Artha Dictionary Download
Vanesa Domagala
Artha is a gtk2 offline dictionary which needs session-bus access, and flathub does not want full session-bus access to a sandboxed app. Now Flatpak docs does not specify how to make an application talk to session-bus. only GeoClue2 or full session-bus is mentioned.
Dictionary is one of the tools many people need on a computer, specially offline dictionary. In this tutorial, I will talk about such a software called Artha. According to its man page Artha is cross-platform thesaurus based on WordNet.
Offline dictionary software are useful for most people, specially students and non-native English speakers. Software like Artha and wordnet are very helpful to quickly look up word-meanings. I hope, this tutorial was helpful.
I would recommend Artha, It is an Offline dictionary, I find it really comprehensive and it also suggests you synonyms of the word you are looking up.
You can download Artha from Ubuntu Software Centre.
Windows/Linux: All you wordsmiths and word buffs, this app's for you. Artha is a free thesaurus and dictionary with extensive features, including hot key lookup, notifications, regular expression-based search, and offline use.
The particular vyaya (e.g., artha) of all architectural and iconographic objects (settlement, building, image) must be calculated and ascertained. This process is based on the principle of the remainder. An arithmetical formula to be used in each case is stipulated, which engages one of the basic dimensions of the object (breadth, length, or perimeter/circumference). Like in the case of the fruits of āya, all ten effects of vyaya must be considered as auspicious.
11) The actual state, fact of the matter; as in यथर्थ, अर्थत, तत्ववद्, यदर्थेन वनमुष्य पुंस आत्मवपर्यय (yathārtha, arthataḥ, tatvavid, yadarthena vināmuṣya puṃsa ātmaviparyayaḥ) Bhāgavata 3.7.1.
15) Fruit, result (phalam). तस्य ननुभवेदर्थं यस्य हेत स रपत (tasya nānubhavedarthaṃ yasya hetoḥ sa ropitaḥ) Rām.6.128.7; Mahābhārata (Bombay) 12.175.5.
Artha (/ˈɑːrtə, -θə/; Sanskrit: अर्थ; Pali: Attha, Tamil: பரள், poruḷ) is one of the four goals or objectives of human life in Hindu traditions.[1] It includes career, skills, health, wealth, prosperity and the means or resources needed for a fulfilling life.[2][3] The word artha literally translates as "meaning, sense, goal, purpose or essence" depending on the context.[4] Artha is also a broader concept in the scriptures of Hinduism, Buddhism and Jainism. As a concept, it has multiple meanings, all of which imply "means of life", activities and resources that enable one to be in a state one wants to be in.[2]
Artha applies to both an individual and a government. In an individual's context, artha includes wealth, career, activity to make a living, financial security and economic prosperity. The proper pursuit of artha is considered an important aim of human life in Hinduism.[1][5] At government level, artha includes social, legal, economic and worldly affairs. Proper Arthashastra is considered an important and necessary objective of government.[5][6]
James Lochtefeld describes[1] artha as the means of life, and includes material prosperity. Karl Potter explains[10] it as an attitude and capability that enables one to make a living, to remain alive, to thrive as a free person. It includes economic prosperity, security and health of oneself and those one feels responsible for.[3] Artha includes everything in one's environment that allows one to live. It is neither an end state nor an endless goal of aimlessly amassing money, claims Karl Potter,[10] rather it is an attitude and necessary requirement of human life. John Koller takes[2] a different viewpoint than Karl Potter's interpretation. John Koller suggests artha is not an attitude, rather it is one of the necessities of human life. A central premise of Hindu philosophy, claims Koller, is that every person should live a joyous and pleasurable life, that such fulfilling life requires every person's needs and desires be acknowledged and fulfilled, that needs can only be satisfied through activity and when sufficient means for those activities are available. Artha, then, is best described as pursuit of activities and means necessary for a joyous and pleasurable life.[2]
Daya Krishna argues[11] that artha, as well as the concept of Puruṣārthas, is a myth. The various schools and ancient Sanskrit texts provide no consensus opinion, notes Krishna, rather they present a debate, a diversity of views on what artha and Puruṣārtha means. Inconsistencies and conflicting verses are even present within the same script, such as the Manusmriti. Some ancient Indian texts suggest artha are instruments that enable satisfaction of desires; some include wealth, some include power, and some such as the bhakti schools include instruments to love God. Some of this, suggests Krishna, reflects differences in human needs. Perhaps, conjectures Krishna, artha is just a subset of kama and karma.[11]
Vatsyayana in Kama Sutra defines artha as the acquisition of arts, land, cattle, wealth, equipages and friends. He explains, artha is also protection of what is already acquired, and the increase of what is protected.[12]
The word Artha appears in the oldest known scriptures of India. However, the term connotes 'purpose', goal or 'aim' of something, often as purpose of ritual sacrifices. Over time, artha evolves into a broader concept in the Upanishadic era. It is first included as part of Trivarga concept (three categories of human life - dharma, artha and kama),[14] which over time expanded into the concept Caturvarga (four categories, including moksha). Caturvarga is also referred to as Puruṣārtha.[15]
The Mimamsa school of Hinduism explained artha, dharma and kama by contrasting Puruṣārtha and Kratvartha. Puruṣārtha is human purpose of a yajna, while Kratvartha is sacrificial purpose of a yajna. They recognized and explained all human actions have two effects: first, every act affects itself regardless of actors involved; second, every act has human meanings, hopes and desires and affects each actor in a personal way.[15] Jaimini explained in 3rd century BCE, that this human meaning cannot be separated from the human goal. The phala (fruit, result) of a sacrifice is implicit in the artha (meaning, purpose) of the sacrifice. Mimamsa school then argued that man is for the purpose of actions demanded by Vedic injunctions (apauruseya), and such subordination of man to rituals allows man to reach heaven.[15] Other schools of Hinduism, such as Yoga and Vedanta schools, disagreed with Mimamsa school. They argued that rituals and sacrifice are means, not ends. Their emphasis shifted from rituals to effort and knowledge, from heaven to moksha, from freedom afterlife to freedom in this life, from human being as a cog in cosmic wheel to human being as an end in himself. For example, Aitareya Aranyaka recites:
Vatsyayana, the author of Kamasutra, recognizes relative value of three goals as follows: artha is more important and should precede kama, while dharma is more important and should precede both kama and artha.[12] Kautiliya's Arthashastra, however, argues that artha is the foundation for the other two. Without prosperity and security in society or at an individual level, both moral life and sensuality become difficult. Poverty breeds vice and hate, while prosperity breeds virtues and love, suggested Kautiliya.[18] Kautilya adds that all three are mutually connected, and one should not cease enjoying life, nor virtuous behavior, nor pursuit of wealth creation. Excessive pursuit of any one aspect of life with complete rejection of other two, harms all three including the one excessively pursued.[14]
Some[12][20] ancient Indian literature observe that the relative precedence of artha, kama and dharma are naturally different for different people and different age groups. In a baby or child, education and kama takes precedence; in youth kama and artha take precedence; while in old age dharma takes precedence.
Gavin Flood suggests the concepts embedded in purushartha, which includes artha, reflect a deep understanding and insights into human nature, and of conflicts which are inevitably faced by all human beings. It is an attempt to acknowledge and encourage one to understand diversity yet seek coherence between people, rather than deny one or more aspects of human life or force a particular precept and code on people.[23][24]
Donald Davis suggests that artha, kama and dharma are broadly applicable human aims, that extend beyond Hindu studies. They are Indian perspective on the nature of human life, a perspective shared in Jain and Buddhist literature.[25]
Artha is a cross-platform and open source thesaurus and dictionary based on WordNet that works completely off-line. Artha can define not only English word, but even proper nouns i.e. famous personalities, places, events, phrases, acronyms, slangs - to list a few. Artha also lists its various relatives like Synonyms, Antonyms, Attributes, Derivatives, Entails, Causes, Kinds, is Kind of, Member of, Members, Substance of, Substances, Parts, is Part of, Topics, Topical Terms, Region, Regional Terms, Usages, Usage Terms and Similar terms.
While artha may be considered a selfish pursuit, in moderation, it is an appropriate aim on the path to moksha as having the financial and material means to live in comfort is a basic necessity to everyday life. Artha ensures dignity through food, shelter, clothing and enough material possessions to live a meaningful life.
In contrast, poverty can lead to anarchy. So, the pursuit of material comforts helps to maintain social order. Excessive pursuit of wealth, however, leads to greed and social disorder. So, artha must be kept in check by dharma. The ultimate goal is the fourth and final aim, moksha. Until the individual reaches this state, the other three aims promote satisfaction and balance in life.
df19127ead