Thodak Vishisht Shabdo

Here's a comprehensive summary of the provided Jain text from "Thodak Vishisht Shabdo" by N M Kansara, based on the supplied pages:

The book "Thodak Vishisht Shabdo" (A Few Special Words) by N M Kansara, published by ZZ_Anusandhan, explores the tradition of lexicography in Sanskrit literature and its continuation in Prakrit literature. The author highlights how later scholars build upon the works of their predecessors, incorporating their unique insights and expanding the vocabulary.

The core focus of this excerpt is to identify and present unique or newly developed meanings of words that appear in Dhanapala's Tilakamanjari but were not recorded in earlier lexicons. The author draws a parallel with Hemachandracharya, who, following in the footsteps of scholars like Amar, Purushottamdeva, Halayudha, and Medini, compiled "Abhidhanachintamani" and "Anekarathasangraha." Hemachandracharya also included novel material, which suggests that earlier scholars like Dhanapala might have already introduced new semantic nuances for existing words.

The text then proceeds to list several specific words found in Tilakamanjari, providing their definitions and, where applicable, their usage in the context of the text. For each word, it often cites its corresponding entry in Hemachandracharya's "Abhidhanachintamani" or "Anekarathasangraha" for comparison. The author notes that some of these words might have originated in Prakrit and were later given Sanskrit equivalents by lexicographers based on observed literary usage.

Key examples and observations from the provided pages include:

• Malam: (42.3) Meaning "stable" or "immovable." The text contrasts this with the meaning found in "Abhidhanachintamani" (1455) which is "moving, fickle, impermanent."
• Bina: (158.14) Defined as "simultaneously" or "without a flower (kamal)." The text notes its presence in "Abhidhanachintamani" (1511) with the meaning "opposite of karma, without karma."
• Avadara: (20.2) Explained as "on a raid, assault." The text compares this to "Abhidhanachintamani" (800) which defines it as a "sudden attack with deceit."
• Dharaya: (48.20) Meaning "stream of tears" or "flow of eyes." This is contrasted with "Abhidhanachintamani" (30) which simply defines it as "tears."
• Sadara: (28.3) Described as a "digestive appetizer before drinking liquor, a savory dish." It's noted that in "Abhidhanachintamani" (49) it refers to a dish that stimulates the desire to drink alcohol.
• Vakra: (69.26) Meaning "banana." This is compared to "Abhidhanachintamani" (1188).
• Kapi: (65) Defined as "a cloth bag or pouch." The text provides multiple usages and comparisons, including a "piece of cloth" and a "bag" (similar to Marathi 'pisvi', Gujarati 'kapda-lata').
• Roti: (101.6) Meaning "bread, a bun." The text contrasts this with "Abhidhanachintamani" (1451) which refers to a bun filled with jaggery, and "Anekarathasangraha" (2.16) which notes a bun without jaggery.
• Lakhara: (30.20) Defined as "pure, excellent, of good breed." In "Abhidhanachintamani" (1439), it means "chief minister, best."
• Daokit: (57.21) Meaning "given with respect, donation, gift." The text notes its grammatical form as a verb in Prakrit.
• Nāhikā: (5.1) A measure of time, "half Muhurta" (approximately six ghatikas).
• Niyamaka: (80.11) Meaning "helmsman of a ship, one who controls the direction of a ship."
• Pratishraya: (12.8) Meaning "shelter, lodging, a charitable institution run by perpetual donations."
• Prayāṇa: (193.10) Meaning "a stage of a journey, a name of a march."
• Pragata: (177.5) Defined as "carved (path), worn down by frequent passage, thus a permanent route." It also refers to a scholar "enriched by repeated study," where Dhanapala has used the meaning of a path with heavy traffic to signify deep familiarity with scriptures.
• Bhattputra: (158.6) Meaning "a musician assisting in a dance." The text contrasts this with "Abhidhanachintamani" (328) which describes a "male actor in a drama."
• Mahishṭa: (69.30) Meaning "madder-dyed cloth, red cloth." The text notes that Dhanapala uses this adjective as a noun, unlike "Abhidhanachintamani" (1395) which implies a night-time description of color.
• Rasika: (39.31) Meaning "essence, flavor, deliciousness." The text contrasts this with usages in Hindi ("rasoda," "rasai ghar," "rasoi") and Gujarati ("rasoi").
• Ruchchha: (69.16) Meaning "bribery, partiality." In "Abhidhanachintamani" (739), it means "bribe, gift."
• Namber: (14.8) Meaning "a eunuch servant in the royal harem." The text suggests that "varshavara" (eunuch protector of the harem) and "ghardaravar" are alternative readings that may have arisen due to scribal errors, and both became popular.
• Nittara: (13.24) Meaning "a Jasmine flower."
• Kum: (18.25) Meaning "weakened, having gone into."
• Sthira: (31.17) Meaning "congealed, solidified," as in "congealed ghee." The text refers back to the earlier entry on "Sthana" and notes the Gujarati equivalent "ghī nuṁ."
• Vistrita: (30.22) Meaning "spread out, expanded."

The author clarifies that the initially presented meanings are those found in Tilakamanjari according to the context of their usage, while the subsequent meanings are based on the edition of "Abhidhanachintamani Kosh" edited by Shrivijayakastursuri (Vikram Samvat 2013).

In essence, "Thodak Vishisht Shabdo" is a scholarly examination of semantic evolution in Jain literature, specifically highlighting how Tilakamanjari introduces new shades of meaning to existing words that were not documented by earlier lexicographers, thus enriching the understanding of Prakrit vocabulary and its relationship with Sanskrit.