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1450
"deśa-kāla-vayo-dravyaguna-prakṛti-karmaṇām, bhāvānām uttamam yat tu tac chṛngam śreṣṭham ucyate." iyanti śṛngam yasmāt tu tasmat śṛngāra ucyate."
(B.P., pp. 48, ibid) -
√'Has' with termination "ap" gives the word "hasa". It means laughter. When 'ghan'-termination operates, we arrive at the word "hasa". Thus from the √has, with two terminations we get 'hasa' and 'hasa'. Here there is an alternate granted. Either take √has or √svan, (= to make noise), we come to the word 'hāsya' with the etymology viz. "that for which a person is laughed at - "hāsyate asau." So, deformed limb, age (avastha), object (dravya), language (bhāṣā), -ornament (alamkāra), activity (karma) are causes which make a man laugh. Thus it is termed "hāsya".
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SAHṚDAYALOKA
Now Śā. explains the etymology of 'vira'. Vra is in the sense of giving alms √lā also is in the same sense. It is in the sense of 'jñāna' or 'khaṇḍana' also. The grammarians take V'ra' & V'la' as identical. 'Vira' is therefore one which destroys the opposition - "viruddhān rāti hanti it vīra-śabdasya nirvāhaḥ.” (Śā., pp. 48, ibid) Or, that which knows various objects, or beautiful objects, is vīra. "vividham vicitram ca lāti, jānāti, kṛntati" is vīra. This is the opinion of some ancient masters. Or, "that which inspires the enemies" is also the etymology of vira - "vidviṣṭān prerayati."
Jain Education International
The word 'adbhuta' is derived from √bhr, with 'utac' termination, along with 'avyaya', meaning 'vismaya' or marvellous. Šā. observes: "vicitra yasya bhavati citta-vṛttis tatódbhutaḥ." (pp. 49, ibid)
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"Rudra gives hand" - "rudraḥ hastam dadāti" - This is the derivation of "raudra". The activity or agency has for its cause, what is "raudra". That activity which makes others cry is called "raudra" -
'yat karma radayaty anyan
sa raudra iti va bhavet."
'Karuna' is derived as follows - √ghṛni is used in the sense of compassion, almsgiving, catching etc. "ghṛṇi dhātur -
dayā-dāna-grahaṇeșu ca vartate."
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