Cintamani, Cintāmaṇi, Cintāmanī, Cinta-mani
[«previous (C) next»] — Cintamani in Shilpashastra glossary
Source: Wisdom Library: Skanda-purana
Cintāmaṇi (चिन्तामणि, “taker of worries”) refers to one of the fifty-six vināyakas located at Kāśī (Vārāṇasī), and forms part of a sacred pilgrimage (yātrā), described in the Kāśīkhaṇḍa (Skanda-purāṇa 4.2.57). He is also known as Cintāmaṇivināyaka, Cintāmaṇigaṇeśa and Cintāmaṇivighneśa. These fifty-six vināyakas are positioned at the eight cardinal points in seven concentric circles (8x7). They center around a deity named Ḍhuṇḍhirāja (or Ḍhuṇḍhi-vināyaka) positioned near the Viśvanātha temple, which lies at the heart of Kāśī, near the Gaṅges. This arrangement symbolises the interconnecting relationship of the macrocosmos, the mesocosmos and the microcosmos.
Cintāmaṇi is positioned in the North-Western corner of the fourth circle of the kāśī-maṇḍala. According to Rana Singh (source), his shrine is located at “Ishwargangi Talab, Ausanganj, K 56 / 43H”. Worshippers of Cintāmaṇi will benefit from his quality, which is defined as “the taker of all worries from the devotees”. His coordinates are: Lat. 25.19490, Lon. 83.00521 (or, 25°11'41.6"N, 83°00'18.8"E) (Google maps)
Kāśī (Vārāṇasī) is a holy city in India and represents the personified form of the universe deluded by the Māyā of Viṣṇu. It is described as a fascinating city which is beyond the range of vision of Giriśa (Śiva) having both the power to destroy great delusion, as well as creating it.
Cintāmaṇi, and the other vināyakas, are described in the Skandapurāṇa (the largest of the eighteen mahāpurāṇas). This book narrates the details and legends surrounding numerous holy pilgrimages (tīrtha-māhātmya) throughout India. It is composed of over 81,000 metrical verses with the core text dating from the before the 4th-century CE.
Cintāmaṇi (चिन्तामणि).—A diamond. This was salvaged from the ocean of milk along with other precious items like Airāvata, Uccaiḥṣravas, Kalpavṛkṣa, Kaustubha, Candra, Apsaras, Mahālakṣmī, Tārā, and Rumā. (Yuddha Kāṇḍa, Kaṃpa Rāmāyaṇa).
The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.
Vyakarana (व्याकरण, vyākaraṇa) refers to Sanskrit grammar and represents one of the six additional sciences (vedanga) to be studied along with the Vedas. Vyakarana concerns itself with the rules of Sanskrit grammar and linguistic analysis in order to establish the correct context of words and sentences.
1) Cintāmaṇi (चिन्तामणि) or Cintāmaṇi Daivajña (17th century) alias Cintāmaṇi Jyotirvid, composer of Prastāracintāmaṇi and other texts, was the son of Govinda Jyotirvid of Śivapura of Gārgyagotra and a contemporary of Shah Jehan. He was the grandson of Nīlakaṇṭha and great grandson of Ananta. Cintāmaṇi mentions about the scholarship of his ancestors and himself in the end of
his commentary on Vṛttaratnākara. He says: “His grandfather Nīlakaṇṭha was well versed in all śāstras and resided in Vārāṇasī, his father Govinda was praised by the kings and well versed in Astrology. Then he tells about himself that he was scholar with numerous credibility as he was an excellent commentator (vyākhyānavidvattama), exponent in literature, knower of jyotiṣa”.
2) Cintāmaṇi (चिन्तामणि) (19th century), son of Jīva, and the chief court astrologer in the princely state of Kohlāpur; now in Mahārāṣṭra composed a text on prosody namely Chandaḥsāra. He belongs to Śāṇḍilyagotra. He flourished during the reign of King Sāhuji, son of Śivajī and fifth descendant of Śivājī in Kohlāpur. He was well versed in logic, literature, etc. He mentions about this in the beginning of his work Śyāmalābhāṇa, which was composed during the reign of Sāhujī.
[«previous (C) next»] — Cintamani in Rasashastra glossary
Cintāmaṇi (चिन्तामणि) is the name of an Ayurvedic recipe defined in the fourth volume of the Rasajalanidhi (chapter 2, dealing with jvara: fever). These remedies are classified as Iatrochemistry and form part of the ancient Indian science known as Rasaśāstra (medical alchemy). However, as an ayurveda treatment, it should be taken twith caution and in accordance with rules laid down in the texts.
Accordingly, when using such recipes (e.g., cintāmaṇi-rasa): “the minerals (uparasa), poisons (viṣa), and other drugs (except herbs), referred to as ingredients of medicines, are to be duly purified and incinerated, as the case may be, in accordance with the processes laid out in the texts.” (see introduction to Iatro chemical medicines)
Source: Google Books: Manthanabhairavatantram
Cintāmaṇi (चिन्तामणि) refers to the “wish-granting gem”, according to the Manthānabhairavatantra, a vast sprawling work that belongs to a corpus of Tantric texts concerned with the worship of the goddess Kubjikā.—Accordingly, while describing the visualization of Koṅkaṇā: “She is the most excellent of the supreme, Parā, the goddess of the Kaula of the Command of
Knowledge. (She is) the wish-granting gem [i.e., cintāmaṇi] of sovereign power (śrī). (Her) weapons are a bow and wheel; she has a sword and an axe, and holds a goad and a noose. She is the unfailing Koṅkaṇā, the Kaula Weapon (who holds a) bow, arrow, club, thunderbolt, and javelin. (She has big) fang-like teeth. [...]”.
2. Cintamani - Wife of the Treasurer Gandha. When Bhattabhatika had fulfilled his contract with Gandha, the latter ordered that all the members of his household, with the exception of Cintamani, should wait on Bhattabhatika. DhA.iii.90.
Theravāda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).
Cintāmaṇi (चिन्तामणि) refers to a type of jewel (ratna), into which the universe was transformed by the Buddha’s miraculous power (ṛddhibala) according to the 2nd century Mahāprajñāpāramitāśāstra (chapter XV). Accordingly, “The cintāmaṇi comes from the Buddha’s relics (buddhaśarīra); when the Dharma will have disappeared, all the Buddha’s relics will change into cintāmani. Similarly, at the end of a thousand years, water will change into crystal (sphoṭika, sphaṭika) pearls”.
Also, “These jewels (eg, cintāmaṇi) are of three types, Human jewels (manuṣya-ratna), Divine jewels (divya-ratna) and Bodhisattva jewels (bodhisattva-ratna). These various jewels remove the poverty (dāridrya) and the suffering (duḥkha) of beings”.
Source: archive.org: The Indian Buddhist Iconography
1) Cintāmaṇi (चिन्तामणि) refers to the “wishing Gem” and represents one of the five Kulas (families), according to Guhyasamāja.—[...] The families (kula) owe allegiance to their progenitors who are known as Kuleśas or Lords of Families. In the Guhyasamāja it is said: “The five Kulas (families) are the Dveṣa (hatred), Moha (delusion), Rāga (attachment), Cintāmaṇi (Wishing Gem), and Samaya, (convention) which conduce to the attainment of all desires and emancipation”.
2) Cintāmaṇi (चिन्तामणि) or Cintāmaṇilokeśvara refers to number 94 of the 108 forms of Avalokiteśvara found in the Machhandar Vahal (Kathmanu, Nepal). [Machhandar or Machandar is another name for for Matsyendra.].
“Cintāmaṇi is also similar to [Piṇḍapātra Lokeśvara], except that here he carries the Caitya in his right hand while the empty left is held near his navel.—Piṇḍapātra Lokeśvara is one-faced and two-armed and stands on a lotus. He holds the Piṇḍapātra (the bowl) in his two hands near the navel”.
The names of the 108 deities [viz., Cintāmaṇi] possbily originate from a Tantra included in the Kagyur which is named “the 108 names of Avalokiteshvara”, however it is not yet certain that this is the source for the Nepali descriptions.
Cintamani (S.) Lit. “magic gem”, which satisfies all desires (v. Mani). It is the special symbol of Kshitigarbha, Samantabhadra, Ratnapani, Ratnasambhava, and Mahakala, as well as of Jizo and the six-armed Nyo-i-rin Kwan-non. Avalokitesvara may also carry it, but rarely, and it is the accessory symbol of several other gods. The cintamani is represented in several different ways.
The mani, or jewels, may be nine in number, in which case they represent the nava ratna, or the nine jewels borrowed from Brahmanism. Or they may represent the sapta raffia, or seven precious jewels, much considered in Tibet and China (v. ratna). The mani may also be six, or only three in number (more frequent in Japan), representing the tri-ratna, Buddha, Dharma, Sangha.
1) a fabulous gem supposed to yield to its possessor all desires, the philosopher's stone; काच- मूल्येन विक्रीतो हन्त चिन्तामणिर्मया (kāca- mūlyena vikrīto hanta cintāmaṇirmayā) Śānti 1.12; अपि चिन्तामणि- श्चिन्तापरिश्रममपेक्षते (api cintāmaṇi- ścintāpariśramamapekṣate) Māl.1.22; तदेकलुब्धे हृदि मेऽस्ति लब्धुं चिन्ता न चिन्तामणिमप्यनर्घ्यम् (tadekalubdhe hṛdi me'sti labdhuṃ cintā na cintāmaṇimapyanarghyam) N.3.81;1.145.
2) Name of Brahmā.
3) A kind of horse, having a big curl on the neck; कण्ठे यस्य महावर्तो यस्याश्वस्य प्रजायते । चिन्तामणिः स विज्ञेयश्चिन्तितार्थविवृद्धिदः (kaṇṭhe yasya mahāvarto yasyāśvasya prajāyate | cintāmaṇiḥ sa vijñeyaścintitārthavivṛddhidaḥ) || Śālihotra 18.
Derivable forms: cintāmaṇiḥ (चिन्तामणिः).
Cintāmaṇi is a Sanskrit compound consisting of the terms cintā and maṇi (मणि).
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
(-ṇiḥ) 1. A fabulous gem, supposed to yield its possessor whatever may be required. 2. A name of Brahma. 3. A Jina or Jaina saint. E. cintā, reflexion, and maṇi a jewel.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Cintāmaṇi (चिन्तामणि).—m. a fabulous gem, the possessor of which may get all he wishes for, [[[Harivaṃśa]], (ed. Calc.)] 8702.
Cintāmaṇi is a Sanskrit compound consisting of the terms cintā and maṇi (मणि).
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
Cintāmaṇi (चिन्तामणि).—[[[Wikipedia:masculine|masculine]]] the gem of thought ( = the philosopher’s stone); T. of [several] works.
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum
1) Cintāmaṇi (चिन्तामणि) as mentioned in Aufrecht’s Catalogus Catalogorum:—See Anumāna, Ācāra, Āhnika, Kṛtya, Koṣṭhaka, Gaṇitatattva, Camatkāra, Janma, Tattva, Tithi, Daivajña, Puruṣārtha, Prastāra, Bṛhac, Bhāva, Muhūrta, Muhūrtamālā, Ramala, Vyavahāra, Śuddhi, Śeṣa, Śrāddha, Smṛticintāmaṇi, etc.
2) Cintāmaṇi (चिन्तामणि):—a work. Quoted by Kṣemarāja Hall. p. 198.
3) Cintāmaṇi (चिन्तामणि):—[[[nyāya]]] by Kṛṣṇamiśra. Oppert. 177. 1824. 2325. 3129. 3910. 4858. 6903. Ii, 672. 1064.
4) Cintāmaṇi (चिन्तामणि):—a
—[commentary] on Śākaṭāyana’s Śabdānuśāsana, by Yakṣavarman.
5) Cintāmaṇi (चिन्तामणि):—one of the gurus of Nīlakaṇṭha (Bhāratabhāvadīpa). Oxf. 1^b.
6) Cintāmaṇi (चिन्तामणि):—father of Ananta, grandfather of Rāma (Muhūrtacintāmaṇi 1607). W. p. 262.
7) Cintāmaṇi (चिन्तामणि):—Kṛṣṇakīrtiprabandha. Bik. 255.
8) Cintāmaṇi (चिन्तामणि):—Gaṇitatattvacintāmaṇi. Ben. 29. Grahagaṇitacintāmaṇi. Ben. 28. Jyotiḥśāstra. Io. 92. Praśnatantra Ramalaśāstra. Oudh. Xi, 10. H. 302. Ramalacintāmaṇi. B. 4, 186. Ben. 26. Oudh. Iii, 14. Bhr. 352. Ramalaśāstra. Bp. 309. Ramalotkarsha. B. 4, 188.
9) Cintāmaṇi (चिन्तामणि):—
—[commentary] on Jñānādhirāja’s Siddhāntasundara. B 4, 208.
10) Cintāmaṇi (चिन्तामणि):—son of Harihara, grandson of Siddheśa, wrote in 1573: Vāṅmayaviveka, metrics. L. 2837. Other works of his are stated to be: Akṣāvalī, Abhidhānasamuccaya, Kaṃsavadha, Kādambarīrasa, Kṛtyapuṣpāñjali, Triśirovadha. Vāsudevastava (in prose), Śambarāricarita.
11) Cintāmaṇi (चिन्तामणि):—or merely maṇi by Gaṅgeśa or Gaṅgeśvara. Divided into four books: Pratyakṣa, Anumāna, Upamāṇa, Śabda. He quotes Vācaspati as the Ṭīkākāra, Pratyakṣakhaṇḍa p. 537, Śivādityamiśra, ibid. p. 830.
—Io. 424. W. p. 198 ([fragmentary]). Paris. (B 26. Tel. 31). K. 146. Kh. 88. B. 4, 16. Ben. 148. 169. 172. 179. 180. Bik. 32. Tu7b. 9 ([fragmentary]). Kāṭm. 4. Pheh. 14. Rādh. 12. Burnell. 113^b. Mysore. 4. Taylor. 1, 247. Oppert. 553. 644. 1442. 2332. 4693. 5372-74. 7707. 7708. 7960-63. Ii, 1073. 1752. 2180. 2478. 2823. 2929. 4290. 4613. 5196. 5242. 5842. 6663. 6981. 7048. 8672. 8845. 8848. 9581. 9925. Rice. 24. Pratyakṣa. Oxf. 240^b. Paris. (B 28). L. 1193. Khn. 64. Ben. 148. 208. Bhr. 731. Proceed. Asb. 1869, 135. Oppert. 1917. Ii, 3710.
—[commentary] Paris. (B 27-29). Oppert. 1916.
—[commentary] by Gadādhara. Paris. (B 37).
—[commentary] Raśmicakra by Gokulanātha. L. 1869.
—[commentary] by Jagadīśa. Oppert. Ii, 8896.
—[commentary] by Mathurānātha. Paris. (B 32. 33). L. 1194. Ben. 174. Rādh. 12. Sb. 164. 165.
—[commentary] by Śaśadhara Oppert. 1915. Ii, 4732.
—Anumāna. [Mackenzie Collection] 118. Oxf. 240^b. Paris. (B 235). L. 2129 (Īśvarānumāna). B. 4, 12. Ben. 148. 149. 175. 179. 206. 218. Pheh. 12. Oppert. 1751. 5372. 7517. 7960. Ii, 8525. 8714. 9542. Bühler 555.
—[commentary] L. 1601.
—[commentary] by Gadādhara. Oppert. Ii, 9541.
—[commentary] by Mathurānātha. Oxf. 241. L. 495. 1153. Np. X, 26. Oppert. 8166. Ii, 3569. 4337. Sb. 165. 166.
—[commentary] by Śitikaṇṭha Oppert. Ii, 7217. See Anumānakhaṇḍatarka.
—[commentary] by Haridāsa. Ben. 173.
— Upamāna. L. 601. 1652. Oppert. Ii, 8825.
—[commentary] by Pragalbha. Rādh. 11.
—Śabda. L. 1186. Ben. 148. 172. 179. Oudh. V, 20. Oppert. 1594. Ii, 9633. Bühler 555.
—[commentary] by Gadādhara. W. 1621. Oppert. Ii, 3837. 9667.
—[commentary] by Mathurānātha Io. 417. L. 367. Khn. 66. Ben. 177. Oudh. V, 20. Oppert. Ii, 3838. 8779. 9668. Sb. 166. 167.
—[commentary] by Viśvanātha. Oppert. Ii, 9670.
—[commentary] by Viṣṇupati. L. 2006.
—[commentary] by Śitikaṇṭha. Oppert. Ii, 6711. Commentaries.
—[commentary] Paris. (B 27. 29). Ben. 165. 181. 184. 192. Np. Vii, 26 ([fragmentary]).
—[commentary] Pramāṇagrantha. K. 144.
—[commentary] by Gadādhara (?). Np. I, 116. 120. 122. Oppert. Ii, 187. 1467.
—[commentary] by Candranārāyaṇa (?). NW. 360.
—[commentary] by Pakṣeśvara (?). Oppert. Ii, 9632.
—[commentary] by Prakāśadhara. NW. 340.
—[commentary] by Pragalbha. Hall. p. 29. Ben. 209. Rādh. 12. NW. 336. Lahore. 16.
—[commentary] by Bhavānanda. Ben. 185. NW. 356. Oppert. 944. 1301.
—[commentary] by Mathurānātha. Io. 451. 1813 ([fragmentary]). Hall. p. 29. Ben. 174. 187. Tu7b. 9. Rādh. 12. NW. 380. Oudh. X, 16. Np. I, 116. 120. 122. Burnell. 114^b. Mysore. 2. Bhr. 280. 758. Oppert. 1607. 7964. Ii, 4814. Rice. 106. See Māthurī.
—[commentary] by Maheśvara. Ben. 183.
—[commentary] by Raghudeva. [Mackenzie Collection] 18. Hall. p. 30. Ben. 175. 184. Pheh. 14. Oudh. X, 14.
—[commentary] by Rucidatta. See Tattvacintāmaṇiprakāśa.
—[commentary] by Vāsudeva. Hall. p. 30. Ben. 188. Np. I, 116. 120. 122.
—[commentary] Tattvacintāmaṇivākyārthadīpikā by Hanumat. Hall. p. 38. K. 144. 146. Ben. 154. Rādh. 7 (and—[commentary]). Rice. 122. Compare besides the original Commentaries by Raghunātha and Jayadeva.
12) Cintāmaṇi (चिन्तामणि):—Bhāvacintāmaṇi.
13) Cintāmaṇi (चिन्तामणि):—pupil of Cūḍāmaṇi: Ramalapraśnasaṃgraha.
14) Cintāmaṇi (चिन्तामणि):—son of Jñānarāja, brother of Sūrya: Siddhāntasundaravāsanābhāṣya.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Cintāmaṇi (चिन्तामणि):—[=cintā-maṇi] [from cintā > cint] m. ‘thought-gem’, a fabulous gem supposed to yield its possessor all desires, [[[Harivaṃśa]] 8702; Śāntiśataka; Bhartṛhari] etc.
2) [v.s. ...] Brahmā, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
3) [v.s. ...] Name of various treatises (e.g. one on [[[astrology]]] by Daśa-bala) and commentaries ([especially] also ifc.)
4) [v.s. ...] of a Buddha, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
5) [v.s. ...] of an author
6) [v.s. ...] f. Name of a courtesan, [Kṛṣṇakarṇ. [Scholiast or Commentator]]
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Cintāmaṇi (चिन्तामणि):—[[[cintā-maṇi]]] (ṇiḥ) 2. m. A fabulous gem supposed to confer every thing that may be desired; Brahmā.