhåticandra

Subhåticandra (Subhåti) mentions øàstà, Samantabhadra, and Màrabhañjaka

in the benedictory verses of the Kàmadhenu. Whereas Sarvànanda, a
contemporary of Subhåti, is trying to justify Amara’s stand of not mentioning
the Buddha by name in the benedictory verse,xvii Subhåti does not do so. In
fact, Jàtaråpa, Kùãrasvàmin and Subhåti are not hesitant in explaining the
benedictory verse of the Amarako÷a in favour of the Buddha.
Lata Mahesh Deokar 4

Subhåti is the only commentator who has quoted from Buddhist texts. These
include the well-known texts such as the Buddhacarita, the Saundarananda and
the Vimalaprabhà commentary on the Laghukàlacakratantra. He has also
quoted from the øreyomàrgakathà of Såra / øåra and the Såtropade÷àla§kàra,
which are otherwise unknown. While commenting on the epithets of the
Buddha, Subhåti has also made ample use of citations from anonymous
Buddhist texts.
Though he does not enlist the ten powers of the Tathàgata, Subhåti remarks:
"Powers such as the sthànàsthànajñànabala "the power of knowing
possible as possible and impossible as impossible" etc. should be known
from the sacred works."xviii
This perfectly matches with the traditional explanation of ten powers found in
the Buddhist literature. Cf. Majjhimanikàya 12, p. 101 ff.

b. Non-Buddhist Commentators of the Amarako÷a

1. Kùãrasvàmin

Among the ancient non-Buddhist commentators of the Amarako÷a,

Kùãrasvàmin, the author of the Kùãrodghàñana (second half of 11th century)
(KS) interprets the first verse of the Amarako÷a in favour of the Buddha.xix
Though Kùãrasvàmin was a devotee of øiva, he explains epithets of the
Buddha in accordance with the Buddhist texts and shows considerable
knowledge of Buddhism. Cf. for instance, his comment on the epithet Màrajit:
"The one who conquers Màras i.e. anger etc. is Màrajit. Buddhists say
that [there are] four Màras viz. Skandhamàra, Kle÷amàra, Mçtyumàra,
and Devaputramàra." xx
Unlike rest of the non-Buddhist commentators, Kùãrasvàmin has correctly
listed the six abhijñàs as: divya§ cakùuh, divya§ ÷rotram, ...

2. Sarvànanda

Sarvànanda (1159 A.D.), the author of the òãkàsarvasva (TS), was a devotee
of Kçùõa. He explains the benedictory verse of the Amarako÷a in favour of the
Buddha. This clearly shows his respect and tolerance towards other faith. He,
however, does not forget to comment that "even if explicitly unsaid, the words
jñàna and dayà refer to the Buddha. The poet [i.e. Amara] has not used the
epithet Buddha explicitly, because he was afraid of non-acceptance of his
lexicon at the hands of those who hate the Buddhist doctrine".xxi
Like Kùãrasvàmin, Sarvànanda too, displays his knowledge of Buddhism
while explaining the epithets of the Buddha.xxii However, while commenting
on the epithets such as úaóabhijña, Sarvànanda has given the names of six
pàramitàs and not that of six abhijñàs. Other references to Buddhist matters
are few.xxiii

3. Ràyamukuña
Some Observations on Buddhism and Lexicography 5

According to Ràyamukuña, the author of the Padacandrikà (1431 A.D.) (PC),

the opening verse of the Amarako÷a can be interpreted in either way, thus
neither the Buddhists nor the followers of the Vedic religion would be
prejudiced about the text.xxiv
Except the gloss on Màrajit,xxv Ràyamukuña’s explanations are in accordance
with the Buddhist concepts. But it should also be borne in mind that most of
the times Ràyamukuña’s glosses are based on either Sarvànanda or
Subhåticandra.

4. Liïgayasårin and Mallinàtha

South Indian commentators such as Liïgayasårin (between 1150 A.D. and

1300 A.D.), the author of the Amarapadavivaraõa and Mallinàtha (14th century
A.D.), the author of the Amarapadapàrijàta try to establish Amara to be a
follower of the Vedic tradition and accordingly interpret the first verse as a
glorification of Viùõu and the Sea. None of these commentators approve that
there is any reference to the Buddha in this verse.
Liïgayasårin quotes six abhijñàs in accordance with the Buddhist literature.
Mallinàtha does not comment on these epithets. However, this does not seem
to be out of his ignorance about or disrespect for Buddhism as he usually
comments only on those words which are not so common and where he has
something new to offer.

5. Bhànujã Dãkùita

Bhànujã Dãkùita (between A.D. 1620 and 1640), the author of the
Vyàkhyàsudhà / Ràmà÷ramã, was a devout follower of the Vedic tradition. He
emphatically denies any reference to the Buddha or to Jina in the benedictory
verse of the Amarako÷a.xxvi
While explaining the epithets such as Sugata or Sarvajña, Bhànujã quotes from
the Vedic literature! Rest of the epithets he explains from purely grammatical
point of view. His knowledge of Buddhist concepts appears to be scanty. He
does list six abhijñàs and ten powers of the Tathàgata. But it appears that he
has borrowed this information either from Kùãrasvàmin or Ràyamukuña both
of whom he frequently refers to.
That Bhànujã was a strong opponent of the Buddhists is evident from his
comment at the end of the section dealing with the epithets pertaining to the
Buddha:
"Although it is proper to deal with Jina and øàkya in the Narakavarga
due to their being the followers of the way opposed to the Vedas, they
are taught here [in the Svarvarga] as they are opponents of the (Vedic)
deities".xxvii
It is not clear, however, why Bhànujã has mentioned Jina and øàkya separately
as Amara has not mentioned the synonyms of Mahàvãra. Mentioning only
øàkya would have been sufficient. Does this refer to some version of the
Amarako÷a, which had synonyms of Mahàvãra is not clear.
Lata Mahesh Deokar 6

Jàtaråpa, the first known commentator of the Amarako÷a, has listed the ten
pàramitàs as ten powers and rest of the commentators have followed him.
Subhåti alone stands out in listing the ten powers of the Tathàgata as found in
the older treatises.
From the above discussion, it appears that Eastern commentators along with
Kùãrasvàmin who belonged to Central India have unanimously declared
Amara to be a Buddhist. Though Sarvànanda and Ràyamukuña were not
Buddhist, they have shown considerable knowledge of Buddhist concepts.
Unlike Bhànujã who considers Buddha worthy to be treated in the section
dealing with the hell for being an opponent of the Vedic rituals, other two
South Indian commentators do not appear to be an anti-Buddhist.
The Eastern and Central Indian commentators were quite acquainted with the
Buddhist tradition, as it was once dominant in that region. Also they were not
far removed in time from the Buddhist tradition as is the case with Bhànujã
Dãkùita.

3. Trikàõóa÷eùa by Puruùottamadeva

Puruùottamadeva (before 1159/60 A.D.) mentions Munãndra in the

benedictory verse of his Trikàõóa÷eùa. At the beginning of his other works,
viz. the Paribhàùàvçtti, the Kàrakacakra and the commentary Laghuvçtti on the
Mahàbhàùya, the author pays homage to the Buddha.xxviii Apart from these,
there are many examples in the Bhàùàvçtti, which point to the fact that
Puruùottama was a Buddhist by faith. For details, cf. J. P. Dwivedi 1987: 260.
Trikàõóa÷eùa is a supplement to the Amarako÷a. This is evident from
Puruùottama’s comment that he has given only those words, which though in
use, were left by Amara.xxix Among these "omitted" words, Puruùottama
includes names of the Buddha’s disciples, Pratyekabuddhas, Tàrà, tantric
deities such as Heruka, particular Buddhas, Mañjughoùa, Maitreya, the future
Buddha, names of øàkyamuni’s son and brother etc. Amara has mentioned 18
synonyms of the Buddha whereas Puruùottama has recorded 37.xxx Amara has
recorded 7 synonyms of Gautama, the Buddha. Puruùottama has included
three more: Mahà÷ramaõa, Gope÷a and Kali÷àsana. Apart from these, there are
few comments that can be called Buddhist in nature.xxxi
Thus, compared to Amarasimha, Purushottama clearly reveals his faith and
includes more data related to Buddhism.

The Sàràrthacandrikà Commentary on the Trikàõóa÷eùa

øãlaskandhayativara, a Buddhist monk from Sri Lanka has composed a concise

commentary entitled Sàràrthacandrikà on the Trikàõóa÷eùa in øaka 1837, i.e.
1915.
While explaining the very first sentence of the benedictory verse of the
Trikàõóa÷eùa, viz. jayanti santah "the virtuous conquer", the commentator
says that the word sat is used in various meanings such as satya (truth), sàdhu
(virtuous), dhãra (wise) etc. and therefore, in this context, it denotes
auspiciousness. In support of his explanation, he quotes a hemistich from the
Some Observations on Buddhism and Lexicography 7

Bhagavadgãtà (17.23): "The Brahman is denoted in three ways, viz. Om, tat,
and sat"xxxii. The meaning of the word sat is not clear from this citation.
Again, while explaining the word munãndra, the commentator cites a verse
from the Bhagavadgãta, which defines the characteristics of muni "a sage".xxxiii
He further comments:
"Or, the one who is the king or the ruler of the seven sages
[such as] Manu, Atri, Viùõu, Hàrãta etc. who are firm-
minded. Here, the word Munãndra denotes the Buddha, as
is taught by the Amarako÷a: munãndrah ørãghanah
÷àstà".xxxiv
It does not seem appropriate to quote either the Bhagavadgãtà or the names of
composers of Smçtis, when the word refers to the Buddha.
Out of the thirty-seven synonyms of the Buddha found in the Trikàõóa÷eùa,
only sixteen are explained by the commentator. In case of a synonym such as
pancajñàna, the commentator only provides a grammatical explanation: pañca
jñànàni yasya sah "The one who is endowed with five types of knowledge",
without enumerating five types of knowledge.xxxv Same is the case with the
epithet Da÷abhåmã÷a. A reader, who is not acquainted with Buddhism,
especially Mahàyàna Buddhism, would expect the commentary to enumerate
the ten bhåmis.xxxvi
While enumerating the epithets of øàkyamuni Buddha, Puruùottama mentions
the epithet Gope÷a. The commentator explains it thus:
"[Gopeśa] is the Lord or Master of cowherds of
Gokula."xxxvii
However, there is no attempt on his part to explain how an epithet that appears
to be of Kçùõa, a Hindu deity, can apply to the Buddha.
After enumerating the synonyms of Pratyekabuddhas, Puruùottama lists the
epithets of Tantric goddesses. The commentator does not explain any of them,
but makes a brief comment: "Seven (epithets) of Màyàdevã"xxxviii. Vajravàràhã,
Màrãcã etc. as names of various Tantric deities occur in the Buddhist Tantra
literature.xxxix Nowhere in the Buddhist literature do we come across these as
epithets of Màyàdevã, the Buddha’s mother.

I.2 Sanskrit Lexicons Compiled by Authors belonging to the Vedic

Tradition

a. Anekàrthasamuccaya of øà÷vata

øà÷vata, who was formerly taken to be even older than Amarasi§ha, was a
devotee of Viùõu. He is the author of the Anekàrthasamuccaya, the first
homonymous lexicon completely available.
He has included the word gandharva in the same sense as recorded by
Amarasi§ha viz. the state of existence between two existences
(antaràbhavasattva).xl
Lata Mahesh Deokar 8

The word ràga is generally used in the sense of "love, affection" etc. in the
non-Buddhist context. In the Buddhist context, it is used to denote
unwholesome qualities such as "lust, greed" etc. This meaning, missing in the
Amarako÷a, is recorded by øà÷vata.xli The same is later borrowed by
lexicographers such as Dharaõidàsa.xlii
øà÷vata has not listed the word Tàrà in the sense of a Buddhist deity as later
lexicographers do.xliii The same is the case with Virocana. Later lexicographers
teach that apart from other senses, the word is used in the sense of the
Buddha.xliv Another such instance is found at 613axlv where the word
sambhoga is taught only in the sense of "Sexual intercourse". Later
lexicographers such as Medinãkara have taught the word in the sense of
jinaֈsana "Teaching of the Jina" as well.

b. Abhidhànaratnamàlà of Halàyudha

Halàyudha (first half of the 10th century), the author of a synonymic dictionary
Abhidhànaratnamàlà pays homage to the Goddess of Speech. He has dealt
with the epithets of the Buddha not only after the principal Vedic deities;
rather after dealing with epithets of other minor deities such as Kubera and
Vi÷vakarman, the carpenter of Gods. He has listed altogether eleven epithets,
which are followed by five epithets of Mahàvãra Jina, which in turn are
followed by synonyms of alakùmã "Evil fortune". This brings us back to
Bhànujã’s comment that the Buddha and Jina should have been treated in the
Narakavarga due to their being the followers of the way opposed to the Vedas.
It is interesting to note that Amara has included synonyms of alakùmã in the
Narakavarga. Thus, the status accorded to the Buddha by Halàyudha is not
that of an incarnation of Viùõu.

c. Vaijayantã of Yàdavaprakà÷a

Yàdavaprakà÷a (1017-1137), a Vi÷iùñàdvaitin, mentions synonyms of Viùõu,

Vasudeva, Kàma, Brahmaså and Uùàpati in the âdidevàdhyàya of the
Svargakàõóa. He further enlists other incarnations of Viùõu, among which
there is also a mention of the Buddha.xlvi While listing the synonyms of these
incarnations of Viùõu, synonyms of the Buddha stand first. There are
altogether twenty-five synonyms of the Buddha (I.1.32cd-35a) listed by
Yàdavaprakà÷a. In all the lexicons consulted for this paper, Yàdavaprakà÷a
stands out for explicitly mentioning the Buddha as an incarnation of Viùõu.

d. Nàmamàlikà of Bhoja

Though the editor ascribes this work to Bhoja (1018-1060 A.D.), Vogel (1979:
325) does not approve Bhoja’s authorship. The lexicon draws heavily on
Yàdavaprakà÷a’s Vaijayantã. In this lexicon, there is no mention of the
Buddha. The word nirvàõa "liberation" is also omitted. In the
Bhåmyàdinàmadheyaprakaraõa "section dealing with the names of bhåmi
‘earth’ etc.", there is a mention of Heruka.xlvii However, the context is not clear
and therefore one is not sure whether the Nàmamàlikà refers to the Buddhist
Tantric deity Heruka or not.
Some Observations on Buddhism and Lexicography 9

e. Dharaõiko÷a of Dharaõidàsa

The author of this homonymous lexicon belonged to the Eastern India and
flourished in the early 12th century.
There are many references to the Buddhist matters, some of which are already
mentioned in the Anekàrthasamuccaya of øà÷vata. Some other references are:
bodhi samàdhipippalau (99), vajrã ca sugate ÷akre (106) etc.

f. Medinãko÷a of Medinãkara

Benedictory verses of the Medinãko÷a (13th century A.D.) refer to øiva and
Gajànana. In this homonymous lexicon, there are many references to the
øàkyamuni Buddha and various other Buddhas, belonging to the tantric
cult.xlviii Apart from these, there are two references to certain Buddhist
concepts. These are: sambhogas tu pumàn bhoge surate jina÷àsane "(The
word) sambhoga is in masculine in the sense of enjoyment, sexual intercourse
(and) teaching of the Buddha" (p. 25), dhàraõã nàóikàyৠsyàd
buddhoktamantrabhidy api "(The word) dhàraõã is used in the sense of nàóikà
‘a tubular organ’ and also in the sense of ‘the secret teaching taught by the
Buddha." (p. 49)

g. Ko÷akalpataru of Vi÷vanàtha

Vi÷vanàtha (prior to 1649 A.D.) was a devotee of Viùõu and belonged to the
family of physicians. He has listed fifty-three synonyms of the Buddha
(I.1.46cd-1.1.52c). These are preceded by the synonyms of Balaràma and
followed by those of Mahàvãra. Here again, the synonyms of the Buddha are
preceded by those related to Kçùõa, the eighth incarnation of Viùõu. Apart
from these, there are few more references to Buddhist matters.xlix

h. Kalpadruko÷a of Ke÷ava

Among all these Buddhist or Vedic lexicographers consulted so far, Ke÷ava

(1660/61) stands out in devoting one entire section viz. the Jinaprakàõóa of the
Bhåmiskandha to the epithets of the Buddha and Mahàvãra in which he has
listed sixty-five synonyms of the Buddha as against twelve of Mahàvãra.
Sanskrit synonymic lexicons composed by Vedic authors only list epithets of
the Buddha. Halàyudha is the only one who has apparently arranged the
epithets of the Buddha along side that of "Evil fortune". All the other
lexicographers have arranged the section dealing with the epithets of the
Buddha along side that related to Viùõu. This marks an attempt to assimilate
the Buddha in to the Hindu fold. The special treatment given to the Buddha
among all the other incarnations of Viùõu indicates that the later
lexicographers were still aware of the distinct identity of the Buddha.
Interestingly, all the lexicographers have included epithets of only two
incarnations of Viùõu viz. Kçùõa and the Buddha. This might be an influence
of the Amarako÷a, which records synonyms of Kçùõa and the Buddha only.
Yàdavaprakà÷a has mentioned other incarnations of Viùõu, but these are minor
Lata Mahesh Deokar 10

onesl and even he has not provided the epithets or synonyms of these other
incarnations.
Homonymous lexicons have not mentioned the Buddha as an incarnation of
Viùõu. At the same time, starting from øà÷vata, there appears a tendency to
include some Buddhist terms, which are missing in the Amarako÷a.
Dharaõidàsa and Medinãkara, who belonged to the Eastern India, have
included some terms showing influence of Tantric Buddhism.

I.3 Sanskrit Lexicons Compiled by Jain Authors

a. Abhidhànacintàmaõi by Hemacandra with its Auto-commentary

Though a Jain by faith, Hemacandra (1088-1172) includes thirty-two epithets

of the Buddha (I.2.146-I.2.149c), and those of names of the seven Buddhas
(I.2.149d-I.2.150c). He adds some more epithets at the end of the section
dealing with the epithets of the Buddha. Abhidhànacintàmaõi and
Ko÷akalpataru are the two lexicons that have separate sections viz.
Devàdhideva and Paramàtmavarga dealing with their respective iùñadevatàs.
Synonyms of other gods including the Buddha fall in the Devakàõóa "section
dealing with gods (in general)".
In the Abhidhànacintàmaõi, epithets of the Buddha are preceded by synonyms
of Garuóa and followed by those of asuras. It appears that following the trait
of Yàdavaprakà÷a, Hemacandra too considers the Buddha as an incarnation of
Viùõu and that is why epithets of Viùõu and those related to him precede
Buddha’s ones. This might also explain why he has listed dà÷àrha as an
epithet of the Buddha, which was ascribed to Viùõu by Yàdavaprakà÷a.
While commenting on the epithets of the Buddha, Hemacandra shows
considerable knowledge of Buddhism. Cf. for instance his comment on the
epithet Pancajnàna (I.2.147):
pancànৠvijnànavedanàsa§jnàsa§skàraråpalakùaõànà§
skandhànৠjnànam asya pancajnànah /
However, while commenting on the epithet Da÷apàramitàdhara (I.2.147),
Hemacandra has wrongly quoted Vyàói:
"Da÷apàramitàdhara is the one who bears ten pàramitàs
beginning with prajnà. As Vyàói says:
Prajnà, Pàramità, Tàrà, Vçndà, Màrãcã, Catudurvàsà, Màrãcà
and Vajrakàlã are the ÷aktis of the Jina."li
Here, Vyàói is listing ÷aktis i.e. consorts of Jina and not the ten pàramitàs as
Hemacandra believes. It appears that Hemacandra was misled by the word
pàramità found in the list provided by Vyàói. Moreover, prajnà is not the first
among the ten pàramitàs. Rather, it is the last one.

b. Abhidhànavi÷valocana by ørãdharasena

Abhidhànavi÷valocana or the Abhidhànamuktàvalã composed by ørãdharasena

(some time before or in the 13th century), who belonged to the Senànvaya sub-
division of the Målasaïgha of the Digambara Jainas, is undoubtedly one of
Some Observations on Buddhism and Lexicography 11

the most comprehensive lexicons available today. According to C. Vogel

(1979: 348), "Though of non-Buddhist origin, it is partially Buddhist in
orientation and thus has found its way into the Lamaist canon". The lexicon
was translated into Tibetan by Chos-skyoïs-bzaï-po [Dharmapàlabhadra]
(1441-1528), who had revised the Tibetan translation of the Amarako÷a and
its commentary the Kàmadhenu.
The lexicon is divided into two parts: synonymic and homonymic. In Sanskrit,
only the homonymic part is available. It begins by paying homage to the
Buddha: namo buddhàya and namo manju÷rãkumàrabhåtàya. However,
whether this was a part of the MSS used for the edition by Wayman and
Jamspal or was it added later on the basis of the Tibetan translation, is not
clear. The benedictory verse mentions Bhagavàn and dharma,lii which may
point to the Buddha.
Apart from the homage, there are numerous references to the Buddha.liii Most
of these are found in previous lexicons. But what is of more interest is that
though a Jain, ørãdharasena has not listed the word Vardhamàna in the sense
of the 24th Tãrthaïkara of the Jains. He merely remarks:
vardhamànah ÷aràv airaõóayoh pra÷nàntare’cyute /
dç÷yate varddhamànas tu vçddhimaty api vàcyamat // (1274)
Apparently, there is only one reference to Mahàvãra (verse 1918):
vãrabhadro’÷vamedhà÷ve mahàvãre’pi vãraõe /
klãva§ vãrata§ ÷reùñha§ vãra÷reùñhe vãraõagundrayoh //

c. øàradãyàkhyanàmamàlà of Harùakãrti

According to M. M. Patkar (1951: Intro. vii), Harùakãrti (1575 - 1625 A.D.)

was a øvetàmbara Jainliv and a high priest belonging to the Nàgapurãya-
tapàgaccha branch of the Jain priests. Surprisingly, in the benedictory verse of
this synonymous lexicon, Harùakãrti does not pay homage to Mahàvãra Jina or
any other Tãrthaïkara. He rather refers to paramàtman, saccidànanda, and
ã÷vara. The second verse pays homage to the goddess Sarasvatã and verses 3
and 4 pay homage to Gaõe÷a, the remover of obstacles. The sixth and seventh
verses list the epithets of the Jina and the Buddha respectively.lv These are
followed by the epithets of Brahmà, Viùõu etc. From this sequence it appears
that the Buddha was held in high esteem in comparison with other Vedic
deities.
Among the Jain lexicographers, Hemacandra has treated the Buddha among
rest of the Vedic deities. His knowledge of Buddhist concepts is also
commendable. ørãdharasena has not dealt with the Jain matters and is inclined
towards Buddhism. That might explain why his lexicon was translated into
Tibetan and consequently included in the bstan-’gyur [Tanjur] "Translations
of the (exegetical) treatises (i.e. the commentaries)". Harùakãrti did not pay
homage to Mahàvãra Jina but merely included the epithets of the Jina and also
of the Buddha before those of the principal Vedic deities. Though Buddhist
lexicographers have not included epithets of Mahàvãra Jina, the Jain
lexicographers did include the epithets of the Buddha and thus were not
hostile towards Buddhism.
Lata Mahesh Deokar 12

II. Specialised Buddhist Lexicons

A. Sanskrit-Tibetan Lexicons

Against this background, it is significant to note that there exist some

characteristically Buddhist lexicons. Most of these are the Sanskrit-Tibetan
and Tibetan-Sanskrit bi-lingual lexicons. As against the aim of the Classical
Sanskrit lexicons viz. to supply synonyms to the poets, the aim of these
lexicons was to help Tibetan translators in translating Indian Buddhist texts
into Tibetan. The difference in aim and prospective users changed the overall
composition of these bilingual lexicons.
It may be pointed out that the major feature of these "Buddhist Lexicons" is
that they are written in prose. They bear a stronger similarity to the Vedic
Nighaõñus than to the classical lexicons as the former include all the four parts
of speech, viz. nàman, àkhyàta, upasarga and nipàta. The encyclopaedic
lexicons prepared by the Tibetan savants also include necessary portions of
Sanskrit grammars and metres.

Mahàvyutpatti

bye-brag-tu rtogs-par-byed-pa [Vyutpatti / Mahàvyutpatti] (Mhvy), the first

Sanskrit-Tibetan bilingual lexicon, was composed by the central committee of
translators that was formed during the reign of king Khri-lde-sroï-b(r)stsan
Sad-na-legs (799-815 A.D.). Some of the learned members of this committee
were Jinamitra, Surendrabodhi, øãlendrabodhi, Dàna÷ãla and Bodhimitra of
Ñyi-’og [India], Ratnarakùita, Dharmatà÷ãla of Tibet and translators (lo-tsà-
bas) Jñànasena, Jayarakùita, Mañju÷rãvarman, and Ratnendra÷ãla. This
committee was authorized to revise old and new Tibetan translations in order
to attain uniformity in terminology and translation techniques.
Mhvy (Tohoku No. 4346, folios 1-131) is found in the Co volume of the Sna-
tshogs "Miscellaneous" section of the Derge Tanjur and is numbered 4346 in
the Tohoku catalogue of the Tibetan Buddhist Canon.
Mhvy is divided into 283 chapters that deal with various semantic categories
and includes altogether 9565 entry words. The first semantic category is
synonyms of the Buddha and the last one is names of diseases. Chapters 3 -
21 (Samantaprabhàbuddhabhåmi - names of various Samàdhis as culled
from the Prajnàpàramitàs) deal with various qualities and states associated
with the Buddha. Chapters 24 - 34 (samàdhis of Bodhisattvas - terms
denoting Noble Eightfold Path) deal with various qualities and states
associated with Bodhisattvas. Chapter 35 deals with the Pratyekabuddhas.
Chapters 36 - 41 deal with the Buddha’s disciples and things associated with
them. Apart from these, the lexicon includes many more Buddhist
philosophical terms.
In order to help translators in translating non-Buddhist philosophical terms
belonging to six Indian schools of philosophy that occur in Buddhist texts, the
Mhvy also deals with such terms in chapters CCI - CCVI.
Buddhas, Bodhisattvas, Pratyekabuddhas and øràvakas are the chief
personalities of Buddhism. Accordingly, Mhvy deals with them in detail in
Some Observations on Buddhism and Lexicography 13

different chapters. Chapters 1 and 2 deal with epithets of the Tathàgata and
names of individual Tathàgatas. Chapters 17 and 18 include thirty-two major
and eighty minor characteristics of a Great Being. Chapters 22, 23, and 37
deal with the epithets of a Bodhisattva, names of individual Bodhisattvas, and
names of ÷ràvakas (disciples). This covers a major portion of the personal
names occurring in the Buddhist literature. In addition to this, Mhvy also
includes names of important personalities belonging to the Indian culture such
as names of five sons of King Pàõóu, names of important non-Buddhist
teachers etc.
Mhvy also deals with secular vocabulary that occurs in the Buddhist literature
from chapter CCXXVII onwards. This includes names of various dwelling
places and localities, chariots and its parts, cereals, types of processed food,
vegetables, various medicinal plants, clothes, colours etc.
Apart from these, Mhvy includes vocabulary most common to Indian literature
and culture in general.lvi

Madhyavyutpatti

The authors of the Sgra-sbyor bam-po gnyis-pa [Madhyavyutpatti /

Nighaõñu] (Mdhvy) are exactly the same as that of the Mhvy. It is numbered
4347 in the Tohoku Catalogue of the Tibetan Buddhist Canon and occupies 30
folios (131-160) of the Co volume of the Sna-tshogs "Miscellaneous" section
of the Tanjur. This is a commentary on 413 notable words of the Mhvy. Thus,
it is a panjikà thereof.lvii Mdhvy gives the Sanskrit term and its Tibetan
translation found in Mhvy. A Sanskrit citation with its Tibetan translation is
provided at most of the places to justify the usage of the term under
consideration. Mdhvy also provides an explanation of the Tibetan translation
chosen for the term in question. This in turn reflects the derivation and the
meaning of the Sanskrit term. Thus, Mdhvy provides important insights into
the translation techniques used in the early period of the translation activity.

B. Abhidhànappadãpikà

A single specimen of a monolingual Pali lexicon is preserved in the form of

the Abhidhànappadãpikà of Moggallàna (towards the end of the 12th century).
Being a Buddhist, Moggallàna has paid homage to the Buddha. He then
explains the purpose of the composition of the Abhidhànappadãpikà, viz. to
attain proficiency in understanding nouns and their genders and to understand
the Words of the Buddha.lviii The commentator explains this as:
"... even if there are treatises composed by former teachers, as
the words and genders mentioned therein are not in accordance
with the Buddha’s Words, therefore, in order to show the nouns
and genders in accordance with that [i.e. the Buddha’s Words],
I shall explain the Word-book. Thus it is explained."lix
This purpose makes the Abhidhānappadãpikā a Buddhist lexicon in
contradistinction to the Amarako÷a. This also brings into focus the fact that
though Amarasi§ha was Buddhist by faith, that was not sufficient to compose
a Buddhist lexicon.
Lata Mahesh Deokar 14

It is interesting to note that though the Amarako÷a is preceded by the Trikāõóa

and the Utpalinã, the commentator of the Abhidhānappadãpikā mentions
Amarako÷a before its predecessors. Has he just prefixed the Amarako÷a to the
already well-established list of lexicons that is found in the Kāmadhenu, the
òãkāsarvasva etc.? Or does the commentator want to emphasize the fact that
though Amara was a Buddhist, his lexicon was not sufficient to understand the
Words of the Buddha?
Coming back to the lexicon Abhidhānappadãpikā, Moggallàna has listed
thirty-nine synonyms of the Buddha at the very outset. These are followed by
the synonyms of nibbàna "liberation". After this, the author follows the same
sequence as that of the Amarako÷a starting from the synonyms of Heaven.
After listing the synonyms of the mountain Meru, the author lists seven
mountainslx that are found in the Pali literature. In the same way, after
mentioning the names of the eight Guardian-Elephants of eight directions, the
author lists names of Guardians of four directions occurring in the Buddhist
literature .lxi In addition to the five sensory objects listed by Amara,lxii
Moggallàna adds dhamma (dharma) "mental object" as the sixth one and also
includes àlamba, àlambana and àrammaõa "object" as synonyms of sense
objects.lxiii In verses 160-162, Moggallàna brings in vocabulary that is
typically Buddhist.lxiv
In conclusion, it may be said that Moggallàna has incorporated a good many
terms of Buddhist flavour in general and of Theravàda in particular. At the
same time, he has omitted those words from the Amarako÷a that are not
significant from the Buddhist point of view.

Concluding Remarks

To conclude, presentation of Buddhist data in Sanskrit synonymic lexicons is

limited to the epithets of the Buddha. Homonymic lexicons, on the other hand,
tend to include few specifically Buddhist concepts. Lexicons composed after
the 11th century A.D. show an increase in the number of epithets of the
Buddha, which are primarily culled from the Buddhist literature. It is
noteworthy that most authors of these lexicons belong either to the Vedic or
the Jain traditions. In most of these lexicons, the section dealing with the
epithets of the Buddha is arranged along side those associated with Viùõu.
This corroborates the status accorded to the Buddha in Puràõas viz. that of an
incarnation of Viùõu. This in turn may explain the increase in the number of
epithets of the Buddha. This textual evidence corroborates the status of
Buddhism after 11th century.
Some apparent features of these lexicons viz. emergence of the Buddhist
tantric vocabulary and enumeration of epithets of Viùõu as epithets of the
Buddha hint at the increasing influence of Tantric Buddhism on the one hand
and the attempt to assimilate the Buddha in the Hindu fold on the other.
The regional and the religious affiliations of the lexicographers had played an
important role in the selection of Buddhist data. The lexicographers from the
eastern and the central part of India are more sensitive to the Buddhist data
than their South Indian counterparts.
Some Observations on Buddhism and Lexicography 15

The purpose of composing a lexicon and its prospective users has also been a
decisive factor in the compilation of the lexicographical data. As pointed out
by Vogel, Indian lexicons were composed in order to facilitate poets in
composing their poems whereas the Mhvy was composed to help translators
of Buddhist texts. The Abhidhānappadãpikā was composed in order to
understand the Words of the Buddha.
As against Tibet and Sri Lanka, though dominated by the Buddhist thought for
millennia, India was never a fully Buddhist country. This fact must have led
lexicographers like Amara not to deal with Buddhist matters exclusively.
More or less same is the case with Puruùottamadeva, the other Buddhist
lexicographer. Though these lexicographers were undoubtedly Buddhist by
faith, there is no significant influence of Buddhism on their works; nor can
those works be called characteristically Buddhist. As pointed out by
Sarvànanda and Ràyamukuña, Amara had to conceal his Buddhist identity in
order to make his lexicon acceptable to all quarters of the society.lxv On the
other hand, compilers of lexicons such as the Mhvy and the
Abhidhànappadãpikà, which were written in a Buddhist environment for the
Buddhist readers, had no such concern. Thus, social environment and the
purpose of composition are important determining factors of the treatment of
Buddhist data in lexicographical works.
****
Bibliography
Primary Sources
1. Abhidhànacintàmaõi of Hemacandra. Haragovinda Shastri, Varanasi:
Chaukhamba Vidyabhavan, 1964.
2. Abhidhànaratnamàlà of Halàyudha. Ed. by Th. Aufrecht, Delhi: Indian
India, 1975. (First Indian Reprint)
3. Abhidhànavi÷valocana of ørãdharasena. Ed. by Lozang Jamspal in
collaboration with Prof. Emeritus Alex Wayman, Japan: Naritasan
Shinshoji, 1992.
4. Amarako÷a of Amarasi§ha With the Commentary (Amarako÷odghàñana)
of Kùãrasvàmin. Ed. by K. G. Oka, Poona: 1913.
5. Amarako÷a With the Unpublished South Indian Commentaries. Ed. by A.
A. Ramanathan, Madras: The Adyar Library and Research Centre, 1971.
6. The Anekàrthasamuccaya of øà÷vata. Ed. by K. G. Oka, Poona: Oriental
Books Supplying Agency, 1918.
7. Jàtaråpa’s Commentary on the Amarako÷a (Parts I and II). Ed. by M. R.
Pant, New Delhi : Motilal Banarsidass, 2000.
8. Ko÷akalpataru of Vi÷vanàtha, Ed. by M. M. Patkar and K. V. K. Sarma,
Poona: Deccan College Postgraduate and Research Institute, 1957.
9. Mahàvyutpatti, Part 1 and 2, Ed. Sakaki, R. Kyoto: Kyoto Imperial
University, 1916-1925.
Lata Mahesh Deokar 16

10. Medinãko÷a of Medinãkara, Ed. Jagannatha Shastri Hoshing, Varanasi:

Chaukhamba Sanskrit Series Office, 1968.
11. The Nàmaliïgànu÷àsana of Amarasi§ha with The Commentary
òãkàsarvasva of Vandyaghañãya - Sarvànanda. Ed. by T. Ganapati Sàstrã,
Trivandrum : The Travancore Government Press, 1914.
12. Nàmamàlikà of Bhoja, ed. by E. D. Kulkarni and V. D. Gokhale, Poona:
Deccan College Postgraduate and Research Institute, 1955.
13. Nànàrthamanjarã of Ràghava, Ed. K. V. K. Sharma, Poona: Deccan
College Postgraduate and Research Institute, 1954.
14. Padacandrikà of Ràyamukuña. Ed. by K. K. Dutta, Calcutta : Sanskrit
College, 1966.
15. Ràmà÷ramã of Bhànujã Dãkùita. Ed. by Haragovinda Shastri, Varanasi:
Chaukhamba Sanskrit Bhavan, 1970.
16. øàradãyàkhya-nàmamàlà of Harùakãrti, Ed. M. M. Patkar, Poona: Deccan
College Postgraduate and Research Institute, 1951.
17. Trikàõóa÷eùako÷a. Ramashankar Bhattacharya, Varanasi : Ratna
Publications, 1995.
18. Trikàõóa÷eùa. Commented by øãlaskhandayati, Sanjay Prakashan, Delhi,
2005. (First Edition Mumbai 1915).
19. Vaijayantãko÷a. Ed. by Har Govinda Shastri, Varanasi: Chaukhamba
Prakashan, 1971.

Secondary Sources
1. Apte V. S. (1979). The Practical Sanskrit-English Dictionary, Poona:
Prasad Prakashan. (Revised Edition 1957).
2. Gonda, Jan (Ed.) (1979). A History of Indian Literature, Volume V, Fasc.
4: Indian Lexicography, Claus Vogel, Wiesbaden: Otto Harrassowitz.
3. Mishra, Rabiprasad (2000). Theory of Incarnation, Delhi: Pratibha
Prakashan.
4. Williams Monier (2002). A Sanskrit English Dictionary, Delhi: Motilal
Banarsidass Publishers Private Limited. (First Edition, Oxford University
Press, 1899.)

i
Also cp. Hemacandra on Da÷apàramitàdhara (Abhidhànacintàmaõi I.2.47): da÷a
pàramitàh prajnàdyàh dhàrayati da÷apàramitàdharah, yad Vyàóih - prajnà pàramità
tàrà vçndà ca jina÷aktayah / màrãcã catudurvàsà màrãcà vajrakàly api // "Prajnà,
Pàramità, Tàrà, Vçndà, Màrãcã, Catudurvàsà, Màrãcà and Vajrakàlã are the ÷aktis
(consorts) of the Jina."
iiii
... trikàõóotpalinyàdãny abhidhàna÷àstràõi vyàóivararucicandragomivàmanàdipraõãtàni
ca liïga÷àstràõi ... (Subhåticandra, I.1.2), trikàõóotpalinyàdãni nàmamàtratantràõi,
vyàóivararucyàdipraõãtàni tu liïgamàtratantràõi / (Sarvànanda I.3, Ràyamukuña I.5),
anyeùৠvyàóyàdãnৠtantràõi nàmaliïgànu÷àsanàni ... trikàõóotpalinyàdãni
nàmamàtrapràtipadikàni / vararucyàdikçtàni tu liïgamàtrapràtipadikàni / (Ra p. 3).
iii
Some more references found in the same auto-commentary are:
Some Observations on Buddhism and Lexicography 17

bodhih svabodhaja§ jnàna§ tanmayo bodhisattvakah / (On Bodhisattva, I.2.146)

jàtakàni punar vyàghrã ÷itih (sic. ÷ibi), ÷reùñhã ÷a÷o vi÷am / ha§so vi÷vantarah ÷akro
maitrãbalasupàragau // aputro brahmaõah kumbhah kalmàùah piõóijàtakam /
adhimuhya§ ÷reùñhijàta§ damayantã mahàkapih // bodhir brahmà mahàbodhir vànarah
÷arabho ruruh / kùàntivàdã ca hastã ca kunthu÷ cety evamàdayah // (On
Catustri§÷ajjàtakajna, I.2.147)
iv
yasya jnànadayàsindhor agàdhasya anaghà guõàþ / sevyatàm akùayo dhãràþ sa ÷riyai
càmçtàya ca // (I.1.1)
v
sarvajnaþ sugato buddho ...brahmà’’tmabhåþ ... viùõur nàràyaõaþ kçùõo ... (I.1.13-
I.1.22ab)
vi
bodhidruma÷ caladalaþ pippalaþ kunjarà÷anaþ / (II.4.20) Cf. Jàtaråpa (2000: II.197):
bodhau sthito jino’smin druma iti bodhidrumaþ / Also cf. Kùãrasvàmin (Oak: 1913: 56):
bodhidrumo bodhisattvàkhyaþ sarvopakàritvàt /
vii
advayavàdã vinàyakah (I.1.14b); vinàyako vighnaràjadvaimàturagaõàdhipàþ / (I.1.38ab)
viii
sugate ca vinàyakaþ / (III.3.6)
ix
antaràbhavasattve’÷ve gandharvo divyagàyane (III.3.132). Cf. Jàtaråpa (2000: II.247):
maraõajanmanor madhye bhavo yàtanà÷arãravàn pràõy antaràbhavasattvaþ /
"Antaràbhavasattva is the being that possesses a body full of suffering existing between
the death and (re-)birth". Also cf. Kùãrasvàmin (Oak: 1913:207): antarà maraõajanmanor
madhye bhava§ sattva§ yàtanà÷arãram / "The being having a body full of suffering,
existing between the death and (re-)birth".
x
Mishra 2000: 255-256.
xi
Apart from this, there are at least two MSS of the Amarako÷a, which, in their colophons
mention Amarasi§ha as a Buddhist: iti liïgasa§grahàdivarga iti ÷rãmahàkàruõika-
saugatàmarasi§hàcàryakçta§ nàmaliïgànu÷àsana§ vi÷eùyanighnàdisàmànyas (sic.
o
nya§) tçtãyakàõóa§ samàptam / (No. Ca. 733, Subject Code 69) (Catalogue of the
Sanskrit Manuscripts in the National Archives, Vol. 9, p. 22-23).
iti ÷àkyabhikùu÷rã-amarasi§hakçta§ nàmaliïgànu÷àsana§ samàptam / (No. Pra. 8036,
Subject Code 110) (Catalogue of the Sanskrit Manuscripts in the National Archives, Vol.
9, p. 31)
Si-tu Paõ-chen (1700-1774 A.D.) who has revised the Tibetan translations of both the
Amarako÷a as well as its commentary, the Kàmadhenu, refers to Amarasi§ha as a scholar
of the Abhidharmapiñaka. Cf. his colophon to the Kàmadhenu (Vol. CA, fol. 211b): da
ltar ’phags pa’i yul du sïon byuï ba’i slob dpon chen po a ma ra si§ ha ste ’chi med seï
ger grags pa mïon pa’i sde snod la mkhas shing ’phags ma sgrol ma’i rig sïags la brten
nas dïos grub brnyes pa der / rje btsun ma nyid kyis dïos su bkas bskul nas brtsams pa’i
miï daï rtags rjes su bstan pa’i bstan bcos a ma ra ko ÷a ste / "Now a days, the great
âcàrya of former times, in India, Amarasi§ha, known as the "undying lion" who was a
scholar of the Abhidharmapiñaka and who had attained mysterious powers relying on the
knowledge mantra of âryà Tàrà, after being commanded directly by the venerable
(goddess) herself, composed this treatise Amarako÷a, the Nàmaliïgànu÷àsana".
xii
Cf. Subhåticandra’ comment on A.Ko. I.1.2: nanu santy eva pårvàcàryàõàü
nàmaliïgànu÷àsanàni, tat kimartham idam ucyata iti, àha - samàhçtyànyatantràõãti /
anyàny anyeùàm và tantràõi trikàõóotpalinyàdãny abhidhàna÷àstràõi vyàóivararuci-
candragomivàmanàdipraõãtàni ca liïga÷àstràõi samàhrtya rà÷ãkçtyedam ucyate / ata
evedaü sampårõam / ... utpalinyàdy asaükùiptam, nàmamàlàdi liïgahãnam,
liïgakàrikàdi nàmahãnam, amaramàlàdy asampårõam, vopàlitàdi varga÷ånyam / "[If it is
asked] indeed there exist treatises of former teachers that explain the nouns and genders.
Why this [i.e. the Amarako÷a] is being taught? [Then, the answer is:] ’by abridging other
works’. This [i.e. the Amarako÷a] is taught by abridging i.e. by collecting other works or
works composed by others i.e. word-books (such as) the Trikàõóa, the Utpalinã etc.,
gender books composed by Vyàói, Vararuci, Candragomin, Vàmana etc. Therefore, this
is complete. ... Utpalinã etc. are not abridged, Nàmamàlà etc. do not deal with genders,
Lata Mahesh Deokar 18

Liïgakàrikà etc. do not deal with nouns, Amaramàlà etc. are incomplete, and (lexicons
composed by) Vopàlita etc. are not divided into sections."
xiii
bauddhadar÷anavidveùiõa iha pravçttir na syàd ity ato’tra buddhapadopàdànam na
kçtra§ kavinà / (TS I.2-3)
xiv
M. R. Pant (2000:I.301)
xv
guõàh maitrãkùamopa÷amàdayah / ... dayàsindhutvàt paramakàruõiko ... jnànasindhutvàd
vimalabuddhir bodharåpo bhagavàn ...
xvi
dàna, ÷ãla, kùànti, vãrya, dhyàna, prajñà, bala, upàya and praõidhi
xvii
Cf. to Endnote 14 above and the discussion thereupon.
xviii
balàni punah sthànàsthànajñànabalam ity evamàdãni àgamato’vaseyàni /
xix
anaghà niùpàpà guõàþ kùàntyàdayo bodhipakùàþ saptatri§÷at / saþ - akùayaþ - akùobhyo
jàto màrajittvàd anantajñànasantàno và / ... granthàrambhe’bhãpsitasiddhihetu§ jinam
anusmçtya ÷rotçprotsàhanàrtha§ svapravçttiprayojana§ sàbhidheyam àdivàkyenàha /
(KS 2)
xx
màràn krodhàdãin jayati, màrajit / Bauddhàs tu skandhamàrah kle÷amàro mçtyumàro
devaputramàra÷ ceti caturo màràn àhuh / Cf. øràvakabhåmi (133a/344): catvàro màràh
/ tad yathà - skandhamàrah, kle÷amàrah, maraõamàrah, devaputramàra÷ ceti /
xxi
atra cànukto’pi ÷àkyalakùaõàrtho jñànadayàdibhiþ spaùñam pratãyate / ...
bauddhadar÷anavidveùiõa iha pravçttir na syàd ity ato’tra buddhapadopàdànam na
kçtram kavinà / (TS I.2-3)
xxii
Cf. for instance, his gloss on some epithets of the Buddha: samantàt puõyasambhàràd
jñànasambhàràc ca bhadrah ÷reùñhah samantabhadrah / ... kle÷àdimàràn jayatãti màrajit
/ ùañsu dàna÷ãlakùàntivãryadhyànaprajñàsu àdya§ jñànam asyeti ùaóabhijñah / da÷a
balàny asya santãti da÷abalah / ... buddhih kùàntis tathà vãrya§ dhyànajñàne tathà kçpà /
÷ãlopekùe bala§ dàna§ da÷aitàni balàni tu // ... jñànàdipuõyasambhàrah ÷rãh / tayà
ghanah pårõah ørãghanah /
xxiii
bauddhànàm upàdànakàraõam (TS on A.Ko. I.4.29b)
mokùo’pavargah - niràatir àtyantikaduhkhacchedah / (TS on A.Ko. I.5.7)
xxiv
iha tu buddhàdipadollekhe kçte dakùiõapathapathikasàrthànàm anupàdeyatà syàt;
kçùõàdipadodde÷e tu tatkàlakavalitamadoddhuràõàm bauddhànàm - ity ubhaya-
sàdhàraõyena upàdeyatàrtha§ mukhyàrthànudde÷o na doùàya / (PC I.4)
xxv
màra§ kàma§ jayati /
xxvi
Svàmã tu -’jinam anusmçtya’ iti smaraõalakùaõam maïgalam àha / tan na /
jinavàcakapadasya atra adar÷anàt, sàmànya÷abdànàm jinalakùaõavi÷eùaparatvena
vyàkhyànasya vaidikànàm anucitatvàt, amarakartur jainatve pramàõàbhàvàc ca / (Ra 2)
xxvii
yady api vedaviruddhàrthànuùñhàtçtvàj jina÷àkyau narakavarge vaktum ucitau / tathàpi
devavirodhitvena buddhyupàrohàd atraivoktau / (Ra 9)
xxviii
namo buddhàya ...; muni§ praõamya sarvajñam sarvajñànaprakà÷akam ...; namo
budhàya buddhàya ...
xxix
alaukikatvàd Amarah svako÷e na yàni nàmàni samullilekha / vilokya tair apy adhunà
pracàram aya§ prayatnah Puruùottamasya // (I.1.2)
xxx
Among these Akaniùñhaga, Mahàmuni, Dharmacakra, Ràgà÷ani, Tri÷araõa, Khasama,
Da÷àrha, Tàpã, Guõàkara, Mahàsukha, Vajrin, Maitrãbala, Asama, Jitàri, Mahàbodhi,
Dharmadhàtu, øvetaketu, Khajit, Trimårti, Da÷abhåmã÷a, Pañcajñàna, Bahukùama,
Sambuddha, Karuõàkårca, Sarvadar÷in, Mahàbala, Vi÷vabodha, Dharmakàya, Saïgupta,
Arhat, Suni÷cita, Vyàmàbha, Dvàda÷àkhya, Vãtaràga and Subhàùita are the newly added
ones.
xxxi
buddhadravya§ staupika§ syàt (III.2.8c); bodho bodhih (III.2.12); layana§
saugatàlayah (II.3.5d)
xxxii
Om tat sat iti nirde÷o brahmaõas trividhah smçtah /
Some Observations on Buddhism and Lexicography 19

xxxiii
duhkheùv anudvignamanàh sukheùu vigataspçhah / vãtaràgabhayakrodhah sthiradhãr
munir ucyate // (2.56)
xxxiv
atha và manvatriviùõuhàrãtàdãnৠsthiracittànৠsaptànàm çùãõàm indrah adhipatih /
atra munãndra÷abdena Bhagavàn øàkyamunir evocyate "munãndrah ÷rãghanah ÷àstà" ity
amaroktatvàt / (I.1.14)
xxxv
dharmadhàtuvi÷uddhi, àdar÷ajñàna, samatàjñàna, pratyavekùàjñàna and
kçtyànuùñhànajñàna (Mhvy 109)
xxxvi
pramudità, prabhàkarã, sudurjayà, dåraïgamà, sàdhumatã, vimalà, arciùmati, abhimukhã,
acalà and dharmameghà (Mhvy 885)
xxxvii
gopànৠ(gokulasthagopànàm) ã÷ah svàmã /
xxxviii
sapta màyàdevyàh /
xxxix
vajravàràhã prajnà bhagavadråpiõã (Hevajratantra 14), dvàre devyo rathasthà
màrãcyàdyà ekavaktrà÷ caturbhujàh / (Vimalaprabhà 4.36)
xl
antaràbhavasattve syàd gandharvah khecare haye ... (101 ab).
xli
ràgah kle÷àdike raktau màtsarye lohitàdiùu // 549 ab //
xlii
ràgah kle÷àdiùu prokto màtsaryalohitàdiùu // 25 //
xliii
muktà÷uddhau svane’tyucce tàras tàram ca råpyake / nakùatre netramadhye ca tàrà
tàravad iùyate // 141 //
Cp. on the other hand, Abhidhànavi÷valocana 1662ab: tàrà buddhadar÷anadevyৠca;
and Dharaõiko÷a 182: buddhadevyৠca tàrà /
xliv
hutà÷e ni÷ànàthe sahasrakiraõe tathà / tamonudà samau dçùñau virocanatamopahau //
146 //
Cp. on the other hand, Dharaõiko÷a 119: vairocano vaivasvato balir daityas tathàgatah /
xlv
ratabhogau ca sambhogau // 613 a //
xlvi
athànye avatàràh syur ... naranàràyaõàv çùã / a÷vo haya÷iràh ÷eùah ... buddha÷ cety
evamàdayah //
xlvii
mokùàvalambinah pràyah pàùaõóà bàhyaliïginah /
te ca heruka÷obhàdyàh proktàh ùaõõavatih kvacit //
da÷ottara÷ata§ kai÷cit pàùaõóànৠpradar÷itam /
÷atatraya§ ùaùñhyadhika§ ukta§ cãne÷asa§sadi //
veùajãvakçtàntàdyais teùৠbhedàh para§ ÷atam / (p. 27)
xlviii
Cf. for instance: heruko buddhabhede syàn mahàkàlagaõe’pi ca (p. 14), khaógo
gaõóaka÷çïgavàsi-buddhabhedeùu gaõóake (p. 22), vajrã tu buddhe devàdhipe pumàn (p.
92), tàro ... strã buddhadevatàbhede (p. 126), ÷ambaro daityahariõamatsya-÷ailajinàntare
/ napu§sakan tu salilabauddhavratavi÷eùayoh // (p. 139), jambhalah pu§si jambãre
buddhadevàntare’pi ca (p. 151).
xlix
÷ånyavàdã to saugatah (1.1.57), arhato bhàva àrhatyam àrhantã tu striyৠbhavet
(1.1.56cd), syàd dvàda÷àra§ kila kàlacakra§ àdhàraùañka§ tv avasarpiõã strã / utsarpiõã
syàt ùaóarà pare ca bauddhàdi÷àstreùv anayoh pracàrah //
l
athànye avatàràh syur ... naranàràyaõàv çùã / a÷vo haya÷iràh ÷eùah kapilo vyàsa ity api
// dattàtreya÷ ca kalkã ca buddha÷ cety evamàdayah //
li
da÷a pàramitàh prajnàdyàh dhàrayati da÷apàramitàdharah, yad Vyàóih - prajnà
pàramità tàrà vçndà ca jina÷aktayah / màrãcã catudurvàsà màrãcà vajrakàly api //
lii
jayatu bhagavàn àstৠdharmah prasãdatu bhàratã / vahatu jagati premodgàra§ tarantu
a÷ubha§ janàh // ayam api mama ÷reyàn gumphas tanotu manmuda§ / kim adhikam
itastyaktàvegà bhavantu vipa÷citah //
liii
For instance: buddhas tu sugate dhãre saumye ca budhite triùu, bodhih samàdhibhede
syàd bodhir bodhimahãruhe, jinas tv arhati buddhe ativçddhajitvarayos triùu, heruko
buddhabhede’pi mahàkàlagaõe tathà, tàrà ... buddhadar÷anadevyৠca, caityam àyatane
klãba§ syàc citàcåóake’pi ca / buddhabimbe pumà§÷ caitya÷ caityam udde÷yapàdape,
sambhogo jina÷àsane, sa§varas tu mçgakùmàbhçd daityamatsyajinàntare / sambara§
Lata Mahesh Deokar 20

salile bauddhavratabhede dhane’pi // buddhoktamantrabhede ca nàñikayৠca dhàraõã,

vàràhã màtçkàbuddhadevyor gçùñyàkhyabheùaje /
liv
... pårõito Harùakãrtinà / ørãmannàgapurãyakàhvayatapàgacchàdhipàh sajjapàh /
såri÷rãprabhucandrakãrtiguravas teùৠpadànugrahàt / ... ÷vetàmbaragràmaõãh // (132)
lv
These are: Sugata, ørãghana, Buddha, Bodhisattva, Tathàgata, [A]dvayavàdã, Da÷abala,
Jina, øauddhodani and Muni.
lvi
For instance, verb-forms such as gacchati, pratikramati; phrases such as kàõóam
årdhvamukha§ kùiptam; indeclinables such as eva§råpam, atra and sentences such as
nopaiti, na kùamate.
lvii
chen-po’i dka’-ba’i gnas dang sgra’i-gzhung dang sbyar-te bshad-pa’i pa-ñji-kà ma-
dhya-byutpa-ta yin-no /
lviii
nàmaliïgesu kosallam atthanicchayakàraõa§ / yato mahabbala§ buddhavacane
pàñavatthina§ // nàmaliïgànyato buddhabhàsitassà rahànaha§ / dassayanto pakàsissam
abhidhànappadãpika§ //
lix
... santesv api pubbācariyānaṃ satthesu yasmā na tesu nāmaliṅgāni
buddhavacanānurūpāni honti, tasmā tadanurūpāni nāmaliṅgāni dassayanto
abhidhānasatthaṃ pakāsissāmīti etamatthaṃ dīpeti /
lx
Yugandharo īsadharo, karavīko sudassano; Nemindharo vinatako, assakaõõo kulācalā
(I.26)
lxi
Dhataraññho ca gandhabbàdhipo, kumbhaõóasàmi tu; Viruëhako, viråpakkho, tu
nàgàdhipatãrito //
lxii
råpa§ ÷abdo gandharasaspar÷à÷ ca viùayà amã // I.5.7 // gocarà indriyàrthà÷ ca ...
lxiii
råpa§ saddo gandharasà, phasso dhammo ca gocarà; àlambà visayà te chàrammaõà
lambaõàni ca // (I.94)
lxiv
thiya§ veramaõã ceva, viratyà’rati càpyatha / titikkhà khanti khamana§, khamà mettà tu
metya’tha; dassana§ diññhi laddhitthã, siddhanto samayo bhave //
taõhà ca tasiõà ejà, jàlinã ca visattikà; chando jañà nikantyà’sà, sibbinã bhavanetti ca //
(160-162)
lxv
bauddhadar÷anavidveùiõa iha pravçttir na syàd ity ato’tra buddhapadopàdànam na
kçtram kavinà / (TS I.3); iha tu buddhàdipadollekhe kçte dakùiõapathapathikasàrthànàm
anupàdeyatà syàt; kçùõàdipadodde÷e tu tatkàlakavalitamadoddhuràõàm bauddhànàm -
ity ubhayasàdhàraõyena upàdeyatàrtha§ mukhyàrthànudde÷o na doùàya / ...
÷liùñaråpakàkhyo’yam alaïkàraþ / (PC I.4)