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NĀNĀRTHA-RATNAMĀLA 
IRUGAPA DANDĀDHINATHA 
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NANARTHA-RATNAMALA 
IRUGAPA DANDADHINATHA 
NĀNĀRTHA-RATNAMALA 
OF - ĮRUGAPA DANDADHINĀTHĄ. 
B. R. SHARMA 
NANARTHA-RATNAMĀLĀ 
IRUGAPA DANDĀDHINATHA 
formerly Curator, Anup Sanskrit Library, Bikaner. 
POONA 
ALAMA Code No. L 26 TAVAT 
ALTAR HÄLVIAC ANADUNI 
Price Rs. 15/ 
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FOREWORD 
This work as its title would suggest, is a lexicon of homonyms written by Irugapa, the Dandădhinātha—the Minister of Law'or Chief Justice-in the reign of Harihara II of Vijayanagara and, is one of the most important contributions to the Sanskrit lexicography in general and its homonymous section in particular. The work Nānārtharatna mālā is divided into six händas, viz. ekākṣara, duyakşara, tryakşara, caturakşara, samkirna and avyaya. The words containing five, six and seven syllables are included in the Samkirna Kānda obviously for the reason that the number of words under this catagory is so small that it would not justify a separate kända for each of them. The Samkirna Kända also includes Vişamākṣara and, at the end, vocabulary of such terms whose paryāyas or synonyms are used in literature, mostly in technical, in a special meaning e.g. the paryāyas of nišā (night) in the sense of turmeric, &c. But this, as we know, is generally used in the Ayurveda and allied technical literature. 
The Nānārtharatnamālā begins with an invocation which roughly echoes the concept of the invocatory verse found in the Nāmalingānu šāsana of Amara Simha. The author also in his introduction reinstates the same rules as laid down by Amara Simha for deciding the genders of words by rupa-bheda, sāhacarya, &c., and also repeats the criterion of 'tvantäthädi na pūrvabhāk’, i.e. the word followed by tu and preceded by atha do not go with the preceding words.' 
The homonyms in the Nānārtharatnamālā are arranged in the order of the last syllable and not of the end-consonant which looks a bit enigmatic, e.g. dhūr comes under dhānta and not under rephānta, parvan under vänta and not under nānta, marut under rephānta and not under tānta, &c. But this has led to anomalies in some places resulting in the repetition of the same word twice, e.g. tamonud has been cited among the nânta (see line 1663) as well as among the dānta (see line 2259). Again while arranging the homonyms no alphabetical order is adhered to. This also has again led to similar anomalies e.g. bahula has been repeated in lines 2005 and 2035, śastra in 897 and 944. These repetitions could have been saved if the end consonant order instead of the last syllable order was followed and again if these words were listed in alphabetical order as in Sabdaratnasamuccaya and other Košas. 
SPECIAL FEATURES :-There are a few vocables in the Nánartha ratnamālā which as far as my knowledge goes cannot be traced to any other available printed lexicons so far I have consulted, e.g. lagu 1. ......Batig 1978 91 92 qator ajoafu il line 22. 
(...... bhüpradese msge laguḥ, 1234), hariman (......harimā mrtyuyogayoh, 1799). Again there is a good number of words which have acquired different connotation or modifications in meaning in the South, e.g. मृत (= तृणैत्रादिबन्धने-an indigenous method of storage of grain in straw baskets to protect and preserve the contents safe from dampness and deterioration). Grain is stored in straw-basket and covered over completely with straw and then bound all over with tight strings. This 2 is what is called ha here in this lexicon. This is a common way of storage of grain found in Karnataka, particularly in South Kanara today and there it is known as mudi in Kannada and mūdo in Konkaņi.' 
Then again, kuntha (kunta in Kannada), prāya (prāya in Kannada) sanna (saņņa in Kannada) and kona (kone in Kannada) have been used in the sense of dwarf, age, small and room respectively as in Kannada. And lastly tātparya in the sense of 'interest' and nissāra in the sense of 'mean' or 'trifling'. In Malayālam these two words:are used exactly in these meanings. It is further interesting to note that many words in this lexicon have been written as they are spelt in the Southern verna culars, e.g. kudmala as kutmala, tadäga as tatāga and so on. In this way not a little influence of the Southern vernaculars especially Kannada and Malayālam could be perceived in this work. 
THE AUTHOR:--The author is variously referred to as Irugadandeśa, Irugapa-dandādhinātha, Nirupama-danndadhinātha and lastly as Bhāskara-vibudha in various manuscripts. This, no doubt, creates a little confusion as to the real name of the author although it is generally believed that he was called Irugappa. The printed work (P) and the Ms. A2 without exception, and Ms. A3 with one exception in get977*1TS say in the concluding stanzas found at the end of each kända that Irugapa was the name of the author. The Ms. A1 in the introductory verses as well as in the concluding stanzas of the kändas I, II, IV and V calls the author by the name of Bhāskara while in the remaining two kändas viz. III and VI, and in kända I of the Ms. A3 the author is called Nirupama. All the three Mss. A1-3 collated for editing this work after the invocatory verse introduces the author by his proud title 
open barn or yard and thatched thick with straw from top to bottom to protect it from rain and sun. This looks exactly like the African 
measure in South Kanara. Iruga or Irugapa appears to be a corruption of Miruga or Mirugapa or even Muruga. In Tamil Muruga is a name of Kartikeya. But the 
M88. used for collation, all read 561 or $679. 5. अस्ति श्रीमाभिरुपमदण्ड नाथः प्रचण्डधीः ।
Now it cannot be said that by these three names three different persons were meant as this would not stand to reason to believe that three different persons wrote one and the same work. Further such assumption is not warranted by the facts since it becomes clear from the introductory verses that Nirupama, Bhāskara and Irugapa or Iruga refer to one and the same person. Therefore the only plausible conclusion that I could come to after a careful study of the problem is that the author was equally well-known by all these three names. Here again Nirupama (=the matchless) in all probability appears to be a title and not a name which must have been conferred on him by his royal patron in recognition of his faithful and indefatigable service to his kingdom. In the introductory verses after the invocation he refers to himself as a second antah-karana' of Harihara who, he says, enjoys himself a carefree life after entrusting the vast responsibility of his kingdom to this loyal minister. He introduces himself as an able administrator and talented scholar worthy of the confidence of his royal patron. The author may, therefore, have been popularly known by this highly respectable title conferred on him by Harihara II of Vijayanagara. Now as regards the other two names it appears to me that either of these must have been his real or christian name and the other a pet name. Probably Bhaskara may have been his real name and Irugapa the latter. 
The Ms. Al refers to Bhāskara as the compiler® as also the author of the Nānārtharatnamālā. This has led some to postulate a theory that Bhaskara is the real author of the work who ascribed it to his patron Irugapa assuming of course that Bhāskara and Irugapa were not identical. Analogous incidents where an author has ascribed his work to some one else are not lacking in the history of Sanskrit literature. But it appears absolutely unreasonable if not absurd to forward such an argument in the case of the Nanartharatnamälā as we have pointed out in the foregoing lines that Bhaskara and Irugapa or Iruga both appear 6. or $479, HIFT and AETH. 7. द्वितीयमन्तःकरणं राज्ञो हरिहररुप यः।
राजकार्य प्रजारक्ष द्वयं धत्ते कुलव्रतम् ।
भारं हरिहराधीशो भुवः ।
प्रसूक्ष्मायां यस्य विन्यस्य मोदते ।
विविधमन्थसन्दर्भविमर्दविमलीकृतम् ।
यस्य चेतः सरस्वत्याः विलास मुकुरायते ।
Day 7471 9395 TUTTI I TEHIAT at gf FHET aj fantiefa 11 5-106, 8. ति गपकारिण्य भास्करपियुधेन संग्रहीतायाम् ।
9. सौर्य ति नानारतमा गौतम् ।
भारः तनी मान्य नाश्यप 
to be the names of one and the same person. Again if we realise the nature of the work of a loxicographer and also the fact that all the košas are in the real sense only compilations or collections of vocabu laries from the prevailing literature, it would appear more appropriate to call the author of a lexicon a compiler (Sangrahitā) than an author. This compilation is further facilitated in the case of the later lexico graphers Košas who freely draw materials from their predecessors to enrich their own works. So much so a lexicon, unlike a poetical work, is not an entire creation of any one particular writer. It is because of this reason that we often meet with identical or almost identical lines in many Košas. The work of a new lexicographer is to collect relevant material from the earlier Kośas and compile a nighanțu with the addition of new vocabularies and while giving the meanings of words he records the earlier as well as current meanings as also the modifications in the meanings. Therefore the author is not wrong if he says that he compiled the Nānārtharatnamāla. But it is wrong to put forward a theory depending on these dubious facts that Bhāskara and Irugapa were different persons and that the former ascribed his work to the latter. From the foregoing discussion it becomes clear that such arguments are not at all warranted by facts. 
From the History of Classical Sanskrit literature of KRISHNAMA CHARIAR we gather that a poet by name Bhāskara wrote a drama called Unmattarăghava'' to entertain an assembly of learned men met together to pay homage to Vidyaranya." Again there in the Dindima family who are connected with the court of Vijayanagara we meet a poet of the same name who was a contemporary of Anugirinatha '2 (Dandima II). The author of the Nānārtharatnamālā as we know from the work was a chief justice or a minister in the court of Harihara II who reigned between 1379–1406 A.D. As all these three writers were connected with the court of Vijayanagara and appear to be almost contemporaries we will not be surprised if future research would reveal that all the three Bhaskaras or at least the two-the author of Unmattarāghava and Nānārtharatnamālā are identical. With the scanty material that is available to me here it would be premature on my part to attempt to postulate any such theory in favour of or against this inference. 
The author appears to be a very highly trusted and all powerful personality in the court of Harihara II. He is a self-devoted minister born of a family of Dandeśas and he held the fulfilment of rajakārya and prajāraksā as his bounden duty-his kulavrata. Further he informs us 10. In the prastivanā of this play the Sutradhāra introduces the author : 
p. 2, f.n. 12.1. 11. Ibid pp. 650-651. 12. Ibid pp. 220-222. 
THE MATERIAL:—For bringing out critical edition of an old work one would require as many manuscripts as are reckoned a minimum nccessity depending on the nature of the work undertaken. But it is not always easy to procure even the minimum necessary material from the libraries whether in original manuscripts or in transcripts for various reasons. I could therefore make use of the following manuscripts and one printed copy of the Nánārtharatnamālā for editing 
1. P. Printed in Grantha script at Madras 1919. 
3. A2 Palm leaf manuscript No. 13714, Oriental Institute, Baroda, written in neat Grantha character. This looks older than Al. 
I am greatly indebted to Prof. G. H. Bhatt, Director, Oriental Institute, Baroda, for making me available the above mentioned manus cripts through the Deccan College Post-Graduate and Research Institute, Poona, and also to the Keeper, India Office Librafy, London, for the photostat copy supplied through the Deccan College. I express my sincere thanks to them both. 
I have been working on this edition since my return from England in October 1950 and continued the work uninterrupted at the Deccan College Post-Graduate and Research Institute, Poona, till March 1951 when I joined the Anup Sanskrit Library, Bikaner as its Curator. But later, on account of other interests and engagements I could not attend to it regularly and the work, whatever little was icli, dragged on to this day. Now I am happy that this is at last completcd and that the Nānārtharatnamālā is available in printed form. 
1.3. Hoo 'Thcolor Zacharae, Die Indeschen Wörterbücher (Koša) p. 36. 
Dr. M. M. Patkar, has greatly helped me in my task of bringing out this edition by giving useful suggestions at every stage of my work. Mr. V. W. Paranjpe and Pandit K. V. K. Sharma, both of the Dictionary Department, have kindly read out the manuscripts to me while collating the readings. I am also indebted to Dr. E. D. Kulkarni for the inspiring help which he gladly rendered to me whenever I approached him. I have great pleasure now in thanking them all. I have also to express my most sincere appreciation of the fine printing done by the Samarth Bharat Press, Poona, and to tender my gratitude to the printer and the able type-setter for their devoted care to the making of this work. 
B. R. S.