| Saadhaaran |
ordinary, belonging to many, common to many, alike, similar, universal, |
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| Saadhaaran dharma |
universal duties; non injury, truth, non stealing, self control, forbearance, straightness, and charity, common property found in subject of comparison and standard of comparison in the form of quality and action, |
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| Saadhaaran vanaspati kaay |
common body plant souls. |
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| Saadhaaranya |
commonness, simplicity, devoid of particular authority, |
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| Saadhak |
enlightened person, spiritual person, that accomplishes, effects of brings about; that is instrumental, conducive to, or productive of; winning over or prevailing upon god, evil spirit, etc. m. one who accomplishes; one going through a discipline for attaining moksha (emancipation); accomplishing, completing, perfecting, finishing, an efficient person, a skillful person, worshipper, practicing penance, accomplishing, skillful, taking action, leading to a goal. Effective, efficient, productive of, efficient person, skillful person, an aspirant being |
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| Saadhaktaa |
efficiency, usefulness, suitableness, |
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| Saadhaktam |
exquisite efficiency, exquisite instrument, most effective. |
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| Saadhaktar |
moderate efficiency, moderate instrument, |
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| Saadhan |
means, resources, accomplishing, achieving; instrument, implement, tool; materials; resources; remedy; contrivance; discipline necessary for attainment of God; [logic] the middle term in a syllogism; processing of metals for medicinal or alchemical purposes, upkaran,helping, assisting; apparatus in a laboratory; instrument, implement, tool, isht siddhi maate jaruri tap sanyam bhakti vagere te te upaay, remedy performed to achieve desirable things, jene saadhya saathe avinaabhaav sambandh chhe te saadhan kahevaay chhe. one which has inherent relationship with the saadhya is known as saadhan. Smoke is saadhan means, cause for fire which is saadhya object to be achieved. Self effort, spiritual discipline. Kaarya aadi naa sampaadan maa nimitbhut kriyaa, hetu, upaay, aaadi saadhan kahevaay chhe, For example: mrutyu samaye aahaar ke man vachan kaayaa naa vyaapaar no tyaag karine aatma suddhi karvi te saadhan chhe. self effort, spiritual discipline, means, In jainism it is the triple gem of right faith, knowledge and conduct.leading to a goal, guiding well, furthering, effective, efficient, productive, procuring, denoting, designing, expressive of, accomplishment, performance, propitiation, worship, act of mastering, overpowering, subduing, fulfillment, completion. the one which is helpful in conducting an act. |
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| Saadhan hetu |
means, resources. |
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| Saadhan saadhya bhaav |
relation related to means and goal. For example, conventional right faith ends up with absolute faith. Here conventional faith is saadhan and absolute faith is saadhya. |
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| Saadhan sampann |
having (abundant) means or resources; wealthy; prosperous, |
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| Saadhan swabhaav |
nature of efficiency |
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| Saadhanaa |
worship, adoration, self mortification, study of soul, striving towards end or accomplishment, accomplishing, achieving; efforts of activity necessary to achieve or accomplish an object; discipline for the attainment of moksha (emancipation), conciliation, propitiation, method of obtaining desirablething, isht praapt karvaa mate ni kriya, the process of obtaining desirable thing., act of accomplishing, taking action, completion, means, efficient cause, instrument, a reason origination premise leading to a conclusion, middle form or hetu in a syllogism, penance, deliverance, subduing by charms or magic, |
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| Saadhantaa |
condition of having prosperity, |
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| Saadharmi |
coreligionist,having the same properties; following the same religion. |
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| Saadharmi |
having the same properties; following the same religion. m. co religionist. |
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| Saadharmya |
parallelism, means showing some existence, |
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| Saadharmya udaaharan |
smoke showing existence of fire, an example of means with its relative objects. |
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| Saadhisthaan |
inclusive of receptacles; according to yoga, these six wheels (chakra) in the body beginning from anus up to head; the wheel existing in anus is known as mulaadhisthaan, |
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| Saadhit |
accomplished, humbled, punished or caused to play, controlled, killed, |
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| Saadhu |
monk |
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| Saadhvu |
siddh karvu, saabit karvu, praapt karvu, to achieve, |
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| Saadhya |
attainable, capable of being done or accomplished; (of disease) curable. n. object to be attained; thing to be proved. isht abaadhit ane asiddh ne saadhya kahe chhe, siddh karvaano vishay ke vastu te saadhya chhe.Isht-beneficial-means beneficial to self. This is from proponent perspective-vaadi ni apexaa e. Jis vastu ko vaadi sidddh nahi karnaa chaahtaa hai use anisht kahaa jaataa hai. If proponent does not want to fulfill the thing then it is known as anisht. If one believes anisht as saadhya then there is the fault of taking too much liberty beyond intimacy.
anisht ne saadhya maane to atiprasang no dosh aave chhe. In Nyaay dipikaa it is also called abhipret. Abhipret means meant, intended; desired, wished; accepted, approved. It means that it is desirable for proponent to prove. Abhipret vah hai jo vaadi ko siddh karane ke liye abhimat hai.
Asiddh-unestablished reason-The thing does not need to be proven if there is no sanshay, viparyay or anavadhyas. Only if there is some sansay, viparyay or anavadhyas then the thing needs to be proven. This is the nature of word asiddh. Sansay, viparyay aur anadhyavashay padartho ki saadhyataa saabit karne ke liye saadhya ke lakshan mein asiddh pad diyaa gayaa hai.-to prove a substance in which there is suspicion, indecision and inconclusiveness present then to prove the substance there is asiddh characteristics inserted in saadhya. If one believes accomplished thing-prasiddh-to be saadhya then inference will be useless. Because for accomplishing the achievable thing, one does inference. So prasiddh is the fault.-kaaran ke saadhya ni siddhi maate anumaan karvaamaa aave chhe. So for saadhya, the asiddh unestablished reasoning is the characteristic. In Nyaay Dipikaa it is also known as aprasiddh. Aprasiddh voh hai jo sandehaadik se yukt hone se anischit hai-The thing is unknown when there is uncertainty due to suspicious etc types of faults. (sansay, viparyay and anandhyavashaay types of faults.)
Jo prasiddh ko saadhya maanaa jaay to anumaan vyarth ho jaayegaa, kyoki saadhya ki siddhi ke liye anumaan kiyaa jaataa hai. If one thinks that the thing which is published is to be achieved then there will be no need for inference, as the inference is used only for fulfillment of the things to be achieved. Abaadhit-non contradicted-pratyakshaadik pramaan thi abadhit hovaathi siddh thai shake chhe (baadhit padartho no saadhya panaa ma nishedh karva maate) te abaadhit lakshan chhe. One which can be proven by having it to be unobstructed from direct etc pramaan gnaan is called abaadhit. If one believes that obstructiveness is also the nature of saadhya then one has to believe the non warmth also to be the characteristics of fire. But it is not true. So abaadhit is the nature of the saadhya. Ref: Nyay dipika third section page 185 hindi, Pariksha mukh page 49 gatha 17-18.
According to Nyaay dipikaa, Abaadhit is also called shakya. One which can be proven without any inconsistency with direct and indirect organ of knowledge-pramaanaadik gnaan-is called shakya.-possible. Yaadi ashakya (baadhit) ko saadhya maanaa jaay to agni mein anushnataa aadi bhi saadhya ho jaayegi. If one takes inconsistency (baadhi) as the things to be achieved then one will end up accepting coolness (anushnataa) as the characteristics of fire. Saadhya to be inferred, feasible, curable, accomplishment, perfection, the thing to be proved or established the matter at issue, to be done over, to be accomplished, to be cultivated, to be perfected, conquerable, to be accomplished, to be fulfilled, goal, to be achieved, something attainable, for a proponent, the desired thing isht is from proponent perspectives. The subject, The probandum, that which is to be proved, The major term, conquerable, attainable, amenable, to be cultivated or perfected,There are three characteristics of Saadhya:
1: Isht-Abhipret-beneficial
2: Asiddh-Aprasiddh-unestablished reason
3: Abaadhit-Shakya-non contradicted.
If above three things are not understood then there are three faults as follow:
1: Anisht-it will give atiprasang dosh. fault of taking too much liberty beyond intimacy.
2: Prasiddh-anumaan vyarth ho jaayegaa. Inference will be useless.
3: Baadhit-Agni mein anushnataa aadi kaa dosh aayegaa-in the fire non warmth etc faults will occur.
Above three are saadhyaabhaas.-fallacy for things to be achieved. Because with these three can not become the subject for becoming instrument for achieving ultimate goal. (Ref: Nyaay dipika and Pariksha mukh.)
to be subdued or mastered, to be won, to be managed, conquerable, amenable, to be summoned, to be accomplished or fulfilled, feasible, attainable |
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| Saadhyaabhaaav |
absence of an object to accomplish, absence of major term, absence of man to overcome, |
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| Saadhyapaad |
judgement, decision, |
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| Saadhyasam |
Both the reason and subject are unproved and yet to be proved. |
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| Saadi |
sa aadi, will be created, will be born. |
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| Saadi anant |
will be born but without any end. |
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| Saadi saant |
will be born and will have an end |
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| Saadrasa |
of same kind, saman, ek jaati ke, samaanpanu. |
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| Saadrashya |
similarity, resemblance, likeness. |
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| Saadrashya astitva |
eternal existence of all six substances of the universe together, all substances of the universe have same eternal existence. |
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| Saagaar |
householder, lay follower. |
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| Saagaropam |
measure of innumerable years. |
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| Saakaar |
determinate, materialized, with details, with shape, knowledge, that has a form or shape; incarnate. |
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| Saakaar upyog |
by (the help of) sensitive scriptural, visual and mental knowledge, detailed knowledge of their respective subject matter lasting for one antar muhurt is certainly (attention) with form, conscious knowledge (sensory, scriptural, clairvoyance, telepathic etc), vishesh upyog, definite conscious attentiveness. Attentive consciousness which perceives the object in a specific pattern is known as saakaar upyog. Akaar means reflective thought. vikalpa. So to have attentive consciousness with reflective thoughts is known as saakaar upyog. |
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મતિ શ્રુત અવિધ અને મનઃપર્યય દ્વારા જેને પોતાના વિષય નું વિશેષ જ્ઞાન થાય છે તેને સાકાર ઉપયોગ કહે છે
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| Saakalya |
totality, completeness, entireness, whole, |
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| Saakalya |
totality, completeness, entireness, whole, |
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| Saakshaat |
really, clearly, openly, actually, visibly, directly, before the very eyes, in the presence of; in person, incarnate, from all angles, sarva prakaare, |
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| Saakshaat |
really, clearly, openly, actually, visibly, directly, before the very eyes, in the presence of; in person, incarnate, from all angles, sarva prakaare, |
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| Saakshat suddha nischaya naya |
A view point believing in complete pure soul |
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| Saakshat suddha nischaya naya |
A view point believing in complete pure soul |
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| Saakshi |
witness, eye witness; the soul (as seer). f. testimony, evidence |
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| Saamaachaari |
to meet each other, duty of the monk. |
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| Saamaanya |
indiscriminate, general essence, generality, universal, general, eternal soul substance and to lean against it is samanya. trikali ane tenu avalamban levu te samanya chhe (kanjiswami lect 19th samaysar gatha 204), eternal existence without any changes is saamaanya, asti tarike badalyaa vinaanu kaayam rahenaaru tatva te saamaanya Pravachansaar pravachan gatha 114 Gurudev’s lecture. |
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| Saamaanya visheshaatmak |
common substances with different forms. |
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| Saamaanyatodrast |
inference based on non causal uniformity, e.g. when one sees animal with horns, then one infers that it must possess cloven hoofs. It gives knowledge of an imperceptible or unperceived object. It is based, not upon a relation of causality, but upon the fact that the menas and the end are always found together. |
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સામાન્યતોષ્ટ
( વેદાંત ) જેમાં કાર્યરૂપલિંગ નથી તેમ કારણરૂપલિંગ પણ નથી, પણ તે કાર્ય કારણથી ભિન્ન લિંગ હોય છે તે અનુમાન. Kમક, આ પદાથ RSય છ, TUવી છે તથી આ અ9માનમા TUવીBવરૂપ હW વડ RSયરૂપ સાYયની િસZ[ કરી છ. તેમા TUવીBવ \તિરૂપલિંગ RSયBવ \તિરૂપ સાYય9 કાર્ય પણ નથી, તેમ કારણ પણ નથી. માટ એ અ9માન સામા^યતો_`ટ કહવાય છ. કોઈક bથકાર તો એમ કહ છે ક, Kઅ9માનમા અ^વય Sયાcdત તથા Sયતિરક Sયાcdત બન હોય છે એD અ^વય Sયતિરક અ9માન તે સામા^યતો_`ટ કહવાય છ. Kમક, પવત વZeવાળો છ. fમાડાવાળો હોવાથી અ^વય Sયતિરક અ9માનન સામા^યતો_`ટ અ9માન કહD. વf ઉપયોગTવવW, શષવW અન સામા^યતો_`ટ એ jણ kકારના અ9માનો છ. કાયકારણથી ભિન્ન હWથી K અ9માન કરD તે સામા^યતો_`ટ અ9માન કહવાય છ. Kમક, પવનથી આવલા ચપકના mલના રજકણોમા ગધહWથી રૂપ9 અ9માન કરD તે સામા^યતો_`ટમ9માન કહવાય.-સાoયદશન
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| Saamaayik |
sam means without attachment and aversion equanimity state. aya means the rise of path to moksha moksha marg no laabh. and eek means thought activity bhaav... That means saamaayik means the one with which, one gets benefit of rise of thought activity towards the path of liberation, one gives up all five sinful acts for a prescribed time is known as saamaayik. |
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| Saamaayik vrata |
equanimity vow |
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| Saamagri |
means and materials required for use; the various items of prasada offered to deity. |
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| Saamarthya |
strength, capacity, ability, capability. |
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| Saamarthya yog |
yog by exertion, here saadhak achieves such immense capacity that he can reach the goal in no time. He gains the insight which sheds new light on even the scriptures and illuminates his path for the vitaragi bhaav. |
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| Saamparaayik |
mundane inflow, passionful influx |
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| Saamparaayik aashrav |
passionful influx |
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| Saamparaayik bandhak |
those bound with passionful influx. |
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| Saampradaayiktaa |
communal. |
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| Saamrajya |
empire; imperial sway or domination. |
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| Saamvyavahaarik |
empirical, |
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| Saamvyavahaarik pratyaksha |
Direct knowledge in conventional sense, right sensual perception. Partial proper knowledge of a given substance acquired with the help of senses and mind is called direct knowledge in the conventional sense (Samvyavaharik pratyaksha). empirical direct knowledge, sense perception, knowledge due to sense organs and mind, With the help of senses and mind one has clear knowledge of a thing is known as saamvyavahaarik pratyaksha. This is a division of mati gnaan perceptual knowledge. With this, one the activity or quietude (pravrutti ane nivrutti) type of conventional things keeps going and that is why is given adjective of Saamvyavahaarik. There is also some clarity and that is why name pratyaksha is given. In fact as it is part of mati gnaan, it is indirect paroxa only. (pariksha mukh page 35). |
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| Saamya |
passionless state, |
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| Saamyik |
relating to time; timely, seasonable; periodical. n. periodical (magazine). |
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| Saandra |
regular, solid, smooth, beautiful. |
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| Saankhya |
one of the six philsophies. there are 25 elements
1: purush,
2:prakruti,
3: buddhi-mahat,
4:ahankaar,
5-10: five senses and mind
11-15: five karmendriya: mukh haath, pag, mal dwar, jananendriya,
16-20: five tanmaatraa: sabd, sparsh, rup, ras, gandh,
21-25 five mahaabhut: aakaash, vaayu, agni, jal, pruthvi. |
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| Saannipaatik bhaav |
Sam+ni+patt = sambandit-related. This is not an independent inclination of the soul. Actually there are only five bhaav are described in scripture. Audayik, Aupshamik, Kshaayopashamik, Kshaayik and Paarinaamic bhaav. When there is permutation combination of any of these five bhaavs then it is known as Saannipaatik Bhaav. E.g.: Two combinations-audayik and audayik human being and anger. audayik and aupshamic-human being and upshaant anger. There are possibly 25 such combinations are there.Three combinations: audayik aupshamic and paarinaamic manushya, upshaant moha and jiv., audayik kshaayik and kshaayopshamic manushya, kshin kashaay and shrut gnaani. kshaayi, kashaayopshamic and paarinaamic kshin mom, panchendriya and bhavya. Audayik, kshaayik and paarinaamic manushya, kshaayik samyag drasti and jiv. There are 10 such combinations are there. Four combinations: audaayik, kshaayik, kshaaopshamic, and paarinamic manushya, kshin kashaay, matignaani, and bhavya. There are five such divisions are noted. Five combinations: All five bhaavs present. only one such combination is present. That is: manushya, upshant mom, kshaayik samyag drasti, panchendriya jiv. Ref: Raj Vartik 2/7/22/114/13. |
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| Saanshayik mithyaatva |
wrong belief due to doubtful state of mind, a doubtful state or confusion, a kind of wrong belief. |
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| Saant |
will be destroyed, will cease to exist, disapear. |
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| Saapexa |
relativistic, comparative, dependence, |
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| Saapexa dharma |
relative properties in matters. |
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| Saapexa drasti |
relative perception. |
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| Saapexa naya |
a stand point related to relativity. |
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| Saapexatva |
relativism, with reference. |
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| Saapextaa |
Relativity, In a substance there are infinite virtues dharmao know a particular virtue of a substance, one makes it the primary one and rest are made secondary in spoken words. To make a particular virtue as primary is known as saapextaa. |
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| Saar |
supreme most. |
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| Saarthak |
successful, fulfilled. n. accomplishment. fulfillment. |
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| Saasnaa |
dewlap, skin hanging from neck of the cow. |
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| Saat bhay |
fear relating to this life ihlok, fear of the future life parlok, fear of being without protection arakshaa, fear of disclosure of what is kept in secret agupti, fear of pain vedanaa, fear of accident akashmaat, and fear of death mrutyu. |
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| Saatishay kevali |
kevali with 25 atishaya excellences. 25 are as follow: omniscience,14 created by heavenly angels, 4 praatihaarya ( chhatra, sinhaasan, bhaamandal, divya dwani) gandh kuti, anant chatushtaya, vrajrushabh naaraach sanhanan. |
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| Saatishay punya |
punyaanubandhi punya. |
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| Saatishaya |
one with excellences, best. |
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| Saatishaya apramat |
saint rising on the 2nd substage of 7 th stage of spiritual development. From here, soul can achieve suppression ladder or annihilation ladder |
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| Saatishaya mithyadrasti |
wrong beliver who is going to attain right belief. |
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| Saatvik |
true, genuine, essential, honest, natural, natural indication of feelings, |
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| Saavadya |
affinity for worldly activity, Violent activities of the mind, speech and action is known as saavadya. |
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| Sabhyataa |
politeness, civility; good behavior; culture; civilization. |
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| Sad bhut |
Pure synthetic, yathaarth, vyaajbi,accordant with reality, confirmable to truth, true meaning, genuine, right, real, original |
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| Sadaachaar |
moral conduct. |
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| Sadaarchan |
good conduct or behavior, to regularly worship omniscient lord with 8 auspicious substances. It is also known as sadaarchan |
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| Sadaiv |
always, ever; invariably. |
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| Sadaiva |
always, ever; invariably. |
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| Sadbhaav |
existence, positive aspect, being. |
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| Sadbhaav sambaddh |
related to the eternal existence of a substance. |
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| Sadbhaav utpaad |
origination from eternal substance, origination from real entity. |
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| Sadbhut |
differentiation between virtues and virtuous, pure synthetic, real, true. |
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| Sadbhut vyavahaar naya |
pure synthetic practical point of view, Empirical point of view differentiating between virtues and virtuous one, to make division in one undivided thing (e.g. in substance to make division from modal as well as from attribute perspectives) is known as sadbhut vyavahaar naya.
1: These properties are real present in the substance and therefore it is sadbhut
2: To make division in indivisible substance is vyavahaar
3: It is the part of the right scriptural knowledge in the form of division and therefore it is naya. |
भेद रूप अंश को श्रुत ज्ञान के अंश नय द्वारा जाना गया है
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| Sadguru |
One who follows the scriptures, and also follows the pathway shown by Omniscient Lord is known as sad guru. |
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| Sadrash utpaad |
unchangeable property of any substance for example changing pattern of the fire remains hot all the time or the soul’s knowledge mode remains as it is in all the conditions. |
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| Sadrashya |
Considering from universal power, of the same kind, sameness, similar, same, |
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| Sadrashya ektava upchaar |
a type of conventional or figurative usage of sameness for different things having similarity for example to say that this is cow and that one was also cow. |
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| Sagrahaalaya |
museum. |
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| Sagun |
possessed of qualities or attributes; having form etc.; virtuous, gunaatmak, gunrup, |
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| Sahachar |
going or associating with, associate, companion, constancy occurrent, accompanying, companion, friend. |
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| Sahaj |
natural, simple. |
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| Sahaj |
born together; born with, natural innate, inherent; easy; without any particular reason; casually; naturally; easily, Sah means together, and j mean born. born to gather is sahaj. To have Vitragtaa with 4,5, or 6th spiritual development stage and to have associated conduct is known as sahaj, Sahaj means swaabhaavik and that is always beautiful. |
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| Sahaj dukh |
natural trouble or pain |
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| Sahaj mal |
inclination of attachment and aversion type of soul’s filth (yog darshan) |
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| Sahaj spasht |
inherently distinct. |
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| Sahajaanand |
having natural, innate, joy. m. natural, spiritual, joy; Swami Sahajanan da, founder of the Swaminarayan sect. |
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| Sahajbuddhi |
instinct. |
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| Sahakaari |
a cause related to co operation, co operative auxiliary cause, co operating; cooperative. cooperator. |
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| Sahan |
bearing, suffering; endurance |
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| Sahan shakti |
power of endurance; capacity for patience |
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| Sahanshilataa |
tolerance; patience |
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| Sahasaakaar |
during resolution pachchakhaan If there is accidental ingestion i.e. rain water falling in the mouth, or drops of butter milk falling on tongue during breaking of yogurt etc types of faults. |
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| Sahbhaav |
synchronous occurrence, |
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| Sahbhaavi |
simultaneous or intrinsic aspect. |
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| Sahetuk |
determined by condition, with cause. with motive. |
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| Sahishnu |
patient; forbearing; tolerant. |
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| Sahishnutaa |
tolerance, endurance, sahan shakti, |
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| Sahkaaripanaa |
auxiliary condition |
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| Sail |
mountain |
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| Saiyam |
abstinence, restraints, mortification |
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| Saiyam bhaava |
restraintful temperament. |
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| Saiyam labdhi |
attainment of restraint |
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| Saiyog |
association, joining together, combination, contact |
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| Sajaatiya |
belonging to the same class, caste, family or kind. |
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| Sajjan |
good man, gentleman |
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| Sakaam nirjaraa |
premature disintegration of karma, avipak nirjara, voluntary shedding of karma |
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| Sakal |
whole, complete, entire, all, with body. |
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| Sakal chaaritra |
conduct devoid of all attachment and possessions charitra of muniraj |
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| Sakal parmaatmaa |
the supreme soul with the body, Body of omniscient where there is no destructive karma and the body is made up of best material particles param audaarik sharir |
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| Sakal pratyaksha |
omniscience knowledge, supreme knowledge, perfect perception. |
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| Sakal tyaag |
renunciation of all five kinds of sins. |
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| Sakalaadeshi |
complete form of a given substance |
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| Sakshaatkaar |
self realization, direct experience, intuitive perception. |
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| Sallekhanaa |
passionless end, voluntary renunciation of body, ritualized death, procedure of physical mortification for holy death, making the physical body and the internal passion emancipated by abandoning their source gradually at the approach of the death. |
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| Salya |
thorn. three types mithyaatva, maayaa and nidaan. |
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| Sam |
pratyaksh, perceptible, direct, |
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| Samaadhaan |
settlement (of dispute); solution (of intricate problem); satisfaction, contentment; meditation, samadhi, complete absorption of thought into a single object of meditation, viz. the Supreme Spirit. |
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| Samaadhi |
concentration of thoughts, abstract meditation, intense contemplation, samaadhi means not to get engrossed in alien things and to get stabilized in his internal state and to experience the peace and bliss, super conscious state. Nature of Samaadhi: When thought process is directed towards the aim which is the eternal true nature of the soul then it is known as dhyaan. In this state there are no other thoughts except for eternal true nature of soul only. One keeps on having reflective thoughts of eternal true nature of the soul only. But still over here one shows distinction between the meditator and subject of meditation. There is duality present. But thereafter when meditator and subject of mediation become one only then there is experiencing of the eternal true nature of the soul only remains. All thought processes have quieted down. The attentive consciousness has been engrossed in the eternal true nature of soul. Duality state disappears and non duality state now persists. dwait no naash ane advait no janm. There is super sensuous bliss present. There is primary abstract comprehension state present nirvikalpataa. This is the nature of Samaadhi. |
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| Samaan Jaati dravya paryaya |
mode of the two substances of the same types. e.g. paryaay of the body or any material things, atoms of many matter substances remaining in a unity is known as samaan jaati dravya paryaay. |
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| Samaarambh |
beginning, commencement; (imposing) function or ceremony, to acquire the material to inflict violence, preparation for committing sin. |
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| Samaarop |
Shanshay, viparyay and anadhyavashay collection is samaarop, kishi prakaar ki vikruti, some form of anomaly. |
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| Samabhaav |
equanimity, sense of indifference, even mindedness, principle of balanced inclinations, |
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| Samachaturastha sansthan |
perfect symmetrical body |
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| Samadarshitaa |
impartiality. |
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| Samant |
paripurn, complete, |
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| Samantbhadra swami |
From 2nd to 3rd century. His creations are Aatpmimaanshaa, (devaagam stotra), Swayambhu stotra, Ratnakaand shraavakaachaar, etc. |
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| Samaras |
equanimity nature |
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| Samaras Gyaan |
soul is full of eternal bliss and knowledge, Vastu purnaanand vitraag vigyaanghan se bharaa hai, this is samaras gyaan. |
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| Samarasi bhaava |
supreme temperament, state of equanimity, dhyeya and dhyaataa ka ekikaran, Nature of the eternal true soul in which there is absence of alien things, auspicious and inauspicious inclinations and also the division of attributes with substance., This is the mode of the non living matter particles staying in unity. |
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| Samarpan |
offering; surrendering everything, oneself, to one's spiritual guide or to God. |
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| Samarth |
competent, able, strong, powerful, wealthy. |
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| Samarthan |
proving by argument; pleading in defence; justification; support; proof. |
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| Samataa |
equanimity, inclination, sense of equality. |
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| Samavaad |
sam means with equanimity and vaad means letter or word or a stanza. It means a religious book which is without any blemish of inclination of attachment and aversion, raaag dwesh rahit paath, right scriptural message, samyak bodh |
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| Samavaay |
sam and avaay. Sam means right and avaay means knowledge, samyak gnaan, right knowledge, multitude, collection, jattho, samuh, inseparable multitudes.
There are five types of samavaay as follow:
1: Swabhaav-innate nature
2: Kaal labdhi time
3: Bhavitavyataa Destiny, fate,
4: Purushaarth personal efforts
5: Nimitt Instrumental cause.
When these five things occur then the act is getting done. One ends up perceiving the act. If any one is missing then there is no expressed act. Once the present mode is done having these five inseparable multitudes then the mode goes back in the substance. Then there are no kaal labdhi, bhavitavyataa, purushaarth or nimitt. Only swabhaav is there. The mode rests in the substance with its own eligibility stamp on it. Therefore this dormant mode be it of the past or future stays in the soul substance as in its inherent state Paarinaamic bhaav. Only expressed mode has these five inseparable multitudes and therefore the present expressed mode is showing the presence of an act. |
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| Samavasaran |
preaching hall of Jina, the fascinating auditorium of tirthankara. |
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| Samay satya |
preaching, revealing the reality of six substances. |
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| Samaya |
smallest unit of time, literature describing the right nature of matters, the self, the knower, system, instant, moment which is the manifestation of infinite number of ultimate distance, time point of instant, unit of time, instant, to become one is samay, Substance, soul, sam means unity, indivisibility and ay means to move or knowledge. That means samay means one which transforms and knows at the same time is samay. samay means a substance also. one having indivisibility with its own attributes and modes is samay, samay means scripture. |
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| Samaya mudhataa |
inclination towards the false belief because of magnificence of wrong philosophy. |
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| Samaya prabaddha |
binding of karmic matter to the soul in one samay |
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| Samayasaar |
essence of the self, the essential nature of the self, name of the great metaphysical treatise written by acharya kundkund. It has 415 stanzas. Achaarya Amrutchandra Dev wrote the tikea and is known as Atma khyaati and is also known as samaysaaar kalash and they are 278. Jaysen Aachaary wrote tikaa and is known as Tatpary vrutti. Pandit Jaychandji Chhaabdaa wrote Hindi translation of samaysaar and atmakhyaati both and is known as Samay Praabhrut. |
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| Sambaddh |
associated with, related, There are three types of relations
1:. Ek Kshetravagaah Sambandh to be present in the same space points e.g. body and soul.
2: Anitya Taadaatmya Sambandh transient inherent relationship. e.g. mode and the soul substance.
3: Nitya Taadaatmya sambandh eternal inherent relationship e.g. attributes and soul substance. |
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| Sambhaal |
looking after; attention, care; protection; preservation.
They are:
1: Free from doubts about nature of elements-Nihshankit,
2: No desire for worldly comforts-Nihkaanshit
3: Non-repugnance at the afflicted ones-Nirvichikitshaa
4: Non-perplexed in the omniscient lords, scriptures and enlightened teachers.-Amudh drashti
5: Right faith person who hides other’s fault and does not illuminate his own achievements-Upaguhan
6: Ensuring steadiness of right faith and conduct for others who are prone to swerve from the path-Sjhitikaran
7: Fraternity towards coreligionists-Vatsalya
8: Propagation of teaching of jina-Prabhaavnaa. |
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| Sambhaav |
It does not mean to believe every thing to be same. It means that one knows the thing in its true nature and remains devoid of any attachment or aversion, sambhaav kaa arty sabko ek saw maannaa nahi hai, jo jaisa hai use aiea jaankar, raag dwesh nahi karnaa swarup mein samaanaa yahi sambhaav hai. |
समभाव का अर्थ सबको एक सा मानना नहीं है। अपितु जो जैसा है उसे वैसा जानकार राग द्वेष नहीं करना, स्वरूप में समाना यही समभाव है।
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| Sambhaavanaa |
sanchetan, anubhav, Manyaataa, experience, belief. aadar, adore, respect. |
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| Sambodhan |
awakening; telling, explaining; calling, addressing; address; [gram] sense of the vocative case; epithet used in calling person. |
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| Samichin |
yathaarth, right thing, good thing, proper, appropriate, |
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| Samiti |
carefulness, discipline, to keep vigilance in activity. |
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| Sammati |
consent; agreement; sanction, approval; concurrence. |
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| Sammurchchhana janma |
birth by spontaneous generation, |
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| Sampadaa |
riches, wealth, property; prosperity, abundance. |
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| Sampann |
possessed of; rich, wealthy, Accomplished, perfect, excellent, endowed, |
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| Sampark |
contact; association. |
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| Sampradaan |
Samyak Prakaare Daan Aapavu Te. One of the six kaaraks. |
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| Sampradaay |
custom, usage; current practice; religious sect; persuasion; traditional teaching of guru (spiritual teacher). |
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| Samrambh |
to prepare for committing violence. |
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| Samta bhav |
sense of indifference of even mindedness, principle of balanced inclination, equanimity, upsham, balance, |
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| Samuchchaya |
aggregate, mass, multitude, |
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| Samudaay |
multitude, collection; crowd; flock; mass. |
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| Samudaay |
multitude, collection; crowd; flock; mass. |
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| Samudghaata |
expansion of the space points of the soul, overflow, the expansion of the soul’s space points of mundane soul out of body to some extent and then resuming their former form. Soul does not leave its own body but extends out. There are seven types of such overflow possible:
a. Vednaa samudghaat-pain over flow. Emanation on account of extreme and unbearable sufferings.
b. Kashaay Samudghaat-passion overflow.. Emanation on account of pas-sionate thought activity
c. Vaikriya samudghaat-fluid over flow. Emanation on account of transformation in to small or large fluid body or in to many such bodies. They send their newly made fluid body with extending soul units to far off places. Their con-nection is never ceased.
d. Maranaantik Samudghaat-death bed overflow. Emanation before death for touching the place of next birth. the soul extend to that point and then con-tracts and dies thereafter.
e. Taijas Samudghaat-Electric overflow. It is possible in saints with special powers, obtained by ascetic practices. It is bad or good. If a saint gets in rage, his soul units emanate from his left shoulder with electrical matter and burn the undesirable object. This is bad. A saint being compassionate at see-ing famine or disease prevailing somewhere, emanates his soul units with electric matter from right shoulder. It removes all cause of trouble and brings happiness.
f. Aahaarak Samudghaat-assimilative overflow. A saint in 6th spiritual devel-opment stage emanates a man like white form of one cubit from his head with soul units. It goes to an omniscient or saint with full scriptural knowledge and sees him. The saint either removes his doubt or enjoys the benefit of personally paying respect to him.
g. Kevali Samudghaat-Omniscient overflow. when age karma has a smaller duration than that of other three karma-body making, family determining and feeling,-then the soul of an omniscient conquers or overflows and ex-pands throughout the whole universe in four samays and then withdraws to its body in another 4 samays and the duration of all four karma become equal. |
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| Samuh |
multitude, collection. |
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| Samvaay |
intimate relation, co inherence, collocation, intimate union, inseparable concomitance, an assemblage, inseparable multitudes, upaadaantaa, collection, assemblage; relation; constant and inseparable connection, such that if one is destroyed, the other too is automatically destroyed.
There are five types of samvaays:
1: Purushaarth self efforts
2: Kaal time
3: Niyati destiny
4: swabhaav eternal innate nature
5: Nimitt instrumental cause. |
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| Samvaay |
sam and avaay. Sam means right and avaay means knowledge, samyak gnaan, right knowledge, multitude, collection, jattho, samuh |
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| Samvar |
stoppage of karma. |
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| Samvedan |
experiencing, feeling, Pratyaksha vedan, direct experiencing, perceptible experience. sam means pratyaksha perceptible and vedan means experience. |
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| Samvedanaa |
network of emotions |
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| Samvedani kathaa |
tale creating religious sentiments. |
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| Samvega |
fear of transmigration, instinct, mental agitation, mental agitation, instinct, to have fear with the sufferings of worldly life. |
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| Samvrutt |
covered, concealed, hidden, a type of female genital organ, yoni kaa ek bhed. |
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| Samvrutt vivrutt |
a type of female genital organ with having some hidden and some opened portions, yoni ke 9 bhed mien se ek bhed, |
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| Samvyavahaarik pratyaksha |
Direct knowledge in conventional sense, right sensual perception. Partial proper knowledge of a given substance acquired with the help of senses and mind is called direct knowledge in the conventional sense (Samvyavaharik pratyaksha). empirical direct knowledge. With the help of senses and mind one has clear knowledge of a thing is known as saamvyavahaarik pratyaksha. This is a division of mati gnaan perceptual knowledge. With this one, the activity or quietude (pravrutti ane nivrutti) type of conventional things keeps going and that is why is given adjective of Samvyavahaarik. There is also some clarity and that is why name pratyaksha is given. In fact as it is part of mati gnaan, it is indirect paroxa only. (pariksha mukh page 35). |
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| Samvyavaharan dosh |
a fault related to saint food, careless activities in offering food to saint. |
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| Samyag darshan |
true faith, right faith, enlightened faith. there are eight pillars of it.They are:
1: Free from doubts about nature of elements-Nihshankit,
2: No desire for worldly comforts-Nihkaanshit
3: Non-repugnance at the afflicted ones-Nirvichikitshaa
4: Non-perplexed in the omniscient lords, scriptures and enlightened teachers.-Amudh drashti
5: Right faith person who hides other’s fault and does not illuminate his own achievements-Upaguhan
6: Ensuring steadiness of right faith and conduct for others who are prone to swerve from the path-Sjhitikaran
7: Fraternity towards coreligionists-Vatsalya
8: Propagation of teaching of jina-Prabhaavnaa. Samyak-proper, right. adv. properly, well. |
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| Samyag tapa |
austerity associated with right faith. |
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| Samyak anekaant |
right philosophy of many fold religious aspects, relative pluralism with right belief. |
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| Samyak avadhi gnaan |
right clairvoyance. |
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| Samyak bhaav |
pure form of modification of soul, pure form of soul’s dispositions |
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| Samyak Chaaritra |
Right conduct. Twenty five pillars of right conduct. They are:
1-5: Five vows of non violence, non stealing, non lying, celibacy, non possessiveness. 6-10 Five carefulnesses: They are:
To move about cautiously so as to cause trouble to no living beings-Iryaa Samiti,
To speak what is true, beneficial measured and free from doubt-Bhaashaa Samiti
To act cautiously while seeking to procure such means necessary for the conduct of the life journey as are free from defects-Esanaa Samiti
To receive and place any thing whatsoever after a proper inspection and proper cleansing of dust etc-Adaan Nikshepan Samiti
To dispose of things that are of no use at a place free from living bodies and after proper inspection-Utsarga Samiti
11-13: Three restrains-Gupti. They are:
While receiving or placing any thing whatsoever, while siting, getting up or walking, in all such acts so to restrict bodily operations that discrimination is maintained between what is to be done and what is not to be done is known as restrain pertaining to body-Kaay Gupti.
Whenever there arises an occasion to speak then to restrict speech-if needs to be silent altogether-that is called restraints of speech-Vachan Gupti To give up volitions that are evil or are a mixture of good and evil, as also to cultivate volitions that are good-that is called restraints pertaining to mind-Man Gupti |
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| Samyak charan charitra |
self absorption conduct., conduct of spiritual engrossment, swarupacharan charitra. |
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| Samyak ekaant |
one sided right belief, philosophy of believing a part of something with righteousness, absolute prejudice with right faith. |
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| Samyak gnaan |
right knowledge with right perception, right knowledge with right faith, swa par ka yathaarth gnaan yathaarth nirnay, along with the knowledge of the object there is also right manifestation of the self then it is known as right knowledge, (moksh shastra adhyay 1 sutra 9)
There are eight pillars of right knowledge and they are:
1: Reading, writing and pronouncing every letter and words correctly-Vyanjanaachaar
2: Understanding the meaning and full significance of words, phrases and texts-Arhthaachaar
3: Reading, writing, and speaking with full and proper understanding of the import of what is read, written and spoken-Ubhayaachaar
4: Observance of regularity, punctuality, and propriety of time. Improper and unsuitable occasions should be avoided-Kaalaachaar
5: Reverent attitude-Vinayaachaar.
6: Proprietary of behavior-Upadhaanaachaar
7: Zeal,-Bahumaanaachaar.
8: No concealment of knowledge, or of its sources.-Aninhavaachaar |
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જો જ્ઞાન માં વિષય ~તિબોધ સાથે સાથે પોતાનું સ્વરૂપ ~તીભાિષત થાય અને તે પણ જો યથાર્થ હોય તો તે જ્ઞાન સˇયક જ્ઞાન છે
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| Samyak Shrut Gnaan |
Experiencing the self with primary abstract comprehension (nirvikalpataa) is bhaav shrut gnaan samyak shrut gnaan. see further in bhaav shrut gnaan. |
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| Samyam Labdhi sthaan |
with spiritual progress level of self restrain correspondingly increases and this is known as sanyam labdhi sthaan. |
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| Samyog |
coincidence, combination, joining to gather. |
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| Sanaatan |
everlasting, eternal; coming down from ancient times, traditional; orthodox. |
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| Sanchaalak |
director; manager. |
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| Sanchaarit |
to take with. |
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| Sanchetan |
sambhaavanaa, anubhav, maanyataa, aadar, experience, adore, ekaagra pane anubhuti, |
किसी के प्रति एकाग्र होकर उसकेा ही अनुभव रूप स्वाद लिया करना उसकेा संचेतन कहलाता है।
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| Sanchit |
to observe, be aware of, perceive, to agree together, be unanimous, survey, notice. |
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| Sandeh |
doubt, suspicion; suspense, uncertainty. |
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| Sandhi |
alliance, union, reconciliation, a treaty, euphonic combination |
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| Sandhi kaal |
period of transition, joining period of night and morning, morning and noon, evening and night. |
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| Sandigdh |
doubtful; not clear, suspicious, Doubt middle term, sanshay, |
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| Sandigdhaasiddh |
doubted cum non existent, unproved because doubtful respect to location, |
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| Sangh |
multitude, crowd; body of pilgrims; organized body; combination; association; union. |
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| Sanghaat |
composite bodies, collection, aggregate, |
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| Sanghaat naam karma |
physique making karmic nature causing association of body molecules. |
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| Sanghaat samaas gnaan |
8th division of the shrutgnaan out of 20 such divisions. |
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| Sanghaat Shrutgnaan |
shrutgnaan has 20 sub types. the seventh one is sanghaat shrutgnaan. Here, with every stanza pad to have increase in knowledge of one word in succession to go above 1000 pads is known as Sanghaat shrutgnaan. |
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| Sanghaatan |
association, collection, |
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| Sanghaatan kruti |
assimilation of molecules of body. |
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| Sanghaatan parishaatan kruti |
assimilation and dissociation of the molecules of body. Out of five bodies, from one of them, to have matter molecular particles pudgal skandhs to come and dissociate at the same time is Sanghaatan parishaatan kruti |
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| Sangn |
consciousness; knowledge, understanding; sign, hint; name; technical term. |
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| Sangnaa |
super imposed, process of knowing, impulse or animate feelings, recognition, mind, reason, linguistic symbol, sensation, intellect.consciousness; knowledge, understanding; sign, hint; name; technical term, moh no uday., fruition of deluded karma, Pratyabhi gnaan recognition is also known as sangnaa,, root word ( as in sanskrit grammar), |
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| Sangni |
rational |
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| Sangni panchendriya |
five sense living beings with rationality, |
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| Sangraha |
collecting; collection, accumulation store, hoard; collection (of select articles); compilation. |
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| Sangrahakhor |
hoarder. |
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| Sanhaar |
vyay, to end, to destroy, disintegration, naash, destruction; carnage; extirpation; gathering together, withdrawal; contraction. |
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| Sanidhan |
One which is going to get disintegrated, death. |
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| Sanjaat |
born, creation, |
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| Sanjvalan kashaay |
perfect conduct disturbing toxic emotions, passions |
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| Sankalpa |
volition, resolution, determination, will, animate and inanimate substances are mine this type of imagination is known as sankalpa, volition, wish, desire; will; resolve, determination; intention; firm decision (to perform some religious rite); imagining; conjecture, having sense of ownership in external things, to imagine to have unity of self with material karma (dravya karma), thought activities (bhaav karma) and quasi karma (nokarma) is known as sankalpa (samaysar kalash 10), to have attachment and affection towards alien objects is known as sankalpa.! (vir shashan jayanti puja, mangal archana, 3rd stanza) mental action, intention, determination, resolve, wish, desire, |
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Ô«ય કર્મ> ભાવ કર્મ> અને નોકર્મ આ'દ પુeગલ Ô«યોમા પોતાની કÇપના કરવી તે સંકÇપ છે
પદાથ" સાથે મનમા મમત્વ તે સંકÇપ છે
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| Sankar |
hybrid, cross breed, something mixed, |
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| Sankar dosh |
fault of mixing together, commingling fault, soul and matter mixing together and becoming as one, hybridization, |
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| Sanket |
sign, signal, hint; agreement; condition; secret arrangement; made previously; convention; appointment; assignation between lovers; place of assignation; symbolic word. |
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| Sanket grahan |
this is the meaning of such words. |
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| Sankhyaa |
number; figure representing number; counting; enumeration. |
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| Sankhyaat |
numerable |
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| Sanklesh |
passionate thought activity, depression |
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| Sankraman |
going from one place or condition to another, transition; passage from one zodiacal sign to another; crossing; causeway, bridge, entrance, transition of karmic nature, changes of karmic nature. Change in the karmic nature is known as “sankraman”. The karma was bonded in certain type in the past and then it changes in to another type is known as “sankraman”. When the change in the karmic nature occurs and the “leshyaa” remains the same then it is known as the “swa sthaan sankraman”. When there is change in the karmic nature occurs and “leshyaa” also changes accordingly then it is known as “par sthaan sankraman”. |
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| Sankshep Ruchi |
To have knowledge and liking for real true element, to know less but whatever is known has to be true. |
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| Sankuchit |
contracted; narrow; narrow minded; not liberal or specious; closed. |
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| Sanlekhanaa sthaan |
intense toxic emotions makes soul restless. this is known sanlekhanaa sthaan. Opposite to this is vishuddhi sthaan where the toxic emotions are of milder form. |
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| Sanmaan |
honor, respect, veneration |
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| Sanmukh |
facing, face to face; having a feeling for. adv. in front of, in the presence of. |
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| Sannidhi |
vicinity, proximity. |
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| Sannikarsh |
drawing nearer, close together, according to his own capacity of knowing one bend towards an object is known as sannikarsh. prior to getting knowledge about an object, there is attentive consciousness of perception darshan upyog . To perceive the object in this manner is sannikarsh. Sannikarsh is the characteristics of the attentive, consciousness of perception, Sense object contact; Relationship with senses and objects is known as sannikarsh. This sannikarsh is without consciousness and therefore can not give happiness. The knowledge gnaan can give happiness that is why knowledge is pramaan. (pariksha mukh sutra 2); Sense object contact: According to Nyaay, sense object contact may be of six normal (laukik) modes of sense object relationship. This is due to the fact that contact occurs between substances, qualities, class-nature, etc. These six modes are: conjunction (samyog), inherence in that which is in conjunction (samyukta-samavaay), inherence in that which inheres in that which is in conjunction (samyukta-samaveta-samvaaya), inherence (samvaaya), inherence in that which inheres (samveta-samvaaya), adjunct-substantive relation (visheshan-visheshya-bhaav or visheshantaa). According to Nyaay, there are also three super normal (alaukika)modes of sense-object relation: Relation by generality (samanya lakshan). relation by previous knowledge (gnaan lakshan) and perceptive faculty of yogins or that is cultivated by yoga (yogaj).-( ref: a concise dictionary of Indian philosophy by John Grimes) physical senses having relationship with its object is known as sannikarsh. |
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| Sansaar |
mundane existence, transmigratory life,the world, the universe; worldly life or pursuits; the cycle of births and deaths; domestic life, household affairs.. |
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| Sansaar |
mundane existence, undergoing transmigration, worldly existence, wandering through, worldly illusion, world, circuit of mundane existence., transmigration, the world, the universe; worldly life or pursuits; the cycle of births and deaths; domestic life, household affairs, circuit of mundane existence, worldly illusion, temporal. |
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| Sansaari jiva |
mundane soul, embodied soul, mundane living being. |
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| Sansakta dravya sevaa |
an activity of non celibacy, using the used articles of woman |
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| Sansakta saadhu |
saint involved in occupational or professional activities. |
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| Sansaran |
movement, worldly wandering, birth and death, wandering through, passing through a succession of state, birth and rebirth of living being, |
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| Sansaran |
to stay away, sansaar, transmigration, flow, beginning of war, to move around in circle, resting place near a town, mundane existence. |
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| Sansarg |
Association,acquaintance; repeated intimacy; familiar intercourse; repeated practice, repeated habit, Varamvar parichaya, contact, touch, relationship.,sambandh |
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| Sanshay |
indecision, doubt, suspicion, confusion. |
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| Sanshay |
knowledge touching Two different opposite things e.g. doubt about silver and shell. |
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| Sanshay mithyaadrasti |
one with unstable or wrong religious belief. |
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| Sanshayik mithyaatva |
wrong belief due to doubtful state of mind, a doubtful state or confusion, a kind of wrong belief. |
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| Sanshlesh |
close embrace; union, act of synthesizing or combining, |
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| Sanshlesh bandh |
something combined or synthesized. |
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| Sanshuddh |
spiritually pure saint after repentance and self criticism. |
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| Sanshuddha |
spiritually pure saint after repentance and self criticism |
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| Sanskaara |
predisposition from past impression, faculty of impression, faculty of recollection, impression on memory, education. Dhaarnaa rup anubhav, experience from memory, purification, improvement, embellishment; impression on the mind of one's desires and actions; influence on the mind of education, teaching, company, etc; effects of actions done in the past (life or lives); obsequies; any of the sixteen purificatory or sacred religious rites or ceremonies enjoined by the shastras; education, culture, preparation, consecration, rights and ceremony, purity, making pure, sacrament, impression on mind, dressing of actors, obsequies ceremony (funeral rites), inborn and self developed meritorious and demeritorious instinct. |
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| Sanskruti |
culture; civilization; social progress. |
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| Sansthaagat |
institutional |
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| Sansthaan |
shape of body, figure of being, an institute. |
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| Sansthaan vichay |
fourth part of the dharma dhyaan. It has four parts:
Pindasth dhyaan: To concentrate on the physical structure of omniscient lord.
padasth: to concentrate on the nature of five supreme personalities. One concentrates on the mantra regarding five supreme personalities e.g. asiaausaa is five words for five supreme personalities and to meditate up on it.
rupasth: to establish the omniscient lord in the form of an idol and then to meditate up on it is rupasth dhyaan. Also to meditate on the nature of the soul with the shape of the human body is rupasth dhyaan.
rupaatit: To meditate up on the nature of the pure soul without taking any support of any external object is called rupaatit dhyaan. |
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| Sansthaapak |
founder |
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| Sansthan naam karma |
The fruition of these karma give the shape to the body, figure of body karma. |
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| Sant |
hermit, good; holy. m. saint |
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| Santaanvaahini |
all the time, without stoppage, nirantar, satat, |
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| Santaap |
affliction, pain; anguish, sorrow; repentance |
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| Santapta |
intensely heated, inflamed; troubled, unhappy enraged, indignant. |
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| Santati |
offspring, progeny; descendants; extent, expanse; continuity, continuous line. |
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| Santosh |
satisfaction; contentment; joy. |
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| Sanyaas |
complete renunciation of the world and its attachments; the fourth and last stage of life. |
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| Sanyam |
self restraint, restraint, |
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| Sanyamaasanyam |
discipline cum indiscipline |
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| Sanyat |
restrained; tied up bound together; who has controlled his mind or passions. |
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| Sanyog |
association, conjunction, combination |
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| Sanyog budhdhi |
vivid determination with the associative things. |
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| Sanyog Siddh Sambandh |
Anitya Taadaatmya Sambandh transient inherent relationship. e.g. auspicious and inauspicious type of deluded state mode and the soul substance. (see also sambandh), In Samaysaar in Karta Karma Adhikaar it is also called sanyog siddh sambandh, associative acquired relationship. |
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| Sanyukta |
joined together, united, joint, done jointly. |
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| Sanyuktataa |
with relationship, sambandh se, |
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| Sapaksha |
winged; partisan; belonging to the same side or party; kindred, similar. Saadhya ke sajaatiy dharm vaale dharmi ko sapakash kahate hai. presence of things to be proved saadhya , to be present in similar place is known as sapaksha. e.g. There is fire present on the hill. The fire present in the kitchen is the same as fire present on the hill. So the kitchen is sapaksha. But the pond becomes vipaksha as there is no presence of fire in the water. So kitchen is sapaksha and pond is vipaksha. |
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| Saparyavasthit |
one with the end. |
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| Sapramaan |
well founded, proved, authentic; proportionate. adv. with the necessary evidence or proof. |
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| Sapratipaksha |
with opposition, with member of opposite party; with defendant |
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| Sapratipakshi hetvaabhaas |
counter aspect hypothesis fallacy, |
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| Sapta Vyashan |
seven types of evils:
1. hunting,
2. eating meat,
3. drinking,
4. stealing,
5. gambling,
6. lying and
7. prostitution
8. sexual looseness. |
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| Saptabhangi |
[Jain logic] the seven ways of considering things; the seven limbs of Jain.the theory of seven predications, seven combinations, seven modes, a statement in seven different ways, theory of seven fold predication consisting in various way of affirmation and negation regarding any substance. The law of sevenfold predication consists in using seven sorts of expression, regarding one and the same thing with reference to tis particular aspects, one by one, without any inconstancy, by means of affirmation and negation, make either separately or together, all these seven expressions being marked within some respect. (Ref: Pramaan Naya Tatvalok 4/14) To understand and to explain the real nature of a substance, this seven predications are very important. One understands the nature of a substance and thereby he understands welfare of the soul aatma hit. Naya Saptabhangi with one attribute, to know it is naya saptabhangi. With one attribute to know the whole substance is pramaan saptabhangi. Ek Dharma Dwaaraa, Ek Dharm Juo Te Naya Saptabhangi Chhe. Ek Dharm Dwaaraa Aakhaa Dravya Ne Juo Te Pramaan Saptabhangi Chhe. Saptbhangi naya refers the thing as whole refers thing as part SaptBhangi relates to synthesis*Naya has relation to analysis** synthetical method of knowing a thing analytical method of knowledge
* Synthesis means-combination, union,blend, mixture, compound, fusion, composite, unification
**Analysis-analysis is the process of braking a complex topic or substance in to smaller parts so as to gain better understanding. There are seven ways one can describe a substance.
1: Syaat asti-perhaps it is ( under certain circumstances)
2: Syaat Naasti-perhaps it is not.
3: Syaat Asti Naasti-perhaps it is and it is not (under certain circumstances)
4: Syaat Avaktavya-perhaps it is not expressible in words.
5: Syaat Asti Avaktavya-perhaps it is and is not expressible in words
6: Syaat Naasti Avaktavya-Perhaps it is not and is not expressible in words.
7: Syaat Asti Naasti Avaktavya-perhaps it is and it is not and is not expressible in words
1: Statement of affirmation made singly.
2: Statement of negation made singly
3: Statement of affirmation and negation made conjointly, but in such a way as to avoid inconsistency which can be done by making the affirmation and negation one after the other.
4: Statement of indescribability arising from making affirmation and negation conjointly, and also simultaneously, thus involving a Contradiction which can be got over by making the statement of indescribability.-one cannot describe affirmation and negation together at the same time.
5: Statement of affirmation and indescribability made conjointly, the letter, which arises from combining affirmation and negation simultaneously and yet
without running in to absurdity of self contradiction, being added to the former affirmation.
6: Statement of negation and indescribability made conjointly, the letter, which arises from combining affirmation and negation simultaneously and yet without running in to absurdity of self contradiction, being added to the former affirmation.
7: Statement of affirmation and negation and indescribability made conjointly, but successively joined with that of indescribability arises from combining affirmation and negation simultaneously and yet without absurdity of self contradiction.
Saptabhangi can be expressed in two forms: Pramaan Saptabhangi and Naya sapta bhangi. Pramaan saptabhangi: from one property to explain the whole substance. From certain perspective a substance is present and from certain perspectives absent, and from certain perspectives can be told from affirmation as well as negation aspects and from certain aspects it can not be expressible. In pramaan saptabhangi one has not clearly mentioned the consideration point-apekshaa. It simply says “ from certain perspectives”. In this pramaan saptabhangi one uses the adjectives as “besides, also, moreover” Naya saptabhangi: From one property, to explain that property only. From self quartet a substance is present and from alien quartet is is absent and from self as well as alien quartet a substance is there as well as not there. In this way one can explain the seven predicament from naya aspects. In Naya saptabhangi the consideration is made clear. In above example it shows from consideration of self and alien quartet. In Naya saptabhangi one uses the affirmative word showing certainty, surety, If you can say, what can you be able to say and if not been able to say then in what form: this needs to be explained. A: One can say: this has three possibilities:
1:One can say about existence,
2: One can say about non existence
3: In sequence one can say about existence as well as non existence.
B: One is not able to express and that can be mentioned in four ways.
1: Existence and non existence both can not be expressed at all simultaneously.
2: Existence is expressible but at the same time one is unable to describe every thing simultaneously.
3: Non existence is expressible but at the same time one is unable to describe every thing simultaneously.
4: Existence as well as non existence both can be expressed in sequence but at the same time one is unable to describe every thing simultaneously. Above seven things are mentioned with the word “syaat-from certain perspectives”
1:From certain perspective pot is there
2: From certain perspective pot is not there
3: From certain perspective pot is there and pot is not there.
4: From certain perspective pot is inexpressible
5: From certain perspective pot is there and also not expressible
6: From certain perspective pot is not there and also not expressible
7: From certain perspective pot is there and pot is not there and is not expressible.
Aachaarya Amrutchandra Dev in Panchaastikaay commentary says as follow:
1: A substance is said to have existence due to its own self innate quartet. (dravya kshetra kaal and bhaav-innate quartet of substance, area, modes and quality.)
2: A substance is said not to have existence due to the self innate quartet of alien substance-par chatustay.
3: A substance can be expressed in sequence from its innate as well as alien quartet-swa and par chatustay
4: A substance is inexpressible from consideration of simultaneous presentation of self as well as alien quartet.
5: A substance can not be expressed simultaneously from following two aspects: its own innate quartet (affirmation perspectives) as well as from perspectives of self and alien quartet together (inexpressible perspectives).
6: A substance can not be expressed simultaneously from following two aspects: alien quartet (negation perspectives) as well as from perspectives of self and alien quartet together (inexpressible perspectives).
7: A substance is inexpressible from consideration of following three things: self quartet, alien quarter and simultaneously presenting self as well as alien quartet.
A question occurs that how come a given substance can be described from above seven different ways?
Aachaarya Jaysen in the commentary of Panchaastikaay stanza 14, gives the following answer.
A person can be father, son, nephew, husband, grand son etc together. A substance can be having existence, one, eternity, etc different predicates-dharma. Similarly a given substance can also be expressed in above seven different ways. When one accepts the predicate of thing to be present then also he accepts the predicate that from negative perspective it is not there. Soul is present from soul’s perspective and is absent from matter perspectives. A substance can have infinite perspectives but from affirmation and negation perspectives only above seven differences are created. Asti Naasti and Avyakta are three non associative divisions of saptabhangi. Remaining four are associative divisions. Out of these four, Asti-Nasti, Asti-Avyaktavya, and Nasti-Avaktavya are two associations divisions and last one of Asti-Naasti-Avyaktavya is three association division. Why are there only seven divisions of saptabhangi? In Saptabhangi Tarangini scripture it says as follow: Questions to be answers are of seven types only. There are only seven types of questions as the inquisitiveness-jignaashaa-are of seven types only. Inquisitivenesses are of seven types only as there are seven types of doubts. Why are the doubts seven types only? Because predicate-Dharma-is the object of the doubts. It is of seven types. Questions->curiosity, jignaasaa->Doubts, sanshay->predicate,dharma. They all are of seven types. There are infinite types of predicates-dharma-present in a given substance. But from affirmation and from negation perspectives, they are divided in to seven types only.Table for pramaan and naya saptabhangi: Pramaan Saptabhangi-Theory of sevenfold predications from Comprehensive knowledge perspectives:Naya Saptabhangi-Theory of sevenfold predications from partial point of view perspectives: From comprehensive knowledge perspectives, it illuminats the nature of a given substance in complete form.From partial point of view perspectives, it shows the nature of a substance from a given stand point of view.When these seven forms show the complete form of a given substance-sakalaadeshi-then it is pramaan saptabhangiWhen these seven forms show partial form of a given substance-vikalaadeshi-then it is known as naya satpabhangi.From perspective of a single predicate-ek dharma dwaaraa-when the whole substance is accepted-grahan karnaa-then it is comprehensive knowledge-pramaan. This is known as sakalaadesh. When one makes one predicate as principle thing-ek dharma ne mukhya karine-and makes others as secondary-gauna-then it is known as partial point of view. This is also known as vikalaadesh.“Syaad asti-affirmation from certain perspectives” is the sentence from comprehensive knowledge point of view. It gives the message for complete
thing. “Syaad Astyev dravyam-From certain perspectives affirmation is present in a substance for sure”. This type of a sentence from partial point of view shows the one predicate-dharma - of a substance. In a comprehensive knowledge sentence, word“syaat-from certain perspectives” is used. In a naya sentence “evkaar-affirmation” word is used. Here a word”भी-પણ-Bhi-besides, also”is used. For example: a substance is “also” present from affirmation perspectives.Here the word “ही-Hi-જ-Indeed, surely” is used. For example from self quartet point of view a substance is indeed present affirmatively. If one does not clearly mention the reference-apeksha-then “syaat-kathanchit-from certain perspectives” word is used. For example; A substance is having existence from certain perspectives. By showing reference one shows the principle thing for a given predicate-dharm ki mukhyataa se kathan hai-. For example: from self quartet point of view, the substance has existence. (Ref: Nay Rahashya book by Abhaykumar Pandit: from panchaastikaay stanza 14 tikaa)
Sapta bhay-1: fear relating to this life-ihlok,
2: fear of the future life-parlok,
3:fear of being without protection-arakshaa,
4:fear of disclosure of what is kept in secret-agupti,
5: fear of pain-vedanaa,
6:fear of accident-akashmaat, and
7:fear of death-mrutyuNaya Saptabhangi with one attribute, to know it is naya saptabhangi. With one attribute to know the whole substance is pramaan saptabhangi. Ek Dharma Dwaaraa, Ek Dharm Juo Te Naya Saptabhangi Chhe. Ek Dharm Dwaaraa Aakhaa Dravya Ne Juo Te Pramaan Saptabhangi Chhe.
Saptbhangi naya
refers the thing as whole refers thing as part
SaptBhangi relates to synthesis Naya has relation to analysis
synthetical method of knowing a thing analytical method of knowledge
* Synthesis means-combination, union,blend, mixture, compound, fusion, composite, unification
**Analysis-analysis is the process of braking a complex topic or substance in to smaller parts so as to gain better understanding. There are seven ways one can describe a substance.
1: Syaat asti-perhaps it is ( under certain circumstances)
2: Syaat Naasti-perhaps it is not.
3: Syaat Asti Naasti-perhaps it is and it is not (under certain circumstances)
4: Syaat Avaktavya-perhaps it is not expressible in words.
5: Syaat Asti Avaktavya-perhaps it is and is not expressible in words
6: Syaat Naasti Avaktavya-Perhaps it is not and is not expressible in words.
7: Syaat Asti Naasti Avaktavya-perhaps it is and it is not and is not expressible in words
1: Statement of affirmation made singly.
2: Statement of negation made singly
3: Statement of affirmation and negation made conjointly, but in such a way as to avoid inconsistency which can be done by making the affirmation and negation one after the other.
4: Statement of indescribability arising from making affirmation and negation conjointly, and also simultaneously, thus involving a ontradiction which can be got over by making the statement of indescribability.-one cannot describe affirmation and negation together at the same time.
5: Statement of affirmation and indescribability made conjointly, the letter, which arises from combining affirmation and negation simultaneously and yet without running in to absurdity of self contradiction, being added to the former affirmation.
6: Statement of negation and indescribability made conjointly, the letter, which arises from combining affirmation and negation simultaneously and yet without running in to absurdity of self contradiction, being added to the former affirmation.
7: Statement of affirmation and negation and indescribability made conjointly, but successively joined with that of indescribability arises from combining affirmation and negation simultaneously and yet without absurdity of self contradiction.
Saptabhangi can be expressed in two forms: Pramaan Saptabhangi and Naya sapta bhangi.Pramaan saptabhangi: from one property to explain the whole substance. From certain perspective a substance is present and from certain perspectives absent, and from certain perspectives can be told from affirmation as well as negation aspects and from certain aspects it can not be expressible.
In pramaan saptabhangi one has not clearly mentioned the consideration point-apekshaa. It simply says “ from certain perspectives”.
In this pramaan saptabhangi one uses the adjectives as “besides, also, moreover”
Naya saptabhangi: From one property, to explain that property only. From self quartet a substance is present and from alien quartet is is absent and from self as well as alien quartet a substance is there as well as not there. In
this way one can explain the seven predicament from naya aspects.
In Naya saptabhangi the consideration is made clear. In above example it shows from consideration of self and alien quartet.
In Naya saptabhangi one uses the affirmative word showing certainty, surety,
If you can say, what can you be able to say and if not been able to say then in what form: this needs to be explained.
A: One can say: this has three possibilities:
1:One can say about existence,
2: One can say about non existence
3: In sequence one can say about existence as well as non existence.
B: One is not able to express and that can be mentioned in four ways.
1: Existence and non existence both can not be expressed at all simultaneously.
2: Existence is expressible but at the same time one is unable to describe every thing simultaneously.
3: Non existence is expressible but at the same time one is unable to describe every thing simultaneously.
4: Existence as well as non existence both can be expressed in sequence but at the same time one is unable to describe every thing simultaneously.
Above seven things are mentioned with the word “syaat-from certain perspectives”
1:From certain perspective pot is there
2: From certain perspective pot is not there
3: From certain perspective pot is there and pot is not there.
4: From certain perspective pot is inexpressible
5: From certain perspective pot is there and also not expressible
6: From certain perspective pot is not there and also not expressible
7: From certain perspective pot is there and pot is not there and is not expressible.
Aachaarya Amrutchandra Dev in Panchaastikaay commentary says as follow:
1: A substance is said to have existence due to its own self innate quartet. (dravya kshetra kaal and bhaav-innate quartet of substance, area, modes and quality.)
2: A substance is said not to have existence due to the self innate quartet of alien substance-par chatustay.
3: A substance can be expressed in sequence from its innate as well as alien quartet-swa and par chatustay
4: A substance is inexpressible from consideration of simultaneous presentation of self as well as alien quartet.
5: A substance can not be expressed simultaneously from following two aspects: its own innate quartet (affirmation perspectives) as well as from perspectives of self and alien quartet together (inexpressible perspectives).
6: A substance can not be expressed simultaneously from following two aspects: alien quartet (negation perspectives) as well as from perspectives of self and alien quartet together (inexpressible perspectives).
7: A substance is inexpressible from consideration of following three things: self quartet, alien quarter and simultaneously presenting self as well as alien quartet.
A question occurs that how come a given substance can be described from above seven different ways?
Aachaarya Jaysen in the commentary of Panchaastikaay stanza 14, gives the following answer. A person can be father, son, nephew, husband, grand son etc together. A substance can be having existence, one, eternity, etc different predicates-dharma. Similarly a given substance can also be expressed in above seven different ways. When one accepts the predicate of thing to be present then also he accepts the predicate that from negative perspective it is not there. Soul is present from soul’s perspective and is absent from matter perspectives. A substance can have infinite perspectives but from affirmation and negation perspectives only above seven differences are created. Asti Naasti and Avyakta are three non associative divisions of saptabhangi. Remaining four are associative divisions. Out of these four, Asti-Nasti, Asti-Avyaktavya, and Nasti-Avaktavya are two associations divisions and last one of Asti-Naasti-Avyaktavya is three association division. Why are there only seven divisions of saptabhangi? In Saptabhangi Tarangini scripture it says as follow:
Questions to be answers are of seven types only. There are only seven types of questions as the inquisitiveness-jignaashaa-are of seven types only. Inquisitivenesses are of seven types only as there are seven types of doubts. Why are the doubts seven types only? Because predicate-Dharma-is the object of the doubts. It is of seven types.
Questions->curiosity, jignaasaa->Doubts, sanshay->predicate,dharma. They all are of seven types.
There are infinite types of predicates-dharma-present in a given substance. But from affirmation and from negation perspectives, they are divided in to seven types only. Table for pramaan and naya saptabhangi: Pramaan Saptabhangi-Theory of sevenfold predications from Comprehensive knowledge perspectives: Naya Saptabhangi-Theory of sevenfold predications from partial point of view perspectives:
From comprehensive knowledge perspectives, it illuminats the nature of a given substance in complete form. From partial point of view perspectives, it shows the nature of a substance from a given stand point of view. When these seven forms show the complete form of a given substance-sakalaadeshi-then it is pramaan saptabhangi When these seven forms show partial form of a given substance-vikalaadeshi-then it is known as naya satpabhangi. From perspective of a single predicate-ek dharma dwaaraa-when the whole substance is accepted-grahan karnaa-then it is comprehensive knowledge-pramaan. This is known as sakalaadesh. When one makes one predicate as principle thing-ek dharma ne mukhya karine-and makes others as secondary-gauna-then it is known as partial point of view. This is also known as vikalaadesh. “Syaad asti-affirmation from certain perspectives” is the sentence from comprehensive knowledge point of view. It gives the message for complete thing. “Syaad Astyev dravyam-From certain perspectives affirmation is present in a substance for sure”. This type of a sentence from partial point of view shows the one predicate-dharma- of a substance. In a comprehensive knowledge sentence, word “syaat-from certain perspectives” is used. In a naya sentence “evkaar-affirmation” word is used. Here a word”भी-પણ-Bhi-besides, also”is used. For example: a substance is “also” present from affirmation perspectives. Here the word “ही-Hi-જ-Indeed, surely” is used. For example from self quartet point of view a substance is indeed present affirmatively. If one does not clearly mention the reference-apeksha-then “syaat-kathanchit-from certain perspectives” word is used. For example; A substance is having existence from certain perspectives. By showing reference one shows the principle thing for a given predicate-dharm ki mukhyataa se kathan hai-. For example: from self quartet point of view, the substance has existence. (Ref: Nay Rahashya book by Abhaykumar Pandit: from panchaastikaay stanza 14 tikaa)
Sapta bhay-1: fear relating to this life-ihlok,
2: fear of the future life-parlok,
3:fear of being without protection-arakshaa,
4:fear of disclosure of what is kept in secret-agupti,
5: fear of pain-vedanaa,
6:fear of accident-akashmaat, and
7:fear of death-mrutyu. |
"""स्यादस्ति"" यह प्रमाण वाक्य सम्पूर्ण वस्तु का बोध दता है
""स्यादस्त्येव द्रव्यम्"" यह नय वाक्य, वस्तु के एक धर्म का बोध दता है
इसमें ""भी"" का प्रयोग किया जाता है. जैसे, वस्तु कथंचित अस्ति रूप है
इसमें ""ही"" का प्रयोग किया जाता है. जैसे, स्व चतुष्ट्य की अपेक्षा वस्तु अस्तिरूप है
(Ref: Nay Rahashya book by Abhaykumar Pandit: from panchaastikaay stanza 14 tikaa)
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| Saraag |
with inclination of attachment. |
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| Saraag chaaritra |
right conduct with passion or delusion. |
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| Saraag chhadmasth |
soul from 4th to 10th spiritual development stages. |
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| Saraag samyagdarshan |
right faith with auspicious attachment. |
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| Saraag sanyam |
self control with slight attachment. |
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| Saraag shraman |
saint with auspicious attachment. |
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| Saraagi bhaav |
ashuddh bhaav, impure inclinations. |
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| Saral |
straight; easy; straight forward, simple. n. kind of pine tree. |
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| Saralataa |
simplicity, straight forwardness. |
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| Sarg |
utpaat, origination. utpatti, shrushti, |
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| Sarovar |
lake, pond. |
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| Sarva brahm |
soul knowing everything about the nature of whole universe. |
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| Sarva naam |
pronoun |
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| Sarva Shrut Gnaan |
knowledge of all 12 cannons of scripture by the scriptural knowledge. total sacred knower. He is also known as conventional sacred knower vyavahaar shrut kevali |
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‘ુત જ્ઞાન થી 12 અંગ નું જ્ઞાન થવ તે સર્વ ‘ુત જ્ઞાન કહેવાય છે.
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| Sarvaarth siddhi |
Acharya Pujyapaad created tikaa on Tatvarth Sutra. He was there in 5th century. |
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| Sarvaarth siddhi dev |
they are one of the five anuttar dev vijay, viyanaant, Jayant, apraajit, and yarvaarth siddhi. Kalpaatit devs are of three types: graviyak, anodes and anuttar. Sarvaarthsiddhi are one of the anuttar dev. |
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| Sarvaavadhi |
perfect faculty which perceives all reality. This is associated with perfect self. (see avadhi gnaan for further details) |
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| Sarvagat |
all pervading, omnipresent. |
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| Sarvagna |
Omniscient lord |
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| Sarvagna shakti |
power of knowing every thing. |
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| Sarvasamaadhiprayaakaar |
During a resolution phase pachchakhaan: If I am not able to remain in equanimity state or there is need for medication etc. types of fault |
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| Sarvasangrahit |
intention of dissociation from every thing, intention of getting dissociation from inclination of attachment. |
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| Sarvasangrahitpanu |
state of dissociation from every thing. |
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| Sarvathaa |
in all ways, in every way; in any way, entirely, in every respect, all together, by all means, completely, entirely, at all times. |
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| Sarvoday |
beneficial to all. |
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| Sarvopasanhaarvati |
no limitation of time and place. (nyaay dipikaa chapter 3), universal applicable, |
व्याप्ति सर्वोर्पसंहारवर्ती होती है
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| Sarvotkrust |
best of all, supreme adobe of. |
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| Sataavavu |
Harass, tease, vex |
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| Sath |
dumb person |
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| Satkaar |
reverence, respect, |
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| Satsang |
company of a noble person |
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| Satt |
existence, being, existent, the real entity, the eternal substance, existence is characterized by origination, cessation and permanence, essence, when existence is mentioned from substance perceptive then it is known as sat. |
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| Satt dravya lakshanam |
eternity is the nature of a substance. |
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| Satt sambandh |
related to the eternal substance. |
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| Satt swarup |
the quality of being, existence, own nature. |
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| Satt Utpaad |
origination from real entity. |
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| Satta mahaa avaantar |
existence total individual. |
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| Satta swarup |
nature of existence, form of existence. |
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| Sattaa |
inoperative state of existence, dormancy. |
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| Sattaa |
substance, existence, essence, substantiveness, attributes Satta, satva,,truth reality, existence, essence, samanya, dravya, vastu, arth, vidhi are having same meaning as satta., nature of existence. Satta is bhaav and vastu bhaav vaan chhe. |
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| Sattva |
existence, essence, vital energy: clarity (according to sankhya), buoyant, light, illuminating, knowledge, and happiness, pure, steady, goodness, joy astitva, existence, reality, being, existence, entity, true essence, spiritual essence, hovaa panu, sat mean existence hovu and tva means panu essence, essence of existence |
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| Sattva panu |
attributes of a substance. |
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| Satyaarth |
real thing, real meaning, reality, right meaning. |
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| Saukhya |
happiness; good health. |
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| Savikaar |
with maladies, with emotions, with agitation, with passion, deviation from any natural state, with alteration from natural state, with agitated mind, |
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| Savikalpa |
determinate, determinate perception, optional; doubtful; in which the distinction between subject and object or between knower and known remains. |
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| Savikalpa dasha |
determinate condition |
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| Savikalpa swasamvedan. |
determinate direct self consciousness |
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| Savipak nirjara |
mature karma’s disintegration, ripened disintegration, |
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| Saxar sabda |
syllabary language.(human beings language is Saxari and animal’s language is niraxari) |
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| Sayogi jin |
an omniscient possessing physical presence. |
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| Sayogi kevali |
an omniscient possessing physical presence, omniscient with vibration of His space points, Omniscient with physical body. |
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| Sehi |
porcupine, symbol of anantnaath bhagwaan. |
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| Senaa |
armour. f. army; multitude. |
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| Senaapati |
commander of an army; commander in chief; generalissimo. |
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| Sevaa |
service, to serve, “Sa” and “Ev”, worship, homage, reverence, devotion. to follow the order of one’s guru. |
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| Sevan |
serving; service; taking (of medicine, tonic, etc.); hatching (eggs), incubation, consumption, enjoyment, honoring, worshipping, reverence, adoration, devotion, fondness, indulgence, |
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| Sfatik mani |
crystal. |
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| Sfuran |
to manifest, unmesh. |
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| Shaamak |
that allays, calms, pacifies; tranquilizing. |
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| Shaant ras |
peaceful nature of the soul. |
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| Shaardul |
lion, |
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| Shaardulvikridit |
kind of Sanskrit metre containing 19 syllables in a line. |
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| Shaasan |
punishment; regime, rule; government; order, command; admonition. |
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| Shaasan naayak |
commander of the regime. |
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| Shaashvata |
eternal, permanent. |
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| Shaastra |
scripture, religious treaties. |
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| Shaastra Gyaan |
scriptural knowledge |
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| Shaastra taatparya |
scriptural meaning |
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| Shaastra yog |
yog by scriptures. It shows intensity of saadhak to follow the scriptures but has no insight of his own. He is not self dependent in the matter of reaching the goal not has he the insight for it. |
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| Shaastraarth |
religious interpretation, doctrinal debate |
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| Shaataa |
feeling of content, alleviation, pacification; satisfaction (of hunger, etc.); quietude, peace. |
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| Shaataa vedaniya karma |
pleasure producing karma. |
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| Shaatan karavu |
to reduce, to remove, to destroy. |
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| Shaav |
young of any animal, dead body, cadaver, |
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| Shabd |
a word having its meaning, samaysaar etc holy scriptures, supreme words revealing truthfulness of all objects. |
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| Shabd Bhed |
differentiation between words. |
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| Shabd bodh |
verbal knowledge |
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| Shabd Gaarav |
pride related to clear pronunciation |
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| Shabd gnaan |
verbal testimony, |
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| Shabd kosh |
a dictionary, |
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| Shabd lingaj |
a type of verbal scriptural knowledge |
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| Shabd Naya |
they reveal the significance of words, a view point related to grammatical uses of words, verbal view point, |
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| Shabd nirupan |
description of sounds |
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| Shabd Praamaanya vaad |
doctrine of speech as valid knowledge |
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| Shabd Pramaan |
truthfulness of scriptures, verbal testimony |
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| Shabd vaishrashikaa praayogika |
sound: natural experimental |
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| Shabda aagam |
see shabd samay. |
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| Shabda brahma |
spiritual knowledge, supreme revealed sound, reverential sound of omniscient lord, divya dwani, spoken or written words about complete nature of the universe is shabd brham. |
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| Shabda samay |
system of philosophy or scripture, the scriptural message transmitted verbally or by written words showing only passionless state, shabd aagam, |
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| Shabda Sankraman |
thought transition which occurs in purest meditation, thought transition occurring in pruthaktva vitark vichaar type of pure meditation, |
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| Shabdaabhaas |
fallacy of verbal testimony, |
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| Shabdaadwait |
a doctrine of monism non duality. |
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| Shabdaanupaat |
an infraction sending one’s voice out beyond set limits of any self purpose, one of the fallacies of the vow of restriction on moving beyond the set limits of areas in which one sends the words beyond the set limits, desh vrat no ek atichaar, indicating one’s intention by sound. |
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| Shabdaarth |
meaning of a word. |
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| Shabdaavataar |
sanskrit dictionary |
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| Shabdatva |
universal wordness, condition or nature of logic, |
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| Shaileshi avasthaa |
motionless state, state of absolute meditation, state of 14th spiritual development stage |
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| Shaili |
mode, fashion; style, interpretation of language. |
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| Shakat |
bullock cart |
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| Shakoru |
earthen cup or dish; small earthen receptacle used for lamp. |
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| Shakshi |
witness, eye witness; the soul (as seer). f. testimony, evidence. |
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| Shakshi bhaav |
inclination of witnessing, state of witnessing. |
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| Shakti |
strength, power; ability; mother goddess; energy; kind of missile, vitality. power, potency, virtue of donor, efficiency. |
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| Shakti rup |
potential form. |
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| Shalaakhaa purush |
illustrious personages 24 tirthankar, 12 chakravarti, 9 each of baldev, narayan and pratinarayan. Total 63. |
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| Sham |
restraining the mind from passions and other evil tendencies |
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| Shanagaaravu |
decorate; put on ornaments; beautify. |
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| Shankaa |
the inclination that the fact which are been told may not be true. |
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| Shankh |
conch shell; conch form lines at the extremities of fingers; block head. Sharan refuge, shelter. |
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| Sharir |
body. three types. 1: material non living body jad sharir like gross body, fluid body, karman body, assimilative body, electric body. 2: deluded body chaitanya nu vikrut sharir like the deluded form of the soul substance. Soul’s auspicious inauspicious inclinations. 3: Pure conscious ness body chaitanya body. Soul’s pure nature of the self. gnaayak bhaav, param swabhaav |
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| Shasan Naayak |
commander |
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| Shat darshan |
six orthodox schools of Indian philosophy. They are Nyaya, Vaisesika, Sankhya, Yoga, Mimansa and Vedanta. |
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| Shata anayatan |
six reasons of false belief. |
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| Shata avashyaka |
six essential duties of jaina saints/house holders.householder has six essential duties: worshipping god, serving monks, self study, self restraint, austerity and charity. Jin puja, guru sevaa, swadhyaay, sanyam, tapa and daan. (padmanandi panch vishanti chapter 6 verse7) |
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| Shata darshan |
six kind of philosophies. |
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| Shata dravya |
six universal entities. |
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| Shata guna haani vruddhi |
six kinds of finite or infinite increase and decrease in indivisible smallest part of a mode, six kinds of increase and decrease in avibhaag pratichchhed of a mode |
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| Shata kaarak |
six kinds of causes. They are: So six fold causations are:
1.doer-performer, subject-kartaa.
2.deed-performance, object-Karm
3.means,-Karan.
4.purpose-receiver of performance,-Sampradaan.
5.source-donor-Apaadaan.
6.supporting stage.-Adhikaran. |
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| Shata kaaya |
six kinds of body forms of living beings. |
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| Shata karma |
six occupations of livelihood instructed by lord rushabhdev. |
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| Shata khanda |
six parts of Bharat kshetra. |
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| Shata paryaapti |
six kinds of basic development of being eg ahar, sharer, indriya, swaasoswas, bhasa and maan. |
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| Shata paryaapti |
six kind of basic development of beings. |
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| Shata rasa |
six perticular type of delicacies. |
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| Shata vidha aahaar |
six kinds of intake of food e.g. karmahar, nokarmahar, kavalahar, lepyahar, ojahar, mansahar. |
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| Shathataa |
stupidities |
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| Shauch |
cleanliness, purity; purification; evacuation of bowels. |
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| Shekavu |
cook, bake, |
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| Shelsh |
a union, an association, a figure of speech containing two or more meaning of the word |
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| Sheshvat anumaan |
A type of inference which is based on distinctions of pervasion (vyaapti). This type of infernce proceeds from a perceived effect to an unperceived cause. e.g when one infers, on the perception of a river in flood, that it was raining heavily in the mountains which feed the river. It is essentially negative in character as it is based on the co absence of major term (saadhya) and middle term (hetu). |
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શેષવત અનુમાન.અનુમાનના ત્રણ માંહેનો એક ~કાર. bયા કાર્યને જોઈને કારણની કÇપના કરવામાં આવે તે શેષવત અનુમાન કહેવાય. જેમક, નદીમા પૂર જોઈ ઉપરના ભાગમા થયેલી વૃ્ષ્ટિનું અનુમાન કરવ તે શેષવત અનુમાન કહેવાય.
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| Shikhaamani |
jewel on the top of the crown. |
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| Shikhar |
peak, summit, top |
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| Shikhari |
mountain. |
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| Shiksha vrata |
trainee’s vows. |
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| Shil |
virtuous and moral conduct, nature, disposition; conduct; character; chastity (in woman). a. having the nature of, disposed to. |
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| Shilpi |
architectural. m. architect; artisan; sculptor. |
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| Shinshap |
kind of black tree giving timber, dalbergia latifolia; its wood, sisam |
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| Shiro |
kind of sweet dish (like pudding) made of wheat flour, ghee and sugar; semi liquid mixture or preparation. |
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| Shishtaachaar |
good manners, respectable conduct |
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| Shishya |
disciple, student. |
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| Shitaltaa |
coolness; soothing. |
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| Shithilataa |
laxity, flaccidity. |
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| Shiv |
manifestation of stable condition of the soul, pure soul, nirupardrav dasha pragati chhe jene, without calamity, auspicious; good, beneficial. m. God Shiva; third member of Hindu trinity. n. good, well being, welfare, weal, Soul is pure and is like a siddh soul. To have the purity generated in this soul is known as shiv. (MMP adhyay 9 mangalacharan). |
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| Shiv Bhup |
siddh bhagwaan, the liberated soul, |
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| Shiv panth |
path to pure soul |
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| Shiv tatva |
soul, supreme element |
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| Shiv upaay |
moksh maarg, path to liberation, right faith, knowledge and conduct |
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| Shivkaar |
helps achieve liberation. |
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| Shlesh sambandh |
close relations., togetherness. |
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| Shleshma |
phlegm, mucus. |
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| Shmashaan |
crematorium, cemetery; burial ground. |
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| Shobhaa |
beautiful appearance; beauty; reputation; dignity |
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| Shobhaayamaan |
beautiful, elegant; shining, splendid, gracious, graceful, charming, artistic, dashing, |
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| Shok |
sorrow, grief; lamentation; mourning. |
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| Shraavak |
male house holder |
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| Shraavak |
householder |
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| Shraavikaa |
female house holder |
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| Shraddhaa |
faith, reverential belief, reverence, faith in the eternal true nature of the soul. shraddha is non relativistic in nature, Shraddhaa is primary abstract comprehension nirvikalpa. Similarly, darshan is also non relativistic in nature and is in the form of primary abstract comprehension. |
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| Shraddhaan |
reverential belief, veneration, pratiti, anubhav, |
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| Shraddhaan vaad |
philosophical doctrine, |
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| Shraddhaavaan |
one possessing right faith, or reverential belief, |
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| Shraddhyey |
trustworthy; venerable. |
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| Shraman |
monk involved in austerity 7th gunasthanak, jain saint involved in austerities, monk, omniscient lord, |
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| Shravan |
listening |
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| Shreni |
arithmetical and geographical progression, series, class, division. |
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| Shreni baddha |
sequential, the dwelling and aboding places of hell and heaven. |
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| Shreni marg |
two particular stages. upsarg and kshapak shreni. |
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| Shresthata |
grandeur. |
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| Shreyakar |
meritorious, auspicious, a type of heavenly deities. one division of lokantik dev |
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| Shrotaa |
listener. |
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| Shrotra indriya |
ears, hearing organ of the body. |
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| Shrotraj matignaan |
sensory knowledge acquired through listening the speech. |
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| Shrotriya |
one who has thoroughly studied the scriptures |
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| Shrudra |
member of the fourth varna or class., lower class of person, lower caste. |
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| Shrungar |
erotic feeling. |
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| Shrut |
knowledge obtained by study, testimony, scriptures, learnt, ascertained, understood, that which was heard by revelation, sacred knowledge, scriptural knowledge. |
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| Shrut Bhaavanaa |
a kind of auspicious reflection. |
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| Shrut gnaan |
scriptural knowledge, sensory cognitive knowledge, The consciousness that knows other objects in connection with objects known with the help of sensory knowledge is known as scriptural knowledge; sacred knowledge. mati gnaan dwaaraa jaanelaa padaarth naa sambandh thi anya padaarth ne jaan naar gnaan ne shrut gnaan kahe chhe.The knowledge which is acquired with the help of physical senses and then through the known subject, to know other objects is known as scriptural knowledge shrutgnaan, sacred knowledge, knowledge associated with contemplation of the scriptures and input received through senses.
There are two types: Arth linganj and Shabd lingaj. Arth Lingaj shrut gnaan: To know an object and then to know whether it is beneficial or detrimental is known as Arth Lingaj shrut gnaan, or to know the presence of fire when one sees smoke is also known as Arth Lingage Shrut Gnaan. The second name for this knowledge is also known as Anumaan gnaan. Shabd Lingaj Shrut Gnaan: A person hears something or reads something and then obtains knowledge of the object is known as Shabd Lingaj Shrut Gnaan. This is again of two types: Alaukik-supernatural and Laukik-ordinary. Laukik Shabd Lingaj Shrut Gnaan-one ends up obtaining Shrut Gnaan through an ordinary person’s spoken words. Alaukik Shabd Lingaj Shrut Gnaan: One ends up obtaining Shabd Lingaj Shrut Gnaan through the a true person’s ( person who never speaks wrong thing) spoken words.
There are also two parts of Shrut Gnaan: Dravya shrut and Bhaav shrut.
Dravya shrut:Knowledge present in 12 angs and 14 purvas knowledge is known as Dravys Shrut.
Bhaav Shrut Gnaan: The mode of knowledge that is generated by a living being through the medium of dravya shrut is known as Bhaav Shrut Gnaan. The Pure passionless state-nirvikaar-self experiencing generated through dravya shrut is known as bhaav shrut gnaan.
Shrut agnaan: The message through the scriptures through which one is unable to generate the highest truth, ultimate reality, transcendental reality-parmaarth-is known as Shrut agnaan. Kushrut Gnaan: The Shrut Gnaan which is associated with the fruition of the deluding karma is known as Kushrut Gnaan.
Shrut Gnaan 20 subtypes:
1: paryaay
2: paryaay samaas
3: Akshar
4: Akshar Samaas
5: pad
6: pad samaas
7: Sanghaaat
8: Sanghaat Samaas
9: Pratipatti
10: Pratipatti Samaas
11: Anuyog
12: Anuyog Samaas
13: Praabhrut Praabhrut
14: Praabhrut Praabhrut Samaas
15: Praabhrut
16: Praabhrut Samaas
17: Vastu
18: Vastu Samaas
19: Purva
20: Purva Samaas
(Ref: Dhavala part 6 page 68/22)
knowledge with partial point of view-nayaashrit and also beyond partial point of view-is shrut gnaan. |
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| Shrut Gnaani |
one well versed in scriptural knowledge. |
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| Shrut guru |
spiritual preceptor. |
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| Shrut kevali |
scriptural omniscient, knowing master of scripture, great saints, well versed in whole scriptural knowledge. full knowledge of all scriptures along with self realization, knowing masters of scriptures, knowing masters of sacred knowledge, One knowing all 12 cannons of scriptures with his scriptural knowledge and thereby also knowing the eternal true nature of the soul is known as shrut kevali. There are two types: nischay shrut kevali and vyavahaar shrut kevali. One who knows the soul directly with his sacred knowledge shrut gnaan, is known as nischay shrut kevali. one who knows all twelve cannons of scriptures, ends up knowing the eternal innate indivisible true nature of self. this state is known as Vyavahaar shrut kevali. Even one is not well versed with all twelve cannons, but with whatever sacred knowledge shrut gnaan he has and now he ends up experiencing the eternal true nature of the innate soul substance then also he is known as conventional sacred knower. vyavahaar shrut kevali, vyavahaar bhaav shrut gnaan. |
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| Shrut skandha |
12 specified parts of scriptural knowledge, dwadsang shrut. |
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| Shrutavataar |
the basic tradition of omniscient and shrutkevali after lord Mahavir. |
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| Shrutdhar amnaay |
tradition of great saint possessing scriptural knowledge |
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| Shruti |
hearing, something heard, revelation, |
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| Shruti gamya |
knowledge acquired by something heard. |
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| Shubh upyog |
gracious attention |
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| Shubh upyog |
soul’s auspicious manifestation of consciousness, virtuous activity, virtuous conduct, auspicious and right conduct. |
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| Shubha bhava |
auspicious disposition, auspicious sentiments. |
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| Shubha raga |
gracious attachment |
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| Shuddh bhaav |
pure dispositions, |
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| Shuddh bhaav rup |
having form of pure dispositions, |
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| Shuddh chetanaa |
experiencing of the pure knowledge. |
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| Shuddh dravyaarthi naya |
shuddh dravya ki prayojan ki drasti se The vision aim is for motive for pure substantial perspectives. |
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| Shuddh Jivaastikaay |
all knower soul substance, pure state of the soul., shuddh bhaav. |
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| Shuddh nishchaya naya |
A view point believing in pure soul, absolute pure partial point of view, saakshaat shuddh nishchay naya A view point believing in complete pure soul. The partial point of view which makes it subject as the indivisibility of attributes with soul in pure form Shuddh Nishchay naya: uses in the scriptures is as follow:
1: From absolute pure point of view, the soul is like the pure rock crystal-nirupaadhik sphatic-in which there is absence of anxieties of all of the inclination of attachment and aversion. (ref: pravachansaar tatparya vrutti tikaa parishisht)
2: From absolute pure point of view, the omniscient knowledge etc pure inclinations are known to be nature of the soul. (ref: panchaastikaay gaathaa 61, Jaysen Acharya krut tikaa)
3: From absolute pure point of view, the pure and indivisible nature of the omniscient knowledge and omni perception both are the characteristics of a living being. (ref: Brahad dravya sangrah gaathaa 6 tikaa)
4: Now the eternal pure state of the soul has been manifested in its full form.
Now soul will be residing in the adobe of siddha and will be enjoying super sensuous bliss will be there eternally. (Babu Jugal Kishorji “Yugal” Siddha puja Jaymaalaa)
5: Now incomparable bliss is going to be manifested. There is associated omniscient knowledge and perception, as well as pure vitality will also be present. This it self is the omniscience stage-Arhant avasthaa. ( Babu Jugal Kishor “Yugal” Dev Shastra Guru Pujan) |
जो निरूपाधिक गुण गुणी को अभेद रूप से विषय करता है वह शुद्ध निश्चय नय अर्थात साक्षात शुद्ध निश्चय नय कहा जाता है
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| Shuddha bhaav |
pure positive aspect, pure disposition |
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| Shuddha Naya |
pure point of view, part of the right knowledge (samyak gnan) which knows the eternal knower (pure soul substance) trikali gnayak. Trikali gnayak ne jannar samyag darshan no ansh, Eternal pure soul, passionless mode which knows the eternal knower,stand point related to purity believing soul as a supreme one, pure point of view. Samyag darshan paryaya or the suddh naya kaa vishay is one and the same thing.,Bhutarth naya is same as suddh naya. |
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| Shuddha nischaya naya |
a view point believing the pure soul. |
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| Shuddha swabhava |
pure inherent nature of the self, pure intrinsic nature of self |
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| Shuddha upyog |
pure attention, getting engrossed in the pure nature of soul. absolute meditation, getting engrossed in the attentive consciousness with passionless right conduct, passionless right conduct inclination, |
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| Shuddhi |
purification, once faults are gone then there is purification produced. |
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| Shuddhopayog |
pure modes of perfect knowledge or perfect perception, pure con sciousness of serenity, nischay ratnatray, absolute triple gems. |
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| Shuddhupyogi |
a saint engrossed in pure soul, i.e. in absolute mediation. |
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| Shukar |
pig. |
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| Shukla dhyaan |
supreme and absolute meditation. four subdivisions are there.
1: Pruthak vitarka-first part of absolute meditation. It occurs from 8th to part of 12th spiritual development stage. It occurs to the one having all three yog present. Over here word “vitark” means scriptural knowledge. One has to have complete scriptural knowledge at this point. Scriptural knowledge and transient of thought process from one to another.-vitark and vichaar hoy chhe. Arth means aim. Substance and modes are included in this arth. Vyanjan means vachan.-spoken words. Yog-activity of mind speech and action. Sankraanti-changes. Arth, Vyanjan and Yog sankraanti is known as Vichaar.
2: Ekatva vitarka-second part of supreme meditation. It occurs on 12th Spiritual development stage-. With this meditation all four destructive karma come to an end. Out of three, one of the yog is present. One has to have complete scriptural knowledge at this point. Over here, there is scriptural knowledge but no Vichaar present. (see above about definition of Vichaar. In this stage, “Vitark” and “Avichaar” present. In this meditation, there is firmness of meditation-Dhyaan maa Dradhataa thaay chhe.
3: Sukshma Kriyaa pratipaati-Third type of absolute meditation. It is achieved at the end of 13th spiritual development stage. Mind and speech yog and coarse type of body yog are removed with the help of finer form of body yog. One with kaay yog has this meditation.
4: Vyuparat Kriyaa Nivrutti-fourth type of absolute meditation. Omniscient lord removes His association with mind speech and bodily action as well as breathing action come to an end. This happens to 14th spiritual development stage to omniscient lord. It is also known as sammuchchhin kriyaa nivrutti. One having no yog present at this stage. |
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| Shukla dhyaan |
genuine concentration, pure concentration, white concentration, supreme and absolute meditation. |
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| Shukra |
planet Venus; Friday. n. semen, thanks; gratitude; good luck; victory. |
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| Shunya |
empty; non existent; unconscious; vacant; devoid of, without. n. zero, dot, cipher; vacuum; non existence; Brahma. |
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| Shushk gnaani |
dry knowledge without any internal affection |
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| Shwaash |
One pulse is known as one swaash. In 48 minutes there are 3773 swaash. i.e. in one minute there are 78.6 swaash. In one minute there are 78 pulse in a normal healthy person. |
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| Siddh |
ready; accomplished, completed; obtained, acquired; successful; proved, established; expert, proficient, (in); who has attained supernatural power(s); emancipated. m. yogi or ascetic who has acquired supernatural powers or attained emancipation or moksha, liberated soul. |
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| Siddhaant |
demonstrated or established conclusion or proposition, theorem, doctrine, principle, well reasoned treatise |
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| Siddhaant granth |
scripture that leads one to liberated state. |
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| Siddhaant Shaastra |
scriptures related to principles. |
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| Siddhi |
accomplishment; completion; fulfillment; proof; success; attainment of fruit; final emancipation; any of the eight supernatural power got by yoga, viz. wife ofGod Ganesha, fulfillment, completion, complete attainment, success, prosperity, welfare, establishment, settlement, proof, indisputable conclusion, truth, accuracy, Correctness, solution of a problem, |
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| Siddhi siddh |
one who has obtained perfection, one who has obtained liberation. |
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| Sidhdha |
liberated soul, ready; accomplished, completed; obtained, acquired; successful; proved, established; expert, proficient, (in); who has attained supernatural power(s); emancipated. m. yogi or ascetic who has acquired supernatural powers or attained emancipation or moksha. |
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| Sidhdhaanta |
established truth, final conclusion, epitome, riddles, Siddhthayelo Ant means dharma. Siddh thayelo dharam. |
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| Sinchavu |
sprinkle; pour; water (plants, etc.), irrigate; pile up things one upon another; load, draw water from well. |
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| Sinhaasan |
throne |
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| Sinhaasanasth |
sitting on a thron e, ruling. |
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| Sinhaasanrudh |
sitting on a throne, ruling. |
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| Sip |
mother of pearl; half of oyster shell. |
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| Sisam |
kind of black tree giving timber, dalbergia latifolia; its wood. |
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| Skandha |
aggregate of molecules. six types:
1:Extremely coarse-sthul sthul: stone and wood etc. when they are broken then can not be united again by themselves.
2: Coarse-sthul: Milk, water etc separated but can unite without any help.
3: Some what coarse and some what fine-sthul sukshama: The sunlight, shade, moon light, darkness etc. One is not able to split them. One is not able to grab them with his hands.
4: Suksham sthul-somewhat fine with element of coarseness: The objects of the four senses of touch taste smell and hearing are even though are known by skin, tongue, nose and ears but still cannot be perceived by eyes and that is why they are sukshma sthul in nature.
5: Shukshma-fine: The matter particles of the karma are fine in nature and can not be perceived by any of the physical senses.
6:Shuksma shukshma-extremely fine: Finer than the karma particles are extremely fine in nature. The aggregate molecule with two or more atomic matter particles are extremely fine in nature. They are finer than karma particles. |
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| Skhalit |
fallen; slipped, stumbled; gone astray. n. slip, fall, stumbling, etc. |
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| Slokaarth |
verbal meaning of the verse |
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| Smaran |
remembrance, memorization, recollection, memory, remembering, recollecting; recollection; reminiscence; memory; memorizing; mental recitation of the Lord's name. |
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| Smruti |
recollection, remembrance; memory; book, code, of laws and institutes, [Buddhist psych.] wakfulness and discrimination. |
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| Snaat |
one who has taken bath |
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| Snaatak |
omniscients, |
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| Snaatak muni |
see muni. Snaatak muni: One who have destroyed all his obstructive karma. He is at 13th spiritual development stage. One also has to consider the 14th stage soul too. |
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| Sneh |
affection |
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| Snigdh rukshatv sthaaniya |
sticky and non sticky type, snigdha and rukshataa samaan. |
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| Sogandhik |
symbolic name of a greater number, 1,000,00014 |
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| Sola kaaran bhaavnaa |
16 cause contemplations. |
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| Sopaadhi |
where there is expectation of alien object. upaadhi sahit, |
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| Sopaadhik |
association of soul with alien attachments, restricted by some conditions or limitations; qualified (by particular characteristics); attended by troubles or botheration. |
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| Soumya |
mild, quiet, gentle; pleasing; handsome |
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| Spandan |
quivering, shaking, throbbing; beat, throb. |
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| Spardhak |
fruition group is group of molecules of karmic matter which have the present and future capacity of fruition, group of aggregate of karmic molecules, collection of many varganaa is known as spardhak. |
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| Sparsh |
touch |
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| Sparsh vishesh |
particular type of touch. |
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| Sparshit |
touched. |
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| Spashta |
clear, evident; distinct; plain. |
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| Spastikaran |
clarification; explanation. |
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| Sphatik |
rock crystal, quartz |
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| Sprusht |
touch, held, affected. |
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| Sprushtaaspasti |
touching one another. |
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| Sprushtak |
embrace, contact. |
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| Sprushtikaa |
touch. |
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| Srushti |
utpatti, origination. |
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| Sthaanu |
dry tree, |
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| Sthaapanaa |
to establish, storing, preserving, demonstration, installation, representation. |
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| Sthaapanaa nikshepa |
installation of a real form in to its artificial one, installation of real bhagwan in an idol form. |
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| Sthairya |
stability, continuity, steadiness, |
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| Sthaulya |
grossness, bulkiness, |
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| Sthir |
stable, constant, |
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| Sthir aashan |
a stable posture of deep meditation. |
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| Sthir bhaav |
stable emotions or temperaments, stability of mental state. |
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| Sthir chitt |
concentration of mind |
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| Sthiraa drasti |
In this stage there is experience of first glimpse of permanence. The achiever has light of discriminative knowledge. |
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| Sthirtaa |
serenity, one is stabilized in the true nature of the self and never come out of it. In lintaaa, one is engrossed in the true nature of self but does come out of it and goes back in it again. e.g. 6th and 7th spiritual development stages. it is known as lintaa. When one ascends the spiritual ladder shrenni then the soul is in stabilization state never come out of it again. |
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| Sthit |
standing firm, occupied with, engrossed by, devoted, addicted |
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| Sthiti |
sthir rahena, to remain stationary, dhrovya, stable, takvu,state, condition; residence; presence; position, status; limit, duration of karma, circumstances, |
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| Sthiti apasaran |
Reduction in duration of bound karma |
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| Sthiti Bandhaapasaran |
Reduction of karmic binding to the soul. |
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| Sthiti hetutva |
instrumental cause in the stoppage of motion of a substance |
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| Sthiti kalpa |
Ten types of code of conduct of a saint. |
•वहार साधू के 10 स्थिति कल्प है : अचेलकत्व, उद्दिष्ट भोजन का त्याग, शय्याधर पिंड त्याग, वसति का बनवान या सुधरवान वाले के द्वारा दिए जान वाले आहार एवं उपकरण का त्याग, राजपिंड का त्याग, कृति कर्म अर्थात साधुओं की विनय शुश्रुसा आदि करना, व्रत का स्वरूप जिसे मालुम है उसे ही व्रत देना, ज्येष्ठ का विनय करना, प्रतिक्रमण मासैक वासता, योग
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| Sthiti karan |
resteadiness of one in religion a part of right perception, one of the eight parts of right faith, sustaining souls in right convictions, attainment of subtle position, ensuring steadiness of right faith and conduct for others who are prone to swerve from the path |
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| Sthiti sthaan |
karma get bonded and at that time the duration of bondage is decided. From minimal to maximum duration of karma bondage is known as sthiti sthaan. |
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| Sthitikaran |
stabilization in the religion |
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| Sthul |
gross, state of grossness. |
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| Sthul abrahm |
licentiousness, bad conduct, |
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| Sthul chori |
stealing to take some thing without permission. |
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| Sthul jiv |
one sensed living beings having gross body, |
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| Sthul parigrah |
ten types of external possessions of householders. |
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| Sthul sthul |
solid material which can not be rejoined on breaking |
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| Sthul suksham |
disappearance of bulky image of something which can only be seen like shadow, smoke, sunlight, etc. |
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| Sthul vrat |
to desist from killing, telling lie,stealing etc., a vow. |
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| Stir hraday |
stable mind, |
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| Stir naam prakruti |
physique making karmic nature causing physical stability and strength while fasting or observing any austerity. |
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| Stithi bandh |
binding period of karma with soul. |
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| Stithi bandh adhyavasaay sthaan |
passionful thoughts causing binding of karma with the soul, at the time of bondage of karma there is duration decided. The soul’s passions become instrumental cause in this phenomenon. These passions of the soul are known as sthiti adhyavasaay sthaan. It is also known as kashaay adhyavasaay sthaan |
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| Stithi bandh sthaan |
position of thoughts causing karmic binding, karma stay with soul in dormancy till maturation. On maturity, fruition occurs and then dissociation occurs. Duration of bondage of each karma is known s sthiti bandh sthaan |
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| Stithi bhojan |
one of 28 basic restraints of Jain saints, procedural taking food by standing without any support |
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| Stithi ghaat |
destruction of karmic time duration. |
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| Stithi kaandak ghaat |
A type of destruction of karmic state. It lasts for antarmuhurt only. |
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| Stithi khand |
Destruction of karmic binding with soul. |
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| Stithi kshay |
destruction of karmic state. |
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| Stithi sankraman |
transition of karmic states. |
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| Stithi satva |
existing state of karmic binding with soul. |
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| Stithi satva sthaan |
existing places of karmic states. |
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| Stithi shakti |
strength of karmic binding |
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| Stithi tap |
a type of austerity, one part of kaayaklesh austerity. |
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| Stotaa |
saadhak, aspirant soul. |
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| Stotaa stutya |
saadhak and saadhy, |
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સાધક અને સાધ્ય
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| Stul rujusutra naya |
a view point related to the gross momentary state of something like body etc. |
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| Stuti |
eulogy, praise, commendation, laudation, valediction, a hymn of praise |
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| Stutya |
praiseworthy; commendable, saadhy, સાધ્ય, parmaatmaa, |
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| Subha bhaava |
auspicious sentiments. |
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| Subhaasubh bhaava |
meritorious and demeritorious sentiments. |
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| Subhaasubh vrutti |
auspicious and inauspicious thoughts |
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| Subhikshata |
abundance of food |
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| Suchi |
pure; holy, sacred. f. purity; sacredness. |
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| Sud |
bright half of lunar month. |
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| Sugandh |
sweet, pleasant, smell; fragrance. fragrant, sweet smelling. |
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| Sukh |
pleasure, comfort, happiness; satisfaction, gratification; delight, joy; welfare; well being. |
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| Sukh gun |
bliss attribute, happiness attribute. |
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| Sukhi |
happy, comfortable well to do, in easy circumstances. |
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| Sukhkaarak |
giving happiness; pleasant, comfortable; pleasing; agreeable. |
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| Sukhkar |
giving happiness; pleasant, comfortable; pleasing; agreeable. |
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| Sukla dhyaan |
pure meditation, pure concentration, genuine concentration, |
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| Sukshama |
minute, very fine, minute body, subtle body, Infinitesimal, tiny, minuscule, imperceptible, indiscernible, |
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| Sukshama upyog |
knowledge mode knowing pure nature of the soul substance. |
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| Sukshmatva |
extreme fineness |
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| sulabh |
easily available or obtainable; cheap; handy. |
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| Sulakshana |
auspicious characteristics |
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| Suman |
flower. |
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| Sumati |
good or benevolent disposition or mind. |
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| Sundar |
handsome, beautiful; excellent, lovely |
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| Surakshit |
well protected; safe. |
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| Surya grahan |
solar eclipse |
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| Sushil |
having a good character; well behaved; polite; simple, straightforward |
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| Sushrushaa |
desire to listen |
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| Sutra |
origin, formulae, source, a precept, a type of code regulating conduct, a type of scriptural knowledge, aphorism, principle,rule, tenet, canon, doctrine, command, order, decree, dictate, dictum, injunction, commandment; |
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| Sutra |
aphorism, an original thought written or spoken in concise and memorable form, string, thread; yarn; rule; arrangement, system; book of aphorisms; aphorism; motto, maxim; [math.] formula; proposition. |
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સૂત્ર મૂળ સૂત્ર
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| Sutra tatparya |
meaning of the sutra, meaning of the sentence, meaning of a statement. |
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| Suvyakt |
manifest, perceptible, apparent, distinct, visible. |
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| Sva |
self, personal. own. |
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| Sva gneyakar |
characteristic knowledge of the self. |
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| Sva sahaay |
absolutely independent. |
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| Sva samay |
Jain philosophy, engrossment in to self, self absorption. |
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| Sva samay |
the pure one, self absorbed, |
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| Sva samay pravrutti |
engrossment in to self. |
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| Sva samay vyaktavyata |
pertaining to spiritual meanings. |
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| Sva samvedan |
self experience, or intuition. |
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| Sva samvedan gyan |
right knowledge about self, another name for nischaya moksha marg. |
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| Sva samvedan sukh |
spiritual bliss. |
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| Sva Sanmukh |
facing the self |
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| Sva sanmukhta |
self introvertedness |
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| Sva sanyogi |
something self correlative. |
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| Sva swamitva sambadh shakti |
power of self governance relationship |
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| Sva tatva |
real nature of the soul. |
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| Sva vash |
own control or self control |
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| Sva vrutii |
contemplation about self. |
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| Svaavalamban |
self reliance, self help. |
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| Svachchhand |
one who speaks about only the soul’s knowledge but does not do any positive activity and remains in inauspicious activity, self willed, unrestrained. |
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| Svachchhand Shrota |
unworthy or restrain less listener. |
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| Svachchhand Vrutti |
restrain less conduct |
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| Svastha |
healthy; at ease, comfortable; not excited, calm. |
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| Swa bhaav |
The eternal nature of infinite attributes staying with shelter of their own substance is known as swa bhaav, potaanu hovaapanu, nij satta, |
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| Swa chatustaya |
innate quartet of substance, area, modes and quality. self tetrad, innate tetrad. Affirmation about the dravya with reference to its own substance, place, time and quality.(English panchastikaya page 107, stanza 14), quartet related to the nature of a substance, Quartet of one’s own substance, area, time and quality. Soul’s self quartet-Atma na swa chatustay:
1: swa dravya-The substance which is in identical relationship with its own attributes of knowledge etc and also with its own modes. Two parts: common and specific-saamaanya ane vishesh.
2: Swa kshetra-The soul maintains self in its own uncounted space points-asankhya pradesh. These space points are the same as that of the cosmic space-lokaakaash pramaan asankhya pradesh.Two parts: indivisibility and divisions-abhed ane bhed
3: Swa kaal-The one which does not get separated from its own eternal nature and also forever has modes in their own sequential order generating at their own given specified time is swa kaal. Two parts: eternal and transiency-nitya ane anitya
4: Swa bhaav-The eternal nature of infinite attributes staying with shelter of their own substance is known as swa bhaav. Two parts: one and many-ek ane anek. Ref: Jain Siddhant Prashnottarmaalaa Q. no. 308 page 109 Gujarati. |
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| Swa Daaraa santosh |
satisfaction with own wife. |
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| Swa Dayaa |
self pity, compassion towards self. |
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| Swa dharma vyaapak |
to spread in to its own innate sphere. |
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| Swa dharma vyaapak shakti |
self pervading power of the soul |
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| Swa dravya |
The substance which is in identical relationship with its own attributes of knowledge etc and also with its own modes, self substance |
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| Swa Dravya rati |
devotion in one self. |
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| Swa kaal |
The one which does not get separated from its own eternal nature and also forever has modes in their own sequential order generating at their own given specified time is swa kaal. |
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| Swa kshetra |
The soul maintains self in its own uncounted space points asankhya pradesh. These space points are the same as that of the cosmic space lokaakaash pramaan asankhya pradesh. |
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| Swa nindaa |
self criticism. |
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| Swa paksha saadhak hetu |
a motive for one’s ppm fulfillment. |
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| Swa par avabhaashak |
something (soul) possessing the knowledge of self and other matters too. |
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| Swa par bhed vignaan |
pertaining to great spiritual knowledge. |
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| Swa par chaaritra |
perfect and imperfect right conduct. |
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| Swa par prakaashak |
revelation of self and alien things. |
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| Swa par tattva |
right element pertaining to the path of salvation. |
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ભેદાભેદાત્મક મો;માગ>,નિÄચય «યવહાર રૂપ મો;માગ>
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| Swa par vivek |
right and real knowledge, discriminating self and others. |
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| Swa prakaashak |
revelation of self. |
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| Swa sahaay |
without any help, without any assistance. |
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| Swa samay |
one who gets engrossed in his eternal true nature of the self is swa samay, the pure one, those who establish themselves in the nature of the self, followers of one’s own creed, Soul which being free from relations to others and from alien thoughts through own intrinsic nature of perception and understanding perceives and knows its own eternal nature to be such is said to have conduct that is absolutely self determined, engrossment in to the self, self absorption. |
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| Swa samayi |
the living being that is associated with the essential qualities is swa samayi |
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| Swa samvedan |
direct self consciousness, self cognition, self intuition, spiritual consciousness, |
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| Swa samvedan gnaan |
potathi potane vedvu, to experience the nature of the self directly, |
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| Swa samvidit |
self intuited, |
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| Swa sanmukh |
facing towards the self. |
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| Swa Sthaan sankraman |
When the change in the karmic nature occurs and the “leshyaa” remains the same then it is known as the “swa sthaan sankraman”. |
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| Swa swaami sambandh |
self ownership relation, relationship between owner and thing to be owned. |
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| Swa swamitva guna |
attribute of self governance. |
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| Swa tattva |
real nature of soul |
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| Swa vyakti vyatirek |
different modes occurring in a same substance. |
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| Swa vyavashaay |
swa swarup kaa nischay, Conviction occurring with its own experience is known as swa vyavashaay. conviction of knowing the self. When attention is focused on the true nature of the soul then one knows what is the true nature of the soul. This is swa vyavashaay. |
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| Swaabhaavik |
natural, not artificial; innate, instinctive; spontaneous. |
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| Swaabhaavik Anand |
supreme natural bliss, supreme pleasure. |
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| Swaabhaavik dukh |
natural pain or troubles |
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| Swaabhaavik Kriya |
natural activities of matter. |
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| Swaabhaavik Shakti |
Natural power, or strength in the nature of matter. |
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| Swaabhaavik swabhaav |
natural nature instinct ( of siddha) |
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| Swaadhdhyaay |
scripture reading, thorough spiritual reading and contemplation, self study. |
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| Swaadhin |
self dependent |
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| Swaadhin sukh |
supreme bliss |
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| Swaahaa |
one of the exclamation used in the worship of god. |
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| Swaamitva |
ownership, governance, mastership, lordship; mastery. |
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| Swaanubhav |
own experience, self enjoyment, spiritual realization, intuition, |
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| Swaanubhav pratyaksha |
own experience in direct fashion. |
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| Swaanubhuti |
Self realization, intuition, |
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| Swaarth |
spiritual upliftment of own soul. Swaarth spiritual upliftment of own soul. |
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| Swaarth pramaan |
authenticity (pramaan) of self knowledge. |
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| Swaarth praman |
estimating self for valid knowledge. Shrut praman is swarth as well as paraarth. Swarth praman is gyan roop. shrut Praman is both gyan and vachan. authority (praman) of self knowledge |
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| Swaarthaadhigam |
self knowledgable approach, one of the division of adhigam. |
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| Swaarthaanumaan |
subjective inference (caused by perception of some means). Here one makes inference without any one’s advise. He looks at the smoke and makes inference of fire by himself is known as swaarthaanumaan. Paropdesh ke abhaav mein bhi keval saadhan se saadhya ko jaankar jo gnaan dekhne wale ko utpann ho jaataa hai use swaarthaanumaan kahate hei. inference for one’s own sake, |
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| Swaarthi |
one engrossed in the self, selfish one, |
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| Swaash |
approximately one second. |
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| Swaashrit |
self dependent. |
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| Swaatma |
own soul |
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| Swaavalamban |
self supporting, self sustaining, |
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| Swabhaav |
Essential identity, inherent nature, intrinsic nature, distinct nature. |
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| Swabhaav arth paryaay |
Pure modifications of attributes e.g. mode of being an omniscient one. |
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| Swabhaav bheda |
plurality of nature. |
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| Swabhaav bhut |
to be in the innate nature. |
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| Swabhaav drasti |
knowledge mode has genuine knowledge for the mode still faith mode has put its pride in the true nature of the soul and surrendered its total self to the soul substance. Now it has given its self to the soul substance entirely. In its experience only the soul substance resides. This is dravya drasti, swabhaav drasti, bhutaarth aasray. |
ज्ञान पर्याय को पर्याय का यथार्थ ज्ञान होने पर भी श्रद्धा ने अपना अहं, द्रव्य में विसर्जित किया है, समर्पित किया है। अब द्रव्य ही उसकेा स्व है, उसकेी अनुभूति में द्रव्य ही बसता है, वह स्वयं नहीं। यही द्रव्य दृष्टि है, स्वभाव दृष्टि है, भूतार्थ का आश्रय है।
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| swabhaav vaan |
soul has ownership of all the attributes. |
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| Swabhaav vyanjan paryaay |
natural shape modification e.g. mode of siddha being. |
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| Swabhaava |
essential identity, inherent nature, intrinsic nature, own phase, identity, distinct nature, to modify according to its nature. sva nu bhavan te swabhav. |
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| Swabhaavbhut |
innate nature of a substance. |
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| Swabhaavbhut parinaam |
innate modification of a substance. |
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| Swachatustaya |
one’ own quaternion, self quaternary of any substance. see also dravya kshetra kaal ane bhaav |
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| Swachchhaahaar |
pure food. |
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| Swachchhand |
self willed; uncontrolled, wanton. m. wantonness, wanton behavior; freedom; one's own will; licentiousness. |
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| Swachchhand shrotaa |
unworthy, restrain less listeners. |
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| Swachchhand vrutti |
restrain less conduct, |
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| Swachchhandi |
self willed, willful, temperamental; licentious, unrestrained. |
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| Swachchhatva shakti |
power to illuminate whole universe and beyond in the self, transparent reflections |
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| Swachchhatva shakti |
due to this power, the alien substances illuminates within me. Aa shakti thi par gneya maaraamaa zalke chhe. |
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| Swapad |
self entity. |
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| Swapad |
one’s own place, adobe, |
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| Swapar prakashak |
self and alien reveler. |
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| Swapar samvedi |
self and alien reveler. |
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| Swaprabhutaa |
own or arbitrary power, |
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| Swar |
sound; voice; tune; [gram.] vowel; any one of the seven notes in Indian music. |
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| Swarup |
form, nature, own form or shape, one's own form or shape; natural state or condition; appearance, complexion; beauty; character; original form. |
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| Swarup asthirtaa |
instability in the natural state |
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| Swarup astitva |
eternal existence of a given substance, every substance has its own eternal existence |
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| Swarup drasti |
this is also known as eternal non manifest form of faith in the pure soul substance, This drashti is also the reason for generation of right faith (samyak shraddhaan), this swarup drashti is also known as swarup shraddhaan, This syrup shraddhan swarup drashti is eternal non manifest and potential form in the soul |
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| Swarup graahi |
one who has accepted the nature of self. |
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| Swarup maya |
identical with the substance, dravya sathe tadrup, |
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| Swarup pratyaksh gyaan |
kaaran swabhaav gnaanopyog, potential non manifest form of knowledge, direct knowledge of the true nature of the self, The effect of swarup pratyaksha gnaan is generation of omniscient knowledge. Swarup pratyaksha gnaan becomes the cause and omniscient knowledge becomes its effect. This is also known as param paarinaamic bhaav. Omniscient knowledge is called sakal pratyaksha and param paarinaamic bhaaav is called swarup pratyaksha. This is in the form of attentive consciousness upyog, but is in eternal form and is not in the form of action in the manifest form pragat kaaryarup nahi hai. It is in non manifest form as potential only. apragat shakti rup hai, perceptible natural non manifest potential form of knowledge. |
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| Swarup rachana |
construction of the true nature of the self. |
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| Swarup samvedan |
spiritual consciousness. |
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| Swarup satta |
see avaantar satta. |
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| Swarup Shraddhaan |
see swarup drashti, kaaran drashti. This is eternal non manifest potential form of faith in the eternal soul substance. From this swarup shraddhaan there will be origin of samyak shraddhaan. Swarup shraddhaan is also known as kaaran drashti. Swarup shraddhaan is the cause and samyak shraddhaan is its effect. when one directs his faith towards the innate nature of potential form of eternal soul substance then there is generation of the right faith mode. Swarup shraddhaan is potential form of innate nature of soul substance and samyak shraddhaan is the manifest form of faith in the eternal soul substance, |
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| Swarup siddhi |
self realization. |
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| Swarup Sthirtaa |
stability in the natural state |
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| Swarup viparyas |
a contrary view point regarding the form of matter, a contrary point regarding the nature of the self. |
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| Swarupaacharan chaaritra |
self absorption conduct., conduct of spiritual engrossment, it is known as samyak charan charitra, One who practices the eight virtues of the right faith along with not to have eight fears and not to have inclinations towards the false gods, teachers, and religion.With right faith occurring in a soul, there is experience of the true nature of the soul. Here the soul experiences some amount of stability in the true nature of the soul due to absence of the infinite passion leading to endless mundane existence ( anantaanubandhi karma). This is swarupaacharan chaaritra |
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| Swarupaasiddh |
unestablished in respect to self. e.g. sound is a quality because it is visible like a color. Here sound is only audible and can not be visible. So it is swarupaasiddh. |
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| Swarupi |
one with the shape, one with the form, one with its own nature, having essential properties |
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સ્વરૂપવાળ; આકારધારી
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| Swasthtaa |
peace; quietude; composure, healthy, at ease, comfortable. |
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| Swasti |
well being, fortune, success, prosperity, a term of salutation especially in the beginning of letters, may the everlasting prosperity be on you. |
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| Swastik |
an auspicious emblem, name of a summit of Ruchak mountain. |
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| Swaswamitva sambandh |
ownership relationship |
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| Swatah |
by itself |
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| Swatah siddh |
proven by self only, ahetuk, Every substance belongs to the self by nature. |
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| Swatva |
ownness; individuality; self respect; one's speciality; feeling of belonging to oneself; ownership. |
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| Swayam |
of one's own accord, spontaneously; personally, by oneself. |
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| Swayama Siddh |
self proved; self evident. |
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| Swayambhu |
self existent. m. Brahma, God. |
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| Swayamev |
by one self only, of one’s own accord only. |
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| Swechchha |
one’s own wish or will. |
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| Swechchhachari |
one free from any restraints, willful, wayward, |
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| Swopkar |
benevolence for self. |
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| Syaad |
assertion of possibility and non possibility, skeptical or agnostic doctrines of Jainas |
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| Syaadvaada |
dialectic relativism, relativism, the method of dialectic predications, doctrine of many fold standpoints in describing a substance. Syaadvaada effects a division or analysis of reality and the naya enlightens the particularity of the divided elements. Each of the nayas comprehends things from only one particular standpoint. Knowledge derived from a naya therefore is partial and incomplete. To comprehend things in all their aspects, therefore a special mode or form must be found. This according to Jainas is their syadvada or the doctrine of many possibilities. |
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| Syaat |
from certain perspective, kathanchit
1: Syaat asti perhaps it is ( under certain circumstances)
2: Syaat Naasti perhaps it is not.
3: Syaat Asti Naasti perhaps it is and it is not (under certain circumstances)
4: Syaat Avaktavya perhaps it is not expressible in words.
5: Syaat Asti Avaktavya perhaps it is and is not expressible in words
6: Syaat Naasti Avaktavya Perhaps it is not and is not expressible in words.
7: Syaat Asti Naasti Avaktavya perhaps it is and it is not and is not expressible in words |
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| Syaatkaar |
to speak from certain perspectives. |
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| Syllogism |
anumaan pramaan, Instrument of inference |
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| Synthesis |
combination, union,blend, mixture, compound, fusion, composite, unification |
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